Holdings: Od obcości do symulakrum

Od obcości do symulakrum: obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku

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Bibliographic Details
Main Author:	Jeziorski, Ireneusz (Author)
Format:	Book
Language:	Polish
Published:	Kraków "Nomos" 2009
Subjects:	Geschichte 1900-2000 Judenbild Polen
Online Access:	Inhaltsverzeichnis Abstract
Item Description:	Zsfassung in engl. Sprache
Physical Description:	439, [1] s. il. 21 cm
ISBN:	9788360490747

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MARC


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Record in the Search Index

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adam_text	Spis tresei Wprowadzenie ............................................ 11 I. Socjologiczna potpourri, czyli o konstruowaniu obrazu „innego VwObcego ...................................... 19 Patologia społecznej świadomości — definicje, rodzaje i funkcje stereotypu .............................................20 Stereotyp jako kategoria językowa ...................... 21 Próba przewartościowania pojęcia „stereotyp we współczesnej etnologii ............................. 24 Obraz i jego kontekst, czyli ucieleśnienie w micie i rytuale ...... 26 Forma, sens i dyskurs mityczny ......................... 36 Dziedziny obrazowania .................................. 39 Struktura obrazowego znaczenia ........................... 44 Kulturowy model postrzegania „obcego .................... 46 II. Realność obrazów. Wybrane narracje, czyli odkrycie „obcego w Europie ............................................ 55 Przymusowa natura pewnych pojęć ......................... 55 Interpretacje ........................................ 57 Antyk ............................................. 59 Judensau........................................... 64 Mistyczny antysemityzm .............................. 67 Chrześcijaństwo - geneza właściwa cliches i kainowe piętno ..... 69 Poróżnienie ........................................ 75 Dziedzictwo obrazów antycznych ....................... 75 Wczesny motyw spisku przeciwko Dobru i Bogu jako mit założycielski ........................................ 79 Krwawy mord ...................................... 84 „Mord jako środek dydaktyczny ....................... 88 Podsumowanie rozdziału-wizerunek Żyda .................. 93 7 III. Struktura obcości ...................................... 95 bmosć/obcosć .......................................... 95 Trening obcosci ..................................... 99 Strategie wyłączania................................ 102 Piętno obcości ..................................... 107 Horror alieni i zaniepokojenie obcym ...................... 115 Świat swojski i świat obcy-płaszczyzna przecięcia ....... 119 Odniesienie do nierzeczywistości ...................... 123 Widzialność i stopnie obcości ............................ 129 Sposoby wytyczania granic i kierunki obcości ............ 131 Podsumowanie rozdziału - proces mityzacji ................. 134 IV. Genealogiczne, polityczne i religijne inklinacje obrazu (o pasożytach, nowotworach, gangrenie, brudzie, prasie inteligencji katolickiej) ................................. 141 Od ugruntowania państwowego do narodowej fugi ............ 144 Obywatel i przynależny .............................. 153 Energia-mistyka-romantyzm ....................... 167 Integracyjny urok żertwy ................................ 172 Korzenie rodzimej pogardy .............................. 179 Mit pochodzenia i goście na naszej ziemi ................ 181 Nacjonalizowanie Boga .............................. 183 Fabulacja religii statycznej ........................... 193 Predestynacja i nierozerwalność ....................... I99 Mowa agresji i metafory wykluczenia ...................... 205 Odczłowieczające formuły ........................... 206 Rak, gangrena i trapie bagno, czyli „obcy w językowym obrazie świata ..................................... 220 Mit literatury etnicznej i kultury plemiennej ................. 237 Przemoc symboliczna i ikoniczna, albo język - narzędzie czynienia rzeczywistości ............................. 249 Odwrócenie przyczynowości .......................... 257 Polonocentryczna interpretacja ........................ 264 Mit„zydokomuny .................................. 270 Podsumowanie rozdziału-militaryzacja języka! ............. 276 V. Socjologia obsesji i reifikacja Żyda, czyli antysemityzm spiskowy .............................................287 Metafora duszy zainfekowanej - opowieść antropologiczna .....288 Elementy paranoi ...................................... 289 Towarzysze, obywatele, ludu pracujący stolicy - wszystkiemu winne... „żydy! ........................ 293 Syjonista - wampir żądny krwi ........................ 297 Krzyż chrystusowy - znak tożsamości narodowej! ......... 305 „Żydoreakcja ..................................... 309 Szkodliwe zjawisko przemycania treści obcych duchowi narodu polskiego ................................... 312 Reifikacja Żyda ....................................... 314 Trzy sposoby reifikacji ............................... 319 Taki Superżyd i Wrogowie Czterech Pancernych .......... 322 Nowy rodzaj pism — pisma deliryczne i retoryka hiperboli ... 327 Podsumowanie rozdziału - Michał Bachtin i sposoby tworzenia ideologicznego obrazu rzeczywistości ...................... 332 VI. Konsekwencje i symulacje, czyli antysemityzm platoniczny. .. 337 Realność i nierealność świata ............................. 337 Kto rozbija organiczną wspólnotę? .....................340 Skansenizacja kultury i społeczne fobie .................342 Wątek niedokończony, czyli antysemityzm platoniczny .....346 Żyd-brad ........................................... 349 Zasada wzorcowa dla innych typów wykluczeń etnicznych .. 353 Funkcja judaizowania ...............................354 Aksjologiczno-religijno-etniczny monolit i narracje wykluczenia ....................................... 356 Autorytet „czarownika i siła magii ....................361 Obrazocentryczność i kapilarność symulacji .................367 Żyd - „gaz i przemożna obecność symboliczna ..........370 Kilka przykładów na pejoratywizację symulakrurn ........376 Żyd wirtualny .........................................380 Podsumowanie rozdziału - Mircea Eliade i obrazy zdegradowane ......................................... 382 Zakończenie - antropolog jako handlarz zadziwienia ...........387 Bibliografia ..............................................395 Spis ilustracji i tabel .......................................425 Indeks rzeczowy ...........................................427 Summary ................................................437 Summary The subject of the book at hand -From Otherness to Simulacrum: The Image of the Jew -An Anthropological Case Study of 20th Century Poland- encompasses the perspective of a dominant culture and collective representations. Images of ethnic strangers are borne by the dominant culture that codes them as myths and symbols. The author describes the coding process using an anthropological perspective, and aims to identify the semantic nuances of symbols. Particular attention is paid here to the analysis of ways symbols, metaphors, and euphemisms are present in language itself. This volume contributes to the comprehension of such issues as xenophobia, anti-Semitism and otherness. Analyses of representations were based on generalization of the attributes repeatedly ascribed to Jews and concentrating on three spheres: patterns of perception of the ethnic stranger, ideological schemes, and the image modulating elements of tradition. The issue of the image of the Jew was approached in the broad context of Western Civilization, beginning with Antiquity. The creation of the stranger image, the production and circulation of stereotypes, the construction of collective identities in relation to the stranger, and the forms of exclusion are presented as being of fundamental significance in comprehending the history of European society. The book comprises a historical, anthropological, sociological, and semantic analysis conducted through the following stages. First, materials of an attributive nature were collected, that is, those manifesting qualities assigned to the Jew as a semantic category. Secondly, analyses were done of bibliographical data, scholarly studies, propaganda and religious discourses, as well as common parlance as carriers of the objectivized patterns of the perception of the stranger. Thirdly, patterns of the stranger were located within time frames and confronted with ideological tendencies dominant at a given moment. Finally, singled out were rales that determine the activization or domination of a certain pattern of representation. Additionally, three levels of stereotypes were identified in image constructions. Taking on the form of a proverb or maxim, national and ethnic stereotypes form the folk wisdom that, in a sense, spontaneously imprints itself on the collective mind. Their origin often lies in cultural differences. National and ethnic stereotypes are building blocks, indispensable for ideological systems (both political and religious). 437 The more totalitarian ideologies are, and the more they tear the reality of binary oppositions apart, the more widespread is the range of usage of these constructions. These long-lasting image constructions are shown here as captured within a national and religious ideology which took place due to the social changes of the late 19th and early 20th century. The changes subjected to closer scrutiny include the development of mass media that intensified social communication and thereby provide the constructions in question with more significance, as well as the nationalization of the collective consciousness. The nation which becomes a dominant group usurps exclusively the right to define identity and to demand loyalty from its members. This process reinforces both auto-stereotypical and hetero- stereotypical constructions, and also substantially increases perception of intergroup and international relations as antagonistic (via application of biological or Darwinian rules and terms to the political realm). In the author s opinion, the three, above-mentioned elements played the most crucial role as regards the forming of image constructions (including national stereotypes). In the course of these social changes the classic image of the stranger was shaped. The author understands the group image as a type of common group theory with all its methodological consequences taken into account. The image itself is considered here in a broader sense, not merely reduced to ethnic stereotypes. Therefore, the image of the Jewish community anchored in the Polish collective mind is never static and homogenous. It is rather an amalgamation of sedimentations open to new, historically variable elements. As a combination of sedimentations, the image may contain logically contradictory components. This image illustrates how the roles of an ethnic — real or nominal — minority - were, are, and will be reified. Perception of the other or stranger comprises a category helping to organize society and key in the process of communication. It reveals itself as a kind of guiding principle on the level of beliefs, worldviews, rituals, attitudes, and behavior of Poles in relationship to the Jews. In social practice, the opposition of us/them — the familiar /the stranger - need not be strictly dichotomous. Only under circumstances of extreme polarization of social relations is this radical situation reached. Therefore, the author analyzes the scale of strangeness from a historical perspective. One can be a stranger to a greater or lesser degree. Having taken a phenomenological position on this issue, the author asks: How is the stranger made manifest? This means that there are different stages and vectors of strangeness. The first of these with which we have contact is the strangeness of everyday life. The second is the structural form of strangeness occurring beyond the established order. The strangeness intensifies, going through a structural version until its radical form. This is the crucial moment. The radical type of strangeness reaches its climax. It concerns a reality that falls outside any order and leaves us to face events that place in doubt not only a specific, but also any other possible interpretation. The stranger has to horrify; no degeneration of the image to the level of some form of exotics is acceptable. In the analyzed discourses the worst enemy was the assimilated one. 438 Thus, radical strangeness is the internalized one which is an effect of social, changes. Thus strangeness went beyond the traditional social arrangement. Assimilated Jews so varied from the traditional image of a Jew that they could not fall under this category. Moreover, although the assimilated absolutely do not match the pattern, they evoke anxiety by their presence. Hence, in fact, in the course of the social changes, the disquiet aroused by the stranger grew within Polish society. The author argues that in order to disarm the stranger - symbolically or physically — he had to be identified and named, materialized and actualized, and deprived of the sameness in which he had nested himself. He needed to be dehumanized. The enemy within actually represented an intensified threat. The assimilated Jew comprises a strangeness within our own world, belonging to its internal horizon. Here, according to the author, is where reference to non-reality occurs. The creation of such a radically defined stranger consists in the application of metaphoric language. Metaphors of animals, together with many others - including those of death, disease, and vermin - constituting the anthology of the 20th century, serve the unequivocal classification of radical strangers on a scale of social values. This hierarchy is learned by an audience via the process of exclusion/inclusion of specific groups and social institutions. At the same time, the metaphors taken under consideration by the author cancel the potentially positive connotations which some of the earlier-mentioned categories analyzed may bear. Indeed, what positives could be found among parasites, leeches, subhumans, cancer, gangrene, or tuberculosis? Yet all these were metaphors readily used in the last century, stigmatizing and dehumanizing the stranger: Jews are the other species, the radical strangers. Symbolic violence of this kind could easily change into sheer violence. An unavoidable outcome of such a projection of the social world is a binary, structural division into what is valuable or worthless, a useful product or useless waste, the world or the anti-world. The author draws attention to the fact that the marked ideological boundaries are the discovered or evoked differences. This book focuses on the case of 20th century Polish culture and concentrates on specific social phenomena including the assimilation processes of the Jewish community in Poland, as well as the changes in Jewish identities, abandoning their traditional social roles. Stereotype modifications took place also due to Jews overstepping the frames of the stereotype itself, something crucial to the shaping of stereotypical constructions. The representations portrayed in this volume are part of a mythological discourse and, as such, do not bear reference to real characteristics, cultural features, or attitudes of Jews. The stranger presented here is subjected to far-reaching mythologization. There was a fundamental disproportion described concerning the insignificant statistical presence of Jews as compared to their symbolical omnipresence. The Jew appears as an entirely arbitrarily-used symbol. Having led 439 a symbolic life he remained an ambiguous creature half-real, half-mythical, and not a corporeal, demographic, social, economic or religious category. Instead, it is rather the creation of a symbolic culture living its own life. In the author s opinion, the image of the Jew has become the subject of a cult. In the course of social changes, the real Jew was subjected to the esthetics of disappearance and became a non- empirical category, a simulacrum. Tłumaczył Marcin Korzewski
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spelling	Jeziorski, Ireneusz Verfasser aut Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski Kraków "Nomos" 2009 439, [1] s. il. 21 cm txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Bibliogr. s. 395-[426]. Indeks Geschichte 1900-2000 gnd rswk-swf Judenbild (DE-588)4123470-4 gnd rswk-swf Polen (DE-588)4046496-9 gnd rswk-swf Polen (DE-588)4046496-9 g Judenbild (DE-588)4123470-4 s Geschichte 1900-2000 z DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract
spellingShingle	Jeziorski, Ireneusz Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Bibliogr. s. 395-[426]. Indeks Judenbild (DE-588)4123470-4 gnd
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title	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku
title_auth	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku
title_exact_search	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku
title_full	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski
title_fullStr	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski
title_full_unstemmed	Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski
title_short	Od obcości do symulakrum
title_sort	od obcosci do symulakrum obraz zyda w polsce w xx wieku antropologiczne studium przypadku
title_sub	obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku
topic	Judenbild (DE-588)4123470-4 gnd
topic_facet	Judenbild Polen
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