Magdalena Barbaruk | University of Wroclaw (original) (raw)

Papers by Magdalena Barbaruk

Konteksty 1–2 (340–341), 2023

The only possible bond with America, the proper form of American love, is gratitude," said Godofr... more The only possible bond with America, the proper form of American love, is gratitude," said Godofredo Iommi in the lecture Aeneida-Amereida (1981), in which the word la gratitud appears several times, seems to be a key category. In the poem Amereida (1967) gratitude is the condition of freedom. Making gratitude the philosophical foundation of America's decolonization is astonishing, provocative, and difficult to understand. The text, however, is not solely devoted to the interpretation of the canonical texts of the School of Valparaíso. The author was interested in how gratitude manifests itself in the practices of poetic inhabiting America, i.e. in expeditions into the depths of the continent, the so-called travesía. The article is based on observations made at the turn of November and December during a travesía in Curarrehue (Araucania, Chile) and experiences from a travesía in Cochrane (Patagonia, Chile, 2013) by American doctoral student Doris M. Reina Bravo. The author notes that in both cases, obtaining the status of travesía observer was associated with a special sense of gratitude and fear, which is related to the phenomenon of a gift, but also a transaction. Barbaruk attempted to describe the affect associated with the observation of travesía (field research): the one with which she went to Curarrehue and with which she returned. The overriding framework of her relationship with travesía became the question about gratitude as a research tool, about its impact on the research situation and scientific language. The author suggests that gratitude can be treated as an epistemic virtue.

Interpreting Globalization, 2021

The author argues that in order to fruitfully explore the city within the cultural-studies framew... more The author argues that in order to fruitfully explore the city within the cultural-studies framework one must first accurately define the city as an object of knowledge, which only highlights the problematic nature of the boundaries of the city. The article foregrounds the key role of the cultural heteronomy of the city, which overrides its civilisational heteronomy. Culture, which the Polish culture scholar Stanisław Pietraszko understands as a way of being in accordance with values, is the determining factor in the identity of the city and is manifest in the openness and fluidity of its limits. Central thematic concern lies in literary "prostheses" of cities, which are needed in places inhabited by migrants, the colonized, "the subjects homesick" for "their" cities. Fiction and poetry bear a crucial ontological and axiological city-making responsibility, as demonstrated in the author's previous studies on Quixotic La Mancha and reconfirmed in this paper on the example of the Latin American Amereida, a group of architects, poets and artists. The author examines their 1965 journey from Chile, called Travesía (The Crossing), whose aim was "poetic dwelling" in America. During the journey, they performed poetic acts referred to as phalènes, whose idea grew out from an earlier trip to Paris and urban poetic practices in Santiago de Chile. As the pampa and Patagonia became a symbol of absolute modernity, the realisation is prompted that the modernity of the city-text can be "re-written" onto a non-urbanised space. The article ends with a glimpse of the utopian Open City (Ciudad Abierta), which the Amereida founded on the Pacific coastal dunes in 1970 in order to live there, work and teach students of the Faculty of Architecture of the Catholic University of Valparaíso. The pursuits undertaken in the city show that what is poetic is "open," long-lasting and communal.

Prace Kulturoznawcze, 2019

University mission: The fight for reform at the Catholic University in ChileThe author asks about... more University mission: The fight for reform at the Catholic University in ChileThe author asks about the mission of the university understood as an axiologically defined way of life. She follows the history of the university reform in Chile in the 20th century, its two key moments from the point of view of university reflection: the strike in 1949 and in 1967. She notes that the strike phenomenon, although contrary to the idea of the university, is a tool for the disclosure of the university community. Both strikes were organized by architecture students at private Catholic universities in Santiago and Valparaíso, respectively, hence the demands for total reorganization, research autonomy, modernization and democratization can be regarded as radical. The author describes the research and teaching practice of the so-called School of Valparaíso, which can be considered the most important source and largest beneficiary having been granted the Open City area of the university reform in Chi...

The Long Shadow of Don Quixote

Białostockie Studia Literaturoznawcze, 2021

This paper proposes a geopoetic interpretation of an unknown thread of Edward Stachura’s biograph... more This paper proposes a geopoetic interpretation of an unknown thread of Edward Stachura’s biography, related to the Polish writer’s stay in Paris, where he met, among others, the poets Michel Deguy and Edison Simons, participants of the expedition of the so-called traves´ıa de Amereida (1965). The starting point of the discussion is the analysis of a sentence from a Latin American poem Amereida (1967) “hoy soy todos los mendigos / a cuerpo de rey / con / stachura en cuarto menguante” [today I am all the beggars / with the body of a king / with / stachura in the last quarter]. The author interprets the surprising fact of finding “stachura” in a text written during a South American expedition, when a group of poets, architects, and sculptors led by Godofredo Iommi (Godo) explored the unknown “inner sea”. She also draws attention to the role of Juan Pablo Iommi Amunátegui, Godo’s son, in the last years of Stachura’s life. The following interpretation is inspired by the concept proposed ...

Praktyka Teoretyczna, 2019

Przez metaforyczne wyrażenie „opór naturalny” autorka wskazuje na wciąż aktualne przekonanie o ko... more Przez metaforyczne wyrażenie „opór naturalny” autorka wskazuje na wciąż aktualne przekonanie o konieczności odkrywania „morza wewnętrznego” Ameryki Łacińskiej, nieustającego wysiłku „obmyślania Ameryki na nowo” (M.L. Pratt). Przypomina złożone, ambiwalentne, konsekwencje opisów natury A. von Humboldta dla tożsamości i historii Nowego Świata (wzmożenie kulturowych efektów kolonizacji a zarazem wpływ na polityczną dekolonizację kontynentu). Ten historyczny kontekst jest istotny dla rozumienia projektu dekolonizacyjnego zwanego Amereida, w którym wykorzystano „słabe”, tj. poetyckie, artystyczne narzędzia oporu. Barbaruk przedstawia zrealizowaną w 1965 r. przez architektów, poetów i artystów związanych z Universidad Católica de Valparaíso wyprawę (travesía) z Ziemi Ognistej do Santa Cruz de la Sierra (Boliwia) oraz założone przez nich Miasto Otwarte (1970), w którym połączyli pracę, życie i edukację studentów. Podporządkowanie architektury poezji stanowi według autorki praktykę dekonstr...

The author argues that in order to fruitfully explore the city within the cultural-studies framew... more The author argues that in order to fruitfully explore the city within the cultural-studies framework one must first accurately define the city as an object of knowledge, which only highlights the problematic nature of the boundaries of the city. The article foregrounds the key role of the cultural heteronomy of the city, which overrides its civilisational heteronomy. Culture, which the Polish culture scholar Stanisław Pietraszko understands as a way of being in accordance with values, is the determining factor in the identity of the city and is manifest in the openness and fluidity of its limits. Central thematic concern lies in literary “prostheses” of cities, which are needed in places inhabited by migrants, the colonized, “the subjects homesick” for “their” cities. Fiction and poetry bear a crucial ontological and axiological city-making responsibility, as demonstrated in the author’s previous studies on Quixotic La Mancha and reconfirmed in this paper on the example of the Latin...

Motywem przewodnim analizy Amereidy, fenomenu uznawanego za jedno z najbardziej interesujących zj... more Motywem przewodnim analizy Amereidy, fenomenu uznawanego za jedno z najbardziej interesujących zjawisk we współczesnej kulturze Ameryki Łacińskiej, utożsamianym przede wszystkim z awangardową architekturą „Szkoły z Valparaíso” i powstałym w 1971 roku Miastem Otwartym, w których fundamentem obiektów architektonicznych są akty poetyckie (phalànes), jest pytanie o rolę, jaką w ich powstaniu odegrała podróż literacka tzw. Travesía. Zrealizowaną w 1965 roku przez dziesięcioosobową grupę podróż określano jako „mityczną”, „fundacyjną”, „nowy akt założenia Ameryki”. Autorka pyta o skuteczność podróży literackich w sferze kultury, zależność dekolonizacji do europejskiego dziedzictwa, ambiwalencję działań utopijnych w Mieście Otwartym za czasów dyktatury Pinocheta, ograniczenia mediów zapośredniczających podróż (poemat, dziennik, fotografia). Ramą dla rozważań jest refleksja nad nowym odczytaniem poetyki Mallarmégo, w którym ograniczone działanie języka - rozumiane jako „L’action restreinte” - nie wyklucza polityczności poezji. Pomimo tej interpretacji a także faktu, iż twórczość francuskiego poety stanowiła dla Amereidy źródło istotnej inspiracji, zestawienie obu językowych utopii pozwala wydobyć istotną różnicę w ograniczeniach działania poetyckiego.

Konteksty 1–2 (340–341), 2023

The only possible bond with America, the proper form of American love, is gratitude," said Godofr... more The only possible bond with America, the proper form of American love, is gratitude," said Godofredo Iommi in the lecture Aeneida-Amereida (1981), in which the word la gratitud appears several times, seems to be a key category. In the poem Amereida (1967) gratitude is the condition of freedom. Making gratitude the philosophical foundation of America's decolonization is astonishing, provocative, and difficult to understand. The text, however, is not solely devoted to the interpretation of the canonical texts of the School of Valparaíso. The author was interested in how gratitude manifests itself in the practices of poetic inhabiting America, i.e. in expeditions into the depths of the continent, the so-called travesía. The article is based on observations made at the turn of November and December during a travesía in Curarrehue (Araucania, Chile) and experiences from a travesía in Cochrane (Patagonia, Chile, 2013) by American doctoral student Doris M. Reina Bravo. The author notes that in both cases, obtaining the status of travesía observer was associated with a special sense of gratitude and fear, which is related to the phenomenon of a gift, but also a transaction. Barbaruk attempted to describe the affect associated with the observation of travesía (field research): the one with which she went to Curarrehue and with which she returned. The overriding framework of her relationship with travesía became the question about gratitude as a research tool, about its impact on the research situation and scientific language. The author suggests that gratitude can be treated as an epistemic virtue.

Interpreting Globalization, 2021

The author argues that in order to fruitfully explore the city within the cultural-studies framew... more The author argues that in order to fruitfully explore the city within the cultural-studies framework one must first accurately define the city as an object of knowledge, which only highlights the problematic nature of the boundaries of the city. The article foregrounds the key role of the cultural heteronomy of the city, which overrides its civilisational heteronomy. Culture, which the Polish culture scholar Stanisław Pietraszko understands as a way of being in accordance with values, is the determining factor in the identity of the city and is manifest in the openness and fluidity of its limits. Central thematic concern lies in literary "prostheses" of cities, which are needed in places inhabited by migrants, the colonized, "the subjects homesick" for "their" cities. Fiction and poetry bear a crucial ontological and axiological city-making responsibility, as demonstrated in the author's previous studies on Quixotic La Mancha and reconfirmed in this paper on the example of the Latin American Amereida, a group of architects, poets and artists. The author examines their 1965 journey from Chile, called Travesía (The Crossing), whose aim was "poetic dwelling" in America. During the journey, they performed poetic acts referred to as phalènes, whose idea grew out from an earlier trip to Paris and urban poetic practices in Santiago de Chile. As the pampa and Patagonia became a symbol of absolute modernity, the realisation is prompted that the modernity of the city-text can be "re-written" onto a non-urbanised space. The article ends with a glimpse of the utopian Open City (Ciudad Abierta), which the Amereida founded on the Pacific coastal dunes in 1970 in order to live there, work and teach students of the Faculty of Architecture of the Catholic University of Valparaíso. The pursuits undertaken in the city show that what is poetic is "open," long-lasting and communal.

Prace Kulturoznawcze, 2019

University mission: The fight for reform at the Catholic University in ChileThe author asks about... more University mission: The fight for reform at the Catholic University in ChileThe author asks about the mission of the university understood as an axiologically defined way of life. She follows the history of the university reform in Chile in the 20th century, its two key moments from the point of view of university reflection: the strike in 1949 and in 1967. She notes that the strike phenomenon, although contrary to the idea of the university, is a tool for the disclosure of the university community. Both strikes were organized by architecture students at private Catholic universities in Santiago and Valparaíso, respectively, hence the demands for total reorganization, research autonomy, modernization and democratization can be regarded as radical. The author describes the research and teaching practice of the so-called School of Valparaíso, which can be considered the most important source and largest beneficiary having been granted the Open City area of the university reform in Chi...

The Long Shadow of Don Quixote

Białostockie Studia Literaturoznawcze, 2021

This paper proposes a geopoetic interpretation of an unknown thread of Edward Stachura’s biograph... more This paper proposes a geopoetic interpretation of an unknown thread of Edward Stachura’s biography, related to the Polish writer’s stay in Paris, where he met, among others, the poets Michel Deguy and Edison Simons, participants of the expedition of the so-called traves´ıa de Amereida (1965). The starting point of the discussion is the analysis of a sentence from a Latin American poem Amereida (1967) “hoy soy todos los mendigos / a cuerpo de rey / con / stachura en cuarto menguante” [today I am all the beggars / with the body of a king / with / stachura in the last quarter]. The author interprets the surprising fact of finding “stachura” in a text written during a South American expedition, when a group of poets, architects, and sculptors led by Godofredo Iommi (Godo) explored the unknown “inner sea”. She also draws attention to the role of Juan Pablo Iommi Amunátegui, Godo’s son, in the last years of Stachura’s life. The following interpretation is inspired by the concept proposed ...

Praktyka Teoretyczna, 2019

Przez metaforyczne wyrażenie „opór naturalny” autorka wskazuje na wciąż aktualne przekonanie o ko... more Przez metaforyczne wyrażenie „opór naturalny” autorka wskazuje na wciąż aktualne przekonanie o konieczności odkrywania „morza wewnętrznego” Ameryki Łacińskiej, nieustającego wysiłku „obmyślania Ameryki na nowo” (M.L. Pratt). Przypomina złożone, ambiwalentne, konsekwencje opisów natury A. von Humboldta dla tożsamości i historii Nowego Świata (wzmożenie kulturowych efektów kolonizacji a zarazem wpływ na polityczną dekolonizację kontynentu). Ten historyczny kontekst jest istotny dla rozumienia projektu dekolonizacyjnego zwanego Amereida, w którym wykorzystano „słabe”, tj. poetyckie, artystyczne narzędzia oporu. Barbaruk przedstawia zrealizowaną w 1965 r. przez architektów, poetów i artystów związanych z Universidad Católica de Valparaíso wyprawę (travesía) z Ziemi Ognistej do Santa Cruz de la Sierra (Boliwia) oraz założone przez nich Miasto Otwarte (1970), w którym połączyli pracę, życie i edukację studentów. Podporządkowanie architektury poezji stanowi według autorki praktykę dekonstr...

The author argues that in order to fruitfully explore the city within the cultural-studies framew... more The author argues that in order to fruitfully explore the city within the cultural-studies framework one must first accurately define the city as an object of knowledge, which only highlights the problematic nature of the boundaries of the city. The article foregrounds the key role of the cultural heteronomy of the city, which overrides its civilisational heteronomy. Culture, which the Polish culture scholar Stanisław Pietraszko understands as a way of being in accordance with values, is the determining factor in the identity of the city and is manifest in the openness and fluidity of its limits. Central thematic concern lies in literary “prostheses” of cities, which are needed in places inhabited by migrants, the colonized, “the subjects homesick” for “their” cities. Fiction and poetry bear a crucial ontological and axiological city-making responsibility, as demonstrated in the author’s previous studies on Quixotic La Mancha and reconfirmed in this paper on the example of the Latin...

Motywem przewodnim analizy Amereidy, fenomenu uznawanego za jedno z najbardziej interesujących zj... more Motywem przewodnim analizy Amereidy, fenomenu uznawanego za jedno z najbardziej interesujących zjawisk we współczesnej kulturze Ameryki Łacińskiej, utożsamianym przede wszystkim z awangardową architekturą „Szkoły z Valparaíso” i powstałym w 1971 roku Miastem Otwartym, w których fundamentem obiektów architektonicznych są akty poetyckie (phalànes), jest pytanie o rolę, jaką w ich powstaniu odegrała podróż literacka tzw. Travesía. Zrealizowaną w 1965 roku przez dziesięcioosobową grupę podróż określano jako „mityczną”, „fundacyjną”, „nowy akt założenia Ameryki”. Autorka pyta o skuteczność podróży literackich w sferze kultury, zależność dekolonizacji do europejskiego dziedzictwa, ambiwalencję działań utopijnych w Mieście Otwartym za czasów dyktatury Pinocheta, ograniczenia mediów zapośredniczających podróż (poemat, dziennik, fotografia). Ramą dla rozważań jest refleksja nad nowym odczytaniem poetyki Mallarmégo, w którym ograniczone działanie języka - rozumiane jako „L’action restreinte” - nie wyklucza polityczności poezji. Pomimo tej interpretacji a także faktu, iż twórczość francuskiego poety stanowiła dla Amereidy źródło istotnej inspiracji, zestawienie obu językowych utopii pozwala wydobyć istotną różnicę w ograniczeniach działania poetyckiego.

All parts of this publication are protected by copyright. Any utilisation outside the strict limi... more All parts of this publication are protected by copyright. Any utilisation outside the strict limits of the copyright law, without the permission of the publisher, is forbidden and liable to prosecution. This applies in particular to reproductions, translations, microfilming, and storage and processing in electronic retrieval systems.

Don Quixote is back again, notices Magdalena Barbaruk tracing the resurgence of the knight errant... more Don Quixote is back again, notices Magdalena Barbaruk tracing the resurgence of the knight errant in the contemporary humanities. In the aftermath of World War Two, the figure underwent the most radical re-interpretation since Romanticism. These changes speak volumes about our culture. The Long Shadow of Don Quixote is a pioneering, cultural studies-driven reading of Quixotism. Drawing on the theoretical framework of the specifically Polish variety of cultural studies, it makes Don Quixote a patron of cultural reflection. With culture conceptualised as performative, Quixotism is “the cultivation of the soul,” an axiotic space which forms human ways of life across epochs. In this way, the history of culture can be re-written as a history of a values frenzy, bibliomania or evil.

Estudios Hispanicos, 2019

Sensy błądzenia. La Mancha i jej peryferie (Sentidos del errar. La Mancha y su periferia) de Magd... more Sensy błądzenia. La Mancha i jej peryferie (Sentidos del errar. La Mancha y su periferia) de Magdalena Barbaruk es un libro harto difícil de resumir y abarcar en un comentario breve; incluso resultaría difícil determinar dentro de él un único centro o un único concepto primordial, pese al rigor con el que la autora expone, desarrolla y entreteje los hilos de su investigación. Puede decirse que es un libro de varios núcleos o focos que problematizan la idea de la presencia de la cultura-cruce de arte, artificio e idea-, en los demás ámbitos del mundo humano...

Reseñas y notas de lectura ducciones y que consigue acumular un caudal de informaciones biográfic... more Reseñas y notas de lectura ducciones y que consigue acumular un caudal de informaciones biográficas, curiosidades o, por lo menos, hipótesis fiables sobre los coautores de obras polacas en castellano (y dos en catalán). No se olvida la autora de la cuestión de lenguas de partida de las traduc-ciones, buscando con tenacidad la información a menudo callada no solo por las bibliografías y bases de datos, sino por los mismos ejemplares directamen-te consultados. En la mayoría de los casos Narębska logra identificar con una gran dosis de la credibilidad el idioma del que se hizo la traducción, dejando como una cuestión abierta, no obstante, la respuesta final sobre los textos concretos de los que se vertieron los textos de la literatura polaca. Al mismo tiempo revela un vasto campo de investigación casi intacto y la necesidad de contrastar las traducciones españolas con los originales. Aunque a lo largo de las páginas de su trabajo recoge también detalles sobre la recepción de la literatura polaca en la España franquista, afirma que se le plantean numerosas preguntas también acerca de este problema. El libro oscila entre dos culturas: el lector español y el polaco; al lado de los pasajes correspondientes que describen la realidad bien conocida (unos por uno y otros por otro), encontrarán sus respectivos Nuevos Mundos, sen-das terrae incognitae, por lo cual el trabajo de Narębska merecería otra edi-ción: en polaco. Se puede afirmar que para los historiadores de la traducción polaco-española, para los investigadores de la recepción de la literatura polaca en el extranjero el libro en cuestión debe convertirse en un punto de referencia y una lectura obligatoria.