{"id":1784,"date":"2024-01-05T10:46:21","date_gmt":"2024-01-05T10:46:21","guid":{"rendered":"https:\/\/ibm150.hr\/en\/?p=1784"},"modified":"2024-04-15T16:11:26","modified_gmt":"2024-04-15T16:11:26","slug":"prof-dorota-michulka","status":"publish","type":"post","link":"https:\/\/ibm150.hr\/en\/plenary-lectures\/prof-dorota-michulka\/","title":{"rendered":"Prof. Dorota Michulka"},"content":{"rendered":"\n

Crossing Boundaries. Folklore, Fantasy and Identity in Contemporary Polish Literature for Children and Young Adults  (similarities with Ivana Brli\u0107 Ma\u017eurani\u0107’s Fairy Tales –<\/strong> selected issues)<\/strong><\/p>\n\n\n\n

I dedicate this paper to memory of Ivana Brli\u0107-Ma\u017eurani\u0107 (1874- 1938), the heroine of our conference, twice nominated for the Nobel Prize for literature, called the Croatian Andersen and the Croatian Tolkien. The works of Ivana Brli\u0107-Ma\u017eurani\u0107 – an outstanding author of fairy tales and fantasy works rooted in folklore and Slavic mythology ( here: pre-Christian beliefs of Croats) refer to fantasy in a broader dimension, including in the area of artistic creations of heroes who, in the context of axiological considerations, are the embodiment of human attitudes and feelings and, by showing their intersection with the everyday reality of the real world, also make it possible to define existential-ethical attitudes, eventually their inner transformation.<\/p>\n\n\n\n

In such a context, the analyzed texts of Ivana Brli\u0107-Ma\u017eurani\u0107, provoke research of a comparative nature, so I would like to bring up some important issues related to the understanding of Polish fairy tales and contemporary Polish fantasy, in which “crossing boundaries” would become relevant in the perspective of broader considerations of folklore , fantasy and identity, especially when the recipient is a child ( in this context comparatively with the texts of Ivana Brli\u0107-Ma\u017eurani\u0107, we can consider the works of  Maria Konopnicka, author of the first folklore-inspired Polish syncretic national fairy tale) (Fidowicz, 2017; Wierzbicki 1970)<\/p>\n\n\n\n

It is worth adding in this perspective of analysis, when we consider common ideas about fantastic beings, crossing of worlds and their transformations not only in relation to oral and written literature, but also \u2013 in the narrow sense of the term \u2013 to folk and children’s literature (as an adaptation and transformation) (\u0141ugowska, 1981; Wr\u00f3blewska 2003).<\/p>\n\n\n\n

Considering Polish fairy tales and contemporary fantasy narration as a text of culture(situated between folklore, history and social-cultural context) (Zipes, 1982;  Tatar, 2016;  Bacchilega 1997, 2013), analysis shows clear folk worldview, faith in the constant interference of supernatural powers, anthropomorphic vision of nature, unwritten moral standards, ideals of fair behavior (justice). However as anthropological documents these stories, shall also specify the dependence of meaning from context, reflect the realities of a given place and time and ideas functioning in the community\/society in which it was created and is told (e.g. sociological approach, rural aspects and setting of the second half of nineteenth century Polish village (Ba\u015b\u0144 o krasnoludkach i sierotce Marysi <\/em>by Maria Konopnicka); the moment of “transition” from the pagan to the Christian world, the figures of the Old Gods and the figure of the new God of Goodness \u2013 Samotno\u015b\u0107 Bog\u00f3w <\/em> by Dorota Terakowska) It is worth emphasising that, in connection with the peculiar “Slavic revival” in contemporary Polish literature for a young audience (in the context of the works of Ivana Brli\u0107-Ma\u017eurani\u0107) , references to Slavic folklore are visible on many levels: in relation to proper names, in the creations of fantastic characters (e.g. Baba Yaga, the dragon), in the plot patterns, in the bestiaries used by the authors (e.g. gnomes, waterbenders, nymphs or ghouls), in the description of rituals (e.g. Midsummer’s Eve celebration (St. John \u2013 \u015awi\u0119toja\u0144ska Sob\u00f3tka), ritual games around the bonfire and the symbolism of fire) and in the pictures of nature (Wr\u00f3blewska, 2014; Polak, Karwacka, 2016; Rudolf  2009).<\/p>\n\n\n\n

In conclusion, the analysis and interpretation of the chosen texts show that contemporary Polish fairy tales and fantasy for children and young adults with references to folk tales national myths, popular legends and historical events combine with \u201dinner journey\u201d of protagonists, rooted in the existential-ethical level \u2013 like in the works of Ivana Brli\u0107- Ma\u017eurani\u0107 –  becomes a metaphor of everybody\u2019s destiny.<\/p>\n\n\n\n

Primary sources:<\/strong> Maria Konopnicka, O krasnoludkach i sierotce Marysi<\/em> (1896), Antoni Gawi\u0144ski, Przygody Okruszka <\/em>(1922), Janina Porazi\u0144ska, Za g\u00f3rami, za lasami <\/em> (1954), Ewa Szelburg-Zarembina, Bardzo dziwne historie <\/em> (1988), Dorota Terakowska, C\u00f3rka czarownic <\/em>(1991),Samotno\u015b\u0107 Bog\u00f3w<\/em>  (1998), Andrzej Sapkowski, Wied\u017amin <\/em>(1990), Emilia Kiere\u015b, Brat<\/em> (2011) and \u0141owy<\/em>(2012), Jacek Dukaj, Wroniec<\/em> (2009), Dorota  Combrzy\u0144ska \u2013 Nogala, Odysejki <\/em>(2023), Cezary Harasimowicz, Mirabelka<\/em> (2018), Anna Brzezi\u0144ska, Opowie\u015b\u0107 z Wil\u017cy\u0144skiej Doliny <\/em>(2002), Wit Szostek, Wichry Smoczog\u00f3r<\/em> ( 2003), Katarzyna Berenika \u2013 Miszczuk, cykl Kwiat paproci<\/em> (2022). <\/em><\/p>\n\n\n\n

<\/p>\n\n\n\n

References<\/strong><\/p>\n\n\n\n

    \n
  1. Bacchilega, C. Postmodern Fairy Tales: Gender and Narrative Strategies<\/em>. University of  Pennsylvania Press 1997<\/li>\n\n\n\n
  2. Bacchilega, C., Fairy Tales Transformed?<\/em>Twenty-First-Century Adaptations and the Politics of Wonder,  Wayne State University Press 2013<\/li>\n\n\n\n
  3. Fidowicz, A., Slavic worlds of imagination: fairy tales of Maria Konopnicka and Ivana Brli\u0107-Ma\u017eurani\u0107<\/em> , in Freedom and Imagination in Children’s Literature,<\/em> ed. by A. Wr\u00f3bel \u2013 Czabanowska, M. Kotkowska, Krak\u00f3w 2017<\/li>\n\n\n\n
  4. \u0141ugowska, J. Ludowa bajka magiczna jako tworzywo literatury<\/em>, Ossolineum 1981<\/li>\n\n\n\n
  5. Polak A. and Karwacka M. (eds),   Fantastyka w literaturach s\u0142owia\u0144skich idee – koncepty –  gatunki,<\/em> U\u015a Katowice 2016<\/li>\n\n\n\n
  6. Rudolf, E. Obecno\u015b\u0107 s\u0142owia\u0144skiego folkloru we wsp\u00f3\u0142czesnej polskiej literaturze fantastycznej<\/em>, in: Inspiracje ludowe w literaturach s\u0142owia\u0144skich XI- XXI wieku,<\/em> ed.  I. Rzepnikowska, Toru\u0144 UMK 2009<\/li>\n\n\n\n
  7. Tatar, M.  The Classic Fairy Tales: A Norton Critical Edition<\/em> (ed.). <\/em>W. W. Norton & Company;  2016<\/li>\n\n\n\n
  8. Wierzbicki J., Z dziej\u00f3w chorwacko-polskich stosunk\u00f3w literackich w wieku XIX<\/em>, Wroc\u0142aw\u2013Warszawa\u2013Krak\u00f3w 1970.<\/li>\n\n\n\n
  9. Wr\u00f3blewska, V., Przemiany gatunkowe polskiej ba\u015bni literackiej XIX i XX wieku,<\/em> UMK w Toru\u0144, 2003<\/li>\n\n\n\n
  10. Wr\u00f3blewska, V. Od potwor\u00f3w do znak\u00f3w pustych. Ludowe demony w polskiej literaturze dla dzieci, <\/em> UMK Toru\u0144 2014<\/li>\n\n\n\n
  11. Zipes, J. Fairy Tales and the Art of Subversion: The Classical Genre for Children and the Process of Civilization<\/em> , Psychology Press 1982<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    University of Wroc\u0142aw, Wroc\u0142aw<\/p>\n","protected":false},"author":1,"featured_media":2167,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[122],"tags":[],"class_list":["post-1784","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-plenary-lectures"],"_links":{"self":[{"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/posts\/1784","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/comments?post=1784"}],"version-history":[{"count":4,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/posts\/1784\/revisions"}],"predecessor-version":[{"id":2261,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/posts\/1784\/revisions\/2261"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/media\/2167"}],"wp:attachment":[{"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/media?parent=1784"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/categories?post=1784"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ibm150.hr\/en\/wp-json\/wp\/v2\/tags?post=1784"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}