Whatever critical scalpel one selects for dissecting the literary works of Bruno Schulz (1892-1942), there will always be a certain degree of textual resistance which cannot be broken. Or in other words, taking off one of Schulz's many masks, one will probably never avoid the impression that a new mask has emerged. This book contributes to the three most typical critical strategies of reading Schulz's works (combinations, fragmentations, reintegrations) - being fully aware, of course, of the relativity of each particular approach. In addition, the book sets out to explore all of Schulz's creative output (i.e. his stories as well as his graphic, epistolary and even literary critical works), as one of Schulz's main goals was exactly to cross artificially set up boundaries between, among other things, different artistic media of expression. The book for the first time brings together leading Schulzologists (Jarzębski, Robertson, Sproede) and their prospective successors (Augsburger, Gorin, Kato, Suchańska-Drażyńska, Underhill, Wojda), established Polish academics (Dąbrowski, Markowski, Skwara, Weretiuk) and their foreign counterparts (De Bruyn, Gall, Meyer-Fraatz, Schulte, Zieliński), scholars primarily working on other authors (Anessi, Śliwa, Żurek) and those focusing on other art forms (Sánchez-Pardo, Watt). The editors' introduction offers an overview of seven decades of Schulzology. The book is of interest for both readers with a general interest in (world) literature and/or a particular interest in Polish and Jewish studies.

In the 1930s, through the prose of Bruno Schulz (1892–1942), the Polish language became the linguistic raw material for a profound exploration of the modern Jewish experience. Rather than turning away from the language like many of his Galician Jewish colleagues who would choose to write in Yiddish, Schulz used the Polish language to explore his own and his generation's relationship to East European Jewish exegetical tradition, and to deepen his reflection on golus or exile as a condition not only of the individual and of the Jewish community, but of language itself, and of matter. Drawing on new archival discoveries, this study explores Schulz's diasporic Jewish modernism as an example of the creative and also transient poetic forms that emerged on formerly Habsburg territory, at the historical juncture between empire and nation-state.

A fresh portrait of the Polish-Jewish writer and artist, and a gripping account of the secret operation to rescue his last artworks. The twentieth-century artist Bruno Schulz was born an Austrian, lived as a Pole, and died a Jew. First a citizen of the Habsburg monarchy, he would, without moving, become the subject of the West Ukrainian People’s Republic, the Second Polish Republic, the USSR, and, finally, the Third Reich. Yet to use his own metaphor, Schulz remained throughout a citizen of the Republic of Dreams. He was a master of twentieth-century imaginative fiction who mapped the anxious perplexities of his time; Isaac Bashevis Singer called him “one of the most remarkable writers who ever lived.” Schulz was also a talented illustrator and graphic artist whose masochistic drawings would catch the eye of a sadistic Nazi officer. Schulz’s art became the currency in which he bought life. Drawing on extensive new reporting and archival research, Benjamin Balint chases the inventive murals Schulz painted on the walls of an SS villa—the last traces of his vanished world—into multiple dimensions of the artist’s life and afterlife. Sixty years after Schulz was murdered, those murals were miraculously rediscovered, only to be secretly smuggled by Israeli agents to Jerusalem. The ensuing international furor summoned broader perplexities, not just about who has the right to curate orphaned artworks and to construe their meanings, but about who can claim to stand guard over the legacy of Jews killed in the Nazi slaughter. By re-creating the artist’s milieu at a crossroads not just of Jewish and Polish culture but of art, sex, and violence, Bruno Schulz itself stands as an act of belated restitution, offering a kaleidoscopic portrait of a life with all its paradoxes and curtailed possibilities.

One can approach the notion of otherness or alterity in various ways: politically, aesthetically, ethically, culturally, religiously and sexually. Writing in Saylor.org, Lilia Melani defined the other as an individual who is perceived by the group as not belonging, as being different in some fundamental way. Any stranger becomes the Other. The Other in a society may have few or no legal rights, may be characterized as less intelligent or as immoral, and may even be regarded as sub-human. The collection of essays ‘Notions of Otherness’ addresses many of these approaches as ways of interrogating how varied yet how similar they are in relation to the individual literary texts.

This volume explores connections between architecture and theatre, and encourages imagination in the design of buildings and social spaces. Imagination is arguably the architect’s most crucial capacity, underpinning memory, invention, and compassion. No simple power of the mind, architectural imagination is deeply embodied, social, and situational. Its performative potential and holistic scope may be best understood through the model of theatre. Theatres of Architectural Imagination examines the fertile relationship between theatre and architecture with essays, interviews and entr’actes arranged in three sections: Bodies, Settings, and (Inter)Actions. Contributions explore a global spectrum of examples and contexts, from ancient Rome and Renaissance Italy to modern Europe, North America, India, Iran, and Japan. Topics include the central role of the human body in design; the city as a place of political drama, protest, and phenomenal play; and world-making through language, gesture, and myth. Chapters also consider sacred and magical functions of theatre in Balinese and Persian settings; eccentric experiments at the Bauhaus and 1970 Osaka World Expo; and ecological action and collective healing amid contemporary climate chaos. Inspired by architect and educator Marco Frascari, the book performs as a Janus-like memory theatre, recalling and projecting the architect’s perennial task of reimagining a more meaningful world. This collection will delight and provoke thinkers and makers in theatrical arts and built environment disciplines, especially architecture, landscape, and urban design.

Despite its international influence, Polish theatre remains a mystery to many Westerners. This volume attempts to fill in current gaps in English-language scholarship by offering a historical and critical analysis of two of the most influential works of Polish theatre: Jerzy Grotowski’s ‘Akropolis’ and Tadeusz Kantor’s ‘Dead Class’. By examining each director’s representation of Auschwitz, this study provides a new understanding of how translating national trauma through the prism of performance can alter and deflect the meaning and reception of theatrical works, both inside and outside of their cultural and historical contexts.

Perspectives on Retranslation: Ideology, Paratexts, Methods explores retranslation from a variety of aspects and reflects methodological and theoretical developments in the field. Featuring eleven chapters, each offering a unique approach, the book presents a well-rounded analysis of contemporary issues in retranslation. It brings together case studies and examples from a range of contexts including France, the UK, Spain, the US, Brazil, Greece, Poland, modern Turkey, and the Ottoman Empire. The chapters highlight a diversity of cultural settings and illustrate the assumptions and epistemologies underlying the manifestations of retranslation in various cultures and time periods. The book expressly challenges a Eurocentric view and treats retranslation in all of its complexity by using a variety of methods, including quantitative and statistical analysis, bibliographical studies, reception analysis, film analysis, and musicological, paratextual, textual, and norm analysis. The chapters further show the dominant effect of ideology on macro and micro translation decisions, which comes into sharp relief in the specific context of retranslation.

How can cradling, handling, or rubbing a text be said, ethically, to have made something happen? What, as readers or interpreters, may come off in our hands in as we maculate or mark the books we read? For Adam Zachary Newton, reading is anembodied practice wherein “ethics” becomes a matter of tact—in the doubled sense of touch and regard. With the image of the book lying in the hands of its readers as insistent refrain, To Make the Hands Impure cuts a provocative cross-disciplinary swath through classical Jewish texts, modern Jewish philosophy, film and performance, literature, translation, and the material text. Newton explores the ethics of reading through a range of texts, from the Talmud and Midrash to Conrad’s Nostromo and Pascal’s Le Mémorial, from works by Henry Darger and Martin Scorsese to the National September 11 Memorial and a synagogue in Havana, Cuba. In separate chapters, he conducts masterly treatments of Emmanuel Levinas, Mikhail Bakhtin, and Stanley Cavell by emphasizing their performances as readers—a trebled orientation to Talmud, novel, and theater/film. To Make the Hands Impure stages the encounter of literary experience and scriptural traditions—the difficult and the holy—through an ambitious, singular, and innovative approach marked in equal measure by erudition and imaginative daring.

Liberature – coined from the Latin liber – is simultaneously a movement in contemporary Polish literature, and a term referring to literary works that integrate text and material features of the book into an organic whole in accordance with the author’s design. The present volume collects essays inspired by this theoretical concept, first proposed by Polish poet Zenon Fajfer in 1999, but soon picked up and elaborated on by international scholars. As noted by the contributing authors, preceding Jessica Pressman’s idea of “bookishness” and coinciding with N. Katherine Hayles’ fundamental writings, liberature appeared at the end of the 20th century, “as if to resume and systematize the intuitions and provocative statements” of writers concerned with the future of the book. It fits into a wider turn towards the recognition of the embodied nature of information in anthropology, literary, textual, media and AI studies. Yet its distinctness consists in the fact that it was suggested by a creative writer, and that it proposes to see the authorially-shaped materiality of writing in terms of a literary genre. The essays collected here present the modernist roots and inspirations of liberature, address the semantics of typography and the question of materiality of literary writing, and explore how the “abstract body of the printed book is transformed into an experience of embodiment.” The volume is completed with a reprint of Fajfer’s seminal essays with a view to making them more available to English-speaking readers.

The multilingualism and polyphony of Jewish literary writing across the globe demands a collaborative, comparative, and interdisciplinary investigation into questions regarding methods of researching and teaching literatures. Disseminating Jewish Literatures compiles case studies that represent a broad range of epistemological and textual approaches to the curricula and research programs of literature departments in Europe, Israel, and the United States. In doing so, it promotes the integration of Jewish literatures into national philologies and the implementation of comparative, transnational approaches to the reading, teaching, and researching of literatures. Instead of a dichotomizing approach, Disseminating Jewish Literatures endorses an exhaustive, comprehensive conceptualization of the Jewish literary corpus across languages. Included in this volume are essays on literatures in Arabic, English, French, German, Hebrew, Hungarian, Italian, Polish, Portuguese, Russian, Spanish, and Turkish, as well as essays reflecting the fields of Yiddish philology and Latin American studies. The volume is based on the papers presented at the Gentner Symposium funded by the Minerva Foundation, held at the Freie Universität Berlin in June 2018.