|
Vertical Divider
|
What are Mediterranean studies?The label "Mediterranean studies" may hide many meanings. What I'm interested in is the complex cultural and intellectual interplay in the region; the Mediterranean studies, in my personal view, consist in analysing the phenomena of circulation. I treat them essentially as a branch of the history of ideas, quite a central one in my perspective. On the other hand, the Mediterranean studies form the primary laboratory for my reflection on the transcultural becoming of man. My Mediterranean is a region of constant interpenetration between the Arabic-Muslim and the Romance-Christian elements, without forgetting other contributions, such as, for instance, the Berber presence, the specificity of the Balkans, the Turks, the opening toward the Central Asia, the connectivity of trans-Saharan roads. It is a region of major cultural complexity, unique in the scale of the planet as a space of exchange and creative encounter. The sea and the territories distributed on its shores form a great umbilicus mundi. As a consequence, the Mediterranean perspective is absolutely at the core of my whole intellectual project. As such, it cannot be reduced neither to my interest in Romance cultural heritage nor to any form of Islamic or Orientalist studies, on which I'm also spending a lot of my time, but which I treat as quite a separate, subsidiary circle of topics. No need to add that I'm interested in Mediterranean studies in a very large chronological perspective. Across the last decade, I was trying to approach the Mediterranean specificity through a wide range of topics that may appear, at the first glance, as totally unrelated. Nonetheless, the Mediterranean journey of Adelard of Bath, leading to a book dedicated to falconry, and the Oriental project of Guillaume Postel, leading to a grammar of Arabic, are in fact closely connected in the same project of Arabica studia that, largely due to maverick individuals on the margin of institutions and orthodoxies of their times, constituted a transmission belt bringing new ideas to Europe for several centuries, from late Middle Ages and the dawn of the Modern Age. The aim of putting in evidence such connections is still in front of me, as I slowly progress towards my own Summa Mediterranea that I see and work for as one of the culminating books of my entire academic career.
For a long time, the reality was very distant from such grandiose aspirations that the term "Mediterranean" implied for me. For nearly a decade (2006-2016), I was teaching in a program of the so-called "Mediterranean civilisation" at the University of Warsaw, constantly clashing against the dominant Islamophobia, characterising both the faculty and the Polish society in general. What they (both students and professors) wanted to imagine, think about and study was a sort of relaxing and attractive continuation of Antiquity, that might eventually reach, let's say, the contemporary Spain, but determined to ignore the sheer existence of other cultural elements in the region and the whole range of problems related to them. No wonder that I ended up by resigning, while my colleagues continue there, discussing such topics as the Mediterranean landscape (sic!). During my Varsovian years, I also collaborated with the Orientalist faculty, but overall, in any of these academic circles at the time, the study of the 19th-century travel writing was one of the highlights. The research project dedicated to a travelogue of the Polish Romantic poet Juliusz Słowacki, in which I also participated, was typical for that range of interests. That is of course very modest for me, very far from what Mediterranean studies may and should be. The reader should thus understand how, in this context, my vision of the area was experienced as something personal. Although, objectively speaking, my understanding of it is not, most probably, as idiosyncratic as I once believed. Quite naturally, my Mediterranean studies got quite a new impetus as soon as I found myself out of Poland. In 2017/2018, I was a Marie-Curie fellow in France, working on a project dedicated to the search for Adamic language, the primary, ideal speech of the humanity. This topic exemplifies fully what kind of research I would gladly put under the Mediterranean label. The medieval and early-modern speculations on Adamic language (lingua adamica, the tongue spoken in the Garden of Eden) are related both to the question of paradisaical origins of man and the essential unity of the human kind. According to some medieval and early-modern authors, the primordial speech was first of all a divine language, the tongue in which God addressed Adam; according to others, Adam appeared as its inventor, playing a crucial role as the “nomothete” (the name-giver). Be as it may, according to the biblical narration, this primordial language had been lost in the episode of the “confusion of tongues” (confusio linguarum) as the result of the sacrilegious attempt of constructing the Tower of Babel (Genesis 11:1-9). Since the early Middle Ages, the question of the primordial language formed a cross-road between the Christian thought and the traditions of the other monotheistic religions, Judaism and Islam, that tried to answer it in their own way. The Islamic thought created its own notion of suryāniyya, the oldest human language, as well as the spiritual language common to angels and some chosen saints; some of its letters and words are contained in the Quran; some traces of this tongue were also supposed to be found in the early infantile speech. These speculations provoked a reaction among the Jewish theologians and thinkers, who defended that Hebrew, not Arabic, was in fact the language of Adam. This opinion was partially shared in the Christian context, contributing to the development of the study of oriental languages and later on, to the birth of the early-modern philology. This aspiration can be exemplified already in the second half of the 13th century with the figure of Ramon Llull, and more fully, in the endeavours of the 16th-century polymath Guillaume Postel. The author of Absconditorum a constitutione mundi clavis (1547) believed that Hebrew is an indispensable tool for the perfect understanding of the Holy Scriptures, but also much more than this: the language of mystical unity of man and God, as well as the key binding together all the things in the created world. The hypothesis of its possible recuperation, be it by some chosen individuals, communities or the humanity as a whole, became an important nexus of the Utopian thought that, starting from the recuperation of the “proper”, primordial speech, progressed toward more and more generalised visions of restitution. Recuperating the paradisaical condition, man might become able of creating a perfect, universal society and a single state of global dimensions, offering peace, justice and stability to everyone. The search for the Adamic language, a fascinating historical topic in itself, is still subsidiary for my forthcoming project of "Poetics of the Void", dealing with even larger outlook, leading to the contemporary Utopia, if we want to think in these terms, of the transcultural becoming of man. |
Exploring the continuity
|
The aim of this conference was to create a space of discussion concerning the transcultural dimension of the Mediterranean understood as a region defined, in the first place, by the phenomena of exchange and circulation of ideas. The Mediterranean crossroad between Europe, Middle East and Africa, fully established already at the end of Antiquity, takes a new shape at the brink of late Middle Ages and early Modernity. The proposed approach is to identify the spheres of interference between the Islamic and Christian worlds (contemplated in their plurality and mutual inter-penetrability). Tracing a relation between culturally locatable origins and the hypothetical transcultural consequences of such processes of interference, we might come to important conclusions, valid not only for the history of ideas as an academic discipline, but also for the contemporary perception of the shared Mediterranean heritage.
The transcultural hypothesis the organizers would like to propose as a discussion topic deals with the aspiration of transcending the cultural and confessional division, undoubtedly predominating in the Mediterranean world during the contemplated period (that may be taken as broadly as going from the 11th to the 17th century). Many European and Mediterranean figures, such as Ibn Arabi, Ramon Llull, Guillaume Postel or John Dee appear to have fallen in the temptation of moving into the interstices between the culturally established and delimited orthodoxies. By what spiritual and intellectual means did they attempt to inhabit those unstable zones? Did they leave behind any blueprint of a non-hegemonic universalism that might be recuperated in our times, helping to build a harmonious future of the region? Is there a diagram of transgressive relationships across the plurality of cultures, denominations and intellectual traditions to be read in the variegated Mediterranean heritage? |
Some of my papers in Mediterranean studies
"Labels and dignities. Designating the otherness in post-colonial Mediterranean", Romanica Cracoviensia, nr 12/2012, p. 300-313. ISSN 1732-8705; ISBN 978-83-233-3479-8 e-ISSN 1689-002
| labels_and_dignities.pdf |
"'Calentando los huesos en las tumbas'. El cuerpo post-orgiástico y el ocaso del mundo mediterráneo en Makbara de Juan Goytisolo" ["'Keeping the bones warm in the graves'. The post-orgiastic body and the decline of the Mediterranean world in Makbara by Juan Goytisolo"], Studia Romanica Posnaniensia, vol. XL, nr 2/2013, p. 51-61. ISBN 978-83-232-2597-3 ISSN 0137-2475, eISSN 2084-4158
| calentando_los_huesos.pdf |
“Granice sacrum – granice języka. Mówić i milczeć o doświadczeniu mistycznym w średniowiecznym kontekście iberyjskim” [“Frontiers of the sacred – frontiers of language. Speaking and silencing the mystical experience in medieval Iberian contexts”], Zwyczajny człowiek w niezwyczajnej sytuacji. Próba przekazania doświadczenia nieposiadającego wzoru opisywalności, Hanna Gosk (ed.), Warszawa, Dom Wydawniczy Elipsa, 2009, p. 13-25. ISBN 978-83-7151-851-5
| granice_sacrum_-_granice_j_zyka.pdf |
"Al-Andalus: transkulturowa przestrzeń pamięci" ["Al-Andalus: transcultural space of memory"], Przegląd orientalistyczny, nr 1-2/2016, p. 131-140. ISSN 0033-2283
| al_andalus_transkulturowa_przestrzen_pamieci.pdf |
"A la recherche des « grammaires de la création ». L’intégration intellectuelle des traditions orientale et occidentale" [“In search of the 'grammars of creation'. Intellectual integration of eastern and western traditions”], Pensées orientale et occidentale: influences et complémentarité. Études réunies par Katarzyna Dybeł, Anna Klimkiewicz et Monika Świda, Kraków, Księgarnia Akademicka, 2012, p. 201-210. ISBN 978-83-7638-185-5
| a_la_recherche_des_grammaires.pdf |
Projects:
Eroticism of Trace
This projected book belongs to my "desertic" cycle. Its key concepts, eroticism and trace, are derived from the poetics of the void. Similarly as it happens in my reading of Nietzsche's Unter Töchtern der Wüste (included in the volume The Desert. Essays on Emptiness), eroticism is taken here as a sphere without meaning (or, like in the Nietzschean text, without philosophy). To anticipate the conclusion, the meaninglessness of the eroticism and its power of "emptying the object" opens its surprising and paradoxical validity as a mystical path.
BANAT SU'AD
This story starts with a presence of a footprint in the sand, and the concomitant absence of Su'ad, in the famous qasidah al-burda by Ka'b ibn Zuhayr. The complex game of meanings in this short fragment (only the lyrical introduction to the qasidah is analyzed) establishes a paradoxical temporality: "belatedness of anticipation". Su'ad, a ever-changing female figure, the very image of incertitude and instability, gives a false promise, similar to those of 'Urqub, who, having promised the fruits of his palm tree, kept claiming they were not ripe yet - till it was too late.
The interplay of "not yet" and "too late" abolishes the momentaneous present of fulfillment. What emerges is a double negativity of emptiness and trace, a footprint without a foot.
The subject of this negative eroticism is kept in bondage by the emptiness - in love with a footprint, expectant of a false promise.
BANAT SU'AD
This story starts with a presence of a footprint in the sand, and the concomitant absence of Su'ad, in the famous qasidah al-burda by Ka'b ibn Zuhayr. The complex game of meanings in this short fragment (only the lyrical introduction to the qasidah is analyzed) establishes a paradoxical temporality: "belatedness of anticipation". Su'ad, a ever-changing female figure, the very image of incertitude and instability, gives a false promise, similar to those of 'Urqub, who, having promised the fruits of his palm tree, kept claiming they were not ripe yet - till it was too late.
The interplay of "not yet" and "too late" abolishes the momentaneous present of fulfillment. What emerges is a double negativity of emptiness and trace, a footprint without a foot.
The subject of this negative eroticism is kept in bondage by the emptiness - in love with a footprint, expectant of a false promise.
ABU NUWAS
The hypothesis that the licentious poetry of Abu Nuwas may contain a hidden mystical core is not new. My perspective concentrates once again on the temporal aspect: the momentaneous, the ecstatic present that opens a paradoxical dimension.
[...]
The conclusions of this work, as I suggested, should put in the limelight the paradox of the coincidence of eroticism and mysticism. I'm very far from the Freudian hypothesis of sublimation. I would rather like to see a very specific line of reflection on time in which the momentaneous appears as an approximation to eternity. What did Kafka say? That the Messiah comes on the morrow of his coming? I feel it might be a transcription in positive terms of the double negation of Su'ad - hard to render in English, but clear in any Romance language: elle n'est pas encore, elle n'est plus.
This temporal loop might be seen as a structure of a fallacious promise, of a Messiah who had never meant to come. Yet I suppose there is more than this in this centuries long reflection on absence, withdrawal, footprints without a foot. It is all about the indicative character of the divine.
The hypothesis that the licentious poetry of Abu Nuwas may contain a hidden mystical core is not new. My perspective concentrates once again on the temporal aspect: the momentaneous, the ecstatic present that opens a paradoxical dimension.
[...]
The conclusions of this work, as I suggested, should put in the limelight the paradox of the coincidence of eroticism and mysticism. I'm very far from the Freudian hypothesis of sublimation. I would rather like to see a very specific line of reflection on time in which the momentaneous appears as an approximation to eternity. What did Kafka say? That the Messiah comes on the morrow of his coming? I feel it might be a transcription in positive terms of the double negation of Su'ad - hard to render in English, but clear in any Romance language: elle n'est pas encore, elle n'est plus.
This temporal loop might be seen as a structure of a fallacious promise, of a Messiah who had never meant to come. Yet I suppose there is more than this in this centuries long reflection on absence, withdrawal, footprints without a foot. It is all about the indicative character of the divine.
ARNAUT DANIEL
Is Lo ferm voler, the famous sextain by Arnaut Daniel, actually erotic? The mystery of trobar clus is beyond any definite and persuasive interpretation. Agamben quotes it all of a sudden in the middle of his seminar on Paul as an example illustrating the introduction of rime into the Christian poetry. I let myself inspire by the general direction of his arguments: rime introduces a certain basic pattern of temporality, that might reflect his messianic concept of Paul. I reinterpret it at the light of Banat Su'ad, as reflecting the abolishing move of "not yet" and "too late" that establishes the Desert of eroticism. Who knows, maybe at a certain stage this path will cross the messianic reading, flowing new light on the striking cross-section of eroticism and mysticism.
Is Lo ferm voler, the famous sextain by Arnaut Daniel, actually erotic? The mystery of trobar clus is beyond any definite and persuasive interpretation. Agamben quotes it all of a sudden in the middle of his seminar on Paul as an example illustrating the introduction of rime into the Christian poetry. I let myself inspire by the general direction of his arguments: rime introduces a certain basic pattern of temporality, that might reflect his messianic concept of Paul. I reinterpret it at the light of Banat Su'ad, as reflecting the abolishing move of "not yet" and "too late" that establishes the Desert of eroticism. Who knows, maybe at a certain stage this path will cross the messianic reading, flowing new light on the striking cross-section of eroticism and mysticism.
