REES

In this course, we dwell on Witold Gombrowicz the philosopher, exploring the components of his authorial style and concepts that substantiate his claim to both the literary and the philosophical spheres. Entangled in an ongoing battle with basic philosophical tenets and, indeed, with existence itself, this erudite Polish author is a prime example of a 20th century modernist whose philosophical novels explode with uncanny laughter. In contrast to many of his contemporaries, who established their reputations as writers/philosophers, Gombrowicz applied distinctly literary models to the same questions that they explored. We investigate these models in depth, as we focus on Gombrowicz’s novels, philosophical lectures, and some of his autobiographical writings. With an insight from recent criticism of these primary texts, we seek answers to the more general question: What makes this author a philosopher?

All readings in English.

TBD

As part of the post-colonial turn, magic realism is a hybrid mode of narration rejects, overcomes, and offers an alternative to the colonial, Enlightenment episteme. It mobilizes the imaginations and narrative modes of pre-colonial pasts in the articulation of new, post-colonial, often national, selves. In this course, we will unpack some captivating narratives from Southeast Europe in which the visions of the pre-modern mythic worlds emerge as the magic, transcendent core of the modern nations. We will indulge in the sheer enjoyment of the brilliance of these text while focusing on the paradoxes they embody – for example, the simultaneous rejection and reliance on the realist mode, the colonial worldview, and its civilizational hierarchies and models.

“What would your good do if evil did not exist, and what would the earth look like if all the shadows disappeared? After all, shadows are cast by things and people. . . . Do you want to strip the earth of all the trees and living things just because of your fantasy of enjoying naked light?” asks the Devil. Mikhail Bulgakov worked on his novel The Master and Margarita throughout most of his writing career, in Stalin’s Moscow. Bulgakov destroyed his manuscript, re-created it from memory, and reworked it feverishly even as his body was failing him in his battle with death. The result is an intense contemplation on the nature of good and evil, on the role of art, and the ethical duty of the artist, but also a dazzling world of magic, witches, and romantic love, and an irresistible seduction into the comedic. Laughter, as shadow and light, as the subversive weapon but also as power’s whip, grounds human relation to both good and evil. Brief excursions to other texts that help us better understand The Master and Margarita.

What is it that made the fact of anthropogenic climate change “unthinkable” in the 20th century, and what ideas might allow us to think past what Amitav Ghosh calls this “great derangement”? Environmental degradation and disaster provide a steady backdrop to the 20th century in Russia and the Soviet Union. With control over one sixth of the world’s land mass, the Russian and Soviet Empires exploited the seemingly inexhaustible natural resources of the country’s territory via industrialization, collectivization, forced migration and a vast system of prison camps and internal exile. While the Soviet regime promised mastery over nature, and Russian culture valorized the harmonization of humans with the natural world, environmental catastrophe, both sudden and cumulative, proved the folly of those dreams. Though the Soviet narrative of unflagging progress towards an industrialized utopia rendered these follies unmentionable, imaginative literature provides an indelible record of their costs. We will read works by authors who have grappled with this ongoing catastrophe and its implications for relations between human beings and the world. How might the cultural legacies of communism reframe some of the most vital questions for our shared planetary future? We will examine the ecological thinking of writers and filmmakers including Anton Chekhov, Vladimir Vernadsky, Andrey Platonov, Valentin Rasputin, Larisa Shepitko, Andrei Tarkovsky, and Svetlana Alexievich.

When members of Pussy Riot performed their “Punk Prayer” at the Cathedral of Christ Our Savior in Moscow in 2011, heads covered with neon balaclavas, it was as much the scandal of their female bodies in front of the iconostasis as the words of their song that constituted their protest against state and church. This course focuses on similarly scandalous provocations and quieter acts of resistance against normative gender expectations in 19th-century Russian literature. We read narratives of rebellion by individuals and collective actions by groups of women, and consider the surprising agency attributed to women’s cooperative work in Russian literature as well as the heavy burdens placed on women by family, state, and church. Readings include primarily short fiction in a variety of genres (sentimental, romantic, realist, and gothic) by canonized male writers and by women writers of the 19th C who are less often taught and translated, but were widely read in their own day. These works expand our understanding of the narrative possibilities for sexuality and gendered subjectivity in the Russian literary sphere, and of the ways in which possibility itself was made and remade by literary expression. The course also introduces students to methods of literary analysis informed by critical theories of gender, and asks how Russian literary and cultural history may offer new ways of thinking about gendered bodies, performance, and interrelations in the 19th C and today.

Krzysztof Kieślowski's The Decalogue and The Double Life of Veronique catapulted the Polish director to the international scene. His subsequent French triptych Blue, White, Red turned out to be his last works that altered his image and legacy to affirm his status as an auteur and a representative of the transnational cinema. We discuss how in his virtual universe of parallel histories and repeated chances, captured with visually and aurally dazzling artistry, the possibility of reconstituting one's identity, triggered by tragic loss and betrayal, reveals an ever-ambiguous reality. By focusing on the filmmaker's dissolution of the thing-world, often portrayed on the verge of vague abstraction of (in)audibility or (un)transparency, this course bridges his cinema with the larger concepts of postmodern subjectivity and possibility of metaphysics. The course concludes with the filmmaker's contribution to world cinema. All along, we read selections from Kieślowski's and Piesiewicz's screen scripts, Kieślowski's own writings and interviews, as well as from the abundant criticism of his French movies. All materials are in English.

What does it feel to be watched and listened to all the time? Literary and cinematic works give us a glimpse into the experience of living under surveillance and explore the human effects of surveillance--the fraying of intimacy, fracturing sense of self, testing the limits of what it means to be human. Works from the former Soviet Union (Solzhenitsyn, Abram Tertz, Andrey Zvyagintsev), former Yugoslavia (Ivo Andrić, Danilo Kiš, Dušan Kovačević), Romania (Norman Manea, Cristian Mungiu), Bulgaria (Valeri Petrov), and Albania (Ismail Kadare).

What makes it possible for the imagined communities called nations to command the emotional attachments that they do? This course considers some possible answers to Benedict Anderson’s question on the basis of material from the Balkans. We will examine the transformation of the scenario of paradise, loss, and redemption into a template for a national identity narrative through which South East European nations retell their Ottoman past. With the help of Žižek’s theory of the subject as constituted by trauma and Kant’s notion of the sublime, we will contemplate the national fixation on the trauma of loss and the dynamic between victimhood and sublimity.

The COVID-19 pandemic is an unprecedented event in our lifetimes, one that has permeated our personal, national, and global discourse about health, disease, and dying. From individual fears and anxieties, to community lockdowns, to the steady march of infection and death statistics, the pandemic is everywhere, and we have been inundated with images and information about the virus, its contagious spread, and the impact on our society. Yet what do we make of all of this information? Where does it come from? And how does it help us understand the current moment? This course will explore how (dis)information about the virus and pandemic is created, disseminated, and shapes our perceptions, with a particular focus on narratives and aesthetics within a variety of information ecosystems. We will explore, in a broadly chronological format, important narratives and iconography that emerged and continue to evolve during the course of the ongoing pandemic and that contribute to our individual and collective understanding of social, cultural, political, and scientific aspects of the pandemic. We will further consider how this information relates to personal and collective knowledge formation that subsequently informs our attitudes about and behaviors during the pandemic. In particular, we will discuss how medical knowledge is formed and used to care for patients within a rapidly changing clinical environment. Clinical and public health ethics will provide an important framework for assessing and understanding this information within a medical context, including the ethics of quarantine, scarce resource allocation, vaccine creation, and mandated behaviors (masking, stay-at-home). Materials that we will draw upon include: medical and scientific literature, mainstream media print and video, and materials that exist on the fringe of mainstream media. Assignments will focus on interrogating personal sources of information and how that information contributes to personal knowledge formation about the pandemic.