By John Neubauer, Borbála Zsuzsanna Török
This is often the 1st comparative research of literature written by means of writers who fled from East-Central Europe throughout the 20th century. It comprises not just interpretations of person lives and literary works, but additionally experiences of an important literary journals, publishers, radio courses, and different elements of exile literary cultures. The theoretical a part of creation distinguishes among exiles, Ã¨migrÃ¨s, and expatriates, whereas the ancient half surveys the pre-twentieth-century exile traditions and offers an summary of the exilic occasions among 1919 and 1995; one part is dedicated to exile cultures in Paris, London, and long island, in addition to in Moscow, Madrid, Toronto, Buenos Aires and different towns. The reviews specialise in the factional divisions inside every one nationwide exile tradition and at the dating among many of the exiled nationwide cultures between one another. additionally they examine the relation of every exile nationwide tradition to the tradition of its host nation. person essays are dedicated to Witold Gombrowicz, Paul Goma, Milan Kundera, Monica Lovincescu, Milo Crnjanski, Herta MÃ¼ller, and to the ""internal exile"" of Imre KertÃ¨sz. distinctive realization is dedicated to the hot different types of exile that emerged throughout the ex-Yugoslav wars, and to the issues of ""homecoming"" of exiled texts and writers.
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Extra resources for The Exile and Return of Writers from East-Central Europe
In Sˇkvorecky´’s Moscow Blues 215). Only few Slovak, Hungarian, Croat, and Serb writers went into exile in the nineteenth-century, and those who did were usually drawn to the German/ Austrian, and, less frequently, to the English cultural orbit. They attended German universities and often published with German publishers. Miklós Jósika, for instance, a Hungarian-Transylvanian writer of historical novels, fled to Brussels to save his life after 1848–49; later he moved on to Germany rather than Paris because his wife and his publishers were German.
Balázs dedicated a poem to his memory, but Sinkó reaffirmed in 1922 his continued opposition to Korvin’s ideology: “It is my belief that the inhumanity now expressed by the raging White Terror will not be eradicated from the hearts by a raging red terror taking its place” (“Az út” 66). Arthur Koestler, at the time only fourteen, remembers the Commune with surpring warmth and sympathy, though his father was owner of a small soap factory: “During those hundred days of spring it looked indeed as if the globe were to be lifted from its axis […] Even at school strange and exciting events were taking place.
Stern was freed after three months, but Broniewski, a great poetic talent and one not to cave in during the interrogations, was kept in jail until August 1941. He was then exiled for five years to Kazakhstan, but upon the outbreak of the German/Soviet war he was allowed to enlist in General Anders’s Polish army. As a communist, he felt uncomfortable in Anders’s decidedly anti-communist army, and the commander dispatched him to the Polish Information Center in Jerusalem. A gentile and an atheist, Broniewski wrote there poetry, gave lectures, and cultivated contacts with Jews from Poland – and remained a convinced communist, in spite of his Soviet jail experiences.