Orientalism in Polish Cinema

December 5 - 26, 2014

Polish cinema until recently generally ignored Middle Eastern and East Asian cultures on the screen. Recent events related to the Middle-Eastern movements have changed this perspective. As part of this program, three different biographical films present a fresh look into the notion of the East. Papusza (2013) is a romantic tragedy of lost rights, lost affection, and alienation of non-conformists by society, whilst at the same time underlining that the real loser remains the community itself, and the significance of this loss to the European social anatomy. Romany poet Bronisława Wajs (1908-1987), known as Papusza, is a Polish legend. Rather than a classical biographical piece, the film exposes the destiny of this talented woman, and her ethnic background in the context of modern history. The black-and-white photography conjures up a poetic and, in places, raw testimony of the regions travelled by the Romanies before the Second World War and immediately after it. The film also treats the decline of their valued traditions, and the physical and moral deprivation they suffered after being forced to abandon their nomadic existence. Although Papusza at various stages of her life remains the focus of the story, it is not until the latter half of the film that fragments are pieced together to form a wholesome picture. Adrian Panek’s Daas (2011) is a biography of Jakub Frank, a Jewish religious leader who claimed to be the reincarnation of the self-proclaimed messiah Sabbatai Zevi and also of the biblical patriarch Jacob. An 18th century mystic, who not only became famous, but also propagated the seeds of doubt in people, from beggars to kings. Daas is a tale of his power, but also of the origins of an unavoidable defeat. The Master (2006), on the other hand, directed by Piotr Trzaskalski is a fictional, even more archetypal biographical film. The film exemplifies influence by Asian spirituality and Eastern religions with reference to Andrei Tarkovsky. The tempo is slow, characters are well developed, and the cinematography is excellent. Commentary by Janusz Wróblewski

This event is organized as part of the 2014 cultural program, celebrating the 600th anniversary of Polish-Turkish diplomatic relations. turkiye.culture.pl

December 5

19:00 Daas

December 6

19:00 Papusza

December 12

19:00 The Master

December 17

19:00 Daas

December 21

14:00 The Master

December 26

19:00 Papusza

Papusza

Papusza

The Master

The Master

Daas

Daas

Program Trailer

Orientalism in Polish Cinema

Polish cinema until recently generally ignored Middle Eastern and East Asian cultures on the screen. Recent events related to the Middle-Eastern movements have changed this perspective. As part of this program, three different biographical films present a fresh look into the notion of the East.

Orientalism in Polish Art

The exhibition highlighted the orientalist trend in Polish painting, as well as drawings and graphic arts. The works in the exhibition covered a wide period from the 17th to the early 19th centuries.

Orientalism in Polish Art

Giacometti: Early Works

Giacometti: Early Works

Organized in collaboration with the Giacometti Foundation, Paris, the exhibition explores Giacometti’s prolific life, most of which the artist led in his studio in Montparnasse, through the works of his early period as well his late work, including one unfinished piece. Devoted to Giacometti’s early works, the first part of the exhibition demonstrates the influence of Giovanni Giacometti, the father of the artist and a Swiss Post-Impressionist painter himself, on Giacometti’s output during these years and his role in his son’s development. 

Midnight Stories: COGITO <br> Tevfik Uyar

Midnight Stories: COGITO
Tevfik Uyar

He had imagined the court room as a big place. It wasn’t. It was about the size of his living room, with an elevation at one end, with a dais on it. The judges and the attorneys sat there. Below it was an old wooden rail, worn out in some places. That was his place. There was another seat for his lawyer. At the back, about 20 or 30 chairs were stowed out for the non-existent crowd.

The Ottoman Way of Serving Coffee

The Ottoman Way of Serving Coffee

Coffee was served with much splendor at the harems of the Ottoman palace and mansions. First, sweets (usually jam) was served on silverware, followed by coffee serving. The coffee jug would be placed in a sitil (brazier), which had three chains on its sides for carrying, had cinders in the middle, and was made of tombac, silver or brass. The sitil had a satin or silk cover embroidered with silver thread, tinsel, sequin or even pearls and diamonds.