György Dragomán’s second novel, The White King, while being extremely popular with literary audiences, also gained considerable critical acclaim. The story of Djata, the young boy who has to grow up without his father in an unnamed Eastern European dictatorship has been translated to thirty languages due to its powerful images and complex,
...yet easily readable language, which works well with adolescents as well. Using close reading, the present paper focuses on the genre related dilemmas of the novel. The paper uses Paul de Man’s understanding of prosopopeia and the concept of dysfunctional synecdoche to argue that the genres of “father novel”, bildungsroman and dystopia are each other’s logical consequences and as such are intermingled in The White King.
The present paper aims to tentatively raise a number of issues regarding the complex relationship between collective memory and the internet, more specifically Web 2.0. First, I briefly demonstrate how the metaphors of the internet and of collective memory have shaped our understanding of the two topics, and I look at the possible interfaces be
...tween them. Then, capitalizing upon the metaphor of network, the most prevalent one of such ‘interfaces’, the paper seeks to explore the insights it can offer in relation with collective memories in the age of social media. Finally, I use the example of the late Kádár-era and its online memory to illuminate a few theoretical consequences of imagining contemporary online memory communities as networks.
The paper examines the reburial of Imre Nagy in 1989 as a potential lieu de mémoire. The event was and is considered as a concentrated and symbolic representation of the change of the regime. Besides, the reburial also articulated one of the primary stakes of the 1989 processes in Hungary: it managed to integrate the muted memory of 1956 into
...officially acknowledged cultural memory. The paper argues that the reburial operates in a ritual temporality which is used to create and accentuate a sense of continuity between 1956 and 1989. How is this temporality influenced by the medial environment, the television and radio broadcast of the reburial? How does the ritual quality contribute to the event becoming a site of memory? How is the reburial represented in contemporary popular culture? These are the questions the paper seeks to answer.