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• Város és biedermeier Petőfi költészetében

  5–17.

  Gábor Vaderna

  Views:

  78

  The term of Biedermeier – which was used to describe the interior style of the middle class at first and then it was connected to some of the literary phenomena in the first half of the 19th century – made it possible to interpret the culture of the modern city and the urban middle class – o’en creating an opposition between the city and its antithesis, the country. The questions connected to urbanitas were o’ften discussed in the most important space of the culture of modernity: the press. They published articles and reports on foreign cities as well as the forming middle class culture of Buda and Pest in the fast-spreading metropolitan journals. The city and the country are recurring themes in the poetry of Sándor Petőfi along with the different lifestyles and identities connected to them. The first collection of Petőfi, which was published on 10 November 1844, caught people’s attention because of the way the poet’s role was represented in it: Petőfi’s poetic identity is the innocent and moral child of the nation – he is the one who has just arrived in the city, showing what the people are really like. However, the collection entitled Poems 1842-44 does not represent the culture that could by described by sociological or ethnographic terms, but rather the folk culture seen through the lenses of a Biedermeier (urban) culture: Petőfi therefore constructed the image of the country for the city.

• Az én poézisom: Fazekas Mihály költészetének líratörténeti helyéről

  80–96.

  Gábor Vaderna

  Views:

  174

  Mihály Fazekas’s poetry is often associated with the discourses of popular culture. His descriptive poems on nature, his songs and elegies describing the everyday life of the military, and his narrative poem, Lúdas Matyi, which is considered to be a classic in Hungarian literature, have all been interpreted as reaching back to the original culture of the Hungarian nation. This description was mainly based on Herder’s concept of nation and history. However, Fazekas was not interested at all in the problem of recovering a pure Volksgeist from folk culture. This essay argues that the fundamental aesthetic problem of his poetry is creating poetry of social life. For Fazekas, folk culture is not a cultural entity to be uplifted or an entity to be adapted, but an important register of cultural diversity. Poetry is nothing more than a means of making culture social. thus, poetry achieves its goal if the different poetical registers reach different social classes.