SOVIET MYTHS AS A POSTCOLONIAL PROJECTION OF HISTORICAL MEMORY

O. M. Pavlova
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Abstract

 In this article the author studies the process of decoding Soviet myths in the play "Autumn Flowers"  by О. Pohrebinska and "A Dream in a Olivier's Salad or the Tail Slave." By N. Vorozhbyt. The author focuses on rethinking of the social and political myths of that era, their devastating impact on the process of self-identification, even in today's information space. Pohrebinska in the play “Autumn flowers” unfolds the story of a woman, who is immersed in the pathological nostalgia for the Soviet times. The main character – Vilena – is fixated on the unraveling of her own mother’s death and the man, who caused it – Victor Mykolajovych – and who is her biological father and unchanging bureaucrat. In the plot of the play “A Dream in a Olivier's Salad or the Tail Slave” N. Vorozhbyt captures the colonial consciousness of an entire generation that grew up on the collapse of the totalitarian epochs through the psychological problems of the main character – Mariia (the inability to get rid of the Soviet past, which became in fact her personality). Both heroines view the Soviet past as their own individuality. The injection of collective historical memory into personal one has been traced, because Soviet slogans, mottos and behavioral patterns have become the organic part of being for those women. They made up their own personality from the typical Soviet ideological puzzles and way of life. In fact, individual memory has been replaced by collective memory. The article proved that one of the key identities of Soviet myths was "happy childhood". The artistic images of Mariyka and Vilena represent the scenarios of children's behavior, prescribed in accordance with Soviet norms. At the same time, their memories illustrate the psychological traumas of childhood caused by the ideological machine and the totalitarian system. Both women are amazed by the image of the "young Leninist", and the prerogative of a "happy childhood", no matter what. The Soviet myths are firmly anchored in the collective consciousness of the citizens of the former communist empire. Even today, they continue to produce quasi-memories about "happy childhood", "right authority" and "just order".
苏联神话作为后殖民时期历史记忆的投射
本文研究了О在剧作《秋花》中解读苏联神话的过程。波列宾斯卡和《奥利维尔沙拉之梦或尾巴奴隶》作者:N. Vorozhbyt作者专注于重新思考那个时代的社会和政治神话,以及它们对自我认同过程的破坏性影响,即使在今天的信息空间。Pohrebinska在话剧《秋花》中讲述了一个女人沉浸在对苏联时代病态的怀旧中。主角维莱娜(Vilena)专注于解开自己母亲之死的谜团,以及造成这一事件的男人维克多·尼古拉耶维奇(Victor Mykolajovych),他是她的生父,也是一位不变的官僚。在戏剧《奥利维尔沙拉之梦或尾巴奴隶》的情节中,N. Vorozhbyt通过主人公玛丽亚的心理问题(无法摆脱苏联的过去,这实际上成为了她的个性)抓住了在极权主义时代崩溃中成长起来的整整一代人的殖民意识。两位女主人公都把苏联的过去看作是她们自己的个性。将集体历史记忆注入个人记忆的过程可以追溯到,因为苏联的口号、格言和行为模式已经成为这些女性生活的有机组成部分。他们从典型的苏联意识形态困惑和生活方式中塑造了自己的个性。事实上,个人记忆已经被集体记忆所取代。文章论证了苏联神话的一个关键特征是“快乐的童年”。玛丽卡和维莱娜的艺术形象代表了儿童行为的场景,按照苏联的规范规定。与此同时,他们的记忆也说明了意识形态机器和极权制度给童年带来的心理创伤。两个女人都对“年轻的列宁主义者”的形象和“快乐的童年”的特权感到惊讶,无论如何。苏联神话牢牢扎根于这个前共产主义帝国公民的集体意识中。直到今天,他们还在继续制造关于“快乐的童年”、“正确的权威”和“公正的秩序”的准记忆。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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