ВПЛИВ СУЧАСНИХ ГЛОБАЛІЗАЦІЙНИХ ПРОЦЕСІВ НА МЕНТАЛЬНІСТЬ: ДОСВІД ПОЛЬЩІ

У дослідженні здійснено рефлексію впливу сучасних глобалізаційних процесів на духовну складову життєдіяльності польського суспільства, а саме: які чинники допомагають, а які уповільнюють процеси реформування та трансформації польського суспільства, яке вираження ці зміни знайшли в польській ментальності. Концептуально осмислено польський досвід успішного поєднання збереження власної ідентичності, традиційних цінностей та життєвого укладу з процесами модернізації й включення Польщі в глобальний контекст. З’ясовано основні аспекти, що дозволили польському суспільству успішно адаптуватися до нової глобальної реальності, відійти від деструктивних стратегій діяльності за правилами «старої системи» та ментальності homo sovieticus. Ключові слова: глобалізація, глобалізаційні процеси, польська ментальність, українська ментальність, цивілізація, ідентичність.

Las referencias históricas de la época soviética y su tratamiento en la traducción: el caso de Svetlana Aleksiévich

En el presente artículo, analizamos cómo varios traductores a idiomas europeos abordan la traducción de las referencias históricas de la época soviética, presentes en Vremja sekond hènd (El fin del «Homo sovieticus»), una obra literaria de Svetlana Aleksiévich. El abismo entre la cultura rusa y las de los países occidentales hace que gran cantidad de las referencias al pasado de la URSS resulte opaca para el público lector del Oeste. Debido a reiteradas apariciones de estas en la obra objeto de estudio, los traductores se ven obligados a decidir qué procedimientos de traducción pueden emplear para transmitir el significado de dichas referencias, en qué casos tienen que conservarlas tal cual y hasta qué punto necesitan acercar el texto al lector. Con el fin de detectar posibles dificultades a la hora de traducir elementos propios de la historia soviética y ejemplificar las estrategias aplicadas, estudiamos el trasvase del texto original ruso a cuatro idiomas: francés, portugués, español e inglés. Tras clasificar las referencias históricas y contrastar su tratamiento en el corpus, podemos concluir que la selección de los procedimientos de traducción varía no solo en función de la referencia en cuestión y el contexto en el que figura, sino también en función del género al que el traductor y la editorial atribuyen la obra.

LITERARY REPRESENTATION OF FEAR IN EVERYDAY LIFE DISCOURSE OF 1930S SOVIET UKRAINE (OLENA |ZVYCHAINA’S NOVEL «FEAR»)

The article is devoted to fiction representation’s research influence of the fear’s, as part of the totalitarianism everyday practices 1930’s, on the creation «homo sovieticus» identity. The everyday history studies are important component of the memory and identity studies. The Ukrainian memory studies pay attention on the traumatic historical experience, while the west European scholars are fixed on the socio-cultural history of the everyday life. The benefit of this study is combine both research approaches. This provides an opportunity to explore social totalitarian everyday life from the view of the reconstruction outlook and identity of the «homo sovieticus». We used discourse-analysis’s methodology for this research, thethought about that our communication is reflection of our identity and the nature of social relations. As applied materials wechosen diaspora writers’ texts, the novel «The Fear» by Olena Zvychayna and memories by Dokiya Humenna and ValerianRevuc’ky. All these authors were witnessed Stalin’s repressions, and later they wrote about it. Olena Zvychayna described the fear as terrors’ instrument, which defined soviet peoples’ everyday life. For example, the practices of the night arrests. The thousands of people across the country were arrested between the first and third hours every night. Those systematic practices of intimidation became the part of the whole physical terror in 1930’. As a result, we can see «a faceless person» in fiction about that period. His main characteristics are depersonalization of personality, and unification of appearance according with sovieticus aesthetic. In contrast, fear is personified and has a face. Its connected with certain persons in collective imaginations of the soviet people, for example Stalin or Yezov, and otherі, who represented the totalitarianism system punitive practiceses of the system. The practice of collective meeting was another element Stalin’s intimidation tactic in the 1930’. The collective meetings were devoted to stigmatization particular persons with nonsovieticus outlook. As a consequence, it formation еру collective intimidation system. The aesthetics of pessimism and physical fall arosed in the everyday life of people in fear and was opposed to canons’ beauty and optimism tj socialist realism. Everyday life’s realistic showed many contrasts between normative aesthetic with the cult of the beautiful human body, optimistic socialism’s labor and gloomy totalitarian aesthetic. We can see some main oppositions in the novel «The Fear», such as: monumental forms collective life and man loneliness; mass Soviet celebrations and uncolored everyday life; party meeting with bravura marches and forbidden wedding in the church. At same time, the totalitarian reality’s aesthetic influenced on the personality’s moral degradation and value system of the person. As a result, it transformed soviet people in victim and executioner in one person. In conclusion we remark that the fears’ phenomenon was determinative in shaping «soviet man» Stalinist’s period. The systematic practices of intimidation formed the man depersonalized, identified with mass. Another definition such people – «faceless person». He or she needs appropriate aesthetic, which contrast with of the canon’s soviet realism aesthetic. The fear to stand out lays in the such Stalin’s system base.

Игровые стратегии в пьесе М. Арбатовой "Пробный сеанс"

The article analyses the use of game strategies by M. Arbatova in the play The Trial Session. The cited work presents the image of a typical homo sovieticus (the Soviet man).The play space is represented by a closed type of secretive space. The playwright Maria Arbatova uses a psychoanalysis session as one of the forms of the play. As a result of this technique, the psycho-complexes of the main characters are revealed, which allows to observe internal conflicts in the subconscious of the characters.

“FOOD EXPEDITIONS” AND “AVOSKA”: CONSUMER PASSIONS OF “HOMO SOVIETICUS” IN THE MODERN PROSE

Contemporary Ukrainian prose has been actively appealing to the memory of the Soviet past recently. Especially interesting is the literary reconstruction of everyday life that creates a background for demonstrating a specific type of ‘homo sovieticus’. A discussion on this large-scale and promising process has already started within literary studies. The paper deals with O. Ilchenko’s “Fog Pickers” and S. Baturyn’s “Shyzgara”, which represent the everyday life of Kyiv in the Soviet era. The focus is on the literary treatment of consumerism as a feature of a unified model representing the Soviet man. The researcher explains the ideas of debunking the myths about happy life in the USSR, analyzes the ways of creating the panoramic view of everyday life, traces the consistency of the authors’ interpretations that shows how accurately the experiences are depicted. The gastronomic routes of Kyiv residents, the methods of obtaining the foodstuffs, the social relationships established during purchases presented in the literary works are worth special attention. The writers are definitely critical regarding everyday living conditions in the recent past. They put characteristic features of the Soviet everyday life at the center of events, namely the lines in the stores of all kinds and their primitive range of products. Some Soviet euphemisms related to the food theme have been explained in the paper as well. The researcher comes to the conclusion that reconstruction of the everyday life of a Soviet man in the works by O. Ilchenko and S. Baturyn reveals the despicable nature and danger of the totalitarian system, shows the groundlessness of the nostalgic gasps for the Soviet Union. The literary representation of life in the USSR prompts one to reflect on the true values and uphold human dignity in a free state.

Identity of Homo Sovieticus in Retrospective and Modernity:value and Anthropological Objectivations of Phenomenological and Literary Senses

The article deals with the study of Soviet identity, which the authors refer to as Homo sovieticus. The research is developed in the spatio-temporal explications of the successor states of the Soviet mentality and former satellites of the Soviet system, presented by ideological and semantic intentions from different periods of the Soviet Union’s existence to the present day. Therefore, the topicality of the research is due to cultural and civilizational transformations caused by changes in identification processes in Eastern Europe, as well as socio-political threats generated by them. The peculiarity of the article is its methodological basis: the principles of phenomenology and hermeneutics. The specificity of the use of philosophical hermeneutics was the need to reveal and interpret hidden or sharpened (overly expressive) meanings-expressions of texts, because the authors in their original theses set the task to rely solely on texts of artistic content and journalistic nature. The authorship of texts of these types determines the peculiarity of the phenomenological approach: own experience of a number of problems related to the identity of Homo sovieticus. Important in this context is the topic of time: the combination of retrospective view with modern experiences to meet the future. Based on these guidelines, the authors propose the concept of utterance to denote these literary and journalistic experiences in the broadest sense. The objective of the article is to determine the general image of Homo sovieticus in terms of retrospection and modernity. The peculiarity of this definition are the sources: (1) artistic and journalistic works of those authors who managed to escape from this method of self-identification (emigrant refugees); or (2) victims of violence with such an identity (“court poets”); respectively (3) those who in every way fixes in the past or continue to do so today, thus resisting this value orientation in the outlined region (modern intellectuals-writers). The authors of the article define such tasks as (1) the description of the contexts of the existence of the Soviet man as determining factors of the formation of Homo sovieticus identity; (2) formulation of the main constant features of Homo sovieticus; (3) modern receptions regarding the value matrix of Homo sovieticus in the dynamics of current challenges. The authors conclude that the entire post-Soviet space is experiencing contextual metamorphoses regarding the restoration renewal of the Homo sovieticus identity type to varying degrees. The means of identifying these processes is a clear articulation of the constant features of this type in the comparative context with modern events of cultural and political nature. Finally, the authors argue that the best way to objectify these processes is artistic and scientific-journalistic literature.

ON PERSONS AND ELEMENTALS: LATE-SOVIET SOCIAL PHILOSOPHY FROM MARXIST HUMANISM TO THE IDEA OF HOMO SOVIETICUS

The article considers the ideas of personality, humanity, and society in the works of four prominent Russian philosophers and sociologists: G. Batishchev (1932–1990), A. Zinovyev (1922–2006), Yu. Levada (1930–2006), and M. Mamardashvili (1930–1990). The main argument of the article is that the social philosophy of these thinkers evolved along similar lines, which the author describes as an evolution from Marxist humanism to the idea of the society of “Homo Sovieticus”. Comparing the notions of personhood and society expressed in the works of these thinkers, the author traces the shift in their conceptualization. Its starting point was a vision of a harmonious relations between the interests of the person and (Soviet) society. The endpoint was quite the opposite — the idea of their incompatibility. In the late period of their work, the philosophers developed a highly pessimistic view of social life in general. They saw it as a suffocating “communality”, while the people that inhabited it were perceived as semi-illusionary macabre creatures who lived by “natural” social laws. They viewed “civilization” as an antidote to “natural” sociality. At the same time, they developed survival strategies for presumed highly-spiritual “persons” in this harsh environment. The author argues that this intellectual trajectory might be a result of the institutional marginalization and ideological critique aimed at these philosophers. The article also analyses the discussion about the subject matter of philosophy in the late 1960s to early 1970s. It demonstrates that the discussion resulted in an unsuccessful attempt at realizing the development of Marxist humanist anthropology in the USSR. The article is based on fresh archival material which also includes an analysis of the criticism expressed against G. Batishchev and Yu. Levada for their “ideologically incorrect” understanding of the notion of the “person”.