Professional Documents
Culture Documents
NEW REALITIES:
NOTES ON TRANSFORMATION
AND THE GENERATIONS OF WRITERS
A bit further on, Gombrowicz warns the West about the new, post-sovieticus
men, who will threaten Europe: Western civilisations ought to prepare themselves
for an invasion of homeless people (Gombrowicz 1988, 21). Polish version: Co
narodzi si , co mog oby si narodzi w Polsce i w duszach ludzi zrujnowanych i
zbrutalizowanych, gdy pewnego dnia zniknie i ten nowy porz dek, ktry zd awi
stary, i nast pi nic. (Gombrowicz, 1986).
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Chapter Four
Przemys aw Czapli ski. 1997. lady prze omu: O prozie polskiej 19761996,
Krakw: WL, 225. It is important to mention here the title of the 2005 novel by
Dawid Bie kowski, Nic, describing the tough times of the 1990s in Poland in
ironic and gloomy terms.
107
vision. Yet a vision that takes into consideration the particularity of the
position of women in post-socialist society is important in order for us to
reconstruct and understand the very nature of this transitional Poland.
Polish literary critic and feminist Kinga Dunin eloquently explains the
connection between literature and the world:
literature interprets the world, and we interpret literature with the help of
the entire arsenal of our knowledge and prejudices. We negotiate our
interpretations with others. In this way knowledge of society as presented
in literature comes about. We need to remember that [] reality and
interpretation, reality and literature are entwined; they are the parts of the
same process. Society is never completed and done; it is always a work in
process. (Dunin 2004, 24).3
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Chapter Four
interpretation and re-reading of the past was often equated with the
process of becoming an adult, in which one fully understands an earlier
period and in doing so regains responsibility for what is in the present,
thereby echoing the maxim of Cicero: historiam nescire hoc est semper
puerum esse (one who does not know history is always a child). The new
prose showed that no past or history can fit any single plot and that the
shape of the past is always entangled with the contemporaneity of the
writing process. According to Pawe Huelle (b. 1957), a Polish writer who
has described contemporary Polish political and social discourses, the
most severe disagreements are over the shapes of the past because there
are as many keys to the past as there are projects for organizing
contemporary life (Huelle 2007, Gazeta Wyborcza).
This re-examining of the most recent past was therefore a method
used by writers to identify the post-transformational condition of Poles.
Such identifications took various shapes in different books. Different
issues would come to the fore depending on the author, her background,
engagement in the political movement or place of residence (Poland or
abroad). However, without much exception, at the beginning of the 1990s,
authors were depicting the communist past as oppressive and ensnarled in
everything pertaining to socialist reality (greyness, boredom, shortage of
products, poverty and censorship). In opposition to that bleak reality, the
author would describe the present, which held the potential for a better
future (while better was uncritically associated with the West, which
was seen as the realm of opportunity, challenge, colour, choice and free
voice).5 These images underpinned the first works of the aforementioned
generation of then thirty-something-year-old writers, erupting at a time of
faith in capitalist culture, postmodernity and globalization. In Western
discourses postmodernity was seen (in the media, academia, on the shelves
of bookshops) as being entangled with the incipient themes of media
society (Guy Debord), consumer society (Henri Lefebvre), late capitalist
society (Jean-Franois Lyotard), post-industrial society (Daniel Bell)
5
Here, I mention only certain general social associations and stereotypes, and do
not take into account the deeper problem of cultural and social differences between
the Western and Eastern discourses which embrace different worldviews and
hierarchies of values, etc. This was especially prominent in feminist discourse,
which often took a patronizing tone towards women from Eastern Europe at the
beginning of the 1990s. In a book edited in 1993, the critics Nanette Funk and
Magda Mueller write: there are tremendous differences in culture, socialization,
and personality between Eastern and Western women, and in what Habermas has
referred to as the lifeworld, that stock taken for granted of unreflected beliefs and
worldviews (Funk 1993, 320).