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Anti-Odysseus: Orphism and Late Communism in Bulgaria Анти-Одиссей: Орфизм И Поздний Комунизм В Болгарии

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Anti-Odysseus: Orphism and Late Communism in Bulgaria Анти-Одиссей: Орфизм И Поздний Комунизм В Болгарии Anti-Odysseus: Orphism and Late Communism in Bulgaria Анти-Одиссей: Орфизм и поздний комунизм в Болгарии ❦ Miglena nikolchina ▶ [email protected] SLAVICA TERGESTINA European Slavic Studies Journal ISSN 1592-0291 (print) & 2283-5482 (online) VOLUME 20 (2018/I), pp. 46–69 DOI 10.13137/2283-5482/22382 SLAVICA TERGESTINA 20 (2018/I) ▶ Literary Theory in Bulgaria A 1980s debate between Bulgarian В этом исследовании дискуссия с “structuralists” and so called “im- восьмидесятых годов ХХ века между pressionist critics” provides a line of болгарскими «структуралистами» demarcation between structuralists и так называемыми «импрессио- and post-structuralists while simul- нистскими критиками» рассматри- taneously delineating “Orphism” as вается как способ разграничения the heavily controversial theoretical болгарских структуралистов и counterpart to the rise of Thracian постструктуралистов. В то же время studies in archeology and historiogra- эта дискуссия позволяет наметить phy. Since national identity turns out «орфизм» как арена теоретических to be a major ideological wager of these разногласий, разворачивающихся controversies, they acquire an unfore- параллельно с ростом фракологии в seen relevance today. исторических науках. Поскольку на- циональная идентичность является одним из идеологических залогов этих разногласий, они оказываются сегодня неожиданно актуальными. орфизм, фракийская Orphism, Thracian myThOlOgy, мифология, поздний laTe cOmmunism, naTiOnalism, комунизм, национализм, naTiOnal idenTiTy национальная идентичность 47 MIGLENA NIKOLCHINA ▶ Anti-Odysseus: Orphism and Late Communism in Bulgaria 1 This essay explores a peculiar trend in 1980s Bulgarian theoretical The master mind behind the rocketing thinking which might be termed Orphism and which accompanied of Thracian studies (Thracology) and the – without necessarily recognizing, or being recognized by – the rise inventor of Orphism 1 (Fol 1986) as the ancient of Thracian studies in archeology and historiography. Although the religion of the Thracians was historian Alexander genealogy of this trend has been traced back to the first half of the 20th Fol who founded the Institute of Thracology century, the immediate point of departure for my examination will in 1972 and who, before our own disbelieving be the antagonism between structuralists and so called impressionist post-structuralist eyes, 2 constructed Bulgaria’s critics, which marked intellectual life in Bulgaria since the 1960s. My Thracian ancestry out of a few scattered refer- goal, however, will be to foreground a certain brand of orphism, if there ences in Ancient Greek sources. With all the ever was one, which ignored and was ignored by this antagonism, while archeological activity which accompanied his participating in theoretical communications with a broad spectrum of theoretical endeavors, the reality of Bulgaria’s disciplines and discourses ranging from dissenting Marxist critiques monumental Thracian 3 roots is now obviously of the regime to various post-structuralist orientations. What made here to stay. the exchange not only possible but also quite fruitful was a common 2 The publication of Mi- strategy for evading, displacing, and ultimately erasing all traces of roslav Yanakiev’s book Bulgarsko stihoznanie the official dogma,even when it was contested. Ignoring the structural- might be regarded as the beginning of Bulgarian ist-essayists clashes was hence intentional and strategic. Contestation, structuralism although Yanakiev’s influence was it was implied, would already contaminate the contestant with the already under way in the second half of the 1950s. discourse of the enemy; complete disregard would be the only proper Given the isolationism of the regime, Yanakiev road to take. had pretty good inter- national connections. The “Orphic” link was nevertheless there. Towards the end of the He was in contact with Jakobson: a facsimile 1970s there was, so to say, a classical turn to the controversies, theoret- of Jakobson’s letter regarding Bulgarsko ical, ideological, and obliquely political, between the rather irregular stihoznanie is included 4 in Garnizov (239–242). brand of Bulgarian structuralism and the “impressionist critics” whose In one of the many battles waged against major representative was Toncho Zhechev. A number of paradoxes Yanakiev, Yuri Lotman (1982) interfered in his surround these controversies. Toncho Zhechev and his group were defense. For a more detailed account of the prevailingly perceived then, as they tend to be perceived today, as cou- controversies triggered by structuralism see rageously antagonistic to the official dogma and hence subversive. Darin Tenev and Enyo Stoyanov in this issue. This view disregards Zhechev’s efforts to ground his ideas in a certain 48 SLAVICA TERGESTINA 20 (2018/I) ▶ Literary Theory in Bulgaria reading of Marx, however superficial and misconceived (Panova 15; see 3 I analyze the 1980s also Enyo Stoyanov’s contribution in this issue), as well as his easy-go- multidisciplinary exchanges and their ing relationship with the central publishing venues: all this in stark political implications in (Nikolchina 2013a). contrast to the situation with the structuralists who were attacked in 4 the central press and frequently had trouble publishing their works. What I call “irregular” is, among other things, As Iskra Panova, representing the camp of structuralism, acerbically branding it as struc- turalism in so far as its remarked (14) apropos of Zhechev’s essay “The Myth of Odysseus”: major representatives resisted being branded “One might envy the courage of [Zhechev’s] creed if it were not well as structuralists – or, indeed, as anything. known that Odysseus was never one to take uncalculated risks.” Nikola Georgiev has meanwhile argued The publication of Zhechev’s essay “The Myth of Odysseus” and the for the impossibility of schools in literary controversy it triggered is what I describe as classical turn in the struc- theory (17–136). This position is subtended turalist-impressionist confrontation. “The Myth of Odysseus” initially by a certain “vertical” orientation of Bulgari- 5 appeared at the end of 1979. In it, Zhechev opposes the home-coming an theoretical thinking – a meta-positioning Odysseus to the sea-faring Odysseus. Odysseus’ home-coming to the with respects to all brands and schools bucolic joys of agriculture is proclaimed to be the quintessence of Bul- (Cf. Nikolchina 2013b: 146–147), which, set garianness. The sailor is transformed into a settled tiller of the land; side by side with what will appear here as Or- Odysseus – into a noble Bulgarian peasant who has never given in to phism, acquires a curi- ous new dimension. cravings to leave his fruit-bearing vale. This retro-utopian patriarchal 5 vision had already become apparent in Zhechev’s previous writing; its The essay was reissued twice before the fall articulation through Greek myth, however, might be seen as symp- of the regime and has been reissued many tomatic of a more general tendency. The 1980s are characterized by times since. Iskra Panova’s response the infiltration of Ancient Greek literature, culture and philosophy has never, so far as I know, been re-issued. in various areas of the humanities, which, via the arc of antiquity, find a way to connect and share, or sometimes oppose, their agendas. I do not claim that the turn to antiquity during this decade is stronger qualitatively or quantitatively in comparison with other periods of Bulgarian culture. Its specific aspect is, rather, the effort to translate the highly specialized classical studies into broader philosophical, ethical, esthetical and ultimately political horizons. 49 MIGLENA NIKOLCHINA ▶ Anti-Odysseus: Orphism and Late Communism in Bulgaria Multiple factors were probably at work. At a time when practically all Bulgarian intellectuals knew Russian, the influence of A.F. Lossev and Sergei Averintsev was definitely among those factors: not only in terms of their contribution to their concrete fields of study but most of all in terms of their ability to transform these fields into a meta-reflexive position with regards to the present. This ability was typical of the efforts to escape the ideological clichés of the regime yet the manner of its application was far from homogeneous. In Bulgar- ia, in the 1980s, Bogdan Bogdanov and Tzotcho Boiadjiev succeeded in consolidating classical studies into a dynamic mode of dissenting thought. As their younger colleague Kalin Yanakiev points out after the fall of communism, what inspired such endeavors was “resistance to the dead official philosophical thinking, which drove us to oppose it with a blend of rhetoric, imagination and reflection, at times, perhaps, too expressive and too trustful of subjectivity.” (Preface 7) In spite of the ingredients of imagination and subjectivity – which were, after all, present to a different degree in the different authors – this mode was also, as Kalin Yanakiev’s book Ancient Greek Culture: Problems of Philosophy and Mythology demonstrates, inflected by close reading, linguistic discipline, and attention to the letter of the text. Although totally opposed in its implications to Zhechev’s Odysseus, the book never mentions him and never makes clear who exactly is implied in the lash at the “official semi-ideological semi-anachronistic Bulgarian academism.” While the structuralists’ attack of Zhechev’s Odysseus is explicit and direct, Yanakiev keeps a sanitary distance from the controversy by avoiding any reference to it. This
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