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Copyright
© 1958 Lithuanian
Students Association, Inc. December, 1958 Vol. 4, No. 4 Managing Editor P. V. Vygantas |
Dawn of Free Criticism in Soviet Lithuanian Literature
VINCAS TRUMPA
VINCAS
TRUMPA, a historian, has studied in Kaunas and Paris. Contributor of
many articles on historical and philosophical topics to Lithuanian
periodicals. At present he is working in the Library of Congress in
Washington, D. C.
1. Criticism or Revisionism?
It would probably be going too far to
compare Studentai (the Students), a novel by Vytautas Rimkevičius that
appeared in occupied Lithuania several years ago, with Not By Bread
Alone, by Vladimir Dudintsev, or Boris Pasternak's Doctor Zhivago. The
author of Studentai is a young Lithuanian writer, almost completely
unknown except to the several thousands who read and admired his book,
while the two Russian novels were considered events of world literary
importance and one even received the Nobel Prize for Literature.
Studentai was published officially, by the State Publishing House in
Vilnius, though it had to seek an underground path to the West.
It is probable that these works are not of equal literary merit,
although it might be argued that no Soviet work is valuable by literary
or esthetic criteria alone. For we cannot forget that in the Soviet
Union literature, as well as art, is primarily a social function. The
only literary school fostered by the government, socialist realism,
itself indicates the criteria to be used in judging its products: The
judgment must be based primarily on sociological grounds, not esthetic
ones. Therefore the novels of Pasternak and Dudintsev would not have
evoked as much comment as they did on their literary merits alone.
And these sociological criteria justify comparing Studentai with the
above-mentioned novels, as Soviet critics have done. These authors are
called revisionists and decadents; they are condemned as writers of
"black literature" and as being under the influence of bourgeois
trends. Actually all these terms, like the vaunted concept of socialist
realism itself, have been devised by the Soviets themselves and have no
clearly defined meanings; they are cliches or slogans that are given
meanings to fit the need. The very indeterminacy of the terms makes
them dangerous, in the same way that the dreaded term "enemy of the
people' (which at the moment, fortunately, is going out of fashion) was
dangerous in Stalin's time.
In these novels Doctor Zhivago, Not By Bread Alone, Studentai, Marek
Hlasko's The Cemetery,
and a number of others that have appeared in the Soviet Union, China
and the satellites the spirit of free criticism appears for almost
the first time in the Communist world. It is true that it was possible
and even mandatory to criticize before, but the objects of this
criticism could be only the enemies of the Soviet regime bourgeois
nationalists, capitalists, priests and never the Soviet order itself.
Since Lenin's announcement that the opposition possesses only a single
right, the right to prison, criticism of the Soviet system has ben
impossible, just as those differences of opinion that are the basis of
true criticism have been impossible.
Now Doctor Zhivago himself, and Dudintsev's Lomakin, and Rimkevičius'
Lincijus not only dare to criticize, but they elevate criticism to
occupy a place among the basic principles of human progress. At one
point Liucijus muses as follows: "Free criticism. We can criticize,
whatever we wish.... In criticizing we seek." This is an expression of
a new spirit that can be found from China to the Baltic and Adreatic
Seas and which up to now has been rarely noted in Soviet literature.
There can be no question that the Soviets fear criticism of this type
more than they fear anything else, for it presupposes differences of
opinion and freedom. In another place "It seemed to him that his time
was coming, that his hopes were being fulfilled. In class today he had
said that our literature was primitive, unworthy of being studied by
the people. Few had dared to contradict him. The Young Communists were
silent. Perhaps they disagreed with Liucijus, but they remained silent.
"Pasternak expresses the same ideas, transferred from the university to
a more universal level, as he muses in the epilogue of his work that
"the portents of freedom filled the air throughout the postwar period,
and they defined its historical significance."
In their war against that epochal manifestation, free criticism, the
Soviets devised the concepts of revisionism, deviationism, political
Daltonism and others. The fear of criticism and freedom is the greatest
fear of any totalitarian regime: This is why Pasternak was ejected from
the Writer's Union and threatened with exile from the Soviet Union;
this is why Rimkevičius' novel was prevented from reaching the West.
This may be the only fear the Communists have, for they can make atomic
and other weapons, they can achieve technological progress and turn
deserts into productive land, but they can never permit their people
the right of free criticism. And this constitutes one of the great
problems of the age, a problem that manifests itself primarily in
literature and art, since art without freedom or a thirst for freedom
is completely impossible.
2. The Sad Balance of Soviet Literature
Up to now the Soviet leaders have
been of the opinion that it is better not to have a literature than to
risk the disintegration of the Soviet empire. Liucijus' just-quoted
description of the primitive state of literature is a sad but
indubitable truth, and it applies not only to occupied Lithuania but to
the whole of the Soviet Union. This was admitted by M. Sholokhov at the
Second Congress of Soviet Writers in 1954 (that is, immediately after
Stalin's death). And as recently as this year, Alexei Surkov, secretary
of the Soviet Writer' Union, admitted to a correspondent of the German
periodical "Der Monat" that during the last two decades of the Stalin
era only three worth-while novels had been published: Vol. 4 of
Sholokhovs And Quiet
Flows the Don, Vol. 3 of Alexei Tolstoy's Ordeals
and the final volume of the same author's Peter the First
("Der Monat,"
September, 1958). And of the younger poets he could mention only
Tvardovsky.
The darkest period, the true Dark Ages, of Russian literature is
approximately the years 1934 to 1954, or the period between the First
and Second Writer' Union Congreses. This is at the same time
pre-animently the age of socialist realism. At the first congress this
dogma was solemnly proclaimed as the only esthetic possible in the
Soviet Union. It can be said that with the death of Maxim Gorky, in
1936, Russian literature also died. It is no exaggeration to say that
these two decades contributed almost nothing to Russian literature. It
is understandable that even Pasternak was silent during this time.
If this is the balance of Russian literature during this time, the
balance of the literatures of Soviet-occupied nations is an even sadder
one. The strict formula that these literatures be "socialist in content
and national in form" placed them in a real Procrustes' bed. Most of
the nations that fell trader Soviet domination in 1918-1920 could not
even begin to create a national literature, while others, such as the
Baltic states, which were occupied in 1940, were forced to forget their
literary traditions and sing the only permissible song, the "song of
Stalin." And such leftist Lithuanian writers as Salomėja Neris and
Petras Cvirka, who had matured in independent Lithuania, were sadly
disappointed with socialist realism and wrote nothing of literary value
after 1940. They were shackled by the formula "socialist in content and
national in form." Petras Cvirka (1909-1947) complained in the last of
his minor pieces that it was easier for the Russians to adapt
themselves to these conditions, since after all it had been they who
had created them. And Salomėja Neris (1904-1945) experienced a profound
artistic and personal tragedy as early as 1940-1941, as can be seen
from the memoirs of her friend Ignas Malenas ("Aidai," June, 1958).
There can be no doubt that the same feelings prevailed in the
satellites, the so-called people's democracies. Their feelings are best
represented by the already mentioned Marek Hlasko (b. 1930), who gave
his novel the symbolic name The Cemetery. Hlasko chose as a motto for
this novel a passage from Gogol's Dead Souls: "There is only one decent
man amongst us; but even he, to tell the truth, is a pig." Hlasko was
subjected to severe criticism and was forced to seek asylum in West
Berlin.
3. But Miracles Do Happen, After All
The mood experienced by the Soviet
people during these two decades reminds one of Palestine during the
times of Herod (37- 4 B.C.) and John The Baptist. For all of the vast
technical and architectural progress for which Herod was called "the
Great" as Stalin, too, sometines is the oppressed people of
Palestine had nothing to look forward to but a miracle. And that
miracle; it was curred. Stalin's death was a similar miracle; it was
followed by what is called in chemistry a chain reaction. Galina
Nikolaeva shows this very well in her novel A Battle on the Way.
(In 1957, "Soviet Literature" began to publish an English version of
this work; according to my information, at least, it has never appeared
in book form in Russia.) She begins her story with Stalin's funeral,
which everyone hoped was to bring something new, though what no one so
far could or dared to prophesy.
Possibly the first to define
this hope was Ilya Ehrenburg, who is always most courageous when the
danger is least and always something of a coward when the danger is
real. Perhaps on this account, he was awarded many Stalin prizes. His
novel The Thaw,
which is
insignificant as literature but interesting as a historical and
sociological phenomenon, appeared in 1954. The name is, of course,
symbolic, and in the novel he analyzed Soviet reality in a timid but
still critical manner. His novel received great, and probably
unmerited, notice inside and outside the Soviet Union. Some have called
the whole period "the Thaw."
Many who had not yet shaken off the
Stalinist traditions, especially among the writer-bureaucrats who had
been so favored by Stalin, were alarmed at Ehrenburg's mild criticism
and irony, and a flood of attacks on him appeared in the press.And
while Sholokhov and others were courageously criticizing the literature
of the 1934-1954 period at the Second Writers" Union Congress in 1954,
Ehrenburg was humbly apologizing and promising to sin no more.
Nevertheless,
a new and unexpected miracle occurred not long after. This was
Khrushchev's famous de-Stalinization speech at the 20th Party Congress
in 1955. Although this speech was secret and was never printed in the
Communist press, it received wide publicity in the Soviet Union itself
and especially among the satellites, because of Western communications
techniques. Some of the ideas contained in the speech, such as the
struggle against the cult of personality and against dogmatism, gained
wide and open currency in Soviet political and cultural life.
In
any case, Khrushchev's critical views of Stalin opened the way to
criticism of the Soviet system in general. This showed itself in
literature that appeared in 1956-1957, which is sometimes referred to
as the age of iconoclasm - an epithet that refers to the reversion
from the worship of idols and the open treatment of Soviet reality.
Articles attacking the customary gilding of that reality and opposing
pompousness and the no-conflict theory appeared. A different view was
taken of the so-called literary heritage, and some writers who had
nothing in common with revolutionary traditions gained notice. As for
the occupied nations, all this meant the rejection of the "socialist in
content and national in form' doctrine.
All this did not pass
unnoticed in occupied Lithuania and its literature. It was reflected in
the Tenth Congress of the Lithuanian Communist Party, held in February,
1958. At the congress no less a personage than Antanas Sniečkus, First
Secretary of the Lithuanian Communist Party, stated, "Any nihilism
concerning the Lithuanian literary and artistic heritage, from the
viewpoint of the people's art, is foreign to us." At another point he
said, "In unmasking the bourgeois order, we Communists place a high
value on all that was created by the Lithuanian people in various
fields during the bourgeois years". Sniečkus went so far as to chastise
the writer J. Paukštelis because he painted in his novel Pirmieji Metai (The First Years)
too bleak a picture of life in bourgeois Lithuania. This same Sniečkus
brought out the need for a true valuation of Dr. Vincas Kudirka, who up
to this time was never even mentioned.
It is not surprising that
the literary critics went somewhat further than the Party secretary. It
is primarily pure literature, pure art that they seek in the literary
heritage; at the same time however, they come in contact with the
content of that literature, and they seek here new inspiration for
present-day literature. And thus in late 1957 and early 1958 an
interesting polemic arose betwen two noted critics, Vytautas Kubilius
and Kazys Ambrasas, concerning the literary heritage of Balys Sruoga, a
writer of independent Lithuania. The first, representing the critical
tendency, dared to write that Sruoga's ideas had given a new direction
to the Lithuanian literary tradition founded by Vaižgantas and now
being continued by Vincas Mykolaitis-Putinas, another writer of
independent Lithuania who after a long silence had recently published a
historical-patriotic novel, Sukilėliai
(The Rebels).
Such a daring idea appeared unacceptable to K. Ambrasas, who more or
less represented the Party line. He did not reject either Sruoga or
Vaižgantas or Mykolaitis-Putinas, but he expressed the hope that the
younger writers might learn stylistic mastery from them while remaing
uncontaminated by their bourgeois ideas a very popular concept in
Soviet literature.
When the writers and critics engaged in this
more sober evaluation of the literature of the past, they could not
help comparing it with Soviet literature and noting how insignificant
the latter really was. It is in this sense that Liucijus' musings in
Studentai must be understood. Obviously it was necessary to seek the
causes of this state of affairs. And they were forced to the natural
conclusion that a chief cause of this literary decline was the
insincerity of the writing. In spite of all the so-called demands of
socialist realism, it was necessary to present a blasted view of life
in order to please the Party. And this resulted in the pomposity, empty
heroics and avoidance of conflict that even now the Party critics are
condemning.
4. "Black Literature" or the Search for Truth?
Once
the above-mentioned traits of "Stalinist" literature were abandoned, it
was not difficult to take the next step and present Soviet reality as
it really is. Therefore many writers engaged in attempts to correct the
biased view contained in the earlier works; during these attempts they
could not avoid revealing those dark spots that up to now they had been
forced to conceal.
Obviously, to the dogmatic critics who
followed the old line any work that attempted to be critical of the
Soviet system amounted to libel. To describe such libel they coined the
term "black literature and applied it to the works of Nikolaeva,
Dudintsev, Hlasko and, of course, Pasternak. They went so far as to
consider these writers an organized group working against the Soviet
system. If this were so, then they must have their roots in the
capitalist West and its "decadent" literature. Joyce, Camus and
especially Kafka became, in the eyes of the dogmatic critics, inspirers
and protagonists of the "black literature." Actually, they could have
found examples of this "black" writing much closer to home in
Khrushchev's famous speech for example, which described with great
clarity the macabre atmosphere that reigned during the final years of
Stalins life.
Basically, the so-called "black literature" is
nothing else but an attempt by certain writers to expose the "big lie
that had blanketed the whole of the Soviet Union. In this sense we can
agree with Pasternak when he told a Swedish correspondent that in the
Soviet Union one must hate what man loves and love what man hates. We
can easily imagine the difficulties a writer finds himself in when he
is asked to keep in close touch with Soviet life yet a tthe same time
to depict it as other than it really is. His situation becomes still
worse when he is asked to abandon the techniques of "Stalinist"
literature.
But when he attempts to criticize that reality,
however mildly, as Rimkevičius did in Studentai, he becomes the target
of savage attacks. In Rimkevičius case we might quote R. Lukinskas that
the novelist "has surrendered to the easy fashion of criticizing the
negative aspects of life without having considered from what positions
and with what aims he cirticises" ("Literatūra ir menas") ("Literature
and Art"), April 26, 1958). The critic does not attempt to show that
the writer errs in thus depicting Soviet life; he bases his criticism
on the fact that it may hurt the Soviet system and help its enemies.
It
would not seem that all those writers who today are called revisionists
or deviationists have these dark aims in mind. In reality, their
primary concern is simply literature and art. The noted critic J.
Lankutis may have guessed their intentions correctly when he wrote "It
is very pleasing that today we argue less about what kind of poetry is
the best the so-called people's, or pure lyrical, or descriptive, or
narrative, etc. Obviously we need all kinds; what is important is that
the poetry be good, and that it foster good ideas and feelings"
("Pergalė" ("Victory") June, 1958).
But good poetry and prose is
always that poetry and prose which is faithful to itself, which does
not give an artificial misrepresentaion of life but is based on the
truth as the writer sees it. The writer must first of all be faithful
to himself, to his thoughts and feeling. The young critic R. Rostovaite
has written an interesting article to this effect, with the symbolic
title "The Most Beautiful Song-Truth" ("Pergale," July, 1958). At the
beginning of the article she pays her due to the misty Communist truth,
but she goes on to write about the truth of reality, of feeling of
experience, the truth of literary methods and the comprehension of
one's era. As might be expected, she was subjected to sharp criticism
for this article from the conformist side. Nevertheless, the fact that
such ideas can be discussed at all in the Lithuanian press is a very
encouraging sign.
J. Dovydaitis has been even bolder. Among
other things, he came out in defense of the widely read short story
Padaigos Mirtis (The Death of Padaiga), by the young writer A.
Markevičius. Many critics, among them K. Ambrasas, not only condemned
the book as an example of "black literature' but also attempted to
impugn its literary value. "It is strange that some critics have
greeted this young writer as a complete vilifier of reality,' J.
Dovydaitis wrote of these critics ("Literatūra ir menas," June, 1958.
"Such a view of a writer's observations and his sincere desire to
condemn what he considers to be evil reminds one of the belchings of
yesterday's critics-vulgarizers.' He goes on to say that the primary
asset of a writer is courage. As for the novel's literary worth, this
is sufficiently proved by the fact that the Poles quickly translated
the novel and published it in the magazine "Przyjazn' ("Friendship").
In general, the Soviets use the tactic of denigrating the literary
worth of any work that is ideologically unacceptable, as if they were
greatly concerned about literary values.
It is gratifying to
note that in spite of threats and attacks we find even among Lithuanian
writers some who pledge themselves to follow art and truth. It will
suffice to mention the names of a few younger writers. In this category
we find Justinas Marcinkevičius (b, 1930), some of whose poetry
especially his Poemas
apie žodžius (Poems
on Words)
is marked not only by its high artistic quality but also by a profound
experience of reality. Another young writer is Algimantas Baltakis (b.
1930), whose collection Velnio
Tiltas (The
Devil's Bridge) is unquestionably an example of good lyric
poetry. Still another is Kazys Saja (v. 1932), whose comedy Septynios ožkenos (The Seven She-Goats)
satirizes the evils of Soviet life. Even E. Maželaitis and A. Jonynas
have recently written some good poems with a deep insight into real
life and the human soul.
Consideration of these and other
writers leads one to the conclusion that something new is being born in
Soviet Lithuanian literature. Obviously, these are only scattered
phenomena; there is a great distance to go before a full and sincere
literary life is achieved. Attacks on these writers have been stepped
up recently, giving rise to great anxiety and fear that literature will
return to the age of cruel dogmatism rather than continuing its
development in the direction of truth and creative freedom. This will
to some extent be clarified during the forthcoming Third Writer's Union
Congress, for which feverish preparations are now being made. This
Congress will show whether Soviet Lithuanian literature nan continue to
use the privilege, however slight, of free criticism or will it regress
to the "Dark Ages". Without doubt, its further development will depend
upon the answer to this question.