A Guided Tour Through the Museum of Communism (9 page)

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“I think that we Bulgarians were blessed with her in a strange way. She had the power to do more bad things than she did. That is why I like the idea that she did not die of poison (which is only one of the many versions of her death), but rather turned into a small, fragile green frog—into a little animal, that is,” I told Evelina. “Ah, yes, how very typical of Bulgaria! Unlike in other fairy tales, in this one the princess turns into a frog and not the other way around. I like your interpretation! ʺ exclaimed Evelina, not really knowing much about the said Princess Lyudmila.
But she really did behave more like a princess than a party bureaucrat. Regardless of whether she was allowed (or not) to behave differently because she was protected by her omnipotent father, the truth is that she was educated, intelligent, and ambitious. Bringing a whiff of modernity to Bulgarian art and culture was a very positive attempt.
Even if her ideas were often very, very strange.
Take her “national program for aesthetic education,” as part of the “construction of a mature socialist society.” As much as she tried to put it into practice, her directions were vague and abstract. No wonder, because it was not an easy task to link “development according to the law of the spiral” with development according to the dominating laws of economic determination in Marxism: The material world represents the “base,” while the “fluffy” stuff of culture, beauty, and spirit belongs to the “superstructure.”
Or take her rhetoric. Her rhetoric was delightfully fuzzy and deceptive. Here is a quote from a 1980 analysis by the journalist Jordan Kerov, which Evelina found somewhere for me (I think she called the place the “Internet,” but I don't know where it is situated):
Lyudmila Zhivkova's opening speech at the 1979 “Banner of Peace Assembly” in Sofia, for example, contained the following words or concepts taken directly from the oriental mystics or from their occidental proponents: harmony, harmonious development of man, and perfection, etc. (occur 33 times); light, celestial light, brightness, etc. (35 times); the Universe, the Planet, the Galaxy, Endlessness, the Infinite, the Eternal, Nature etc. (33 times); Beauty, Truth, etc. (38 times); Wisdom (19 times); creative powers, dreams, aspirations, etc. (36 times); and Spirit, vibrations, energy, blessing, etc. (16 times).
Lyudmila Zhivkova also uses phrases like the “effulgent purposefulness,” the “sonorous vibration of the seven-stage harmony of the Eternal,” and the “vibrations of the electrons.” All this she managed to put together in a speech lasting only about 15 minutes and, which is the most amazing, addressed to children of up to 14 years of age.
Even if I try very hard, I just can't imagine Madame Ceausescu or Madame Hoxha giving a similar speech in front of children or workers or Communist Party members or the Politburo. Many compared her to the powerful wives of other leaders, like Nexhmije, the wife of the first secretary of Albania, Enver Hoxha. Or like the notorious Elena Ceausescu. Both of them had power but didn't even attempt to do anything good with it. Unlike women in positions of power acquired through their relationships with dictators, Lyudmila did something good, at least in one particular field. In spite of her folly, her reign as the minister of culture is nevertheless considered the golden age of art and culture in Bulgaria. Artists traveled abroad to study, and abstract art was exhibited in galleries—unheard-of in the other satellite states. Under her reign, a national palace of culture was constructed and the National Gallery of Art was replenished with formidable works of art. The exhibition “Thracian Gold Treasures from Bulgaria” traveled to twenty-five cities around the world, and many countries also saw the fine exhibition of Orthodox icons. Last but not least, a big “manifestation,” “Banner of Peace, World Children's Assembly,” was held in Sofia, under the auspices of the United Nations Educational, Scientific and Cultural Organization (UNESCO).
 
 
At a time of such a feudal type of rule as Zhivkov's in Bulgaria, of strong oral tradition, myths, folk songs, and fairy tales—because in spite of all the lip service, none of this was eradicated by the decades of socialist government—it was also normal to keep dancing bears.
Why, then, did we animals see in Lyudmila the possibility of salvation at all? I think we believed that, if she understood art and beauty and their importance in life, there was hope for this society and its primitive treatment of animals. Not to mention the fact that her father, like all other Communist heads of state, was a hunter! But she believed that animals have souls! Surely she would do something about bears dancing under her nose with burned paws and bleeding noses? If only she knew about us! If only the ruler knew the real condition of his subjects, he would change it, for sure. Rulers are just. Surely she was just. Or so we hoped for a while.
I must say that, frankly, I was impressed that she was a vegetarian. This custom was pretty much unheard-of in Bulgaria. Yes, there were some sensitive souls who couldn't eat meat because it belonged to a slaughtered animal. Instead of a piece of meat on the plate, they would see a little calf calling for its mother. But such individuals were few and far between. People ate meat if they could buy it; anything else was considered to be eccentric and likely to be ridiculed, maybe even declared as the “decadent influence of the capitalist West.”
At first I thought that to be a vegetarian in a country where many people could not afford to eat meat—where such a diet was not a matter of taste or choice—was an extraordinary, enlightened decision. You have to be really high-minded and spiritually oriented. Because vegetarianism is more than a diet—for example, as when an ill person is prescribed vegetarian food. It is also more than a taste preference, like when you do not enjoy the taste of meat. It is an ideology, and it fit well with her other ideologies. But apparently I was wrong. Long after Lyudmila was gone I understood how easy it had been for her to be a vegetarian. She defended the rights of other living beings, mostly mammals, because animals are like people; they feel pain, they feel fear. Therefore, she appeared more human herself. On the other hand, she did nothing to change their conditions. Her activity in our favor was restricted to just that—not eating meat. And hoping that one day everybody would come to the conclusion that it is not moral to feed on creatures that endure as much pain as humans do.
I naively imagined how, for example, she could have given the order to ban the capture and torture of wild bears. Or, for that matter, to let people travel abroad and then decide for themselves what beauty and light and harmony are. But this would have required much more from her than grand words. It would have also been more dangerous to deal with human than with animal rights. At the time, human life was seldom perceived in its single form; it was usually seen as only a mass, a crowd. Our princess fled to the safe sphere of the spirit and light. When she spoke, it was in the lofty language of symbols and poetic metaphors. There was no real change; there could not be any. In the end, even if her intentions were good, our life went on without change. Freedom—be it for animals or for humans—was not her priority. How could it be? She had little or no contact with real life, with real underdogs and underbears. She simply
did not see us as being enslaved
. The simple truth was that socialist leaders could not care for us animals because they did not care for people either. We were all the same to them.
 
 
As far as my life was concerned, darkness fell upon it, too. And so it remained until a year ago, when activists from the Free Bears Now! organization come to rescue me from Angel. They saw that fatal TV footage of me dancing in Sofia and tracked us down. Apparently, I was one of the last dancing bears in the Balkans to be saved. Now I see that it was about time for my rescue, because I am old, exhausted, and in pain.
Anyway, at first I did not want to leave Angel for a better (but unknown) life in a resort. So when two activists visited us, both Angel and I tried to reason with them. Angel swore on his life that I am to him like his own child, that he feeds me the very food he eats. Of course, he was exaggerating. He fed me mostly stale bread and leftovers from their disgusting, unhealthy, sometimes carnivorous meals. He even shed a tear or two for me. Angel could shed tears whenever; I never understood this ability of people and how tears could be taken seriously as an argument among their kind. I, on the other hand, tried to verify his story in a way these young people might perhaps understand, so I displayed my figure and fur and bared my poor teeth as proof. But the iron ring in my nose, and the fact that Angel kept me chained to a mulberry tree in front of his shack, spoke strongly against him. In the end, the older of the two, a serious, businesslike young man, gave Angel an offer he could not refuse: a lump sum of money as compensation. He actually was not in a position to argue, because dancing bears had become outlawed, anyway. Plus, Angel badly needed to repair his roof. Even though Gypsy Roma people are famous for their disregard of the law, my transfer was duly arranged. I was not asked for an opinion, of course. Democracy yes, but not for bears!
Ah, the wheel of fortune—or, perhaps, the wheel of history?—turns in unpredictable ways.
Before they left, and while Angel was signing the papers for my release, the young activist said, “We especially care about these poor beasts because they symbolize the Bulgarian people, whom Todor Zhivkov kept chained!” Well, he couldn't resist an ideological statement, could he? I guess he meant that people under Zhivkov did what he wanted and never rebelled against him. True, very true! The other side of this picture was, however, reflected in Angel's case, where the socialist government provided the basic (bare) necessities for them. Most people, not only this Gypsy Roma, valued that. I know it from my own experience: however meager the provisions you get, if you get them regularly, they make you feel safe. Before, it was a simple trade-off: One traded one's freedom for security. After all, what is freedom without anything to eat? I must add that my friend Evelina strongly disagreed with me. She repeatedly shook her head, exclaiming that never, ever would she trade freedom for anything. But saying “never” in such an adamant way is so typical of young people, simply because they have no idea what they are talking about.
Was I truly rescued as a symbol of a society? Then and there, I understood that it is hard for past and present to meet. The bear-rescuing mission was some kind of a new dogma for these youngsters. While people are left to struggle for survival in the jungle of the market economy, it is the turn of the animals to be taken care of and sheltered. A new, free generation just assumes that in a democracy people should take care of themselves.
Seriously speaking, it was not easy to leave the old man, his people, and his village. “You obviously repressed the fact that he was actually your torturer. You developed a
Pavlovian reflex
,ʺ said Evelina. She learned about that at school, I guess.
“This is why even today you start dancing whenever you hear the
godoulka
or any other kind of music playing.” She was talking about a recent event when she had brought her iPod and let me listen to some rock music. I started to dance with the iPod in my paw and the headset on. It was grotesque, I know, but the urge to dance was stronger than my will to resist it. She was saddened by this episode, and so was I. Indeed, I think that she might be right. A hot-metal training plate had been installed in my brain forever. This might be the reason why I don't think that I can fully understand and appreciate the new freedom I enjoy. Besides, every freedom has its limits. But I am an old bear; there is no salvation for old bears trained to dance even when no one is yanking their chain.
As if that diagnosis were not enough, Evelina concluded that I had probably developed the “Stockholm syndrome” as well. This is when a victim identifies with his captor, and even feels grateful to him. The young man from Free Bears Now! was definitely right. In that respect, I surely represent the Bulgarian people from the time of socialism. Except, perhaps, for the Gypsy Roma people, who never really fit into that system. They were indifferent to the government ideology, they just got used it—and I respect them for that. By the way, I noticed that Angel and his family have not been saved by anyone so far. There are not many—in any case, not enough—special organizations I know of that protect the rights of Gypsies Roma, even if they are the most discriminated against minority in Europe today. Unlike us, they are humans, and they are supposed to integrate into the society. But as Angel once said to me, “What if I don't want to integrate? What if we want to go on and live the way our people have lived for thousands of years? Who is going to protect our right to live as we want?” Today, when I know more about the outside world, I could tell him: not many. You have to protect your rights yourself, because you Gypsy Roma, it seems to me, are a kind of modern-day wild bear. And the hunt is on.
IV
THE CAT-KEEPER IN WARSAW
(Letter to the State Prosecutor)
Sir,
I am addressing your office and you personally in connection with case No. PT/2875/2008-09, regarding the defendant whom I, for reasons of my own, will address only as the General here. As you are well aware, in the autumn of 2008 the Institute of National Remembrance, investigating Nazi- and Communist-era crimes, brought in an indictment against a total of nine persons. Now the eighty-six-year-old General, who headed the Military National Salvation Council, created on December 13, 1981, stands accused, among other things, of leading this “criminal organization”—for which he could get up to ten years in prison.
I will abstain from any comment about this institute and its methods in conducting the
lustration
process—perhaps it is enough to mention that I have heard some humans call it the “Ministry of Truth.” But, on the other hand, I do not go out in the streets of Warsaw very often, and it could be that I am missing some valuable information.
I am appealing to you because I believe it is extremely important to bring the case of the General urgently to an end. I will try to explain why.
Sir, you rightly might ask who am I to take it upon myself to address you at all? Therefore, please allow me first to introduce myself. My name is Gorby. I am a female of feline origin—what you humans call cats. Being born in the house of the General's daughter, I have been living in the General's household for almost ten years now. His whole family loves animals; the General himself, unfortunately, favors horses the most. No wonder. He is an officer, after all. Let me explain our relationship: I am considered to be the General's pussycat, although I take a somewhat different view of this myself. From my standpoint I was nice enough to choose to live in his home, and to allow him and everybody else to believe just the opposite. It is perhaps too banal to say that I picked him up, since it is well known that we cats are free spirits, unlike dogs, of course. But I have to share the house with his dog, Napoleon. This is because Napoleon Bonaparte is the person the General admires the most. Not a good choice of a name, because Napoleon is a big, dumb mongrel. The only certain thing about his lineage is that he evidently belongs to the shallow end of a gene pool. Of course, his favorite activity is playing with a ball! The poor thing shows no sign of intellectual activity whatsoever, and I can tell that he bores the General. Who wouldn't be bored by throwing about that round object again and again? But I have some use for him; he brings me news and information from the outside world—as my courier, you might say.
I, on the other hand, am never either bored or boring. You are arrogant, I've heard Napoleon say about me more than once behind my back, but it is not my intention here to gossip about him. I just want to stress the fact that it was my
choice
to live with the General.
To choose
is a very important verb for me. I have no problem with freedom, since I did not live in that allegedly
inhuman
period of human history called Communism. I have often heard this adjective—by “inhuman” humans mean “animal-like.” Let me take a chance here to express my total disagreement with this use of the word; it should be corrected! Needless to say, we animals rarely exercise your bloody habit of killing each other within the same species. With the exception of fighting dogs, but those gladiators are beyond contempt, I am afraid.
Going back to my relationship with the General, I cannot say that he is my butler, although it is very close to the truth; it would offend him if I were to claim that. The General is very much a person of the old times. By that I mean that he is truly sensitive to class differences, maybe even more so because he was born into a noble family.
Noblesse oblige!
So, let's just simplify things and state here that the General is my keeper.
With this introduction, I would like to move to the purpose of my letter and offer you some of my feline reflections.
Let me tell you, Sir, that I have two reasons for submitting this appeal to you. The first one is strictly personal. Right now, the General is in the hospital with a severe case of pneumonia and various other ailments that I don't want to bother you with. This is not the first time; his age and the stress of this trial are wearing him out. Pneumonia can cause the death of an old and frail person. Considering his poor health throughout his whole life, I am seriously worried that he might not ever make it to hear the sentence when it is given out. Especially because I know that in this country such trials can drag on for years. Indeed quite some time elapsed from the first indictment to the beginning of his trial . . . I would hereby like, as his friend—indeed his
confidant
—to submit this appeal for you to take matters into your own hands and bring a quick decision in whatever direction you see fit.
My second reason is of a more general nature, though. I see the young generation of Poles: for them Communism is something that died twenty years ago, before they were even born. It is passé! But although this young generation might not be very knowledgeable or even interested in the events of the past, they should be responsible for how they deal with their past
now
. Therefore, the trial of the General is a very important example for them.
Speaking of the General, I ask myself if he (and others from his time) should have been put on trial at all—and what is such a trial expected to achieve? To make my point clear, I do think that a fair trial makes it possible for an unjustly accused person to exonerate himself. Yet, I wonder if the General should have been put on trial in a criminal court. Let's make no mistake here—the General welcomes his trial. “It is important that history doesn't continue to divide Poles forever,” he has told me often enough. I believe that to try him or not was a major dilemma, because it had to do with the attitude of your society toward the Communist past in general. Seeing that there was no consensus on how to proceed, your office dragged its feet until very recently. After all, life is what happens precisely in between these (or any other) two extremes. Again, as the General himself said: “History and the question of who is right are complicated and cannot be seen in terms of black and white.”
I am sure that you, Sir, with your experience in such matters, would agree with me that truth and justice are brother and sister—but sometimes it is hard to maintain an equilibrium between them without causing even more harm to society. After all, a courtroom should deal not with moral issues, but with individual guilt proved by evidence. The important question in the General's case is: What values do you want to promote: retaliation or social consensus; further conflict or reconciliation? That is my understanding, although Napoleon claims that this trial has nothing to do with either truth or justice, but only politics. Well, perhaps he overheard somebody saying this; I cannot imagine that he deduced it on his own . . .
The General is, as they say in the media, a “divisive figure” in Polish society. There is no doubt about the controversy he has been provoking for almost two decades now, long before I was even born. (Please note, Mr. Prosecutor, that I am being very honest with you, to the point of even admitting my age, which a lady cat should never do!) So, the controversy, which everybody knows about by now, is that the General claims he declared martial law in order to save Poland from Soviet invasion. In short, he saved lives in an act of patriotism. For twenty years, the General has been consistently defending his decision: “We were threatened with fratricidal conflict, and we could have inflicted on ourselves incalculable tragedy.”
Today, in spite of this controversy, the General's public standing is better than the president's brothers'! For years, opinion polls about whether the Poles believe his justification for martial law have been roughly split down the middle, suggesting that at least one half of Poland's citizens accept it. They don't think that it is necessary to put the General on trial. After all, although most Poles did not choose to live under Communism, they just went along and lived under Communism, accepting the military regime as reality. It is not in their interest to go back and wash their own dirty linen. The other half of Poles, however, would like to “purify” society of its Communist remnants. They prefer a fresh start, a sharp division between past and present, between totalitarianism and democracy. For such
purists
, Poland was divided into Communist supporters and the opposition, with nothing in between. To them, the trial of the General represents an act of revenge. “A traitor is not a victim of circumstances,” they say. But this is a moral statement, and it is not helpful with the trial. I personally would hesitate to belittle the possibility that the General was acting out of patriotism—but I might be prejudiced about him. Because I ask myself, Does the fact that he was a Communist exclude his patriotism? I think not.
“Down with the enemy!” barks Napoleon incongruently when I—out of sheer pity—tell him about the pros and cons of the trial. Sometimes, as an intellectual, I do feel the responsibility of keeping him informed. But what can such a poor creature think when I ask him, Who are
them
? except that I am showing off.
The truth about the General is that he did indeed proclaim martial law on December 13, 1981. The truth is that, as a consequence, the Solidarity movement was banned, its members were persecuted and jailed, censorship was introduced, freedom suspended, and fifty-six people were killed in the year that followed—that is all true. The General does not dispute any of this. The truth is also that in his political career, he made other wrong decisions that inflicted pain upon the Poles. Even when he was not acting on his own but as a member of the ruling political elite—for example, when dispatching Polish troops to Prague in 1968 as part of the Warsaw Pact invasion. Or when there was the shooting in Gdansk in 1970 in which forty-four protesters were killed. The truth is that he was a political leader who had accumulated too many functions (prime minister, minister of defense, president, head of the Military Council of National Salvation), logically leading him to assume dictatorial power.
I understand all this. Maybe this is the moment to stress again that I am sentimental, that I would like to defend the General. However, while I am on his side in my heart, I try to keep a clear head: I don't want to defend him from the truth—blind faith is his dog's defining trait, not mine.
Sir, before I take you any further, you should bear in mind my special position. I have a chance to observe the General from a very privileged perspective, being the one who sits in his lap most often. Napoleon is too big. And, thank God, we don't keep horses in the house yet, except in pictures. So, he caresses me. He speaks to me. He trusts me, I would say. You see, I am small and elegant, and I try not to be obtrusive. Sometimes I purr, just to make him feel good. Usually I simply sit there quietly in order to watch and listen. Like any “real” psychiatrist would.
He is bony, and to sit in his lap is not very comfortable, to say the least. But boy, is he warm, and that counts for a lot when you are not so young yourself. And he strokes me, which I found out is good for my back. He does it somewhat absentmindedly, because he does it while he reads, and he reads a lot, or listens to the news on the radio—he almost never watches TV—in his small studio on the first floor of the house. I let him do it—I mean, rub me and read at the same time. You can't take away all the fun from an old man, now can you? It wouldn't be nice of me. Meanwhile, I ponder subjects of my interest . . .
My real interest is not politics, it's psychology. Being, well, a semiprofessional, in human terms, I don't judge people. You may think that I need to study the psyche of the General because I depend upon his will. Or because I need to know my enemy. I would not go that far; the General is a good cat-keeper. He does not taunt me with bizarre little dangling objects, as other humans do. I get far better treatment than Napoleon, who is extremely jealous of my privileged position, grumbling stupidly that it is not fair. As if life were fair! In return, I listen and try to understand the General. I also try to understand humans as such, with their strengths and weaknesses. I am essentially fond of your kind of primate! I find you as a species interesting, often puzzling, mostly not very intelligent—but worth observing. You perhaps do not fully trust the observations of a feline psychiatrist without adequate formal education? But please consider that I am in a position to closely scrutinize how human beings behave for the simple reason that
I do nothing but observe them full-time
.
Now, I am well aware that you might harbor a certain suspicion that I am subjective, i.e., prejudiced in favor of my keeper. But let me assure you that my subjective feelings do not stand in the way of my professional findings about the said human being. On the contrary, I treat him like any other patient of mine, like, for example, his wife (a very nice lady, loved by her students!) and his darling only daughter. The pet daughter! Yet, there is no competition between the two of us—she has far too little time and patience for the old man . . . No, I am certainly able to keep the necessary distance between the object of my study and myself. In fact, the General doesn't even know that I am writing this letter. I had to do it behind his back, because he would strongly disapprove of it, maybe even scold me. I only worry that Napoleon, in his simplicity, might bark something to him. But he barks pretty incomprehensibly, and the General is a bit deaf, so I am not really nervous about it.
Please allow me to make a digression here. I am afraid that I have to use this opportunity to make you aware of an injustice in your domain. I am convinced that I qualify as a character witness at the General's trial. I personally volunteered to tell the court that he is a good man. I have sent enough obvious signs of my intention. I also sent a letter to the judge. Believe it or not, the response I received was rejection on the grounds of my species! A judge of the criminal court rejected me as a character witness with these words: “We hereby inform you that, as a rule, our court does not accept witnesses of alien origin.” First and foremost, I am not an “alien.”
E.T. is an alien.
I am a cat! Disregarding this display of ignorance on the part of the said judge, where does your law make this stipulation? He did not even bother to cite the clause that would forbid me to testify, a grave mistake for someone who is responsible for the law.
BOOK: A Guided Tour Through the Museum of Communism
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