Dalia Staponkutė: kalba kaip subjekto tėvynė

LTStraipsnio tikslas – išanalizuoti Dalios Staponkutės kūrybą remiantis Jacques’o Lacano psichoanalitinės teorijos modeliais ir parodyti jos eseistikoje iškylančią kalbos, kaip perteikiančios tam tikras pasąmonės struktūras ir formuojančios subjekto santykį su pasauliu, problematiką. Straipsnyje remiamasi prielaida, jog Staponkutės pasakotoja sąmoningai reflektuoja kalbą kaip esminę santykio su pasauliu išraišką, kuri atsiskleidžia per emigracijos patirtis: buvimą tarp dviejų kultūrų, o kartu – ir tarp savos (gimtosios) bei išmoktos (svetimos) kalbų. Kaip atskiras aspektas analizuojamas motinos ir vaikų, gimusių svetimoje šalyje, dvikalbiškumas ir daroma išvada, jog per kalbą teritorija, kurioje vaikas auga, tampa motinos pakaitalu, vadinasi, būtent kalba yra vienokio arba kitokio tipo asmenybę formuojantis pamatas, be kurio socializacija tampa nevisavertė, o tai reiškia, kad subjekto tėvynė yra ta, kurios kalba jam yra gimtoji.

ENIn her analysis of the essays of Dalia Staponkutė, the author of this article draws on the methods of psychoanalytic literary criticism, including the fundamental theories of Jacques Lacan: the structure of consciousness is mirrored in the structure of language; the subject only emerges as the object of his/her thinking when self-identification occurs in the “mirror stage,” during the first years of life and with the subject’s acquisition of language. Born in 1964, Dalia Staponkutė is a translator and author of studies about translation theory; having completed studies in philosophy, she has lived in Nicosia, Cyprus, from 1989. Her essays have appeared in periodicals and were published in the collection Lietumi prieš saulę (Rain Versus Sun, 2007). Most of Staponkutė’s essays are concerned with experiences of liminality: they are reflections on living between two cultures (her native Lithuanian and adopted Greek) and how this is best revealed in her relationship to the two languages and the (im)possibilities of translation. The subject of Staponkutė’s essays is the émigré, who can be compared to Lacan’s double- meaninged “letter”: he/she does not have a fixed place, and occupies an intermediary position in a bilingual system in which one language is a mother tongue and the other an acquired one. Mastery of a foreign language is compared to being possessed (it involves sensations beyond individual will) and revolution – a conscious act of upheaval.The learning of a foreign language is a recognizable recreation of Lacan’s mirror stage. Another subject that Staponkutė reflects upon in her essays is the bilingualism shared by a mother and the children she has born in a foreign country – the unique ways their bond is expressed when the mother’s language is not her children’s mother tongue. The minds of bilingual children are influenced by two, often very different, systems of language. For Staponkutė, this divide between the mother’s and her children’s languages is a sign of the aggression inherent in globalization. This aggression is directed to the most intimate of relationships – that between mother and child – and it puts the mother in the position of the loser. In other words, language is the foundation of the individual’s formation, and one without which socialization would not be complete.