VIII. 1848 в 1998: Коммеморативная политика

у Гертруды Стайн, является наилучшим: просто то, что «здесь» произошло, оказалось недостаточным, не было «материала», пригодного для современного мифотворчества, и не существовало готовых коммеморативных традиций, на которые можно было бы опереться. Румыния располагала более богатым историческим «сырьем», но этот материал не был легко «доступным» в 1998 году, поскольку не был инкорпорирован в животрепещущую коммеморативную традицию, подобную той, что существовала в Венгрии. В сущности, неуклюжие попытки социалистического государства использовать революцию в Валахии для легитимации собственного правления оказались удачными лишь в том отношении, что дискредитировали обращения к румынской революционной традиции. Единственным деятелем революции 1848 года, твердо закрепившимся в румынской народной памяти, был Аврам Янку. Но он годился только для партикуляристского, мифологического нарративного фрейма, а не для генерализующего, антигероического, который мог бы подчеркивать связи Румынии с Европой и хрупкие, но тем не менее важные демократические традиции Румынии. И даже построенные в мифологическом, партикуляристском фрейме коммеморации не получили большого отклика в народе.

Если коммеморативные события в Венгрии и зарубежных венгерских миноритарных общинах иллюстрируют, в двух поразительно различных смыслах, мобилизацию прошлого в современных политических целях, то ситуации в Словакии и Румынии показывают, каким образом природа и структура «доступных прошлых» ограничивают коммеморативные возможности в настоящее время. Конечно, «доступность» прошлого определяется не только «самими событиями» или тем, как они были восприняты или истолкованы, но также и главным образом тем, каким образом события прошлого были (или не были) включены в коммеморативные традиции [Schudson 1989, р. 108;

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Оliск 1999]. В 1998 году в значительной мере благодаря живой традиции памяти 1848 год был «доступен» для использования в актуальных проектах в Венгрии и особенно в венгерских миноритарных общинах в таких направлениях, в каких не был «доступен» для румын вне Трансильвании и для словаков. В литературе о коммеморации и изобретении традиции не изучались в достаточной мере «негативные» или неудачные случаи манипуляции с памятью⁷⁹, а основное внимание уделялось ярким коммеморативным событиям и успешно изобретенным традициям. Между тем отсутствие словацких и слабость румынских попыток использовать «удобный» 1848 год в 1998 году, наряду с более живыми венгерскими мероприятиями в память о революции, служат полезным напоминанием о том, что манипуляции с памятью в настоящее время допускаются, но и ограничиваются прошлым.

⁷⁹ Интересным исключением является работа Конфино [Confîno 1997], исследующего причины, по которым День победы в битве при Седане не закрепился как национальный праздник в имперской Германии.

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