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EN
The present study revisits one of American television’s most famous and influential shows, Twin Peaks, which ran on ABC between 1990 and 1991. Its unique visual style, its haunting music, the idiosyncratic characters and the mix of mythical and supernatural elements made it the most talked-about TV series of the 1990s and generated numerous parodies and imitations. Twin Peaks was the brainchild of America’s probably least mainstream director, David Lynch, and Mark Frost, who was known to television audiences as one of the scriptwriters of the highly popular detective series Hill Street Blues. When Twin Peaks ended in 1991, the show’s severely diminished audience were left with one of most puzzling cliffhangers ever seen on television, but the announcement made by Lynch and Frost in October 2014, that the show would return with nine fresh episodes premiering on Showtime in 2016, quickly went viral and revived interest in Twin Peaks’ distinctive world. In what follows, I intend to discuss the reasons why Twin Peaks was considered a highly original work, well ahead of its time, and how much the show was indebted to the legacy of classic American film noir; finally, I advance a few speculations about the possible plotlines the series might explore upon its return to the small screen.
EN
This article is devoted to analysing and interpreting popular soap operas from the 1990s, arousing nostalgia for a carefree childhood. We learn about the rich Americans’ lifestyle and older brothers’ and sisters’ idols. We discover old icons admired all over the world (angelic Crystal, demonic Alexis). From the pioneering Polish soap opera (In the Labyrinth), we learn about the realities of the late 1980s, and we observe how Warsaw and the lifestyle of some Poles have changed. Today we can talk about the phenomenon of retromania in pop culture; a new version of the Dynasty was created, and Lynch made the third season of the cult Twin Peaks. Nostalgia has intensified with returning soap operas from the 80s and 90s. We live in the digital age, when, due to the Internet, our objects and products have lost their materiality. We yearn for real things that preserve the traces of our existence.
PL
Artykuł poświęcony jest analizie i interpretacji popularnych oper mydlanych z lat dziewięćdziesiątych, które budzą nostalgię za beztroskim dzieciństwem. Z nich dowiadujemy się o stylu życia bogatych Amerykanów, poznajemy idoli starszych braci i sióstr. Odkrywamy stare ikony podziwiane na całym świecie (anielska Krystle, demoniczna Alexis). Z pionierskiej polskiej opery mydlanej (W labiryncie) dowiadujemy się o realiach końca lat osiemdziesiątych, obserwujemy, jak zmieniała się Warszawa i styl życia niektórych Polaków. Dziś możemy mówić o fenomenie retromanii w popkulturze; powstała nowa wersja Dynastii, a Lynch nakręcił trzeci sezon kultowego Twin Peaks. Nostalgia nasiliła się wraz z powracającymi operami mydlanymi z lat osiemdziesiątych i dziewięćdziesiątych. Żyjemy w epoce cyfrowej, w której nasze przedmioty i produkty straciły swoją materialność z powodu internetu. Tęsknimy za prawdziwymi obiektami, które zachowują ślady naszej egzystencji.
EN
In the series Twin Peaks, Mark Frost, David Lynch and others create a mythological framework structured by and filtered through Shakespeare in a postsecular exploration of the posthuman. Twin Peaks exemplifies a cultural postsecular turn in its treatment of the posthuman, taking the religious and spiritual perspectives to new -and often extreme-heights in its use of Kabbalah and other traditions. Twin Peaks involves spiritual dimensions that tap into other planes of existence in which struggles between benign and destructive entities or forces, multiple universes, and extradimensional, nonhuman spirits question the centrality of the human and radically challenge traditional Western notions of being. Twin Peaks draws from Shakespeare’s expansive imagination to explore these dimensions of reality that include nonhuman entities-demons, angels, and other spirits-existing beyond and outside of fabricated, human-centered worlds, with the dybbuk functioning as the embodiment of the postsecular religious posthuman.
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