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in the sense of increasing differentiation, specialization, division of labour, and the loss of concretely experientiable, ‘holistic’ ties with the natural and social life. This life has been turned into a virtue by the postmodern celebration of fragmented selves and multiple worlds, but often involves deeper problems of isolation, rootlessness, and emotional displacement28. Just as in Plath’s story, the dialectics between holistic relations and ruptures in relation to social exclusion and inclusion is at the heart of “The Quagmire Woman” by Jolita Skablauskaitë. With its emphasis on the gendered perception of space that can be gleaned from the protagonist selfidentification with the natural/the quagmire and the negative connotations associated with the city, the story provides a locus for investigating the link between the natural/primitive and the social relations including a consideration of aesthetic and moral matters.29 An impression forms that the protagonist Brigita perceives herself as a woman in her essence when, in solitude, she communes with nature. Brigita lives in a quagmire, a place from which “violet gasses” rise from the swamps and “soft branches of the honeysuckle” slink into the house. In that place there is no path, no road, only the dark mire, the frogs, the toads, the snakes and inside the house – whitish, long-legged spiders crawling over the walls and above in the lofts – bats and owls and everywhere the eye can see — that same still life picture, enlivened only by some bird, flapping its wings as it flies through 30. After her swim, Brigita likes to squirm naked “through the heath”31. Lily Gair Wilkinson would call this a pastoral setting or “something with green fields and running water and the scent of grass and flowers in it” and regard it as epitomizing freedom unlimited by the restrictions that are associated with the social sphere32. That Brigita’s comprehension of selfidentity is outside linear Apollonian logic, by implication social codes, is attested by the following phrase: “She had never had a clock or calendar; nor did she care about the names of 28 Zapf, 52; emphasis in the original. 29 For the focus of the analysis specified as social, aesthetic and moral aspects of the relationship between humans and nature, I am indebted to Sherman Paul. See For Love of the World: Essays on Nature Writers. Iowa: University of Iowa Press, 1992, 116. 30 Jolita Skablauskaitë. Liûnsargiø moteris. Vilnius: Lietuvos raðytojø sàjungos leidykla, 1993, 52–3; all translations of Skablauskaitë’s text from Lithuanian into English are mine. 31 Ibid, 59. 32 Lily Gair Wilkinson. “Women in Freedom.” Green History: A Reader in Environmental Literature, Philosophy and Politics. Ed. Derek Wall. London and New York: Routledge, 1994, 224.

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The Ecocritical and the Postmodern: Re-visions in “Johnny Panic and the Bible of Dreams” by Sylvia Plath and the “The Quagmire Woman” by Jolita Skablauskaitė