The Last Family
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"One man cannot be a warrior on a battlefield"
There is no word for it in Russian. Platon Karatayev, the typical "Russian soul" in Tolstoy's "War and Peace", extolls, for pages at a time, the virtues of communality and disparages the individual - this otherwise useless part of the greater whole. In Macedonia the words "private" or "privacy" pertain to matters economic. The word "intimacy" is used instead to designate the state of being free of prying, intrusive eyes and acts of meddling. Throughout Central and Eastern Europe, the rise of "individualism" did not give birth to its corollary: "privacy". After decades (and, in most cases, centuries) of cramped, multi-generational shared accommodation, it is no wonder.
To the alienated and schizoid ears of Westerners, the survival of family and community in CEE sounds like an attractive proposition. A dual purpose safety net, both emotional and economic, the family in countries in transition provides its members with unemployment benefits, accommodation, food and psychological advice to boot. Divorced daughters, saddled with little (and not so little) ones, the prodigal sons incapable of finding a job befitting their qualifications, the sick, the unhappy - all are absorbed by the compassionate bosom of the family and, by extension the community. The family, the neighbourhood, the community, the village, the tribe - are units of subversion as well as useful safety valves, releasing and regulating the pressures of contemporary life in the modern, materialistic, crime ridden state. The ancient blood feud laws of the kanoon were handed over through familial lineages in northern Albania, in defiance of the paranoiac Enver Hoxha regime. Criminals hide among their kin in the Balkans, thus effectively evading the long arm of the law (state). Jobs are granted, contracts signed and tenders won on an open and strict nepotistic basis and no one finds it odd or wrong. There is something atavistically heart-warming in all this.
Historically, the rural units of socialization and social organization were the family and the village. As villagers migrated to the cities, these structural and functional patterns were imported by them, en masse. The shortage of urban apartments and the communist invention of the communal apartment (its tiny rooms allocated one per family with kitchen and bathroom common to all) only served to perpetuate these ancient modes of multi-generational huddling. At best, the few available apartments were shared by three generations: parents, married off-spring and their children. In many cases, the living space was also shared by sickly or no-good relatives and even by unrelated families.
These living arrangements - more adapted to rustic open spaces than to high rises - led to severe social and psychological dysfunctions. To this very day, Balkan males are spoiled by the subservience and servitude of their in-house parents and incessantly and compulsively catered to by their submissive wives. Occupying someone else's home, they are not well acquainted with adult responsibilities. Stunted growth and stagnant immaturity are the hallmarks of an entire generation, stifled by the ominous proximity of suffocating, invasive love. Unable to lead a healthy sex life behind paper thin walls, unable to raise their children and as many children as they see fit, unable to develop emotionally under the anxiously watchful eye of their parents - this greenhouse generation is doomed to a zombie-like existence in the twilight nether land of their parents' caves. Many ever more eagerly await the demise of their caring captors and the promised land of their inherited apartments, free of their parents' presence.
The daily pressures and exigencies of co-existence are enormous. The prying, the gossip, the criticism, the chastising, the small agitating mannerisms, the smells, the incompatible personal habits and preferences, the pusillanimous bookkeeping - all serve to erode the individual and to reduce him or her to the most primitive mode of survival. This is further exacerbated by the need to share expenses, to allocate labour and tasks, to plan ahead for contingencies, to see off threats, to hide information, to pretend and to fend off emotionally injurious behaviour. It is a sweltering tropic of affective cancer.
Newly found materialism brought these territories a malignant form of capitalism coupled with a sub-culture of drugs and crime. The eventuating disintegration of all polities in the ensuing moral vacuum was complete. From the more complex federations or states and their governments, through intermediate municipalities and down to the most primitive of political cells - the family - they all crumbled in a storm of discontent and blood. The mutant frontier-"independence" or pioneer-"individualism" imported from Western B movies led to a functional upheaval unmatched by a structural one. People want privacy and intimacy more than ever - but they still inhabit the same shoddily constructed, congested accommodation and they still earn poorly or are unemployed. This tension between aspiration and perspiration is potentially revolutionary. It is this unaccomplished, uneasy metamorphosis that tore the social fabric of CEE apart, rendering it poisoned and dysfunctional. This is nothing new - it is what brought socialism and its more vicious variants down.
But what is new is inequality. Ever the pathologically
envious, the citizens of CEE bathed in common misery. The equal distribution
of poverty and hardship guaranteed their peace of mind. A Jewish proverb
says: "the trouble of the many is half a consolation". It is this breakdown
of symmetry of wretchedness that really shook the social order. The privacy
and intimacy and freedom gained by the few are bound to incite the many
into acts of desperation. After all, what can be more individualistic,
more private, more mind requiting, more tranquillizing than being part
of a riotous mob intent of implementing a platform of hate and devastation?