Saturday, March 15, 2014

Eso’s Chronicles 308 / 7  
A Suicidal Civilization
© Eso A.B.
All comments appearing within brackets [ ] are editorial in origin. This series begins with 288.


As I pointed out in the previous blog, the word ‘fasces’ or a bundle of hazel rods is actually a pile of wood that certain political interests have turned into a burning bush and worse .

The reason for looking at fasces and Europe through the above images is, hopefully, to break the stereotype that thinks of fascism as necessarily leading to a Nazi concentration and extermination camp—either dead or alive. We have seen plenty of images of Nazi death camps through the deeds of Hitler’s Nazi government; but we are told that fascism multiplied into a federated Europe does not result in FLDE (Federated Living Dead Eropeans), though we have before us the federation of living dead Amricans. As if Eropeans are better made.

If the reader thinks that I am kidding, let me reassure him-her, that I am an eye witness to the Latvan government (I am a Latvian, an Amrican, and, consequently, an Eropean citizen) having turned, with the help of an unelected gvernment in Brusels a country of two million People into a pile of two million deads (about half of them exiled as a labor force for capital)—without giving the People any choice in the matter.

Those who question my veracity and believe that I exaggerate should ask anyone living today old enough to remember the country as it was before WW2—whether there is any resemblance between the Latvans of today and the Latvians of their grandparents’ day? The answer is NO! Minimal (whatever that may mean).

What is worse is that according to my genes my forebears come from the area of Slovenia . The road that my forebears took to Latvia was by way of the Herrnhuters, a religious sect, which was summoned to reconstitute the torn asunder Livonian civil society after the Great Northern War  between Russia and Sweden in the years 1700-1721. Mine arrived here, I figure, perhaps by way of Moravia about 1740.

What was unique about the Herrnhuters, descendants of a remnant of the followers of Jan Hus , executed by burning at the stake in 1415, was that they believed not only in educating the common man (the People), did not accept an intermediary priesthood, but believed in integrating themselves among the people and doing their work from within the fabric of the survivors.

The Herrnhuters reconstructed what had been the Livonian society with great success. The dead Livs were replaced by Latgalians, who moving west (fleeing from Catholic Polish occupied territories in eastern territories), settled the area of (what is now) northern and northeastern Latvia, which is where I live. Following the ‘progressive revolutions’ (in France), old communities, long repressed by proto-capitalist nobility in the West and East, gradually reconstituted themselves into nations. Former Livonia divided into Estonian (north) and Latvian (south) communities .

The Herrnhuters, largely oriented toward the German culture as their name indicates, led the ‘survivors’ of the war (in Estonia and Latvia) toward identifying with the land and their language. While the separations were not always clean and neat, for the most part, the Livs, who had formerly lived in Latvia, migrated north to Estonia or even went with the Swedes across the Baltic to Sweden; whereas the Latvians tended to align themselves with the descendants of their ethnic brethren, who [following the incursions of the Crusaders of the Holy Roman Empire (Germany)] had moved south and into Lithuania. It is interesting that the intra-ethnic frictions that developed were far less among the people of the newly emerging nations, but the emerging ethnic identity and between the Herrnhuters, who had been the very ones who had rebuilt the spirit of the native people. This was partly due to the fact that the Brethren’s identity continued to be influenced by their experience in Germanic lands, not least, because they aid had been solicited by German landlords of Livonia who formed the ruling class of Livonia.

As national identities began to emerge, the more assertive elements of the emergent Latvians wished to see the Germanic influence replaced by that of native Latvians. The lines of friction that developed were not among the people, but along the emergent elites, who rather than go over to the Herrhuter (Hussite) view of things and cultural matters, adopted the Lutheran point of view, because the Lutherans retained the Catholic perspective that when speaking with God, the people needed as a go-between, i.e., a Lutheran minister as a mediator. The Lutheran Church was, therefore, active in diminishing (and as much as possible in dismissing) the work done in rebuilding the new ‘Latvian ethnic society’, and for political reasons identified with the emergent nationalist movement (then centered in St. Petersburg, Russia), not least that it could join forces and push aside, both, former German Lutheran ministry and the Herrnhuters.

My grandfather, a fourth generation Herrnhuter, born in 1860, grew up nurtured by the Herrnhuter church (his mother prepared the inn owned by her husband for Sunday services), but by the time he completed his education (Cimze Seminary), the political movements within Latvian society had muddied the collective view to the future, not least in that it had lessened his personal career prospects, which were reduced to a career of drudgery, self-discipline, and endurance of life on Earth in a manner that would earn him a life in Heaven. With the wind definitely blowing against him and, no doubt, feeling their ‘capitalist’ drift, my grandfather is reported to have told his friends that he would “someday become a millionaire”.

Antons’ Benjamins’ ‘drudge’ career lasted about twenty years, from roughly the early 1880s until 1904. During that time, he had concluded a successful teacher’s career in a number of small Latvian countryside towns from Rujiena, Vecogre, Platere, the latter where most of his family grew up. He had also been choir director for all the choirs in the region of Vidzeme, married one of the choir girls, my grandmother Made (b. Yuryahns), raised with her a family of five children (my father Yahnis was born 1892), started two hardware stores, both of which went bankrupt, then in 1904 abandoned the family, moved to Riga, started working as a newspaper editor, met a younger woman, took up living with her, and by 1911 established his own newspaper “The Latest News” (Jaunākās Ziņas). Because of his earlier bankrupcies, the publisher of the newspaper became his common-in-law wife, Emiliya. Antons and Emiliya married in 1922, after Anton’s first wife Made relented, and after making sure that her former husband did not leave their children without an inheritance (Made forced the rewriting of an earlier Will that had left the children with little or no inheritance), and gave the couple her permission to marry.

I include this bird’s eye account of personal family history, to illustrate how within a hundred years following the beginning of the Industrial and Liberal age, a society of communities, having been done their will with by West and East Eropean nobility, was not able to shake off that nobility, which (transformed and hid behind the mask of liberal capitalism) continues to diminish the dignity of the hominid species to our day.

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