In each other’s eyes: the issue of identity in Central Europe. В очах одне одному: питання ідентичності в Центральній Європі

Зважаючи на ситуацію, що існує в українському суспільстві вже протягом декількох тижнів, це ессе, написане мною до семінару "Європейська політика сусідства та Центральноєвропейська ідентичність", що відбувся у Європарламенті наприкінці листопаду, виявилося на часі.

The issue of Central European identity is an interesting object of study of many contemporary researchers and causes a lot of scientific debate and opposing theories. After the fall of the Berlin Wall and the collapse of the USSR Central European countries have undertaken all measures to separate themselves from the Soviet past as soon as possible  and to come to the Western democratic world as close as it is possible. Once these countries (Poland, Czech Republic, Slovakia, Slovenia, Hungary, Lithuania, Latvia, Estonia, Romania, Bulgaria and Croatia) entered the European Union in 2004, 2007 and 2013 the question of who is now living in these countries  - the newly formed Europeans, modern Slavs or nationally oriented independent nation-states — was raised. More acutely rose up the question for Ukraine, which itself became an active candidate for the equal membership in the Union. Who are Ukrainians — Slavs with the forward European consciousness, seeking to integrate into their new European family, along with other countries of central Europe or the younger sister of Russia  that is further enforcing the idea of ​​Pan-Slavism and special Slavic brotherhood of post soviet nations?

Sadly enough we can't deny the fact that most of the explorers of the peculiarities of Central European region have been stating. And that fact is that countries of the Central Europe, and Ukraine specifically, are so called «cordon sanitaire», a buffer zone between East and West, that softens the pressure of the East and neutralizes its expansionism. «Splendid isolation" between the two worlds dooms Eastern European countries to the rapid exhaustion (Lewandowski, 1994).

Polish researcher Vandych, P. continues this thought and defines the transitional nature of this region. The term 'Central and Eastern Europe', he says, is coincidental and one that comes from the need to define a region that is not fully nor West nor the East, the so called 'middle land' (Vandych, 2004). In this theory, I believe, lies somewhat the tragedy of all Central European Cultures — this type of 'buffering'  complicates the process of self-identification, and therefore  self-realization and  self-actualization of individuals and entire societies according to Maslow's  hierarchy of needs.

For years Ukrainians were drawn to believe in their undoubted affiliation to the great Soviet people. Despotic machine made ​​all the effort in order to synthesize all ethnic republics that were part of the USSR into one big Soviet nation. Any attempt of developing one's own authentic, unique culture, tell their story and honor their  language regime perceived as a radical and dangerous nationalism, and its propagandists were immediately announced to be the state enemies and were sent into exile. Therefore Ukrainian national identity, alongside with identities of other post soviet countries, were strongly deprived. After the collapse of the USSR, Ukraine began to rediscover the world, including Central Europe, realizing itself to be Europe's important component.

In order to determine the identity the modernist researchers do not look for it in the depths of the human's nature. They define identity as a certain construction, created by political and cultural elite. Benedict Anderson in his book 'Imagined communities' writes that the national consciousness is formed by the random combination of the following three factors: capitalism, communication technologies, and the choice of language of communication. Perhaps this approach can be applied to the definition of Western European identity, although I would rather say the Western European ideology rather than the identity. The Age of Enlightenment can be referred to as the time period when ideological foundations of the European Union were first initiated. Those are democracy, the institution of citizenship, human's rights and freedoms, liberal economy etc. (Taran, 2005). Putting these values ​​into practice in Western nations made them move in one direction, creating a common European identity.

The process of formation of identity in Central Europe  is somewhat different. It's defined by the countries' culture and consciousness of the population, historical development of these states that was a bit different from those in Western Europe, especially in the twentieth century, the experience of their own state building and civil society development.

In September a world-known political scientist Francis Fukuyama held a lecture concerning his new book 'State building' in Kiev. Talking about the state building experience of different countries in the world he repeatedly emphasized on the major importance of citizens being well educated as the factor of building a strong and successful state. I am realizing not only a good school and university education was on his mind, which could not be underestimated either, but also a strong knowledge of one's roots and inclinations, awareness of their national identity, common state interests and the possibility of building a strong civil society.

I may assume that the Central European countries, that are now EU members, chose exactly depicted earlier path. Slavic identity gradually moved into searching of a new national project. Ethnicity has grown into the nation not only because they wanted to become a state, but also because the political cultural consciousness was added to the cultural one. It is the participating political consciousness that pushed these countries to joining the European ideology of democracy, rule of law, etc.

Overcoming the sense of being a buffering zone between East and West also plays a significant role in shaping the identity of the Central European countries. Being a bridge between the Western and Eastern world and successfully using their geographical position would be an indicator of political maturity and by that Central European countries can develop their own great potential. The proof for this is an English scientist's Halford John Mackinder's 'Heartland theory' (Mackinder, 1919). In his book 'Democratic ideals and reality,' he wrote: He, who reigns in Eastern Europe, reigns the Heartland; who reigns the Heartland, he reigns the World Island; who controls the World Island, he dominates the world. Central and Eastern Europe must transform the subconscious 'buffering' feeling into  a clear understanding of being a Heartland, only then they will come to realize their great geopolitical importance in Europe and the whole world.

Anderson, B. (1983 ), 'Immagined communities: Reflections on the origin and spread of nationalism', London: Verso.

Lewandowski, W. (1993), 'Ukraine and Eastern Europe in the European political literature of the late nineteenth century.' Political science readings 1:142-183.

Mackinder, H.J. (1919),'Democratic ideals and reality'. Available http://www.archive.org/details/democraticideals00mackiala  [2013-10-10].

Taran, Y (2005), 'Eastern Europeans and Western Slavs: Problems of Identity in Central and Eastern Europe'. Available http://dialogs.org.ua/ru/project/page2666.html [2013-10-10].

Vandych, P. (2004), 'The price of freedom. History of Central-eastern Europe from the Middle Ages to the present.' Criticism: 9-11.

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