Sunday, November 21, 2010

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The 4th Awakening

14 The Proto-Latvian View of the Here and Now (II)

In the previous blog (13), I mentioned the populist hypothesis, i.e., that the endearing word [officially (and politically) referred to as the diminutive] was embedded in the Latvian language by anonymous proto-Latvians living their own lives in the primeval forests of Europe as yet undisturbed by philosophers.

The embedment of piety (not necessarily in its “Romanized” meaning) in the Latvian language is so profound, that to this day the language retains the potential for being one of the more religiously expressive languages in the world. It stands as a mute counterargument to NATO’S aggressive and violent methods of peacekeeping of which the Latvian government forces the nation to be part. The government policy holds in contempt the spirit of the Latvian language. Only the poverty presently visiting the people has reduced Latvia’s commitment to NATO from the previous 2% to about 1% of its budget.

The hypocrisy of Latvian parliamentary democracy has its origins in the militarist atmosphere prevalent during WW1. As everyone knows, the evidence of the founding act of Latvia is but a single photograph. Moreover, the founding act is a divisive event painted over by legalistic jargon (after entering the site, go to “hronologija”, then “1918”, then to the date “18.11.1918”, and then click “Tautas Padome”—text will appear in Latvian).

This is not to say that Latvia has no reason for being and is without a founding act, but the labyrinthine complexity of the last allowed the powers that arose to ignore the Latvian people as a populist entity. This in turn allowed the newly formed Latvian government to act democratically only in a “parliamentary” sense.

The people of Latvia were never allowed to participate in forming their own system of government and then a government within the system. The “culture” Latvians received was imposed on them from above. That “culture” was overwhelmingly a secularist government resting on a Neo-Christian base of lackey mediators between God and a government that presumed itself to be “the Latvian people”.

Whilst the Latvian government was pressed by the zeitgeist of the time to separate itself from the church and eventually dropped Lutheranism as the official religion of Latvia, its separation from Neo-Christianity was never complete. As a result, the Latvian people who in 1991 reconstituted themselves as a nation, never in the seventy years since the end of WW1 had the opportunity to align their subjective selves according to the sensibilities prevalent in their community. The latter has been vulgarized by such words as “paganism” (actually an echo of the repression of the Children of Johns, re pa-Yans become pagans) or become elevated to “metropolitanism”, a mystical (abstract) secular religion promoted by the American Central Intelligence Agency as a substitute for a religion of not-violent direct action.

The curious result of culture from above was a myth that claimed that culture was defined by language, the expressive forms of which language the government then felt free to repress. Having got rid of orthodox religion as its sidekick, the government engaged the public media to continue what Neo-Christianity had been doing from its inception. To better accomplish its will, the government bore down on the language of the natives with the heel of the media, which was backed by the near indestructible legal rubber of the law. The combination squeezed the subjective self dry of the last drop of anonymous reverence—as Albert Schweitzer had it—“reverence for life”. Populist subjectivity as expressed by the endearing word and its twin, rationalist piety (as brought to Latvians by the Herrnhuters), was hung to cure as shoe leather for lawyers doing the thinking for Latvia’s government officials.

As a result of their studied contempt, politicians, lawyers, and journalists now make a joke of pietistic speech; and the residue of culture—especially as it is propagated by the Latvian media—may be read in the rubbishy emails found at popular internet sites. Today the subjective elements of the Latvian language finds use only when one is back at the apartment, where, alas! one has access only to one’s nuclear family.

The denial of language while at the same time asserting its necessity is transparently self-serving, and sets up a self-referential system within which dishonesty and corruption always go unrecognized, unpunished, and are pretended to be innocent of any wrong. Such secularist and elitist pretension when continued over a period of twenty years as in the case of post-Soviet Latvia (or 70+ years as in post-1918 Latvia) inevitably brings about depression. Such a depression may rouse those sitting at the common table to seemingly unaccountable anger. The anger engenders conflicts that may become violent. It takes only one incident that leads to death for the death to be reciprocated and for the given society to destroy itself.

This is to say that sustained unfamiliarity with one’s language may lead not only to depression and civil war with close neighbors, but to the disintegration of the community. This is why the proto-Latvian community, trapped and forced to become pseudo-Latvian, may in a last ditch effort to save itself, discovers the idea of the scapegoat anew.
A long time ago, the people of one literate community (the Greeks) called the scapegoat by the name of Oedipus. Oedipus came to Thebes as if to save the city from a plague. Having saved the city’s children from being used as human sacrifices, Oedipus was certainly blessed with an overabundance of charisma. However, because Oedipus was determined to forego any sacrifice himself, many unexpected things happened. He lost his charisma, he did not save the city, and the Thebans gave him an ultimatum: either eat the mushroom we give you or be murdered by us.

Caught helpless by the fraternal violence brought to Christendom by the irreverent secular wing leveraging its powers to the nth through the audacious manufacture of Neo-Christianity, the Children of Johns were left to be persecuted, killed, and forgot.

The full brunt of the persecutors of Arch-Christianity arrived in the Baltics with the Neo-Christian crusades of 1209. Some historians excuse the incursion as justified, because it stopped the fighting between the Baltic tribes, the Lithuanians against others predominating. On the other hand, surely the Teutonic Knights were interested not only in dominating the Balts, but in bringing to the Balts a secular God to eliminate the wandering Johns, the sons of the Sun and the community builders of the Balts.

The Neo-Christians were determined to make of Johns a joke and turned his Passion into a story about Clever John that was meant to be understood as a joke.
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