We all long for mutual recognition, to see one another with full presence as I and Thou. This longing is in the heart of every living being in Russia, in the Crimea, and in the Ukraine. But we are also conditioned within long histories of relationships suffused with fear of the other. And one form of these conditioned identities is identification with ethnicity, sometimes also expressed through identification with nation-states. In the introduction to my book Another Way of Seeing and in several essays in my earlier book The Bank Teller, I refer to these “national” identities as “imaginary” in the sense that people develop a hyper-identification with national identity in proportion to the absence of an ability to experience the there-ness of the person right next to them, in proportion to their fear of the actual other.
At the same time, these very ethnic and national identifications are carriers of what connection there is–the forms of sensual and connotative (through language) bonding that manifest the really existing forms of recognition and realization of our social being. Thus the rituals of the Eastern Orthodox Church in Russia are simultaneously bonding expressions of spiritual community, and also patriarchal, authoritarian manifestations of fear and alienation of each from the other.
It is this double-character of ethnic and national identifications that are being played out in a symbolically complex way in the Ukraine.
However, the particular manifestations of this complex intersubjective history in the present areas of Western Ukraine, Eastern Ukraine, the Crimea, and Russia–and the “cathexis” with the other and fear of the other that are being enacted by each person within each group and subgroup, are supposed to be “contained” by the act of democratic voting…that is, on specific formalized occasions (election days) a vote is cast that declares for the next period of time how the totality of these intersubjective flows in conflict are to be consensually and democratically held in place or balanced.