The public nature of the hate is critical to its Americanizing function. Shouting hate slogans, hateful slurs, is our form of communist denunciation and coerced betrayals of loved ones — only, instead of marking Party membership, by offering up traitors to a cause, capitalists, enemies of state — we signal we are part of the majority by verbalizing hate, demonization, exclusion.
This idea of narratives is key: in a sense, the Enneagram is just an organized and abstracted system of characters that already exist, in specific forms, in literature. And just like literature, it can give us ways to understand and mobilize our own stories and transformations; indeed, we can think of literature as a place where philosophies of personality are put into play.
On January 22, I drove back from Washington, D.C. The day before, I’d been one of the 500,000 that filled out Independence Avenue, one of the specks in those awe-inspiring aerial shots that plastered the news. I’d been cold and hungry and dehydrated and I had not felt any of that discomfort until I sat down for dinner later that night and nearly wept at the sensation of sinking into a seat.
What’s happening, did you hear? / I want to get home to catch the news tonight / but can’t say no to someone who needs a ride / —there’s no metro again? / There’s always something. / We’re losing our minds in all this. / But you know I’m a Socialist, I’ve never / voted for anything right-wing, ever, but / what’s happened to him—he’s a good guy / you know. I’ve had him in this cab / when he was the minister of education, / he’s a good guy, I mean I like him / but something’s wrong, how did he get us / into this crazy situation?
Why our continuing attraction to Greece? There is something in that small country out there on the edge of Europe that doesn’t feel like the rest of the continent. Part of the attraction is certainly to the very different modern history, and to a landscape shaped by human use yet still oddly wild.