Cracks of hypermodern identity
Today, in the materially rich countries, that is, in the hypermodern West, there is a struggle for identity. On the contrary, little has to do with class identity, national identity or the struggle for other community identities. The idea of who authentic emerges from collective ties has become a hegemonic idea of defining our identity in individualistic terms. Manuel Castells issued a strong ruling: the X-ray of late modernity today is the solution of shared identities.
But how do we explain the conscious skeleton of one's own identity without the family, the circle of friendships, the partner, the partner, or the speaking community, that has had, has and will have in us? The isolated human being is not possible from a cultural, historical, political or psychological point of view.
The centralization of individual characteristics liquidates our identity and causes the human identity to be selectable and fragile. In other words, one can choose to be annoying more easily than to be Basque. In this sense, one can make it easier to watch the football game on weekends to watch the basketball game than to be Basque. Therefore, it is clear that not all types of identity are of the same eligibility, duration and fragility.
The rise of individualism makes collective corners necessarily more fragile. We find it increasingly difficult to keep united
The rise of individualism makes collective corners necessarily more fragile. It is increasingly difficult for us to hold together, tune the two individuals the same frequency. This question implies the relativization of solidarity and care.
We live in the crisis of care in hypermodernity. We have neglected the affective-symbolic network to become a family of work and family work. To this end, we have an effective tool: institutionalized surveillance.
We have created a plasticised solidarity in which custody has been institutionalised. This does not mean that institutional mechanisms forget solidarity, but if citizens are freed from ethical and moral responsibilities, there is a dark part: the citizen prototype looking at their own navel. This prototype citizen passes the workload to organizations and blames them for their awareness.
Mental health is on everyone's lips in recent years. The same question is asked by the citizens: Where are the public institutions? Why don't they work enough? But he never asks against: Where's the crew? Where are the neighbors, the citizens? Mutual care is a responsibility of the people and of oneself if we want to be cared for.
In the face of the crisis of identities and the “Fast Food” care, the roots that the community gives us are fundamental. Biologically, we're prepared to have roots, to blossom from them. The lives sown are the weapons against hypermodern society.
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