Living insecure and lonely
by Monwarul Islam | Published: 00:05, Nov 16,2017 | Updated: 01:04, Nov 16,2017
WHILE talking to a doctor friend of mine, who is pursuing a higher degree in psychiatry, about a few days ago, I was astonished to find his cutting, edgy observation on the state of mental health of urban people who, in his words, are thronging the chambers of psychiatrists.
He answered callously, when I asked him for the reason behind his pursuing higher degree in psychiatry, that the business of psychiatrists is booming as more people are suffering from different types of mental health issues.
To my further question why people are becoming more vulnerable to psychiatric problems, the would-be psychiatrist said, to summarise, that most of us are living with a compulsive and consistent sense of insecurity and loneliness.
His cold and calculated answers, thrown a bit jokingly though, got on my nerves.
What he said is wholly true that we, hundreds of thousands, are living with a destabilising sense of insecurity, economic and otherwise,
and we are living lonely amidst the crowd.
For a psychiatrist, this might mean a business prospect, to joke a little,
but it sheds light on a far deeper condition of our social and personal life.
With our social lives torn and tossed, family ties severed or atomised, with precariousness being the defining factor of our economic state, with distrust having its toll on interpersonal relations, we are pushed to create shells around our private-personal lives and lock ourselves inside them.
Out of these shells, we can no longer maintain real social contacts;
neither can the ethereal ones provide us with the needed warmth of togetherness.
As the would-be psychiatrist puts it — people are becoming more insecure and lonely and these two conditions define our hectic lives.
Insecurity, as the word suggests, is lack of security, of stability, of a belief that you are in a firm position and have nothing to fear. Sadly we are living in a society where economic and political system is so designed as to fill us inevitably up with a sense of insecurity.
The deepest sense of insecurity, for today’s urban people without a war to threaten their lives, is of the economic insecurity.
Well over a half of the working people in urban areas are insecure about their jobs, their income. Their income and their jobs are, at best, precarious. They have nothing or very little to stick to which can give them an identity, a profession-based identity.
You are hired today to do a job; you will be fired tomorrow if your service is not needed. As a result, both of your profession-based identity and profession-generated skills are highly unlikely to sustain. As such, your attachment to the work you do is at best extraneous and fragile.
You are nothing more than a ‘mechanistic part’ in your workplace. The part you serve in your office or at work does not necessarily require the individual you. In such a condition, a worker’s position is definitely vulnerable and prone to exploitation and is bound to develop a riding sense of insecurity.
The authorities will surely take the best advantages of this situation. They will make you work more and pay less. They will decide whether you are secure with them or not.
In fact, the number of workers and officials with insecure, precarious jobs, not to mention the large number of the unemployed and the underemployed, is so fast increasing that a class which economist like Guy Standing and some others have named the ‘precariat’ appears to be in the making.
Standing’s 2011 book
The Precariat: the New Dangerous Class defines this class as a mass one characterised by chronic uncertainty and insecurity.
Due to what the neoliberal, global market terms as ‘job/labour market flexibility’, which is in Guy Standing’s words, ‘an agenda for transferring risks and insecurity onto workers and employees’, there has been the creation of a global ‘precariat’, composed of many millions around the world without an anchor of stability.
The descriptive term ‘precariat’ came into use in the hands of French sociologists during the 1980s, but seeing it as a class, or class-in-the-making as Guy Standing puts it, in the globalised era began very recently.
Not to go deeper into Guy Standing’s elaborate and interesting stratification of the new class orders under the globalised economy, it is quite understandable that more people are being trapped into this precarity where chronic insecurity is the staple condition.
While writing on the range and volume of the class, Noam Chomsky, one of the leading thinkers of today, in his 2012 article ‘Plutonomy and the Precariat’,
goes as far as to say that except the handful wealthiest with access to power and control over politics and policies the whole lot of the rest are in the precariat, living their lives adrift and unstable.
With no sight of sustainable development of life and career, with no let-up from the gnawing sense of insecurity, this class is led to live a life characterised by
alienation, anger, anxiety and anomie. Guy Standing succinctly says, ‘a life with four A’s’.
Needless to say that a person of this class who experiences these four A’s is a lonely, alienated and detached man fighting his dogged fights round-the-clock to keep his fears at bay.
Since the system, in its mechanic-systemic pull, is throwing us into a space of hostile competition and compulsive individualism where one’s gain inevitably makes others’ at stake, where we are in a war of every man against every man, we are losing the good-old values of living together.
One can quite logically remember, in this connection, Karl Marx’s path-breaking explanation of alienation which explains workers’ alienation from their labour, from their productions, from each other and, most importantly, from their species-essence (guttungswesen).
The last aspect of alienation, that is, alienation from what Marx termed guttungswesen (translated as species-essence or human nature) in his
Economic and Philosophic Manuscripts of 1844 (also known as the Paris Manuscripts) is related, in effect, to the other three aspects of alienation; and alienation from the ‘species-essence’(the natural way of living) is what turns, to be more accurate forces, the human nature into a mechanistic part in the mode of production.
Society, as we understand it, is not any more a working concept as social spaces, meaning spaces of inter-personal communications and sharing, are just vaporising. Instead of social spaces, we are driven into a sort of a distorted private space where as persons we are inhabited by deep-rooted sense of insecurity and loneliness.
Since the fundamental characteristic of humans as mammals with a history of shared living is no more with us, we are carrying wounded, irreparably damaged private lives making us prone to psychosis of one sort or another.
It is, therefore, no wonder that, according to a national survey, 16 per cent adults in the country, specially the urban adults, are suffering from some sort of mental health issues and, the doctor friend says, the number is increasing.
Monwarul Islam is a cultural correspondent of New Age.
http://www.newagebd.net/article/28424/living-insecure-and-lonely