Now, a part of Ukrainian society is exactly like that: homeless…
In one way or another, with its most diverse locations and causes, migration has been a part of human life throughout its whole history. Relocation is always a change of social environment and, as a result, is a whole complex of changes whether cultural, psychological, etc.
Читай українською: Втратити дім та (не) зберегти серце: декілька думок про міграцію
Today, the problem of migration is very acute for Ukrainian society as a particular group of internally displaced persons have appeared as a result of the occupation of Crimea and other military activity: the group of those who flee their own home.
Obviously, any problem becomes “the problem” for anyone in particular, especially when it is related to that person directly. It is another matter that our understanding of the problem, with our relation to it, appears too late at times.
For the sake of perspective, imagine: I get up in the morning because of bombings and explosions; the lack of water, gas, and provisions are my nearest future, and I will hardly think twice whether or not I should leave my home. From that moment, when my home is abandoned, it will either be destroyed or become deserted. I am homeless, and my life is absolutely different now.
Now, a part of Ukrainian society is exactly like that: homeless. Any help, whether material or psychological, is extremely necessary.
Difficulties with social adaptation, for those who are forced to leave their homes, have many aspects: the loss of a comfort zone, being acquired and maintained, demoralizes a person. Quite often, the activity that relocation demands, including the range of further problems that cannot be solved, fades. Where do you go if nobody waits for you? How do you earn a living? How do you make my living possible?
The society that understands the value of any and every person will provide the means for successful adaptation through all hazards. Is Ukrainian society like that?
Unfortunately, not always. The situation is saved by widespread volunteer activity, but it is also limited. Maybe, it is necessary to help civil society’s conscience grow in such a way. Somebody like me, but from a different region of my country, after having lost everything, is forced to migrate. How can I help them? What if everybody asks themselves the same question?
According to statistics, only a small percentage of the internally displaced emigrate abroad because they do not see any purpose in it. In the same time, the majority of them remain, to live with an unreal, colourful picture of the “lost paradise,” or, conversely, with a futuristic illusion of an idyllic return home.
In the conditions of such a severe crisis, the only thing that is able to hold a person together and save them is religion; therefore, the religious part of adaptation is that important.
“We do not make anybody pray; we, Christians, cannot be joyless, for that’s why we simply rejoice. Glorify God, and the others will see that. Nevertheless, quite often, our Muslim brothers are looking forward to our common prayer.” The ideas shared by Fr. Oleksiy Bredelyev, from the Jesuit Service for Refugees, do not reveal anything special; rather, they show something important: we all strive for unity, and spiritual practice makes it genuine.
Maybe, exactly because of that, we all, as conscious Christians, have to talk about the misfortune of our neighbor and try to help, in some way, by at least praying, giving advice, providing shelter, or offering mental comfort in our territory
The Church is able to unite the most disunited. Nevertheless, it is only alive and active in deeds when everybody believes themselves to be in its community. Therefore, , first of all, the social adaptation of the internally displaced is the conscious adaptation of every Christian to the new challenges of our times.
By Tetyana Trachuk
