ENVER HOXHA: A STUDY OF CULTURAL AND SOCIAL IDENTITIES (PART 1-2).

Abstract

Background. The article builds a descriptive-analytical characteristic of E. Hoxha's set of identities. In particular, it was determined that the set of identities of the Albanian despotoid Hoxha is characterized by diffusions, splittings and fragmentations. Diffusion, splitting and fragmentation are noticeable at all levels of Khoja's identity: religious (Bektashism as a combination of Christianity and Islam); philosophical (as a combination of the philosophy of the French Enlightenment, Muslim dogmatism, despotism and nihilism); ideological (as a combination of Albanian nationalism and Stalinism); moral and ethical (asa combination of decorative rigorism, a tendency to moralize in public communications and immorality/immorality in everyday life); legal (as a manifestation of petty despotic hypercontrol that accompanied the militarization of the lives of ordinary Albanians, their pauperization, with privileges for the nomenklatura class, ideologists and the power bloc); artificial (identities in the field of art – in the form of a combination of Albanian folklore and propaganda narratives of the Stalinist type). Methods. The following methods were used: analytical, historical, statistical, generalization, visual- analytical identification. Results. It was stated that in social identity, Hoxha showed all the signs of diffusion and splitting, since he was at the same time close to the "simple Albanian people", and felt contempt and rejection towards him. This also affected the professional identity of the despotoid, which he used as a front for political propaganda and agitation in favor of the Communist Party. Khodja in his social and professional identities was a typical nomenklatura, i. e. a man without professional capital, who focused on ideological and managerial work without the appropriate specialization. Partial identification of the bodily-morphological, behavioral, physiognomic, non-verbal-communicative and spatial-symbolic features of Hodja and the regime derived from the personal power of the despotoid gives reason to conclude that pronounced diffusion, splitting and fragmentation are found in his set of identities. Khoja represents a point of intersection of the diffusely anomic religious identity of the Bektashist type, which recursed into the nihilism of his philosophy and worldview, the ideology of the besieged fortress society, moral xenophobia, potestarism in the legal system and censored "social realism" in art, whichwas reduced to propaganda of Khojaist moral teachings. and stereotypes. Under the significant influence of French culture, moreprecisely, its enlightenment wing, and persistent monarchical illusions, Hoxha built a despotoid state of a closed type, all the symbols of everyday life of which were focused on combating a threatening external environment. Conclusions.These features correlate physiognomically with Hodja's belonging to the Dinaro-Caucasian race. In non-verbal communications, Hoxha constructed the image of a nomenklatura, in which the features of the left-wing French intelligentsia were manifested, and what was reflected in the diffusion of his identity under the influence of French culture. Marker for such a repressed Francophilia and diffusion of the identity of French culture (which corresponded to the hysterical components of his character with ethno-specific aesthetics for French culture) were, in particular, the stylization of clothes,which at the very end of his political career showed signs of French fashion of the 60s and 70s., as well as Hoxha's contacts with French communities, in particular the Albanian-French friendship, including the doctors whose services Hoxha used.