“… And again the horde, and again the nomads,
the stomping feet, the dust, the cries,
and dark waves are advancing on Europe…”
These lines by Yuriy Klen (Oswald Burghardt) from “Ashes of Empires” aptly convey the feeling at the edge of civilizations, when the horde once again clashes against the “crenellated walls of Europe” (Maximilian Voloshin).
The feeling is also visualized in well-known scenes from “World War Z” (sometimes pop culture is prophetic), particularly those included in the illustration below, which have become so stereotypical that they even inspired Elon Musk.
For Ukraine, the narrative of the Frontier, the Border, the Limit with the steppe is an ancient archetype. Samuel Huntington, who drew the borders of his “civilizations” including the territory of Ukraine, was not familiar with the Zmiyovi Valy or archaeological sites in the steppe. Otherwise, he would not have simplified the picture to “Western Catholic” and “Eastern Orthodox” worlds. As the division in the name of religion turned out to be misleading.
Despite the fact that the Russian Orthodox Church formally praises Christ, its doctrine has little in common with the teachings of the Savior. He himself warned against false “prophets.” Indeed, “wolves in sheep’s clothing” who propagate hatred instead of love, war instead of peace, and mindless blind obedience instead of free will and responsibility for one’s own actions.
Indeed, by their deeds you will know them. No wonder the parliamentary assemblies of the Council of Europe, OSCE, Ecumenical Patriarch Bartholomew, and many other authoritative forums and figures have stated that the Russian church is one of the mechanisms of the Russian state’s aggression.
After the shelling of the Lavra, which the Rashists mocked, talks about “sacredness” and “spirituality” seem like mockery. Because “Putin bombards Christ with drones,” as MAGA blogger Laura Loomer wrote. And the Lavra is far from the first case. Forever remembered is the church in Irpin where refugees were hiding, which was shot by Rashists. And countless other temples.
Religion is important for cultural identification, but not taken by its formal name, as Ukraine, Greece, Romania, Bulgaria, and other Orthodox countries are not one civilization with Russia.
The identification of the Russian Orthodox Church is a separate matter, but it is important for us that Russian aggressors themselves have turned it into a dividing factor.
Niall Ferguson, on the other hand, proposes understanding European culture through six “killer apps” (defining “software”): competition, science, property rights and the rule of law, medicine, “human-centered” consumer society, work ethic.
Moreover, “European” civilization extends beyond geographical Europe. It includes the USA and Canada, and “distant outposts” like Australia and New Zealand.
These “products” of civilization have a root: freedom. It was precisely this that was defended while advancing to the Frontier, resisting the invasions of outsiders—and pushing back against rulers who forgot their role.
Freedom is intrinsically valuable to a critical number of Ukrainians, proven by the Maidans and the front.
But historically, the time has come to integrate the Frontier, the Limit into the body of Civilization.
In the 18th century, Muscovy tried to do this in its own way. It stole someone else’s (our) name, land, people, but the systems proved incompatible. Therefore, nature took its course: Ukraine transformed again into a Frontier. But it is crucial that this status does not become permanent. Because by restraining the horde’s invasion, we do so in the interest of the shared—European—civilization.
Full integration into our cultural European home does not lie through mournful songs about lost chances, European ingratitude, or shortsightedness. “Weeping has never given anyone freedom,” as the army hymn declares.
We must complete the systemic compatibility through internal changes. Niall Ferguson, Timothy Garton Ash, Timothy Snyder, and other thinkers conceptually show the way: the quality we must meet.
The Copenhagen criteria and the integration plan mark the path through concrete decisions.
And diplomacy must not allow us to drift into a mechanistic bureaucratic process and not lose the value-filled content.
European civilization faces challenges to the quality of existence. Ukraine faces the challenge of existence as such. Now is the time to save Europe by saving Ukraine.
We have no time or resources to convince our neighbors of the truth of global narratives. On the other hand, Europe is not “silent,” unlike in the times of Oles.
Instead, we can and must assert our place in European civilization—not at the edge, but as an integral part. This can only be achieved through effective actions. For everyone loves winners.
