May 6, 2026

Comments on Slavenka Drakulic’s >How We Survived Communism and Even Laughed<

Slavenka Drakulic, How We Survived Communism and Even Laughed (New York, Harper Perennial, 1991)

 

Introduction      The Trivial is Political

 

While in the West of the early 1990s after the disintegration of both the eastern European Communist Soviet regimes, the focus was on dramatic events such as the dismantling of the wall and cheering people in the streets at the news that long-abhorred leaders had been arrested, in the towns and cities of Eastern Europe, memories persisted of shortages, unkempt urban centers, and bureaucracies abusive and unresponsive to citizen needs, along with suspicion that lives were not really going to of a sudden be all that different.

 

Chapter I            You Can’t Drink You Coffee Alone

 

Drakulic describes the suicide of journalist friend Tanja, who during the late years of the Yugoslav regime lost her job as a journalist for offending the government, remembering how abandoned Tanja had felt and the summative sentence that she had uttered:  “You can’t drink your coffee alone.

 

Chapter II           Pizza in Warsaw, Torte in Prague

 

The author remembers her chagrin when once she landed in Warsaw during the late 1980s and exclaimed to friend, “Let’s go have a pizza”;  and another time how guilty she felt for a similar comment she made to a friend in Prague that she was craving a torte;  thereby remembering that spending in time in New York had made her insensitive to the shortages in the eastern European countries.

 

Chapter III          Make-Up and Other Critical Questions

 

Drakulic describes the home material goods and chemical solutions that women used during the days of the East European regimes, not (mercifully for GMD) just pertinent to make-up but to matters also of personal hygiene and grooming.

 

Chapter IV         I Think of Ulrike This Night in November

 

In this chapter we are taken to Iowa City (familiar turf for Barbara and me) in autumn 1988, where a young woman from East Berlin seems lost, not at home in the American Midwest but also not pining for return to her homeland any time soon.

 

Chapter V           On Doing Laundry

 

Drakulic describes the lengths her grandmother went to during the days of Yugoslav communism to get clothes bright-white---  boiling, scraping, starching---  never trusting washing machines (water not hot enough) or dryers (lack of fresh air) in the aftermath of the death of Tito. 

 

Chapter VI         A Doll That Grew Old

 

The author describes getting a factory-made doll after having to make do with rag and paper dolls, but then growing disenchanted with the technically advanced (simulating bodily functions, displaying emotional expressions) by comparison to the dolls that she herself made of whatever materials were available. 

 

Chapter VII        Forward to the Past

 

In this chapter we are given a history of the rough toilet paper known as Golub produced by the Yugoslave communist regime, including the days when lapses in production would necessitate innovating with newspaper and rags, and those immediately post-Tito days when imported toilet paper was expensive and the government-produced product not all that much better than Golub.

 

Chapter VIII       A Chat with My Censor

 

The author describes with touches of both humor and irritation the unsubtle ways in which Yugoslav journalist’s meetings with (often politico-emotionally pathetic) censors---  the case of focus being her own---   communicated that articles were crossing the line of political acceptability.   

 

Chapter IX          The Strange Ability of Apartments to Divide and Multiply

 

Drakulic describes efforts to create private spaces by partitioning;  or to gain a little bigger apartment by illegal trading of residences;  produced abodes that seemed ever shrinking or expanding slightly as if following arithmetic processes of continual division and multiplication.

 

Chapter X           Our Little Stasi

 

Stasi is the post office in Croatia, which served all manner of purposes (banking, telecommunications) in addition to mailing but where clerks, even in the immediately post-Communist years, manifested a surly in attitude and served as spies for the government.

 

Chapter XI          The Language of Soup

 

Drakulic describes the extraordinary efforts people in Prague would expend in attempts to make whatever ingredients were available in economies of shortage tasty in assemblage into soup.

 

Chapter XII        The Communist Eye, or What did I See in New York?

 

The author relates how she and another friend who grew up in Eastern Europe reacted to poverty and particularly beggars on the streets of New York City, in a fascinating account of how communist values that they imbibed have had some positive effect on how they perceive inequality in both impoverished and affluent nations. 

 

Chapter XIII       A Letter from the United States---  The Critical Theory Approach

 

In this chapter, the matter of feminism as Western academic ideology is contrasted with the issues (securing means of dealing with menstrual flow, maneuvering to achieve the best circumstances for themselves as women and for their families in a societies that demonstrate little respect for either, overcoming the attitudes of men whom they love to obtain a more equitable division of household labor) that actually matter to women, including feminists in eastern European societies.

 

Chapter XIV       Some Doubts About Fur Coats                       

 

This is a riveting chapter in which Drakula and another friend from eastern Europe just cannot act upon their environmentalist and ecological principals, succumbing to the purchase of cheap fur coats in western street markets, remembering the shabby coats that were winter gear in the communist societies.

 

Chapter XV        The Sun, Like an Empty Red Ball

 

Drakulic records the curious lack of joy among the people and evident on the streets of European cities when first given the opportunity to vote in free elections---  dutifully doing so, but with long-internalized doubts that voting makes much of difference.

 

Chapter XVI       My First Midnight Mass

 

The author describes growing up in Yugoslavia under Tito’s version of anti-church communist rhetoric, observing her bureaucratic functionary father enforce the prohibitions despite the Orthodox inclinations of her mother (who dutifully followed her husband’s house rules);  but then in the post communist era Drakulic (now moved to Croatia, where similar strictures had prevailed) only went to church with her grandmother out of interest and familial sensibility, not herself believing but existing somewhere in the midst of opposition to freedom of religion and nonbelief on her own part.    

 

Chapter XVII      On the Quality of Wall Paint in Eastern Europe

 

Drakulic reviews the terrible quality of paint on the buildings whether in Zagreb, Prague, or East Berlin during communist rule and the noble efforts of the populaces to enhance the appeal of such with surreptitious, dark-of-night ad hoc painting and graffiti.

 

Chapter XVIII     The Day When They Say War Will Begin

 

In this chapter we get another examination of the muted joy, despite the elation of the Western world at communism’s demise, in eastern European people, understanding correctly that war among the Croatian, Bosnian, and Serbian populations almost certainly loomed.  

 

Chapter XIX       How We Survived Communism

 

Despite the title of the book, the author recalls how she regreted that title even as the work went to press, actually feeling that survival entailed constant fear and inconvenience and that laughs were all too few.

 

Chapter XX        Epilogue

 

Similarly, sending the paperback version of the book into print in 1993, Drakulic can muster little sentiment of joy for the fall of the communist states when the aftermath presents new challenges and ongoing reminders of the price paid for the suppressions of the communist era, including those nationalistic impulses that now made violence and death matters of overt rather than covert fear.

Apr 28, 2026

Continued Reflections on Recent Sojourn in the International Model Nation of Taiwan

Three weeks on, the recent sojourn on Taiwan continues to generate abundant sublime memories. 

Being back on Meilidao after ten years provided an exquisite combination featuring a sense of coming home and also discovering much new.

Hitting ground in Taichung provided this sensibility from the beginning.  So many smells (now almost  exclusively the good ones (aromas emanating from restaurants and markets;  fragrances from woodcarvers, religious objects and other) were those that we have always loved in Taiwan.  The first restaurant to which we went, albeit identified via Barabara's app, was a noodle and dumpling shop featuring fare that we have since that first 1980-1981 stay found succulent.  The market to which we went that evening also gave evidence of much that was familiar (somewhat surprisingly in contemporary Taiwan, even those teeth-discoloring betel nuts are still sold), but the greater order and studiously clean nature of the markets were notable.  The restaurant that I spied offered simple Vietnamese food, a familiar sort of small alleyway establishment for these many decades.

But, upon reflection, as I noted to Barbara one recent evening, while Southeast and even South Asian restaurants continue common;  and those offering truly local Taiwanese seafood, tofu, noodles, vegetables, and fruits naturally abound;  food from the provinces of China do not seem as popular or abundant.  The restaurants inspired by the cuisine of Sichuan have always been among our favorites (spicy sweet ‘n sour cabbage;  spicy-sweet cucumbers;  and, in those days when we ate more meat, gongbaojidinghuiguoroumapodofu), but I remember seeing not on Sichuan restaurant at any point during this trip.  Sichuan and other Chinese provincial restaurants must surely be found, but they also seem not to be close to as prevalent as in days of yore.  Here and there one does find western restaurants, including pizza/pasta places and hamburger-oriented restaurants;  but American fastfood restaurants seem to have actually declined, although Pizza Hut, KFC, and McDonalds are fairly visible (but with the latter not seeming quite as evident).

Methinks this is all mainly a good sign, with contemporary Taiwan emphasizing goods from Meilidao and otherwise making judicious selections from among the world’s offerings, much in the way that          

the governments and over the years, especially since the 1990s, have selected other facets of world production and services (rapid transit, healthcare) to fit the needs and preferences of the Taiwanese people.

Everywhere one sees prosperity;  poverty is present as in all nations, but not nearly so pressing.

This visually prosperous image of Taiwan  is consistent with the data:

Taiwan, remarkably, ranks number seven (#7) in the world according to GDP per capita (purchasing power parity [ppp] index).  Aside from the outliers of Monaco, Liechtenstein, and Luxembourg, only Ireland (let’s hear it for Emerald), Norway, Qatar, and Switzerland are ranked higher than Taiwan.  The USA is #10;  Denmark, #11;  France, #26;  United Kingdom, #30;  Japan, #36.

Quite an economic success story.

Quite a progressive and civically confident society.

A model to which all nations should look.

Then, when I think of 1945, 1947, and 1950, the tears start to flow.

    

New Salem Educational Initiative Blog Views Continue to Surge >>>>> Current 172,000 Monthly Total Rates Among Top 1% to 3% in Terms of Viewership Nationally

Blog views in the month of April 2026, especially when considered in tandem with the views from March, induce me to consider carefully that the site may have taken long-term position in an exclusive group representing 1-3% of all blogs in terms of viewership.

 

Since last week at this approximate juncture, viewership has soared from 122,548 to 172,010.

 

To contextualize the continuing increase, remember that from greatest descending to the other particularly substantial totals, the arrangement is as follows  >>>>>

 

172,010              April 2026 (with two days yet to go)

 

149,850              March 2026

 

  48,677               August 2023

 

  29,300               August 2025

 

  28,534               November 2025

 

  28,206               December 2025

 

  28,066               July 2025

 

 

For a long while, then, the 48,677 viewership total of August 2023 became a goal that seemed hard to attain but promising, given that viewership gave evidence of a new norm just under 30,000 views per month (from a previous context in which high points ranged between 10,000 and 20,000 views [already, then, quite substantial]).

 

The rise to 149,850 views represented a somewhat surprising increase, so that the current 172,010 views is highly notable.

 

Views on any given day during this surge have risen to as high as 25,000, with many daily views between 10,000 to 25,000 (the previous totals as monthly views during the period of ascent toward a high new norm).

 

Views for the month of April seem poised to rise to 177,000 in the course of these next two days.

 

The month of May, then, will be an intriguing 31-day period to watch.

 

Across of a range of reasons, the timing is superb for this surge to status among the top blogs in the USA, one of the most powerful of many powerful tools for waging the K-12 Revolution.


Apr 27, 2026

Front Matter and Contents >>>>> >Journal of the K-12 Revolution: Essays and Research from Minneapolis, Minnesota<, Volume XII, Number Nine, March 2026

Volume XII, No. 9                                      

March 2026

 

Journal of the K-12 Revolution:

Essays and Research from Minneapolis, Minnesota

 

Creating the Perfect Society:

Contemplating the Role Of Public Education

               

A Five-Article Series

 

 

A Publication of the New Salem Educational Initiative

 

Gary Marvin Davison, Editor

 

Creating the Perfect Society:

Contemplating the Role of Public Education

 

A Five-Article Series        

          

Gary Marvin Davison

New Salem Educational Initiative

Copyright © 2026

 

 

Contents

 

Introduction

 

Creating the Perfect Society:

Contemplating the Role Of Public Education

 

Article #1

 

Features of the Perfect Society

 

Article #2

 

Religion, Spirituality, and Ethics in the Perfect Society

 

Article #3

 

Remembering Societal Perfection as Envisioned by Thomas More in Utopia (1516)

 

Article #4

 

A Consideration of Edward Bellamy’s Vision of Societal Perfection as Presented in Looking Backward (Published in 1887)

 

Article #5

 

The Operant Determinants of Human Behavior:  Implications for Creating the Perfect Society

Introduction >>>>> >Journal of the K-12 Revolution: Essays and Research from Minneapolis, Minnesota<, Volume XII, Number Nine, March 2026

Creating the Perfect Society:

Contemplating the Role Of Public Education

  

Three months ago, in reading Edward Bellamy’s Looking Backward [originally published in 1887]; H. G. V. Ogden, translator (Garden City, NY, Dover Publications, 1996), I was impressed with Bellamy’s refusal to accept life as perceptible at present and to advance a vision for developing the ideal society.

 

Considering Bellamy’s vision reinforced at a high degree of magnitude a propensity that I have always had to look beyond what is to envision what can be.  But reading Bellamy moved me to consider such aspects of life as violence, war, and economic inequity---  often considered degradations that can at best be ameliorated---  to be unacceptable conditions of life that could be eliminated if we only mustered the courage, intellect, and activism to work toward the extinction of those conditions that make this one earthly sojourn so excruciating for the majority of our fellows on the globe.

 

In this edition of Journal of the K-12 Revolution:  Essays and Research from Minneapolis, Minnesota, I 1) review the seminal vision of the perfect society found in Thomas More’s Utopia [originally published in 1516]; H. G. V. Ogden, translator (New York:  Appleton-Crofts, 1949);  2) consider Bellamy’s vision in Looking Backward;  3) advance my own vision of the ideal society;  4) consider specifically the nature of religion, spirituality, and ethics in the perfect society;  5) and explore the operant determinants of human behavior that must be recognized and applied in public education for the development of human beings whose decisions, cultivated by environment rather than made under the illusion of free will, might actually create the perfect society.

 

Never have I produced a more important series of articles, to which I urge readers now to consider in the succeeding pages.   

 

Article #1 >>>>> >Journal of the K-12 Revolution: Essays and Research from Minneapolis, Minnesota<, Volume XII, Number Nine, March 2026

Remembering Societal Perfection as Envisioned by Thomas More in Utopia (1516)

 

Consider here the fictional society of perfection described by Thomas More in Utopia

 

The fictional society extolled was revealed by one Raphael, an acquaintance of More’s friend, the diplomat Peter Giles, in an excursion that More and Giles took to Antwerp, Belgium.  Raphael was along on the 1497 voyage of Amerigo Vespucci before at one point venturing forth from the main group with his own party, discovering among other peoples the highly admirable Utopians.

The island of Utopia is 200 miles long and rather circular, the width being about the same distance of 200 miles.  The country was established by a King Utopus (also known as Abraxas).

There is no private property in Utopia.  Each citizen moves to a new house every ten years.   People rarely cook main meals but rather share meals in a common mess hall with those in their same group of 30 households;  those households are led by an official known as a syphogrant or phylarch, with every group of ten phylarchs having administrative superiors known as a chief phylarch (or tranibor),  The syhphogrants number 200 in all;  these select a prince (monarch) as the chief ruler of Utopia.  Three senators from each city gather in a Senate that apparently is the only legislative body.  Laws are few and clear enough that those of the literate populace, devoted to and delighted in learning, are able to represent themselves in any of the few legal cases, including those limited cases of criminal contravention of the law:  There are no lawyers.

 

The people, both women and men, are engaged vocationally mainly in agriculture but each person also specializes in a trade;  men dominate in the trades requiring physical strength, with women tending to pursue traditionally feminine occupations in the production of textiles and other household goods.  The people make no fuss over clothing, wearing loose-fitting garments (mostly of leather) that are durable, lasting for approximately seven years.  

 

Utopian society is highly patriarchal.  Reference to governmental organization implies exclusive leadership by men.  Men clearly head the households.  Premarital sexual relations are discouraged and even punished by law, for men as well as women.  Marriages are monogamous.  Divorce is rare, occurring mainly in the case of adultery and only very seldom because of mutual discontent with the marital union.  A first case of adultery is severely penalized;  any second case is punished by death.

People of Utopia are eager readers and learners who before contact with Raphael and his party had come to many of the same philosophical conclusions as the Greeks;  they avidly responded intellectually to the philosophical ideas of Plato and especially Aristotle; the historical accounts of Thucydides and Herodotus;  the medical treatises of Galen and Hippocrates;  and to natural scientists such as Theophrastus (On Plants);  brought by Raphael and the others.

 

Those of Utopia take great care in matters of nutrition and health, with an emphasis on prevention.  Euthanasia is encouraged and when selected by the gravely ill person supported with comforting environments at the end of life.

 

Good citizenship and behavior are cultivated by intellectually stimulating education and vigorous discussion of public affairs and morality.  Public honors are extended to and statues are built honoring paragons.

 

Prevention over intervention is emphasized in foreign affairs, as well.  War is studiously avoided but all male citizens are prepared to serve as soldiers as necessary, although if war looms service is voluntary until the numbers required demand conscription.  To avoid the latter circumstance, Utopians employ mercenaries, especially those drawn from a particularly ferocious people known as the Zapoletes.   The Utopians go to war only if their well-fortified island is attacked or if other peoples request their assistance in deposing a tyrant;  in repelling an unwarranted invasion;  or for other morally compelling reasons.

 

Religion of the Utopians before the arrival of Raphael and group included those who were animists or who worshipped legendary heroes, but most worshipped a Supreme Deity or Divine Nature named Mithra.  Many Utopians were receptive to Christianity, recognizing many similarities between their original theism and the religion brought by Raphael and crew.  Different religions are tolerated as long as a paramount deity and an afterlife are recognized.  Those who are given to lives dominated by good works and vigorous labor are admired, as is the monastic life of meditative devotion.  Each city has thirteen priests who preside over services and consider an important responsibility the cultivation of  character in male children.  Utopian religion incudes no animal sacrifice.  Incense is utilized and rituals are performed for creating an atmosphere of spirituality and holy solemnity.  Priests may marry; women may serve as priests but tend to do so only if elderly or widowed.  The first and last days of the month are observed as holidays of reflection on events and behaviors of the month past and contemplation of the best moral responses and productive activities in the month ahead.  The last day of the month also includes spiritual confession to priests, but also by wives to their husbands and children to their parents.

 

Though room for individual preferences and talents abides, the collective spirit dominates life on Utopia.  At the end of More’s book, Raphael extols the economically egalitarian ideal and the unmonetized economy of the Utopians and discusses at length the multifaceted harm caused by the economic equality and the pursuit of money prevailing in Europe.

Article #2 >>>>> >Journal of the K-12 Revolution: Essays and Research from Minneapolis, Minnesota<, Volume XII, Number Nine, March 2026

A Consideration of Edward Bellamy’s Vision of Societal Perfection as Presented in Looking Backward (Published in 1887)

 

 

Here I consider Edward Bellamy’s vision of societal perfection in his Looking Backward (published in 1887).

 

Two questions are of interest: 

 

1)  Is Bellamy’s vision realistic:   Could a heavily centralized socialist system ever create favorable

conditions for humankind?

 

2)  Is Belamy’s vision ideal:  Would his prescriptions for a highly educated, completely egalitarian socialist society be the best for humanity?  

 

...........................................................................

 

1)  Is Bellamy’s vision realistic:  Could a heavily centralized socialist system ever create favorable conditions for humankind?

 

One cannot ignore that the two prime attempts to establish centralized governments in behalf of the masses did not work out well:  1)  Stalin represents the specter of the dictator who appropriates the idea of the dictatorship of the proletariat for the benefit of his personal position and unopposed agenda of industrialization;  2)  Mao started with considerable promise in creating the Jiangxi soviets, superintending the Long March, moving between the Caves of Yen’an and village peasantry in planning the civil war, and overseeing cooperativization during the 1950s but succumbed to deadly romantic fantasy during the last decade and a half of his life.

 

But those implicit objections by example could be challenged by the circumstances in Bellamy’s (via the character, Dr. Leete) account of an American society that had reached a highly developed stage of industrialization, therefore had the large proletarian class that Russia and China did not and, experiencing prospect for class conflict predicted by Marx, opted to resolve the contradictions of the prevailing substructure and superstructure by installing a dictatorship of the masses, no longer proletarian but rather classless as society organically became egalitarian:  Citizens were remunerated equally in a demonetized economy;  those citizens were highly educated in the liberal and vocational arts;  and, subject to certain agreed-upon conditions of labor and life, also enjoyed many personal options that tended toward high-level aesthetic pursuits.

 

One could argue that under those circumstances, a centralized government would be so imbued with the values of egalitarian altruism that leaders would naturally serve the public with integrity and competence.

 

For me, the key would be a highly educated populace that had, through discussion and agreement, to a person achieved the necessary level of knowledge and morality (with only a few exceptions of those who as in Belamy’s society had to be further convinced or humanely sequestered if according to biological constitution not able to cooperate).

 

This circumstance, if ever achievable, would necessitate educational improvements that would in my view take at least two centuries into the future.

 

And the achievement of the requisite level of education and such a society would be so difficult as to call into question the probability of the Bellamy vision ever being possible.

Ultimately, then, while amply considering conditions for success, my answer to the first question is that no, Bellamy’s vision is not realistic and that a heavily centralized socialist egalitarian system could not be achieved.

 

...........................................................................

 

2)  Is Bellamy’s vision ideal:  Would his prescriptions for a highly educated, completely egalitarian socialist society be the best for humanity?  

 

Much of the Bellamy vision is appealing:  demonetized economy that gives full rein to one’s professional or vocational or professional inclinations;  high level of education that induces the populace to live according to an exalted aesthetic;  the perfectly egalitarian ideal that recognizes the equal dignity of all labor and remunerates accordingly;  the elimination of international tensions and violence both domestic and worldwide.

 

Bellamy challenges us to consider why we would tolerate so many conditions of life so detrimental to fully realized happiness.  I heavily identify with the propensity to question life as it is.

Attitudinal improvement, though, would have to advance toward a more perfectly nonpatriarchal society than presented by Bellamy.

 

Vexing tensions pertinent to race and ethnicity would have to be resolved;  Bellamy mentions race and ethnicity not at all.

 

Also, Bellamy’s society maintains a level of regimentation making necessary all citizens jettisoning individuality in embracing two years spent at the lower levels of the industrial army;  the agreement of people vocationally to retire most commonly by 45 or at times by 55 years of age;  and accepting the goods manufactured by centralized design as fulfilling all human wants.

 

I am continuing to think through the matter of Belamy’s vision as ideal, assuming that the matters of gender and ethnicity could be worked out satisfactorily.

 

As stated, and even if improved by addressing gender and ethnicity---  and for all of the appealing aspects---  I am not ready to declare agreement with Bellamy’s vision as constituting the ideal society.

 

...........................................................................

 

Here I raise questions that I discussed a few moons back in the aftermath of reading two of Lane Kenworthy’s excellent books:  Social Democratic America;  and Is Democratic Socialism Necessary? 

The first book pursued a line of argument asserting that the United States has under the presidencies of Franklin Roosevelt, Lyndon Johnson, and Barack Obama followed more slowly the path trod by the European, particularly Nordic, nations toward social democracy and will ultimately fully create such a society.  

 

The second book asks the question, “Is democratic socialism, technically defined as entailing 67% government control over industries and enterprises, necessary---  or is social democracy that combines the welfare state with a mostly capitalist economy enough?”

 

Kenworthy argues for the latter premise, essentially maintaining that the Nordic social democracies feature an admirable level of cooperative spirit while giving rein to individual and business initiative.

At this juncture, after much pertinent rumination, I agree with Kenworthy.

 

Certainly, the societies created by the Nordic social democracies, take humanity a long way toward the ideal society.  Perhaps the dialectic processes of societal evolution could take humanity even further toward the communal, egalitarian ideal.  But the path laid by the Nordic democracies would provide a mighty fine promontory for admiring the view.  And at this moment in time, I find appealing the combination of communal spirit with space for considerable individuality.

 

Another observation at this point would be that while I admire the desire of some to eliminate middlepersons so as to bring consumer and producer closer together in cooperative and communal spirit, I am more concerned with the creation of knowledgeable and moral people via fact-heavy education with energetic discussion of political and ethical issues.

 

Some seek to create a model communal enterprise.

 

I seek to create a model public school district.