Dependency, at its core, transcends being merely an unequal political relationship between two parties; it becomes a deeply rooted psychological and philosophical state reflecting a chronic fear of the responsibilities of freedom. Freedom, in reality, is not just glittering slogans, but a heavy burden that demands the ability to face the possibilities of error and failure with full responsibility.
Any political entity or nation that lacks a national project and a scientific planning vision inevitably transforms into a project for exploitation and depletion by others. In this absence, the illusion of dignity derived from ancient narratives is resorted to, to cover up the reality of contemporary triviality and laziness.
The illusion is sold to peoples by reminding them of the glories of ancestors who conquered the world or built the pyramids, while the bitter truth indicates that these nations live in a state of detachment from reality. This glorification of the past does not change the reality of failure in reconstruction or in confronting the corruption, dependency, and destruction that gnaw at the present.
Societies, in moments of historical anxiety, turn to seeking refuge under the shadow of major powers, even if it comes at the expense of their dignity and long-term strategic interests. This unannounced deal provides temporary security akin to money borrowed at usury, where the 'protective master' later demands a doubled and humiliating price.
Dependency is not a biological fate, but a gradual transformation process that begins when humans become accustomed to looking outwards as the sole source of salvation. Over time, individuals lose confidence in themselves and their society, and begin to justify their helplessness under glittering labels such as 'political realism' that perpetuate dependency as a permanent mindset.
The real danger of hegemony lies in its ability to control the intellectual imagination and to disbelieve in personal being, leading to the complete erasure of national identity. And when a nation becomes convinced that its destiny is made in the capitals of others, it automatically stops producing its future and becomes merely a spectator of history.
Historical experiences prove the fragility of relying on external powers, as states always act according to their changing interests, not according to principles of friendship. And when costs or priorities change, the dependent party discovers that it was merely a small tool within a larger geopolitical game that exceeds its capabilities.
The crisis of dependency is not limited to external pressures, but feeds on a prepared internal environment that includes sectarian and tribal divisions and rampant corruption. Fragmented societies become more susceptible to subjugation, because fearful individuals always seek a power to protect them, even if that power is the primary source of their fear.
When the state fails to build a unifying meaning for the nation, individuals return to primitive, declining ties in search of psychological and social security. This return does not produce stability, but leads to further civilizational fragmentation, as small groups are unable to build a broad civil horizon commensurate with the challenges of the age.
The ultimate result of this path is the depletion of massive human and material resources without a clear project guiding them towards real development. Young people find themselves torn between anger and the desire to emigrate, with a growing feeling that history is being made elsewhere and that their role is limited to receiving.
Talk of development and progress under intellectual dependency remains a mere illusion, for nations that shirk their responsibilities do not find a respected place in history. Civilizations are not granted as international rewards, but are built through the ability to face reality with resilience and critical awareness, far from exaggerations.
Facing this reality begins by liberating consciousness from the 'victim complex' and waiting for an external savior who will never come to serve interests other than their own. A society that seeks to restore its sovereignty needs the courage of independent thought and the building of an educational system that produces critical minds that are not afraid of accountability or change.
True independence does not mean isolation from the world or hostility towards it, but rather possessing the ability to deal with international powers from a position of equality and sovereignty. Strong nations are those that have the courage to review their mistakes and correct their course without psychological or moral collapse under pressure.
Ultimately, myths do not save peoples from collapse, but rather realistic humans who build institutions, cultivate the land, and take responsibility for their decisions. As for relying on waiting for a savior, it is merely an acceleration of the process of falling into the abyss of absolute dependency and the erosion of national identity.
Dependency is not merely a power relationship between victor and vanquished, but a much deeper psychological and philosophical state; it is a chronic fear of freedom, which means bearing the consequences of decisions.
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The Dialectic of Dependency and the Erosion of Identity: When the Fear of Freedom Transforms into a Mentality of Enslavement