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The mud of the dead

2025-11-06 18:11:16Pikëpamje SHKRUAR NGA ÇAPAJEV GJOKUTAJ
Chapaev Gjokutaj

The funeral of Fatos Nano makes one reflect on the problems our public discourse on death has. Understandably, in the traditional media, reverence and respect for the historic leader of the Socialist Party prevailed.

There was no shortage of approaches that, in addition to appreciation, also spoke about negative aspects, but generally a sense of proportion was maintained, irony, sarcasm and other denigrating approaches were avoided. This way, not only the newlyweds were respected, but also their family, political community, etc.

On social networks, alongside panegyric stances, approaches with weak or even absent ethics prevailed (or the impression was created that they prevailed).

A familiar phenomenon was thus repeated: the death of a public figure often becomes a field of conflict, contempt, and emotional exhaustion, instead of serving as a moment of solemnity and humanity.

This phenomenon is not new, but the way it happens today (no longer in traditional environments, but in the space of social networks), demonstrates a profound cultural transformation: ritual is being replaced by algorithm, and memory by spontaneous and immediate reaction.

2.

In traditional societies, backbiting about the dead has existed as an implicit tendency, especially when the deceased belonged to the "other side": a political opponent, a family rival, or a blood relative.

However, this tendency was kept under control by a generally accepted ethic, where ritual, phraseology, and silence played a restraining role. Gossip, even when encountered, occurred in closed environments such as cafes, rooms, and gatherings, and did not turn into public discourse.

Even when speaking ill of the deceased, a coded language was used, often with silent irony. Expressions like “The deceased had a mind of his own…” could imply judgment and criticism, but maintained respect for the departed.

Almost everywhere in Gegharbia and Toskeria, the principle existed and was respected that one should not speak ill of the dead, at least not publicly and not immediately after death.

This norm was not simply ethical, but also ritual: death required a sacred space of reflection. So gossip existed, but under a regime of silence and solemnity, where ritual restrained the impulse and the community channeled speech through codes of custom.

3.

In the digital age, this approach seems to have disintegrated. Social media has transformed discourse about the dead from whispers to uncontrolled public discourse, where every individual speaks in public, without ethical filters, without editing, without ritual or custom. Comments, posts, reactions are made in real time, without any pause for reflection.

Consequently, the death of public figures becomes a viral event, where commemoration, contempt, irony, and glorification collide in a shared, but highly fragmented, space. There is no longer a "dead silence," but a din and chaos of social networks.

Algorithms favor extremes: the most emotional, the most aggressive, and even the most bizarre posts are clicked and shared the most. This creates a “modern rite of death” driven by clicks, not solemnity. Memory is no longer built with ethics, but with immediate reaction, often uncontrolled even by individual scruples.

4.

Public slander of newly minted personalities is made stronger also because it occurs at a time marked by a crisis of authority: public figures no longer enjoy unquestionable status.

This is an almost universal phenomenon, but in our country it is made even more effective by extreme politicization, extreme conflict, endemic corruption, and other factors that create a climate where no personality remains unscathed and defamed.

Death cannot escape the judgment of networks. Institutions no longer have a monopoly on memory. Official tributes are challenged by user comments, where each individual who reacts becomes a “chronicler of himself.” The official narrative is challenged by commentators, often with harsh language, conspiracy theories, or outright contempt.

In this climate, death tends to cease to be sacred and appear tainted. This transformation is not simply a lack of respect. It is a sign of a profound cultural shift, where ritual has been replaced by algorithm, and memory by controlled and poorly self-controlled reaction.

The phenomenon of the burial of the dead may be formally justified by these technological and cultural changes, but if sound public opinion is not strengthened, the burial of the dead will no longer be an exception, but a silent norm sanctioned by the algorithm that will deepen the dominance of the computer and the fading of the human.

It is said that everything reproduces itself: corn makes corn, donkeys donkeys, humans humans and robots robots...


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