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Constructions of (Non-)Belonging: Marginalized Social Groups in “Actually Existing Socialism”
the reader to Maria, who is still “a very interesting conversation partner”, in spite
of her age. Another woman is presented as the oldest resident at almost 100 years,
but “still very strong and sprightly”. Examples of working can be found, too: e.g.
sewing was obviously transnationally regarded as the most typical female activ¬
ity for retired persons in state socialism.’® Previous research has shown that this
mode of visualization of different types of “state homes” was undergoing remark¬
able changes in Bulgaria (Kassabova 2016). The discussed images represent forms
of typical standardized ways of staging and thus symbolically upgrading this social
group within the public sphere. The blatant public glorification refers to com¬
parable symbols and visual rituals that illustrate attempts at social self-assertion.
Large Families: Between Promotion and Social Scepticism
Until the end of the GDR, various empiric, internally published—and thus only
known by a small and selected number of scientists and functionaries—studies
concluded that large families were one of the most underprivileged sections of so¬
ciety (for examples, see Lorke 2013, 2015). As an early prototype of an attempt to
influence and regulate the social image of large families, one article in the popular
Wochenpost appeared in 1968, shortly after the initiation of the broad sociopolitical
programme meant to benefit families with many children. The presentation of an
“ideal” eight-member family combines all the desirable features these families were
expected to show. The parents are described as modest, diligent, and orderly; all the
children appear happy, intelligent, and musical and are voluntarily helping in the
household. The visual arrangement and staging of an intact family life should under¬
line a perfectly standard life following socially expected norms; accordingly, a “wor¬
thy” life had to be illustrated by harmony, cleanliness, virtues, and order (Fig. 5).'”
Apparently, these presentations were meant not only to spread the newest so¬
ciopolitical accomplishments and thereby amplify the message itself but also to
provide meaningful reference points for the future-oriented, optimistic conviction
of the transformability of society under socialism. This campaign was continued
and even intensified in the 1970s. The message of the images demonstrated the
fundamental value of large families for society by emphasizing their prestige and
social respectability. The parents are often introduced as activists with above-aver¬
age political dedication; without exception they are recruited from the privileged
working class.
But this is only one side. Behind all these state-regulated attempts we should
not forget that these sources reflect a pro-natalist implication. Since the end of the
1960s we see a significant decline in live births—and not only in the GDR but
rather bloc-wide. A look at the birth rate may illustrate the urgency of correspond¬
‘6 L. Stanev, “Im Altersheim” (‘In a Retirement Home’), Bulgarien Heute, no. 12, 1961.
U. Fröhlich, “Sonntagskinder sind sie nicht” ("They Are Not Sunday Children’), Wochenpost, March 29,
1968.
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