Sunday, October 5, 2014

Social Parasitism: Parasites of the Third Kind

For the true undesired roommate, a person that comes to mind might be one that doesn’t clean up after themselves or almost always fails to pay the rent on time. Maybe it’s someone that always borrows your clothes without permission, or cash in your purse or wallet always seems to be misplaced.

While I was studying abroad in London, one of my fellow study abroad students relayed to me that silverware in the shared kitchen of her flat (apartment) always went missing. It turns out one of her flatmates was a silverware kleptomaniac. Now, I never met the supposed silverware thief, but this could be considered an example of social parasitism.

Social parasitism speaks for itself in its name. Rather than being a tapeworm, mite, protozoan, or amoeba, the parasite is another human (and in some cases, animal), and said being is doing more harm than good. Sometimes we describe a relationship with a 'friend' (and I do use that term loosely here) as parasitic. Maybe that friend only invites you out when you offer to pay. Or it’s one of ‘those’ friends that bully you into doing things for them. A social parasite can range from a friend to your family to your coworkers to just about any tier in your social circle.

But parasites of this ‘third kind’ are not just the people in your social circle. Actually, it can be argued, by certain political parties, that capitalists can be a form of parasites in modern society. James Connolly, an Irish socialist involved with the Easter Rising, describes the capitalist as such.



The capitalist, I say, is a parasite on industry; as useless in the present stage of our industrial development as any other parasite in the animal or vegetable world is to the life of the animal or vegetable upon which it feeds. The working class is the victim of this parasite – this human leech, and it is the duty and interest of the working class to use every means in its power to oust this parasite class from the position which enables it to thus prey upon the vitals of labour. [1]



Connolly claims the capitalists, the rich, were leeches. They do nothing but suck from the working class. It should be pointed out that Connolly was a Marxist theorist and believed in syndicalism; therefore, he was on the extreme end on his feelings regarding capitalists as social parasites.

The concept of social parasitism has definitely evolved over time. Beginning in Greece circa 350 B.C., Alexis titled one of his plays Parasitos, where the term describes someone who attended the tables of the rich, receiving a meal with his flattery and willingness to perform services [1]. More recently, German propaganda from the World War II era describes Jews as parasites of humanity and possibly the world [2]. In 1961, the Soviet Union actually had a law banning social parasites (specifically people who refused to work but were able to work) [3].  Compare that to the post 2000's era, where there has been talk of dogs being a form of social parasites [4].

Social parasites take many forms and are partially based on social and political views of the time. Currently, on one side of the political spectrum, capitalists are the social parasites, and on the other, the lazy good-for-nothings are the parasitic entities. One can argue that in some form, we all are social parasites to someone. Take for example, a child. This child throws a tantrum when he doesn’t get the toy he wanted at the store, eats all his parents’ food, and essentially uses more resources than he gives back to society. This child, and arguably most children, would fit the social parasite definition. But would we consider children to be social parasites? Probably not. Then we’d have to come to terms that we all, at least at some point, were parasites.

It’s definitely not a boost to the self-esteem.

By definition, being called a parasite is unpleasant to say the least. While one can prevent from being a parasite in smaller social circles by trying to be useful, or at least not harmful, you cannot truly prevent being thought of as parasitic. Even then, one can argue that this is a case of one’s usefulness (or harmfulness) being in the eye of the beholder. After all, you can never please everyone.

On the other hand, in societies, as ideas and conceptions change over time, so will the idea of who is the parasite. It’s a social and political form of “Where’s Waldo?” except maybe one not to play with your friends.

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