through europe

Resistance

Humans seem to be inescapably bound to a position of double pressure. On the one hand, they are constricted by the limits of the mortality of their flesh, and by the finitude of the resources which surround them. On the other, they endure the weight of a system of abstract thoughts which, as well as ‘lifting’ them above the mortal world, also threatens them with sets of impossible demands. It is within this structure, I believe, that we should understand the meaning and practice of resistance.

At the same time stuck and enhanced by these two invisible neighbors, human life unfolds as constant negotiation between them. In its struggle to resist the pressure of mortality, and in their quest for what we could define synthetically as ‘health’, humans employ their ability for abstract thought. This is what is at heart, for example, of the development of science, technology, art and philosophy, but also, and most importantly, of politics.  Perhaps it is politics, understood as the management of all available resources with the aim of enabling the enjoyment of life, above any other human practice, that constitutes our way of resisting the uncanny proximity of death.

 

 

There was a time, approximately twenty years ago, when topics like exile and escape were addressed in generous and original ways in the Italian culture. There was the cinema of Gabriele Salvatores (Mediterraneo, Marrakech Express) "dedicated to all those who are running away", and that of Mario Martone (Death of A Neapolitan Mathematician,War Theatre), filled with characters defeated by life. There were bands like 99 Posse, Almamegretta, Daniele Sepe & Rote Jazz Fraktion who celebrated the roots of militant anti-fascism, while suggesting desertion from Western society. And then, the nomadic literature of Pino Cacucci (Puerto Escondido), the anti-militarist comics of Sergio Bonelli (Tex, Dylan Dog) and Hugo Pratt (Corto Maltese) and overall in any field of the arts you could feel the influence of post-1977 counter-culture. In very different ways, those voices were describing a generation unwilling to enter ‘capitalist’ adulthood and to finally become ‘bourgeois’. They were talking about virile friendship, human cowardice, disgust for the so called ‘return of the Private’ (or ‘Reflux’) of the 1980s.

 

L’unione europea nacque come progetto di pace e di solidarietà sociale raccogliendo l’eredità della cultura socialista e internazionalista che si oppose al fascismo.

Negli anni ’90 le grandi centrali del capitalismo finanziario hanno deciso di distruggere il modello europeo, e dalla firma del Trattato di Maastricht in poi hanno scatenato un’aggressione neoliberista. Negli ultimi tre anni l’anti-Europa della BCE e della Deutsche Bank ha preso l’occasione della crisi finanziaria americana del 2008 per trasformare la diversità culturale interna al continente europeo (le culture protestanti gotiche e comunitarie, le culture cattoliche barocche e individualiste, le culture ortodosse spiritualiste e iconoclaste) in un fattore di disgregazione politica dell’unione europea, e soprattutto per piegare la resistenza del lavoro alla definitiva sottomissione al globalismo capitalista. Riduzione drastica del salario, eliminazione del limite delle otto ore di lavoro quotidiano, precarizzazione del lavoro giovanile e rinvio della pensione per gli anziani, privatizzazione dei servizi. La popolazione europea deve pagare il debito accumulato dal sistema finanziario perché il debito funziona come un’arma puntata alla tempia dei lavoratori.

Cosa accadrà? Due cose possono accadere: o il movimento del lavoro riesce a fermare questa offensiva e riesce a mettere in moto un processo di ricostruzione sociale dell’Unione europea, o il prossimo decennio vedrà in  molti luoghi d’Europa esplodere la guerra civile, il fascismo crescerà dovunque, e il lavoro sarà sottomesso a condizioni di sfruttamento ottocentesco.

Ma come fermare l’offensiva?