“Marcos is gay in San Francisco, Black in South Africa, an Asian in Europe, a Chicano in San Isidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian in the streets of San Cristobal, a Jew in Germany, a Gypsy in Poland, a Mohawk in Quebec, a pacifist in Bosnia, a single woman on the Metro at 10 pm, a peasant without land, a gang member in the slums, an unemployed worker, an unhappy student and, of course, a Zapatista in the mountains. Marcos is all the exploited, oppressed minorities resisting and saying ‘Enough’. He is every minority who is now begining to speak and every majority that must shut up and listen. He makes the good consciences of those in power uncomfortable – this is Marcos.”
Subcomandante Insurgente Marcos, EZLN
People’s Global Action 2002
Read Awestruck Wanderer’s posts about the Zapatistas
A brilliant dissection and reconstruction of the three major faith-based systems of belief in the world today, from one of the world’s most articulate intellectuals, Slavoj Zizek, in conversation with Croatian philosopher Boris Gunjevic. In six chapters that describe Christianity, Islam, and Judaism in fresh ways using the tools of Hegelian and Lacanian analysis, God in Pain: Inversions of Apocalypse shows how each faith understands humanity and divinity – and how the differences between the faiths may be far stranger than they may at first seem.
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In God in Pain: Inversions of Apocalypse, pyrotechnic Marxist theorist Slavoj Žižek and radical theologian Boris Gunjević offer us not a religious text but a critical inquiry, a work of faith not in God but in the human intellect. With his contagious zeal and his genius for unlikely connections, Žižek calls the bluff on the West’s alleged atheism and contemplates the bewildering idea of an Almighty that both suffers and prays. Taking on Žižek’s gambits and proposing his own, Gunjević issues a revolutionary clarion call for theology that can break the back of capitalism’s cunning “enslavement of desire.” With gripping examples and razor-sharp logic, Žižek and Gunjević invoke thinkers from Augustine to Lacan and topics ranging from Christian versus “pagan” ethics to the “class struggle” implied in reading the Qur’an and the role of gender in Islam. Together, they confirm and dissect faith in the twenty-first century, shaking the foundations of the Abrahamic traditions.
“The most dangerous philosopher in the West.” —Adam Kirsch, New Review
“Zizek has only to clap eyes on a received truth to feel the intolerable itch to deface it … Zizek is that rare breed of writer—one who is both lucid and esoteric. If he is sometimes hard to understand, it is because of the intricacy of his ideas, not because of a self-preening style.” —Terry Eagleton
Philosopher and cultural critic SLAVOJ ŽIŽEK is internationally recognized for his work on psychoanalysis. He teaches at the European Graduate School and has been a visiting professor at Université de Paris VIII, Columbia, and Princeton, among other institutions. He is founder and president of the Society for Theoretical Psychoanalysis in Ljubljana, Slovenia, and is the author of many books on topics ranging from Christianity to the films of David Lynch.
BORIS GUNJEVIĆ is a theologian, priest, and professor of history of philosophy and liturgy. He has taught in several schools and theological colleges on systematic theology, radical theology, and the history of philosophy, among other subjects. His forthcoming books include A Handbook for Militant Research and The Carpentry of John Milbank. He lives in Zagreb.
(1) “Christianity Against Sacred,”
(2) “Glance into the Archives of Islam,”
(3) “Only Suffering God Can Save Us,”
(4) “Animal Gaze,”
(5) “For the Theologico-Political Suspension of the Ethical,”
(1) “Mistagogy of Revolution,”
(2) “Virtues of Empire,”
(3) “Every Book Is Like Fortress,”
(4) “Radical Orthodoxy,”
(5) “Prayer and Wake.”
“Wealthy anarchists are just like unicorns!” Such outbursts of spontaneous poetry, my friends, you are only likely to hear in a Social Forum Anarchist Workshop.
After spending a terrible night of almost no-sleep-at-all at the Jail Hostel, a former prison turned into a gloomy night repose for youngsters, I decided to drop by, early in the morning, to exchange ideas with radical indie-media and gonzo-writers brothers & sisters from all around Canada.
The event was organized by Hallifax anarchists who publish a black-and-white and punk-spirited pamphlet called The Worst of Times. With a high dose of caffeine in my brain, I was about to start my 2nd day at the Peoples Social Forum diving deeper into the “How-and-Why of An Uncompromising Anarchist Broadsheet”.
I certainly wasn’t expecting to be lectured by anarchists, posing as authorities on this subject, but rather to engage in conversation with other freaks, such as myself, who cherish the struggle to build pathways and networks for a journalism who gives voice to the voiceless and speaks truth to power. As Mr. Jello from the Dead Kennedys puts it: “Don’t hate the media, become the media!”
It was an intense and totally horizontal exchange of ideas and dreams, filled with tiny acts of heroism celebrated with great collective cheering: I got to know those who work in public libraries and secretly “hack” the xerox machines in order to make copies of their home-made anarchist newspapers; those who come up with innovative ways to raise funds on their communities so that they can publish un-censored manifestos and flyers; those who write protest songs with themes taken from left-wing zines (like this guy, Byron, who I saw playing in Sparks Street the previous day with his project Folk The System and then re-met at the workshop).
In the Social Forum’s official program, this gathering was described as “an exploration of the who / what / where / when and, most crucially, the why / how of building an autonomous forum for uncensored raw news, analysis and opinion that does not depend on unions, NGOs or business for financial or moral / ideological support”.
Our debate revolved around such themes: why does corporate media do such a lousy job when it comes to its coverage of marginalized peoples? What skills should an anarchist media organization possess and master, in order to truly be of service to the community, especially those who are victims of racism, sexism, xenophobia and other forms of exclusion?
Everyone of us have its chance to voice an opinion – “prendre la parole”, as our dear Québecois comrades put it – and my humble colaboration to the talk had to do with our recent experience in Brazil. Especially after the mass demonstrations of July 2013, a month in which more than 1 million Brazilians reclaimed the streets of dozens of towns after an increase in public transport fares, our corporate media once again took off its mask and revealed its fascist face.
Most of our mainstream TV networks (such as Globo, that has been for 21 years a friend of our Military Dictatorship [1964-1985]) and weekly magazines (such as shitty crappy Veja, who deserves only to be used as toilet paper) treated this massive outburst of democratic participation from Brazilian civil society with utter jornalistic incompetence.
Corporate media, in Brazil, portrayed activists only as potencial terrorists, threats to public safety; the media of big bosses sided with the reppression forces, and applauded police brutality and tear-gas bombing; these wealthy media corporations focused on relatively tiny episodes of violence and vandalism by Black Bloc groups (and maybe des agent provocateurs), who were breaking glasses of junk-food stores or trashing ATM machines and banks; but mainly this mainstream media showed an absolute incapacity to understand the social causes of this phenomenon.
What I perceive to be lacking in corporate media, I told my comrades, is empathy and in-depth understanding for those who are behind the gas masks or the Black Blac “costumes”; what is lacking is simply the hability to portray the human beings who participate with large-scale social movements in Brazil such as MST (Landless Workers Movements) and Passe Livre (Free Pass Movement); what is lacking, of course, is a media that instead of sucking the cocks of wealthy advertisers, serves the true needs of the national community – especially those who need the most to have their voices heard and amplified by the media apparatus.
June 2013 also had some good news: the upsurge of Ninja Media and A Nova Democracia (The New Democracy), for example, truly independent projects of mass-communication which did an excellent job during the demonstrations; they broadcasted live from the streets and filmed great documentaries about the social movements efervescence in Brazil; they denounced the State’s repressive forces as disproportionate and authoritarian, defended the human rights of protesting citizens, shouted truth to power in their increasingly popular social media (Ninja has reached more than 300.000 fans in its Facebook page, for example).
Unfortunately, most of the Brazilian population is still under the spell of the brainwashing machine called Mass Media. Our indigenous peoples, for example, are suffering terribly from the construction of big dams; from massive deforestation at the behest of cattle ranchers and agribusiness corporations; from the onslaught of the bulldozers courtesy of the doctrine of Development and Economic Growth.
In the Brazilian province of Mato Grosso – which one of Brazil’s most influential anthropologists, Eduardo Viveiros de Castro, deems our own Gaza Strip – the indigenous populations are being treated like trash, to be swept to the slums (or simply out of existence). They have been kicked out of their ancient and cherished lands in order for money to be made in complete disregard to environmental destruction. Nowadays, one of the hugest suicide rates in Latin America is among Mato Grosso’s native populations. The corporate media, in general, is an accomplice to this genocide.
Many people had lots of interesting things to say about their own experiences as publishers of alternative media experiments. One problem that seems to plague us all is this: we try to write in order to give voice to the voiceless, provide visibility to the invisible, speak truth to power, and so forth and so on. I love this ideas and ideals. But the problem is: if you’re tiny anarchist newspaper who gives voice to voiceless is only read by 100 readers, isn’t this newspaper itself voiceless? Isn’t it devoid of broad social impact?
So, the main focus of our discussion ended up being this: how can we break the confines of a small reading audience? How can we reach a wider audience for our messages which are so dissonant in comparison with mass media crap? How to avoid falling into the trap of “preaching to the converted”? Can an anarchist media experiment go beyond the “inner communication” amongst the tribe of anarchists and socialists and sympathizers, and actually get its messages across to all society? And, last but not least, how can we use most effectively the high-tech tools – WWW and Social Media – in order to transcend the individual medias isolation and create big networks of resistance?
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TO BE CONTINUED….
“Another world is possible” – that’s a catchword I’ve been hearing for more than a decade, and it still sounds catchy and urgent, broad enough for a huge diversity of people and movements to gather under its motherly umbrella. In 2003, in Porto Alegre, Brazil, the first World Social Forum was held, as the project of a global movement to create an alternative to the mainstream trend of globalization was gaining momentum. Rising up to confront the global dominance of corporate capitalism (always coupled with “shock and awe” politics), people all around the globe starting to voice their discontent with a system that generates vast accumulation of capital in few hands (the 1% denounced by the Occupy Movement), while causing massive empoverishment, debt and environmental destruction.
The Seattle No-WTO protests in 1999, and then Québec City’s demonstrations in 2001, and then Porto Alegre’s Forum in 2003 – this sequence of events, and the ones that followed, have shown that multitudes are willing to confront imperialism in its new encarnation as “neo-liberalism” – also known as “Free Market”, usually exported abroad by bombings and military coups (never forget: it took a Pinochet to enforce it in Chile, 1973). People are fed up of mercenary politicians, willing to sell all the public services to private interest. At the twilight of the 20th Century (an “Age of Extremes”, to quote Eric Hobsbawn’s excellent expression), and at the dawn of the 21st Century, we experienced some massive demonstrations against a world order ruled by the IMF, the World Bank, the OMC, and so on and so forth. It goes on. It’s going on right now.
The main difference I perceive between the mass demonstrations against the dominant model of capitalist globalization, on one side, and the social forums held by les altermondialistes, on the other, is this: in the first case, the focus is on protesting against the global elite (G8s and G20s, for example) and its un-democratic business decisions, made in military bunkers, surroundered by walls and riot police (we live in an age of epidemic tear-gas bombing of citizens); in the latter case, the focus is on a collective engagement to build a viable, effective alternative to our global elite’s mad ecocidal plans. That it is absolutely urgent to dethrone the New Emperor and its new clothes is nowhere stated better than in the global environmental crisis we are now confronting, and that menaces to wipe out entire ecosystems. If you are an apocalyptic freak or a nihilist, who wishes thousands of species to be extinct, all you need to do is this: nothing. Do nothing, and you’ll be siding with those who stabbing Gaia – and all living things within it, ourselves included – in her heart.
Arundhati Roy, speaking at the event held in Porto Alegre, stated that this “alter-world” wasn’t only a possibility, confined to the realm of potentialities, which may or may not come to life: “I can hear her breathing.” A Social Forum is a place where we gather to hear the Another World already breathing. And quite an interesting choice of worlds, Mrs Arundathi! To refer to the world-we-wish-to-build as a SHE sounds to my ears as an interesting concept, which suggests that too much testosterone and male-domineering-militarist culture is one of the most destructive trends in our world. This one that we need to subvert and revolutionize if Gaia, with the whole Web of Life in her bosom, is to survive this huge menace.
I believe in the fecundity of thinking about the alter-world as a she, which means a reawakening of respect for the Earth and its limites. And maybe mythology isn’t an innefective allie in our struggles if we regard our current crisis through the mythological lens of the goddess Gaia, symbol of interdependent and interelated Life, coexisting in a connected network of balanced, sustainable organisms that know themselves to be like instruments in the same symphony. She – alas! poor Gaia! – is currently ravaged by capitalism’s greedy extractivist & productivist húbris. So what we hear mostly, all around, is dissonance. A Social Forum is a place where we try, collectively, to bring back Melody and Harmony to our Civilization’s song.
Some may despise as corny and kitsch this sort of talk about “respecting Mother Nature”, but think about this: if we treat her like an exploitable whore, instead of a nurturing mother, we’ll pay a heavy price. We are already in the midst of a massive global crisis, and the prospect is that it will keep worsening as global warming produces brand-new draughts, floods, hurricanes, displacements, “climate refugees”, and so on and so forth. Here in Ottawa, 2014, the Social Forum provides its participants with hope that people coming together can join forces in order to save Gaia from this agony which she’s currently going through. Just regard her wounds and how much they’re bleeding!
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Naomi Klein’s lecture was one of the main attractions of the Social Forum’s first day, August 21. When I got at the University of Ottawa to listen to one of the contemporary journalists that I admire the most, the place was packed-full and there were no chairs left. I had to resign myself to listen to her standing on my tired legs, as if I was in a rock concert regarding a far-away stage.
In her home country, Naomi is certainly a very well-known and respected writer, pride and joy of Canada’s intellectual landscape. As the author of the quintessencial “The Shock Doctrine – The Rise of Disaster Capitalism” – it’s safe to say it’s one of the greatest non-fiction books published in our century so far – she has earned recognition as one of the world’s leading thinkers about neo-liberal capitalism and the way it really works. She can count as some of her attentive readers and interlocutors some highly significant figures such as Noam Chomsky, Slavoj Zizek and Arundhati Roy.
Even though she’s Canadian, Naomi Klein doesn’t deal in the cheap merchandise of demagogic patriotism. She’s clearly no fan of Mr. Stephen Harper’s policies and doesn’t fall for his jive (she’s too smart for that). “In this country, he are in the midst of an extraction frenzy”, she denounced, exposing Canada’s current practices of tar sands oil extraction, pipeline construction, high-scale fracking and mining.
She describes the “logic that sacrifices life in the altar of money” with two peculiar adjectives: “supremacist” and “psychotic”. When her new book comes out in September, “This Changes Everything – Capitalism vs. the Climate” – we’ll see to what extent Naomi Klein has ventured into the diagnosis of our collective neurosis. In her Social Forum talk, she showed no signs of optimism: if we don’t change this system, she suspects, our future will be one in which “serial climate disasters will be dealt with dystopian barbarism”.
To explain what she means by “dystopian barbarism”, she mentions one of the greatest sci-fi movies produced in the last few years, “Snowpiercer” (by Korean director Joon-ho Bong). The Apocalypse on Wheels that the film portrays is one of the most poignant representations of what our Earthship may look like if we let business as usual proceed with its Earth-wrecking practises. “What we do in the next 10 years will define the fate of generations to come”, said Klein, underlining unequivocally that the doctrine of economic growth, when it disregards environmental sustainability, is a “suicidal path”.
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After Naomi’s thought-provoking contribution had kick-started the Forum’s multiple discussions and dialogues, it was time for us to take the streets. At least a dozen yellow school buses, packed with noisy bands of joyful and excited activists, were deployed for the transportation of the people from the University of Ottawa to the Canadian Museum of War. While police officers riding bikes stood by, just witnessing this strange gathering of colourful flags and shouting-and-cheering humans, a series of speakers adressed the crowd before the start of the march (videos coming soon!). Mr. Harper was treated as a punchbag, and the audience loved it. Leaders of labour unions, civil rights activists, defenders of First Nations (indegenous populations), all had their chance to voice their perspectives and to spark in the crowd the fires of enthusiastic democratic participation.
I must confess that I’m a sort of march-junkie – it’s one of my favorite drugs. My feelings of powerlessness get crushed when I’m embarked in the flow of a marching human stream. It almost brings tears of excitement to my face when my senses immerge in such a sea of human collective effort. It was my first day in Canada’s capital and I was about to participate in a massive take-over of Parliament Hill. Wow! Trust me, my friends: there’s no Hollywood thriller that can be provide thrills such as these. The avant-garde of this massive river-of-people – I would estimate that 10.000 people were marching – was composed of drumming and chanting First Nations representatives. Several different organizations were there adding their voices to the choir – a rainbow of diversity ranging from moderate and kitschy Nature Loving hippie-talk, to more radical, punkish and anarchist “smash the State!” utterings.
I must also confess that Ottawa’s establishment, its status quo, its machinery of power, its main public spaces, gave me a distasteful impression of too-much-militarism. By that I mean that military deeds seem to be celebrated much more than I think it should. It leaves in my tongue a somewhat bitter flavour to see plazas filled with statues of colonels and generals. I have also a difficult relationship with Ottawa’s monuments devoted to those who died in the battlefields – World War II or Korea, for example. Quoting from Virgil’s Aeneid, these military heroes are celebrated in Ottawa’s streets as men (they are all male!) “whose names will never be erased from History”. Methinks we should oppose the culture of militarism with the same fierceness with which we fight and despise the culture of rape, racism, patriarchy or xenophobia.
The first thing I did in the morning, for instance, was to attend to a ritual considered to be a delightul spectacle for tourists: the changing of the Guard in Parliament. Quite a boring show, if you ask me, and I couldn’t help but secretly despise those tourists who were admiringly watching this display of traditional military ritualization. In exactly the same place, in the afternoon, I could experience something much sweeter to my taste: the Social Forum’s multitude claiming its right to occupy the Parliament. After a beautiful, noisy, exciting march through Ottawa’s streets, the people gathered there to exchange ideas, to make plans for action, to chant and drum – and even to sing protest songs against the very people who work in the surrounding buildings and who are supposed to represent the people.
“Whose streets? Our streets! Whose streets? Our streets!” This call-and-response massive outcry is still ringing in my ears, still fresh in my memory, and to have experienced this has a already become so dear to my heart that I’ll carry it through life until my dying day.
This, my friends, is what democracy looks like.
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TO BE CONTINUED…
Next chapter: my remarks on Cowspiracy, one of the greatest docs I ever saw.
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This was blogged by Awestruck Wanderer
from the Social Forum’s Media Center,
Ottawa, Ontario – 22/08/2014.
be a body, be a venus
Pensar o Faial, o Triângulo, os Açores e Portugal sem amarras
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Revista Virtual de Artes, com ênfase na pintura do século XIX