Categoria: silent revolution

I knew it (though I kind of denied it, wanted not to think it would be real), as we talked while back about my “Higher Diplomas” in Ireland – I definitely should say “our HDips”, as Joe played an important role too: principal teacher and course director, though really important: the more or less small group of students, up to 15, welded together by provoked critical thinking, exploring something new – we as university staff only provided a space so that they could work, coming from very different backgrounds, more and more going very different ways (after starting with the same idea or even ambition: getting into social work studies). In a way I established myself as a kind of leader, mentor. Nowadays, there are about 60 students, now mainly online teaching – yes, I guess that is the real move: from learning to teaching/being taught.

Yes, there is some disappointment, perhaps even anger.

But, of course, there is another, much wider dimension to it.

The group, stablished at the human rights centre in Changsha, HRUG.legal, is discussing at the moment different informal structures as ubuntu, guanxi, jaan-pehchaan… all in some way seeing these network-like relations in a positive light. It is about communities, non-alienated relationships [or better: relationalities] and direct mutual support: do you want to go fast, go alone; do you want to go far, move together. It is about the we-society, where a village is needed to bring up a child…

Then, I asked Maria, looking for somebody who would be able and willing to talk about the Russian blat. Her spontaneous reaction:

It’s a dark side of the social connections, when personal [family, friendly and other] relations are used to achieve something in spite of law or/and rules violation. In popular terms I would call blood a corrupt way to use social capital.

Ah, capital …

Le secret des grandes fortunes sans cause apparente est un crime oublié, parce qu’il a été proprement fait. (Balzac)

– and it is conservative saying this.

And from great capital we come to the great “equaliser”, knowing with Anatole France

La majestueuse égalité des lois interdit aux riches comme aux pauvres de coucher sous les ponts, de mendier dans la rue et de voler du pain.

Easy to conclude and learn : Sine ira, sine studio!

Is it true, then? There is no alternative? Education must be reduced on large-scale teaching, and going beyond the small learning-group is the only and necessary anti-elitist, and also anti-critical way, guaranteeing equality and access for everyone? And not least, calling for a new elite?

****

That is what they did, isn’t it? New generations of artists, opposing the academy… and establishing themselves as new academy …

Secession – though always in need of some kind of “accession”, Or even being a form of accessing: entering another, perhaps new, world.

Fear … Can we be sure about the access? What if we fail? Partial death!?

This partial death seems to be also motivation to join false friends, stick to communities – a bribe for tribe. Who wants to leave with dirty hands? So, one hand washes the other- mutuality, here with the advantage of feeling it – as it is the habit on the one on the horse market: not shaking hand in the way we usually do… but do we? Often amongst young people there is a greeting ceremony that includes a firm handshake, somewhat combined with a high 5, followed by a hug. Of course not possible in times of pandemics – there we still found some strange kin: “greeting with the elbows” – a sort of hooking up with each other?

Back to guanxi, then, to ubuntu …, facing, admitting the impossibility of distance… Trying spasmodically to “keep the church in the village” even here, talking about the global village…, and in law always also looking at emergency exit: discretionary leeway.

Mind, keeping always on the top the supposed justification: it is only the others where such networks are bad, questionable; whatever we do, is a sobber and clean way of negotiation.

It may be farfetched, perhaps one can even see it as depressive, though more likely one has to say that it is realistic: overcoming the attitude of the old white men – Aherns, Belusconis, Francescos, Prodis …., not being able or willing to leave the stage [and of course their female partners as the Lagardes, beginning a new career at a time where they should stop and enjoy the money they did not pay to the tax office] – will only be possible by teaching the youth about finality, death. And then, only then, we old men and women, whatever the colour of the skin, will be respected [and can be respected] as true gentlemen and gentlewomen.

(To be continued )