Graffitti, that 'something' which keeps becoming

It feels so good that Graffitti is writing its own history, obviously written from the perspective of the present. Despite a few omissions the recent documentary “R/Evoluzzjoni’ on its 25 years of activism, is well produced and does capture the general drift.
Of course from the perspective of someone who lived through the initial years of the movement along with some other towering figures (like Michael Briguglio, Mary Grace Vella, Mark Vella, Silvan Agius and so many others), there is one notable change which deserves further analysis.
Graffitti originated as a dysfunctional ideological movement, somewhat similar to left wing continental groups in the late 1960s and 1970s, which drifted in a plurality of directions (ranging from militant struggles directed at the heart of the state to reformist green politics) in subsequent years.
It was also transposed in to the barren political landscape of the 1990s. It could have gone in so many directions and was super charged by a mixture of existential questions, personal quests and powerful egos, meeting of minds and wills, counter cultural life styles and ideology. It was an explosive mix which for me was for a time all consuming.
In many ways it was a ‘band’ keen on giving shocks to the system. I recall for example waking up with a hang over, with 5 others to protest malta’s international stance against abortion and for a while being scorned as pariahs…or packing up my books before embarking on the Hilton hunger strike...or attending a youth festival in Cuba where we met first hand with what remained of real existing socialism which ended with me delaying a whole plane after leaving my bag full of treasured T shirts at the airport….There was also a tension between intellectual curiosity and dogmatic certainities, many times playful but sometimes oppressive.
25 years on Graffitti is no longer dysfunctional. It has inserted itself in the social fabric and thrives on alliances and an ecosystem which is also nurtured by a wider network which also includes people in the media and the institutions. Some may even say that Graffitti would be better off as a more moderate organisation able to attract mainstream people.
Sure that perspective originates in some of the campaigns of the early 2000s in which the original band was still the driving force. The departure of some of the early protagonists (most of which joined Alternattiva in a similar way as many far left activists did on the continent ) did for a time resurrect the anarchist streak which always refuses to die away (and thank god for that), but eventually Graffitti did settle down as an effective community organiser which is able to speak to people rather than just shock them, more of a facilitator than a vanguard keen on converting the masses to the right path.
Still the aesthetics of revolution still haunt the imaginary of this group. Without it, it would not have lasted so long. It is what gives these fine people a sense of purpose and belonging. It is also that flame which I personally still find so seductive.
Ultimately it is the seductive appeal of ‘the revolution’ and the counter cultural streak which makes graffitti what it is; a rhizome which thrives on multiplicity.
It cannot ever be just another reformist environmentalist or social activist group but it a ‘something’ which has deep roots but which is still pregnant with opportunity and the prospect of becoming. It can be both a particle and a wave.
As Deleuze and Guattari observe a 'rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo.'

gheruq

Gheruq

F’ rahal zghir hadrani, fi gzira mbgheda, iltqajt ma sahhara griega, lil hinn miz-zmien, fil-jum ta’qabel il-bierah u ta wara ghada.
Hassejt l-gheruq jithawlu f’ hamrija niedja u xammejt is-sigar tal-lumi laring wara l-ewwel xita.
Sakemm dlonk il-holma ghebet u sibt ruhi fuq tal-linja fejn tbissmitli s-sahhara mis-seat ta faccatta.
Izda f'daqqa qamet u nizlet u ghebet fil-folla mghaggla u hallietni mifxul.
Tqallibt mahsud u xtaqt immur lura fir-rahal zghir hadrani fejn kont xrobt l-inbid mas-sahhara.
Imma f'daqqa stenbaht fil-belt gol-port, mimlija cekcik u ilhna, u ghatx ghall- bidla.
Fil-folla ferrieha sibt tbissima dhulija, lewn il- laring helu, u rgajt doqt l-inbid hamrani.
U hassejt l-gheruq jinbtu f’artna; fil- kruha, s-sbuhija, r- rabja u t-tama.

My speech at civil society's #Justice demo

Nhar it-Tnejn Daphne inghatat il-piena kapitali minn xi hadd li tant hassu omnipotenti li ddecieda li jhassar mid-dinja gurnalista li bil-pinna taghha kienet saret tehdida...

Meta smajt l-ahbar hassejt vojt...il-vojt li thoss meta thoss li pajjizek tilef bicca minn ruhu. Ghalhekk wara giet ir-rabja.

Xoghol il-gurnalist mhux li jinghogob mil-poter imma li jzomm distanza minnu biex ikun jista jwassal il-verita. Speak truth to power ghandu jkun l-motto taghna lkoll.

Inhossni mcekken quddiem il-karba tal-qraba u t-tfal ta’ Daphne, karba ghal gustizzja mhux ghal ommhom biss imma ghal Malta taghna li tant inhobbu.

Tajjeb li l-gvern qed jibghat messagg qawwi li se jaghmel min kollox biex jaqbad lil kriminali.

Imma fuq kollox Pajjizna irid fejqan.

Ghax pajjizna ma jixraqlux hekk. Pajjizna ghandu ruh.

We do not want to live in a mafia state. Ma nridux inkunu washing machine tal-flus mahmugin tal-kriminali u d-dittatturi. Il-flus ma jixtrux kollox, wisq l-inqas il-gustizzja.

Fuq kollox quddiem tehdida daqshekk kattiva mill- kriminalita organizzata, hemm bzonn twegiba politika ghal kwistjoni morali li qed tifni lil Malta taghna.

Hadd m’ghandu jipponta subghajh lejn hadd ghax lkoll ghanda parti mit-tort kull meta harisna n-naha l-ohra biex naghmlu lira zejda. Imma din mhix skuza biex inhallu kollox ghaddej.

Biex ninghaqdu u nuru li ahna ahwa Maltin u nibghatu l-aqwa messagg lill- kriminali li qatlu l-Daphne inridu nuruhom li Malta ghanda istituzzjonijiet li ghandhom is-snien u jgawdu l-fiducja taghna lkoll.

Fl-ahhar ftit snin ma rajnix rieda tajba. L-istituzzjonijiet fallewna bl-ikrah f’bosta kazijiet bhal Panamagate li gew midfuna taht it-tapit tal-konvenjenza. Kellna paralizi istituzzjonali fejn l-istat u l-pulizija ma resqu lil hadd quddiem il-qrati biex jigi gudikati.

Ghalhekk biex ikollna fiducja fl-istituzzjonijiet jehtieg bidla fl-istituzzonijiet.

Irid isir ezami serju ta’kuxjenza u kull min ghandu jwarrab ghandu jwarrab illum qabel ghada.

Rajna wkoll rigress kulturali fejn xi whud f’partiti differenti bdew iseksku li onestsa u l-indafa huma xi zvantagg fil-politika. Kwazi li tkun parti mid-dinja tat-tahwid bdejna narawa vantagg.

Rajna kultura tal-libelli li fija l-prova tal-innocenza tigi billi tfajjar xi libell.

Iva ghal ghexieren ta’snin gvernijiet minn partiti differenti ma ghamlux bizzejjed biex insahhu s-saltna tad-dritt. Hallejna hafna xquq min fejn setghu jghaddu d-delinkwenti politici ta zminijietna.

Imma flimkien nistghu naghmlu d-differenza... kurragg.

Intom ragg ta’ dawl f’din i-lejla mudlama tar-repubblika Maltija...Intom l-Malta t-tajba, dik il-Malta li ma tiskotx, dik il-Malta nadifa

Ghax inhobbu l-pajjizna inridu inkomplu dak li bdejna illum u ma nifqux qabel pajjizna jerga jikseb il-hakma tad-dritt f’kull qasam tal-governanza.

Grazzi li qomtu mir-raqda. Viva Malta nadifa. Viva l-Maltin li issa qed jghidu issa daqshekk.

random reflections on futility

One of the most comforting thoughts is that everything happens for a reason or as Dr Pangloss used to say in Candide;"all  is for the best". Futility is one of the most frustrating sensations.  For it represents a loss of control. It defies the linear expectations of western thinking. The thought that things do happen in life for no reason at all sounds bizarre even if such an assessment is more realistic than any other explanation.

  

One of the first  'philosophical' reflections (when I was 12) which eventually triggered a peculiar form of christian atheism in me, was the thought of children who are born to die of hunger, malnutrition or war, days after being born.  At that time I was more concerned by how a loving God could allow that to happen; a very christian question to an unchristian God (whom years later I found exposed in Jose Saramago's Cain).

But as I grew older I became more absorbed by the sheer futility of the predicament of those who are born to die and suffer. That is why I immediately became hooked on politics and on denouncing a global system which generates surplus people, who are born with no prospects at all.   Politics generates rebellion which gives a sense of control over lives rendered futile in a global lottery of injustice.  

The same probably applied to magic, which was also all about taking back control in a world of random misfortune.  While in modern  western societies this random misfortune (at least in matters of health and income) was somewhat minimised through the creation of the welfare state, uncertainity is creeping in back with neo-liberalism and precarious work.  Yet there are also aspects of liquid modernity which trigger a playful sense of individuality. Reconciling risk with security may be the next challenge of politics.  Proposals like basic income schemes go in this direction as they are aimed at making economic insecurity history. 

Moreover futile pursuits are  not necessary a negative thing.  Even good things like for example love and friendships happen randomly most of the time by sheer coincidence even if they can develop in to durable life long relationships. The digital world and social networks have probably increased the random chance of meeting new people in various contexts, resulting in new risks posed by the ease in disconnecting and the ambiguity of virtual signs. The social media also plays a big role in constructing a narrative of the self while also serving as a confessional of sorts, but a rather public one. Authenticity may be one of the casualties of the digitization of the self. But that depends on the ability to create a personal narrative which is rooted in a life history.

In these contexts which are pregnant with so many possibilities gently letting go of the random things which lead to unhappiness and embracing those which lead to happiness may be one of the keys to a good life. Moreover there is also a silver lining in futile things even those that lead nowhere. These too can trigger emotions and imagination.  Pointless can be good, just as useless knowledge. Not everything should point towards a particular direction, purpose or destination. Yet in the absence of strong roots one can easily be blown away.

The other thought which haunted me when I was young was that each of our decisions creates a parallel universe in a multiverse of differently fulfilled possibilities. But the most haunting thought I had is that you can slip from universe, depending on your subjective mood.

There were actually moments when I felt the slip, seeing one outcome changing in to another, following a moment of doubt, hesitation or exhilaration. Probably this may well be another narrative to explain the randomness of events. But it is a playful one, which probably derives from my childhood fascination with the 'planet of the apes' series and with Doctor Who.

Yet what other possible outcome can someone crossing the Mediterranean in the stormy sea on a rickety boat get?  In such a case even the multiverse is probably short of options which may vary between death in the desert, death at sea or a life of marginalisation in some ghetto.  Of course there are inspiring stories of migrants who defied the odds but the multiverse like the God in my pre teen thoughts is not so generous with the world's surplus people. So on such matters one has to believe in human action. Ultimately politics should be all about ensuring that people do not have to choose between misery or death or being swallowed by the sea or bombed out of existence. The futility of a  boat sinking with all the hopes of hundreds of crammed souls to the bottom of the sea, is the sort of futility which should trigger anger and revolt. Ultimately its all about worrying and doing something about the things on which we can do something about (the realm of the possible), and submitting to those which just happen.   Submission in this sense becomes liberation and an act of embracing the whimsical playfulness of life.

Some reflections on turning 40

Joining the ranks of the over forties, a category associated with increased precariousness and risk, is a good occasion to reflect on how I seek to define myself as far as possible according to the values I cherish most. For the greatest freedom we have is that of shaping own ourselves and one of the arts which we should all aspire to master is  "the care of of the self".  Here are some of the things I aspire to as I get older.

1.      Intellectual honesty which means always speaking truth (which is always subjective) to power and to keep a healthy distance from the dominant economic and political powers while always be ready to engage intellectually with anyone decent and never to look down on anyone.  It is only detachment which gives the necessary perspective for lucid analysis but one should be wary of being self righteous.  The dissident intellectual denounces what he tries to understand not what he simply dismisses or shuns. 

2.      Ageing gracefully i.e. embracing the prospect of becoming more sober and tranquil as one gets older and to value silence and just listen to it without attempting to hear anything in particular. The opposite of ageing gracefully is to resist the flow of time and to seek to lose oneself in the noise. Ageing gracefully is also about continuing to grow up with the people close to you and nurturing friendships.

3.      Upholding a dignified punk ethic   i.e. to be politely and intelligently irreverent, never rude or dismissive towards anyone but to practice the art of  refusal when confronted by demands from those who wield economic or political power.  Its not a question of contempt but a choice one makes in order to be free and happy within. While compromises are unavoidable to achieve pragmatic goals these should be out in the open.

4.      Upholding a Christian humanist perspective, reconciling with what essentially remains a revolutionary theology whose ultimate logical consequence is the withering away of the God of Power so that the "meek (represented by the humble son) shall inherit the earth" (the incarnation).  A religion which gives value to apostolic poverty is in itself revolutionary especially in the context capitalist globalism where even citizenship is sold while migrants are viewed as a disposable source of cheap labour.  While fundamentally secular in my beliefs, I have grown to give greater value to religion as an ethical system which can make the world a happier and fairer place to live. I therefore have no qualms defining myself as Christian albeit an agnostic one.  Living a good life is an end in itself even if the definition of good has been corrupted by an obsession on sex by most religions.  The more time passes the more I am convinced that an eco-socialist alternative needs to be upheld by an ethical system of values which can be partly found in radical Christian thinking and liberation theologies as well as in other religious/spiritual traditions.

 

5.      To reclaim time and to challenge discourse which glorifies hard work  and which commodifies what is left after paid work.  The greatest violence committed against the working classes  is that of robbing them  from time and the ability to control their limited time on earth in ways they can enjoy.   Instead of celebrating 'hard work' we should be encouraging people to reclaim more time for their own well being and that of others.  In short idleness is to be praised, work  enjoyed and toil avoided like the plague.  I would also like to propose the idea that the more people enjoy their life the more lucid and dignified they are during their hours of work. Ultimately the desirability of endless economic growth for its own sake  is to be questioned (especially in view of the ecological crisis) but even from a growth  perspective i contend that the less people work the more productive they are.

6.      To be able to see the bigger picture  and to defend the forts of a system one dislikes when it is attacked by the hordes (racists, bigots, fascists, crony capitalists, prophets of profit, speculators, regimes in the making, aspiring Bonapartes and Berlusconis etc etc).  That is why  in the face of the risks posed by authoritarian democrats and right wing populists political and social alliances have to be variable even if counter hegemonic blocks have to be build on shared values.

7.  The more time passes the more I attach importance to the aesthetics of power.  It is in the way power manifests itself and animates its supporters that one can smell the first signs of a  regime whose main aim is not hegemony for social reform but hegemony aimed for its own perpetuation.  The greater the personalisation of power the greater the risks of political regression from old boring but precious democratic wrangling to the authoritarian democracy which ultimately could lead to kleptocracy. Being sensitive to these questions distinguishes liberals from sheer secularists, a distinction which is not made in the local context.

8. Not to mind being dubbed a conservative when defending public ownership of strategic areas like energy and in defending the post war european social model  against neo liberal detractors.  Public ownership and the  welfare state may be sometimes inefficient and may be badly in need of reform but like democracy are worth defending in principle.

9.      To stop trying to control things which are beyond control.  Sometimes one has to recognize that you can only change things up to a certain extent while other things remain outside our control.  Changing that part which is in our control is the first step. The second is to join others in seeking to bring more areas in life under democratic control.  Here comes the value of solidarity and struggle.  But there will always be things which are beyond our control both on a personal and collective level.  In fact expecting miracles outside the realms of the possible often leads to the worse perversions.

10.      To seek happiness as an end in itself and feel it by living those moments of joy with those you love most for the longest time possible. 

too old too young

I am on the threshold of maturity...in 2 years I will join the over 40s (those who are too young to slow down but too old to keep the pace)...I should feel lucky having lived in an epoch were history changes by the hour, where technology is changing our biology and mental processing, where stasis can only be found within.  Still it is also a time marked by great risks; environmental, economic and personal.  Over the past half decade we have lived through the worst economic depression since the great depression in a country where people are so inward looking that they still have not grasped the fact that this is permanent and the only way forward is sustainability in all spheres: environmentally, economically and even within our little lives.  It is time to rediscover the revolutionary potentials of austerity rather than delude ourselves with promises of plenty and growth which can only deplete further what is left of our physical and spiritual environment.  We live in a brave new world were demogogues with effective soundbites can defy the physical reality promising things which can only exist in discourcive spheres.  And we all remain our fragile selves amidst all this change, vulnerable to mental illness and depression and fear of not coping in a changing landscape.  Even worse could be the reaction of those who are not able to understand, the gullible who consume illusions, many of which were excluded from what remains an unequal society.  Governing the fast process of change to make it sustainable and ensure that its benefits are shared in an inclusive way is the basic political issue of this century.  Ultimately we must realise that the whole aim of growth is happinness and that the way of austerity can get us there faster than the way of wasteful consumption.  In these times of Christmas-a Christian feast rooted in pagan rituals, which still fills a secularist like me with inward joy, my thoughts go for all those passing through mental illness or depressions, those feeling that unhappiness cannot be overcome, those whose life dreams have been foiled by whatever circumstance, whether legal, healthwise, economic or personal...Surely unhappiness will always be part of life but even at a personal level there can be ways of taking care of ourselves (sometimes with the help of others and even professionals) which unfortunately are not thought in schools.  Providing mental health services at community level while equipping people with the skills to cope with change and risks, inevitable in liquid modernity where even our intimate worlds are changing, should be one of the priorities of progressive social policy. 

a new habitat?

Technology has changed human relations perhaps beyond our current understanding. It has made us more open to chance and risk amplifying the feeling that life is a complex web of random coincidences. Just as it offers the prospect of opportunities which can bring personal happiness, it can also be a minefield of surprises, loneliness and delusions. The existence of a parallel communication space where reality and fantasy blur is in itself a radical notion, one may go as far as describing it as a new habitat for an anthropologically changed species.
This makes the task of understanding the human situation a more urgent endeavour. Making sense of the fact that we live in a very random place where anything can literally happen from one day to the next is constant threat to the yearning for stability and tranquillity. Yet the fact that experience changes humans constantly has been recognised by philosophers since the time of Heractlitus who professed the words which inspire this blog: No one can step on the same river twice, for its neither the same river nor the same man. Still it does not help to simply recognise the state of fact of our existence. Building meaningful human relations in this chaos where everything is open to chance is important. Resisting the dangers posed by a rejectionism of the losers asserted either by romantic notions of the past or even worse by those taking refuge in patriarchy, race or nation, is another task for the critical thinker. Recognising new human bonds which are already forming, but do not necessarily replace but can compliment more treasured traditional roles, is another way of understanding. But ultimately the focus of critical thought should also be the question of happiness; how to create a new art of the self which makes us strong, happy and considerate towards others in a risky environment.