Reclaiming time

As someone interested in history, i am obsessed with the nexus between time, space and culture, as it is within these three dimensions that our lives actually take place. There was a time when fruit was seasonal, time passed according to the rhythms of church bells and even the night was pitch black and often lived as a distinct time zone, often haunted by its own spirits. Moreover people had much shorter lives which could easily fit in to a more rigid pattern. But the increase in life expectancy raises new questions on ageing which often becomes a process people seek to defy. Even ecological threats are often reduced to a 'doomsday clock', which may be reminiscent of millenarian movements in the middle ages but is based on an entirely different understanding of time, something unstoppable but which can be defied, not something divinely set according the rhythm of an enchanted world. We live in an epoch when time, no longer seasonal or dictated by the sacred, is unstoppable. Life becomes a race against time which constantly keeps running out. Space becomes the container for the aspiration to amass as much experiences (often reduced to consumable ones) as possible. Space is also shaped and carved in a way to ensure maximum accumulation for those who live within it, often to the detriment of others who are associated with risk, danger and a threat to our individualized time-line. That is why people are obsessed with borders to ward off disease and instability, while at the same time seeking global experiences which render the world in to a playground for tourist hordes. Still reclaiming time may well be one of the next greatest transformations. Giving everyone a basic income would enable the masses to set up their own pace of time. So would reducing the working week. People would have more time to spend with family and friends. But I suspect that any transformation depends also on redefining time, for other wise even free time will recolonised by capitalist accumulation. It also depends on redefining space, for the risk would be that change will only take place in privileged enclaves to the detriment of the excluded others.

Books and memories

What really gets me in to books particularly certain novels is the experience of experiencing a multiplicity of emotions and memories, which after being experienced are stored on the book shelf. Some characters and the emotions they trigger continue their life as part of my own memories. Others are forgotten but even these continue lurking in some compartment of the mind. Looking at the book shelf is a always a source of wonder, at all the characters created by other people which became a part of my life.

Sure there is another side to reading, a somewhat escapist one. For what's the use of creating your own narrative when there are so many extraordinary stories which can be lived sometimes even more intensely than reality itself, especially when this becomes repetitive and boring.

The feeling is captured in Orhan Pamuk's The New Life:
"Sometimes I sensed that the books I read in rapid succession had set up some sort of murmur among themselves, transforming my head into an orchestra pit where different musical instruments sounded out, and I would realize that I could endure this life because of these musicales going on in my head.”

On the other hand some books have a power of their own to transform our own daily lives; to be overwhelmed as Osman was one day when he read a book his whole life was changed. "Its incandescence dazzled my intellect but also endowed it with brilliant lucidity...my point of view was transformed by the book, and the book was transformed by my point of view."

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.