MILENA RAMPOLDIWe need a pedagogy of resistance

Milena Rampoldi, 28-10-2024

Pedagogy is one of the fundamental sciences when it comes to changing the world, which we do not like the way it looks right now. Pedagogy thus has the task of anticipating the socio-political utopia that we would like to see in the near future. Pedagogy should sow the desire in our minds and in the minds of our children to bring these ethical ideals forward in time, to stop dreaming about them and to experience them first hand. Any change in people and in society begins with the education of children and of society as a whole in the sense of lifelong learning.

‘Autonomous education builds different worlds where many true worlds with truths fit’, mural by a collective led by Gustavo Chávez Pavón, Zapatista primary school in Oventic, Chiapas, Mexico.

‘Autonomous education builds different worlds where many true worlds with truths fit’, mural by a collective led by Gustavo Chávez Pavón, Zapatista primary school in Oventic, Chiapas, Mexico.
The pedagogy of human rights is also often mentioned. Children should be sensitised from an early age to grow into people who neither discriminate nor exploit others. They should develop into people who show empathy, oppose violence and war, and work actively and dynamically for a better world in the spirit of peace and justice. They should grow up to be tolerant and cooperative people who support the weak, oppose all violence in their environment, denounce racism and discrimination, advocate for a just starting point and think in a tolerant and open way.
But for people who have been subjected to extreme oppression or genocide, human rights education is not enough. In an environment of total dehumanisation, where the killing and suffocation of every human life dream is brutal, no pedagogy for human rights can take root, because that would mean that people have not been deprived of their humanity, but that is the case. Because the narrative of genocide requires the dehumanisation of the enemy. I can only kill if I know that there are no humans in front of me. Only then can I pull the trigger and only then can I kill children en masse. And that was the case in the Nazi regime. And it is being repeated today in Gaza. The victims are children who have been dehumanised in advance so that they can be killed coldly and without any ethical consideration.
What we urgently need in an environment of dehumanisation is not a pedagogy of human rights, but an education in resistance. And the goal of this resistance, which is the result of the pedagogy of resistance, is the renewed recognition of the humanity of the dehumanised, along with overcoming their role as victims and their reification.
What Theodor Adorno says, albeit with some ethnocentric restrictions, applies to all of humanity. In his essay from 1966, the Jewish philosopher expressed the following view on the ‘never again’ of the concentration camp of Auschwitz and the killing of fellow citizens who were gassed because they belonged to a Jewish and thus inferior Semitic ‘race’:
“The first demand of education is that Auschwitz not happen again. It precedes all others to such an extent that I believe I neither have to nor should justify it. I cannot understand why it has been given so little attention to date. Justifying it would be monstrous in view of the monstrosity that occurred […] …. Any debate about educational ideals is futile and irrelevant compared to this one: that Auschwitz must never be repeated. It was barbarism that all education is directed against.”
And this paradigm of the pedagogy of resistance is precisely the common thread running through the book by the Colombian history professor Renán Vega Cantor, entitled “Education after Gaza”, which I have just translated from Spanish into English and German.
Resistance in such an enclave, which symbolises the quintessential example of Zionist, imperialist oppression of the Other, is not only a universal right, but a universal obligation that must come from both within as well as from without. Educators from all over the world are called upon to name Israeli human rights violations and denounce the brutality of this genocide. Because neither Auschwitz nor Gaza must be repeated. Resistance to the killing machine of the Zionist state, which completely reverses Jewish ethics and religious thought, can only be guaranteed by this reversal: the children of Gaza are not victims, but fighters.
The Palestinian-Brazilian poet Yasser Jamil Fayad has summed up this concept in a few brief but eloquent words:
“Running/ Dancing/ Crying/ Kissing/ Loving/ Suffering/ Helping/ Screaming/ There are countless verbs in life/ I am only Palestinian/ My verb is fighting!’
This is the pedagogy of resistance that we need worldwide. This is a paradigm of pedagogical thinking that will take its place in schools all over the world.
The No is a universal No to the dehumanisation of any human being, of the Jews of yesteryear and the Palestinians of today.

RENÁN VEGA CANTORErziehung nach Gaza

 

„Laufen/ Tanzen/ Weinen/ Küssen/Lieben/Leiden/Helfen/Schreien/ Es gibt unzählige Verben im Leben/ Ich bin nur Palästinenser/ Mein Verb lautet Kämpfen!“
Yasser Jamil Fayad, Florianópolis, Brasilien, 2015

„Ich war, ich bin, ich werde sein!“
Rosa Luxemburg, Berlin, 14. Januar 2024

Der Titel dieses Buchs paraphrasiert den Radiovortrag mit dem Titel „Erziehung nach Auschwitz“ des deutschen Philosophen Theodor Adorno aus dem Jahre 1966, der dann auch in gedruckter Form veröffentlicht wurde.
Auschwitz wiederholt sich heute in Palästina.
Der Autor, ein kolumbianischer Geschichtsprofessor, skizziert hier die notwendigen Aufgaben kritischer Pädagogen angesichts des Völkermords, der die Welt in Schrecken versetzt. In erster Linie sollen ethisch-denkende Pädagogen die Dinge klarstellen, indem sie die Täter und ihre Komplizen klar benennen und anprangern. Der mörderischen Logik der Henker sollen sie die Pädagogik des Lebens und des Kampfes gegenübersetzen.

Deutsche Übersetzung von Milena Rampoldi
Herausgegeben von Fausto Giudice
The Glocal Workshop/Die Glokale Werkstatt, Oktober 2024
Stichwörter: Gaza, Völkermord, Palästina/Israel, Erziehung, Kritische Pädagogik
Dewey-Klassifikation: 956.94-172-320-341 -107-370

Original español
Version française
English version

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RENÁN VEGA CANTOREducation after Gaza

The title of this text paraphrases Education After Auschwitz, the title of a radio lecture given by the German philosopher Theodor Adorno in 1966 and later published in printed form, the first lines of which read as follows: “Demanding that Auschwitz never happen again is the first requirement of all education. It precedes all others so much that I don't think I should or can justify it. I can't understand why we didn't care so much about it until today. Justifying it would be somewhat monstrous in the face of the monstrosity of what happened. […] Discussing ideals in the field of education leads to nothing in the face of this demand: never again Auschwitz. This was the type of barbarism against which all education stands.”

Today we are faced with repetition the genocidal barbarism by Israel against the Palestinian people.   In this essay, Colombian historian Renán Vega Cantor outlines what critical educators driven by a humanist ethic could and should be doing.

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MILENA RAMPOLDI‘Joe Hill ain’t dead’: 5 questions to Fausto Giudice

 Milena Rampoldi, 12/7/2022

How did you discover Joe Hill?

I was a young immigrant in Sweden in the late 60s. Those were the ‘golden years’ of the reigning social democracy, which declared all dissent to be ‘deviance’ to be treated by psychiatry. I identified with the ‘damned of the earth’ and found the reigning Lutheran morality incomparably hypocritical. Those who claimed to want the good of the people had rewritten history, erasing the ‘other workers’ movement', which had fought against capital by anything but peaceful means. Joe Hill was a legendary figure in that ‘other labour movement’. In 1970, I found myself with a few hundred outsiders as an extra in Bo Widerberg's film about Joe Hill, in the southern districts of Stockholm. Until then, all I knew about him was the song sung by Joan Baez at Woodstock. Joe Hill told me that the Swedish working class had not always been the peaceful pachyderm of social democratic representation. Then I discovered Anton Nilsson, ‘the Amalthea man’. This 21-year-old worker had, with 2 comrades, planted a bomb near a ship called the Amalthea, moored in Malmö, which housed British strike-breakers imported by the bosses against a dockers' strike in 1908. Anton Nilsson was sentenced to death, but his sentence was commuted to life imprisonment following an international campaign, led in particular by the International Workers of the World, the union where Joe Hill was active in the USA.

What is Joe Hill telling us today?

Essentially, he is telling us two things: 1. that it is possible to organise the most exploited and the most oppressed in an intelligent and effective way by adapting the forms of organisation to the social reality of those ‘down below’ - migrants, women, the precarious, the unskilled - which is what the IWW did, avoiding any form of social-democratic bureaucracy. That's what the ‘other workers’ movement’ is all about, as opposed to apparatuses like the German DGB, AFL-CIO or the Swedish LO: a movement that sticks to the reality of the class, which is mobile, fluid and changing. 2- We can invent popular, creative, hard-hitting and humorous forms of communication. Joe Hill's songs are a magnificent example of this.

Are there any Joe Hills today?

Not that I know of. Some rappers could be, if they chose to sing with and for the workers who are organising themselves at Amazon, McDonalds, Starbucks, Deliveroo, Uber and all the companies of the ‘new capitalism’, which is only new in its forms.

What would Joe Hill and the IWW have done today?

They would have organised ‘other’ workers by walking on two legs: physical and virtual contact. That's what's happening in China, for example, where young workers in the world's factories, with no union to defend them, are using social media to make demands and organise themselves.

Why the ‘erga omnes’ series?

‘erga omnes’, “For all”, was the motto of the slave rebels led by Spartacus who endangered the Roman Republic between 73 and 71 BC. This collection aims to publish books on the great, sometimes forgotten, figures of logical revolts through the centuries. Others will follow Joe Hill.

 

 

CONTENTS

• A child of the iron
• Svenskamerika
• From New York to California
• Wobbly!
• Rebel Girl
• A Yankee lawsuit

Verwandlung, Verdrängung, Vernichtungein bescheidener Vorschlag, um aus dem Albtraum zu erwachenEin Buch von Christof Wackernagel

Vor einem knappen Jahrhundert wurde die Menschheit von einer Pest  der Neuzeit heimgesucht. Man nannte sie die „Spanische Grippe“. Sie war überhaupt nicht spanisch, sondern wurde von US-Soldaten in Europa und auf der ganzen Welt verbreitet. Wie viele Menschen daran starben, wird nie bekannt werden: In China oder Indien gab es damals keine Statistiken. Die bekannte Zahl liegt bei 50 Millionen, hauptsächlich in Europa und den USA. Heutzutage hat eine andere Pest zugeschlagen. Sie wurde Corona oder COVID-19 genannt. Klaus Schwab, der Guru von Davos, nutzte die Gelegenheit, um das wahnwitzige transhumanistische Projekt des „Great Reset“, des „Großen Neustarts“, auszupauken. Christof Wackernagel nennt das „Biofaschismus“ oder „Internationalsozialismus“. Können wir in einer Welt, in der sich, bis repetita, „alles ändert, damit sich nichts ändert“, noch von Emanzipation, Solidarität derer von unten, kurz gesagt, von Revolution träumen? Der Autor ist davon überzeugt. Lassen Sie sich von seinen 26 Artikeln überzeugen, die wie Lichtzeichen in der dämmerichten mondlosen Nacht unseres Jahrhunderts wirken.

 Christof Wackernagel
Verwandlung, Verdrängung, Vernichtung
ein bescheidener Vorschlag, um aus dem Albtraum zu erwachen
Die Glokale Werkstatt/Promosaik LAPH, September 2024
Sammlung „erga omnes“ Nr. 1
140 Seiten
Kostenfrei
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ايغون اروين كيش Egon Erwin Kischاليهود التونسيون من تونس Die tunesischen Juden von Tunis Les Juifs tunisiens de Tunis

في عام 1926 ، أتيحت الفرصة للصحفي إيغون إروين كيش "المراسل الهائج" للسفر إلى تونس بعد مشاركته في تصوير فيلم في الجزائر ( نهج النساء بالجزائر العاصمة ، حيث لعب دور متسول). هو يهودي من براغ ، يكتب للصحف اليهودية الناطقة باللغة الألمانية ، ولم يفوت فرصة لتعريف قرائه بالمجتمعات اليهودية البعيدة عن أوروبا. بعد قرن تقريبًا ، و حيث اختفى اليهود عمليًا من تونس ، يبدو من المفيد أن نشارككم هذا النص في نسخته العربية لبلال الفالحي، و مراجعة أروى العباسي.

1926 hatte der „rasende Reporter“ Egon Erwin Kisch, die Gelegenheit, nach Tunesien zu reisen, nachdem er an einem Filmdreh in Algerien teilgenommen hatte (Die Frauengasse von Algier, in dem er einen Bettler spielte). Er selbst war Jude aus Prag, schrieb für deutschsprachige jüdische Zeitungen und ließ keine Gelegenheit aus, seinen Lesern Einblicke in von Europa weit entfernte jüdische Gemeinden zu geben. Fast ein Jahrhundert später, nachdem die Juden in Tunesien praktisch verschwunden sind, erschein es uns interessant, diesen Text in der arabischen Fassung von Bilal Falhi, überprüft von Arwa Abassi, zu teilen. Im Anschluss an diese Übersetzung findet sich die deutsche Originalfassung.

En 1926, le journaliste Egon Erwin Kisch, le “reporter enragé”, eut l’occasion de se rendre en Tunisie après avoir participé à un tournage de film en Algérie (La rue des femmes d’Alger, où il jouait un mendiant). Lui-même juif de Prague, écrivant pour des journaux juifs de langue allemande, il ne ratait jamais une occasion de faire découvrir à ses lecteurs des communautés juives lointaines de l’Europe. Presqu’un siècle plus tard, alors que les juifs ont pratiquement disparu de Tunisie, il nous semble intéressant de partager ce texte dans la version arabe de Bilal Falhi, révisée par Arwa Abassi. On trouvera à la suite de cette traduction la version originale allemande et la version française.

 

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