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Vaclav Havel: the Authentically Humanistic Voice of a European Cultural Hero

Emanuel L. Paparella, Ph.D.

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After Brexit and its related confusions in the EU political landscape, the time may have come to remember Václav Havel’s humanistic philosophy as a powerfully heroic voice of the post-cold War political landscape, advocating that Europe recover its own soul; urging a global revolution in human consciousness; reconnecting the story of man to a transcendent principle within the cosmos; nothing less than the voice of Hope.

With the possible exception of Franz Kafka, I know of no modern Czech writer whose political philosophy, within the Western Humanistic tradition, is more inspirational than Václav Havel’s. To my mind the best way to imagine him, is as one of Kafka’s “heroes for our time,” a powerful voice calling us back home to our humanity and urging that Europe know its cultural soul.

This is not to make Havel an esoteric thinker coming out of some Olympian cloud. To the contrary, he is the last arrival of a long line of Czech visionaries and political philosophers who were formed within the crucible of the Cold War. Like Emanuel Levinas, he also discerned that modern reason had become detached from the world of good and evil, had regressed to a Protagorean clever sophistry detached from the ethical.

Husserl had already conveyed a sense of the spiritual crisis of modern Europe by publishing his famous The Crisis of European Science (1936) where he affirms that in the Western World theoretical knowledge has somehow lost contact with living human experience, and that the morally ordered world of our pre-reflective lived experience is the life-world of humankind. All these ideas are perceivable in Havel’s own thinking.

Another strong influence on Havel’s thinking is the philosopher Jan Patocka (1907-1977) who had studied with Husserl and then taught Havel. He was instrumental in publishing Charter 77, the statement of resistance to Soviet occupation and communist ideology for which both Patocka and Havel were jailed by the Communist authorities. It was Patocka who had brought Husserl to Prague as a guest lecturer when Husserl was expelled by the Nazis from Freiburg University. In any case Patocka grouped his writings in a book titled Heretical Essays in the Philosophy of History. There, we find ample evidence that the subject which most captivated him was that of the human struggle.

In the last essay of this book titled Wars of the 20th century and the 20th century as War Patocka writes a brilliant commentary on fragment 26 of Heraclitus, and interprets his polemos as “struggle, fight, war,” a kind of adversarial relationship with reality, a struggle against the world which ontologically can be compared to realities such as love, compassion, happiness, justice. In fact, for Patocka, polemos, had priority over the other realities. Thus Patocha corrects Husserl’s assumption of an underlying harmony within reality.

These “heretical essays” became a sort of manifesto to rally the Czech citizenry against the Soviet forces of occupation. Those essays insisted that when the ontological supports of hope fail, then personal responsibility must be evoked, in order to establish a community of solidarity. Out of this solidarity arises what Patocka calls “the power of the powerless.”

The legal basis of this solidarity was the 1977 Helsinki Agreement on human rights which affirms that human beings are obliged to discover and protect a valid moral foundation, and one ought not to expect that it be provided by the state or social forces alone. As Patocka himself explains: “There must be a self-evident, non-circumstantial ethic, and unconditional morality. A moral system does not exist to help society function but simply so that man can be human… it is morality which defines man.” This concept of human rights is redolent of the concept of “inalienable rights” which accrue to being human and no state can give or take away, as proclaimed in the American Declaration of Independence.

Be that as it may, what Masaryk, Patocka and Havel have in common is a recognition that as a result of a disharmony which began with Cartesian rationalism, European life and thought were in profound crisis. This of course echoed Husserl’s Crisis of European Sciences where the problems of modern philosophy are traced back to Descartes, the beginning of a crisis of self-alienation; something also noticed by Vico, but alas ignored, some two hundred years before in his New Science (1730).

Husserl insists that this profound alienation and dysfunction could not be resolved unless normative status was attributed to Lebenswelt (life-world), the basis of ethical autonomy. Mechanistic science had unfortunately substituted the old awareness that human life belongs to an ordered moral universe. This idea is especially evident in Masaryk’s Suicide as a Mass Phenomenon of Modern Civilization. Nineteenth-century science has, in fact, usurped the authority previously accorded to faith and reason. Masaryk is convinced that it is crucial that humans return to a world of primary experience in order to be reconnected to a vital sense of good and evil. This is also the vital concern of Dostoyevsky’s existential novels.

Havel is part of an ongoing Czech intellectual tradition which, in order to be able to “live in truth” has recourse to Husserl’s Lebenswelt to counter an oppressive Marxist ideology tending toward manipulative, rationalistic and mechanistic theoretical deductions. This is possible only by paying attention to “the flow of life.” Indeed, for Havel “time is a river into which one cannot step twice in the same place” (fragment 21 of Heraclitus).

When Havel in his “Politics and Conscience” (1984) makes reference to Husserl’s distinction of the natural world from “the world of lived experience” by which to approach the spiritual framework of modern Western Civilization and the source of its crisis, he is by implication also invoking Vico’s distinction between the world of nature made by God, and the world of culture made by man. In any case, Havel’s brilliant insight is this: there is a fundamental distinction between the world that can be constructed out of an ideological viewpoint and the world rooted in a trustworthy lived-experience.

Impersonal manipulative forces can be resisted only by the one true power we all possess: our own humanity. This is nothing less than Humanism at its very best. It all begs this question: Where does Havel locate the foundation for this humanity which he finds in the phenomenal experiential world?

The answer can be glimpsed in a letter written in 1989, from prison, to his wife Olga: “Behind all phenomena and discrete entities in the world, we may observe, intimate, or experience existentially in various ways something like a general “order of Being” The essence and order of this order are veiled in mystery; it is as much an enigma as the Sphinx, it always speaks to us differently and always, I suppose, in ways that we ourselves are open to, in ways, to put it simply, that we can hear.” (“Letters to Olga,” letter n. 76)

The reader should notice here that within this “order of Being,” the emphasis is not on sight, on clear and distinct Cartesian ideas, but on hearing, on the perception of the mysterious. In 1994, in a lecture at Stamford University Havel also makes reference to “unconscious experience,” as well as “archetypes and archetypal visions.” This echoes Jung’s collective unconscious and the archetypes, or the idea of fundamental experiences shared by the entire human race, found in all cultures, no matter how distant in space and time they may be from one another.

What is unique to Havel is that, like Vico, he sees the history of the cosmos recorded in the inner workings of all human beings: the microcosm reflects the macrocosm. Moreover, the history of the cosmos is projected into man’s own creations, it is the story of man, and it joins us together. Even after thousands of years, people of different epochs and cultures feel that somehow they are parts and partakers of the same Being, which they carry part of the infinity of such a Being. As Havel aptly puts it: “all cultures assume the existence of something that might be called the ‘Memory of Being,’ in which everything is constantly recorded.” Which means that the guarantees of human freedom are not found in systems of thought, or ideologies, or programs of action but in “man’s relationship to that which transcends him, without which he would not be, and of which he is integral part.” (In “Democracy’s Forgotten Dimension,” April 1995, pp. 3-10)

One of the constant refrains in Havel’s political philosophy is that of the loss of respect, including self-respect, apparent in the modern and post-modern world: loss or respect for what Havel calls “the order of nature, the order of humanity, and for secular authority as well.” Gone is the sense of responsibility that inhabitants of the same planet ought to have towards one another. Havel sees the causes of this loss of respect in the loss of a “transcendental anchor” which he considers the source of responsibility and self-respect. He pleads that humankind must reconnect itself to “the mythologies and religions of all cultures.” Only thus they can engage in the common quest for the general good.

What exactly is the general good? Havel’s answer is that a “global civilization” is already in the process of preparing a place for a “planetary democracy.” But this planetary democracy here on Earth must be somehow linked with the Heaven above us, with the transcendent. Havel is convinced that only in this setting “can the mutuality and the commonality of the human race be newly created, with reverence and gratitude for that which transcends each of us, and all of us together. The authority of a world democratic order simply cannot be built on anything else but the revitalized authority of the universe.” (ibid. p. 9).

Havel does not assume that such an order has already arrived in Europe. To the contrary, his essay titled The Hope for Europe (The New York Review, June 20, 1996) stands as a provocative survey of Europe’s enormous influence on human civilization, but this influence is ambiguous; it can be constructive as well as destructive.

Let us examine more closely Havel’s views on ideology, European Civilization and the European Union which may be about to come apart up as we speak. In an essay by the title of “Politics and the World Itself” published in 1992, Havel critiques the Cartesian-Marxist assumption, which is the general assumption of philosophical rationalists, that reality is governed by a finite number of universal laws whose interrelationship can be grasped by the human mind and anticipated in systematic formulae. He insists that there are no laws and no theories that can comprehensively direct or explain human life within the context of an ideological fix-all.

Consequently, we need to abandon “the arrogant belief that the world is merely a puzzle to be solved, a machine with instructions for use waiting to be discovered, a body of information to be put into a computer with the hope that, sooner or later, it will spit out a universal solution.”

In 1990 Havel addressed the U.S. Congress on the subject of democratic ideals and the rebirth of the human spirit where he reflected on the end of the bipolarity of the Cold War and the beginning of “an era of multi-polarity in which all of us, large and small, former slaves and former masters will be able to create what your great President Lincoln called ‘the family of men.’” He also declared that: “consciousness precedes being,” by which he simply means that the salvation of the human world lies in the human heart, the human power to reflect, and in human responsibility. More specifically Havel proclaimed that: “Without a global revolution in the sphere of human consciousness, nothing will change for the better in the sphere of our being as humans, and the catastrophe toward which this world is headed—be it ecological, social, demographic, or a general breakdown of civilization—will be unavoidable.” This echoes Martin Buber or C.P. Snow’s insight on the two cultures: the world of “I-it” of science concerned with manipulation and use of matter out there (what Descartes calls extension into space), and the world of “I-Thou,” the world of the humanities and the poetic characterized by dialogue and ethical concerns.

So, what is to be done? Havel answers not with another ideology or a program or a Platonic blueprint but by simply reminding people that the way out of the crisis is dedication to responsibility: “Responsibility to something higher than my family, my country, my company, my success—responsibility to the order of being where all of our actions are indelibly recorded and where they will be properly judged.”

In 1995 Havel gave a commencement address at Harvard University where he recognizes that the world has already entered a single technological civilization and in the spirit of Husserl, Masaryk and Patocka he sounded the alarm: there is also afoot a contrary movement which finds expression in dramatic revivals of ancient traditions, religions and cultures. In other words there is an attempt at the recovery of “archetypal spirituality,” a searching for “what transcends us, whether we mean the mystery of Being or a moral order that stands above us…Our respect for other people, for other nations, and for other cultures, can only grow from a humble respect for the cosmic order and from an awareness that we are a part of it, that we share in it and that nothing of what we do is lost, but rather becomes part of the eternal memory of Being, where it is judged.”

The question inexorably arises: What about Europe? In 1996 in his address at Aachen which he called “The Hope for Europe” Havel surveys and analyzes Europe’s enormous influence in world civilization but articulates some provocative thoughts: this influence can be both constructive and destructive. The challenge is to discern the positive constructive influences on which to build. He identifies the best that Europe has to offer the world in “a place of shared values.” To talk of shared values is to talk about European spiritual and intellectual identity, solidarity, the European soul, if you will. His sincere hope is that Europe, for the first time in its history “might establish itself on democratic principles as a whole entity.” There is a caveat: this will happen only if the values that underlie the European tradition are supported by a philosophically anchored sense of responsibility. More precisely: “The only meaningful task for the Europe of the 21st century is to be the best it can possibly be—that is, to revivify its best spiritual and intellectual traditions and thus help to create a new global pattern of coexistence.”

In Havel’s “The Politics of Hope” one reads that “in my own life I am reaching for something that goes far beyond me and the horizon of the world that I know; in everything I do I touch eternity in a strange way.” With this grounding, politics becomes ‘the universal consultation on the reform of the affairs which render man human.” There is no doubt that in Havel we have today a rare strong voice of the post-Cold War “new Europe” advocating a sort of “conspiracy of hope.” A conspiracy this that insisting that politics must be accorded a transcendental source and foundation or it will be built on sand. In today’s nihilistic global world this “conspiracy of hope” will be like the proverbial canary in the cave. If we ignore or suffocate it, it will be a sign that our so called civilization is in the process of committing suicide.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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EU dying silently as it plays in Trump’s court

Mohammad Ghaderi

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While the US is explicitly undermining the EU regionalism for an upper hand in the global economic dynamics, the Europe is falling in a trap with secret negotiations.

The paradoxical approaches taken by the European authorities is definitely one of its kind. Over the past months, Angela Merkel, the German Chancellor, has repeatedly emphasized that the EU can no longer rely on the United States to secure its interests.

However, the German Chancellor held secret and hidden negotiations with the US government and Trump to resolve Europe’s economic and security problems and crises.

In other words, there is a significant difference between the speeches and actions of the European authorities regarding the EU’s independence from Washington. Here are some points that need to be taken into consideration:

Firstly, US President Donald Trump is one of the main opponents of the existing structure in Europe. He has come to this conclusion that the collapse of the United Europe will provide the United States with great economic growth among its allies. The White House therefore monitors the simultaneous destruction of the Eurozone and the European Union as essential goals. This is the main reason for Trump’s support for nationalist and anti-EU movements in Europe. Recently, Donald Trump has officially urged French President Emmanuel Macron to pull his country out of the EU to benefit from more US-France ties. Also, the US president has asked Theresa May, the British Prime Minister, to sue the European Union for making barriers in Brexit talks. Trump has gone even further, and warned Theresa May that she should choose between integrating in the European economic structure and having economic relations with the United States. Together, these statements and stances show that Trump is working hard to achieve his main goal in Europe; which is the collapse of the European Union.

Secondly, although some may think that confronting the United Europe is the secret target of the US President, Trump’s behavior suggest that he has no reluctance to declare his opposition to the EU and the Eurozone. Trump believes that the collapse of the European Union will lead to an increase in his power and would intensify his dominance on the European players. Hence, the President of the United States is trying to manage the EU’s collapse from an economic and commercial perspective. It should not be forgotten that during the 2016 presidential campaigns, nationalist and anti-EU movements were Trump’s only supporters in Europe, and other politicians affiliated with the Social Democratic or Conservative movements in Europe (which currently hold the power) wished that the Democrats and Hillary Clinton could win the election.
Europe is now facing a phenomenon called “Trump”. In spite of this, the way European authorities try to deal with the White House is still based on a kind of deterrent idealism. Unlike countries such as China and Canada, which have given a strong response to imposing tariffs on imported steel and aluminum, European authorities have not yet taken a determined decision against the United States and the Trump government. On the other hand, European leaders continue to resolve the differences between themselves and the Trump government on the through negotiation. It is as if the European leaders have not yet realized the deep opposition of Trump with the EU and the Eurozone. They are still trying to reduce the US president’s “conflicts” with the EU to some sort of “superficial disagreement”, which is exactly what the president of the United States and his entourage want.

Undoubtedly, the current retreat of the EU authorities before Trump and their failure to enter the phase of “confrontation with the White House” should be interpreted as “EU’s quiet suicide”. The continuation of this process will lead to further pressures on the European Union, and subsequently, the position of nationalist and anti-EU groups within Europe will be strengthened. Besides, we should take this fact into account that with the advent of more than one hundred far-right representatives to the European Parliament during the 2014 parliamentary elections, the process of “collapse of the United Europe” has actually begun. Right now in countries such as Austria, Italy, Sweden, and even France and Germany, nationalist groups have been able to politically strengthen their position, and even find way to the top of political equations of some of these countries. The most important factor that can save Europe from current crises is to strengthen the Europe’s independence in the international system. The symbol and objective example of the strengthening of such an independence is “standing against the United States”. But that’s exactly what the European authorities have forgotten.

It seems as if European officials hesitate to consider the significant presumption of “Trump’s opposition to the United Europe” in their behavioral and verbal calculations. They are still thinking and deciding in the phase of “interacting with the White House”, and they are even willing to give their NATO Ally some advantages. But if the EU doesn’t enter the phase of “confronting the US” and merely try to control Trump’s decisions and policies, its destiny will be nothing but collapse and destruction. This confrontation calls for putting an end to the Europeans’ play on the US ground; a precondition that has not yet been fulfilled by EU member states. Eventually, the Green Continent is at one of the most critical periods of its political, economic and security life. Indeed, how can we imagine that Europe, by continuing its current submission to the United States, can get out of the existing crises?

First published in our partner MNA

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The meeting between Prime Minister Conte and President Trump

Giancarlo Elia Valori

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At least apparently, the meeting between US President Trump and Italy’s Prime Minister Conte – already widely planned and publicized – went well.

With some common and evident pride, they mutually defined each other as the initiators of what, nowadays, is usually called “populism”, consisting in the fight against traditional elites in favour of the “people” that, however, actually appears rather as a fight between two different components of the global elite: the old one that still focuses on globalization and the other that instead gathers around the evident crisis of globalism and wants to build a new multipolar world. Ultimately the opening to the world market has proved to be less effective than expected: the cost for destroying “domestic” jobs has turned out to be greater than the gains resulting from the globalized market.

President Trump, who has clear in mind what is still happening on the US-Mexican border, said that the Italian government’s work on the migrant issue “is formidable”.

Italy’s government work that, however, would be “formidable” both for illegal migrants and for the very few legal ones.

Nevertheless President Trump was particularly sensitive to an issue which is high on prime Minister Conte’s agenda, namely Libya.

Trump and Conte have established a new “strategic dialogue” between the USA and Italy on Libya, while the US President currently recognizes Italy’s hegemony over the Mediterranean and the stabilization of Libya and, later, of Northern Africa.

In more specific terms, President Trump said it would  further diminish the American presence in the Mediterranean and would delegate Italy to manage and reduce tensions in the region. Hence the need for the Italian government to increase defense spending, as we will see later on.

In August 2018 Italy will already send some military ships to Libyan waters, while the United States still has many ships operating in the Mediterranean, which they do not intend to relinquish completely.

The new US-Italian “control room” will operate within the framework between this residual US presence and the increase of Italian operations in the Mediterranean.

Prime Minister Conte’s real project, however, is a great International Conference on Libya, to be held in Rome next autumn, which will see the United States play the role of hegemonic power and will enable the Italian government to definitively position itself as the leader of the whole  Libyan political process.

In fact, Prime Minister Conte is thinking about a joint “control room” between Italy and the United States, especially for Libya and for security in the Mediterranean region.

Nevertheless there is a problem: the difference between the US and Italian war potentials.

There is also the different assessment of the Mediterranean region by the United States, which sees the Mediterranean in connection with the Persian Gulf and Central Asia (hence in contrast with Russian interests), and finally the contact with China’s maritime control area.

Conversely, probably due to a still narrow-minded vision, for Italy the Mediterranean is the region in which the migrants’ market must be controlled and finally be put to an end, by avoiding the interference of France – which is  interested in encouraging the flow of migrants towards  Europe and hence towards Italy – and the jihad, which is spread also through large-scale migration.

All French – and sometimes British – interests are far from Italy’s and often totally diverging with its goals.

Furthermore, Italy has long played all its cards on Fayez al-Sarraj’s government, the “legitimate” one according to the United Nations and hence – according to our experience – the weakest and most unstable and irrelevant government.

There are currently signs of a new relationship with General Haftar, but none of the two Libyan governments fully trusts Italy. Probably it would be a smart strategy for Italy to play all its cards on Fayez al-Sarraj, so as to remain his sole sponsor and later play from a vantage point with General Haftar himself, that now no longer goes beyond the old border with Tripolitania.

How will Italy be in a position to get in touch with the region in the West controlled by General Khalifa Haftar, a leader who reports respectively to Egypt, Russia and France, which has always pretended to support Fayez al-Sarraj but, from the beginning, has made the Service Action of its intelligence services side with the military of the East, of General Haftar’s Cyrenaica?

Clearly the de facto union between the United States and Italy for Libya serves to get France and most of the EU out of play- and, indeed, the EU has scarcely taken care of the issue. The French-EU system is now a structural opponent of Prime Minister Conte’s government, but is also a German ally. Germany is now an enemy of President Trump’s United States and he wants it to reduce its export surplus, which is greater in real terms than China’s.

The “distant friend”, namely America, to be called against the “near enemy”, namely the EU, which is an old and excellent Israeli strategy, but never replaces the direct operations against the opponent that is only a few steps away.

The Italian struggle is against the “Rhenish” Europe, which still wants to split up the “Libyan region” and is not interested in the migration issue, which does not affect France and Germany at all.

Germany has mostly migrants from the Middle East, not so much from the Maghreb region.

In fact, migration in Italy is an operation of “indirect strategy”: the costs for the State increase; the mass of skilled workers decreases; also the innovation potential of companies decreases since they are de facto forced to hire low-skilled migrants when they need manpower;  finally the invisible costs of large-scale migration increase, such as health, prison system, security and initial support to  the migrants themselves.

The aforementioned Italian-US “control room”, however, puts the EU in a difficult position: it is true that President  Trump said that,in the future,Italy would play the role of “facilitator” between the USA and the EU, but Italy is as weak within the European Union as it is strong in the bilateral link with Trump’s “populist” United States.

The Trans Adriatic Pipeline (TAP), the gas pipeline that the USA favours against the gas lines controlled in Northern Europe by Russia and its “friendly” countries, is the “wedding gift” that President Trump asks to Italy.

This pipeline falls within a markedly anti-Russian policy line, but it also affects an Apulian region, namely Salento, that is already very sensitive for the current Italian government from the electoral viewpoint. In fact the Italian government won many votes from the anti-TAP movements, which are very strong in Salento, and are ready to fight to the death.

Will the Five Star Movement decide to lose its face and  Apulia’s voters with a view to strengthening its friendship with the United States, while President Trump asks for government support to the TAP as Italian government’s “proof of love”?

Furthermore will the Italian government’s support for the TAP be useful in relation to the Russian Federation, which should become a supporter of the new “sovereinist” Italy?

I am afraid that if the current government does not choose from the beginning with which of the two powers it wants to side, it will find itself in the same unpleasant and uncomfortable situation as Arlecchino in Goldoni’s play The Servant of Two Masters.

Moreover, in spite of everything, the Russian issue is at the core of the new “contract” between Prime Minister Conte and President Trump.

The EU sanctions against Russia are strongly penalizing for the Italian economy, which has decreased its exports to Russia by 70%, with a loss of over 200,000 jobs and a 25% fall of Russian tourists in Italy.

Prime Minister Conte wants reassurances, and possibly support, to reduce sanctions against the Russian Federation, but Italy may decide to support the TAP – which was designed to counter the North Stream between Russia and Germany –  in exchange for a decrease in US sanctions against Russia.

Hence, if Italy is linked to the anti-Russian front as a result of the Conte-Trump agreement, how will President Putin behave at international level? Certainly his behaviour will  not be favourable and, anyway, capable of doing much selective damage to Italy.

Reverting to Libya, the US-Italian pact to get the Maghreb country out of the political and military chaos envisages ongoing consultations between Italian and US Defence and Foreign Ministers.

Hence is Prime Minister Conte absolutely certain of being able to favour the US trade on the whole European continent? We rather fear that Italy’s EU partners will not look favourably upon Italy’s brokerage and intermediation onto US markets, while possibly Italy’s trade deficit with the United States remains intact and the EU’s one with the USA is  under attack.

As President Trump said, “the Italian companies’ interests will not be hit” – which, inter alia, now seems to be quite credible.

In Trump’s era, the Italian exports to the United States are worth 40.5 billion euros per year.

The total amount of trade between the two countries is worth 55 billion euros, but the Italian imports from the United States currently amount to 15 billion euros.

From 2009 to 2017, the Italian exports to the United States rose by 139%, as against a 58% increase in US exports to Italy over the same period.

The Italian exports to the United States often consist of cars, as well as “luxury and high-end goods”.

If President Trump taxes foreign cars, FCA –  which imports about 50% of the cars it later sells to the USA – could be hit by a 20-25% tax, as the one thought by Trump’s Administration, which would reduce Fiat- Chrysler’s profits within a range from 616 up to 866 million euros.

This applies only to cars. But the US President wants to hit – along with the others -Italy’s trade surplus with the United States, which is approximately 36 billion US dollars.

It is an implicit, but probably involuntary attack on the strategy by Minister Savona, who is collecting the surpluses of Italy’s balance of payments to turn them into assets vis-à-vis the EU.

Moreover, there is also the issue of military spending that the US President wants to increase up to a yearly 2% level for all NATO European States.

However, if we spend the expected 2%, it is more than likely that Italy will ipso facto exceed the deficit / GDP ratio set by the EU that former Prime Minister Prodi once dismissed  as “stupid”.

Hence how could Italy be the sole and effective broker and mediator between the EU and North America?

Therefore there are many lights and shadows on the new preferential relationship between the United States and Italy. We hope that everything will go well.

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Mesut Ozil’s retirement and the dark face of identity politics in Germany

Sisir Devkota

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Distinguished commentators are pondering upon a particular question in common. What was Ozil supposed to do when Recep Tayyip Erdogan-the President of Turkey had invited him for a compassionate meeting in a hotel room? The answer is obvious. He could not have ignored. Except for breakouts inside the Christian Democratic Party (CDP) and the anti-immigration AfD (Alternative for Germany), Mesut Ozil has substantial approval from all corners. More than football, the issue is deeply rooted in the Christian roots of political parties in Germany.

Rienhard Grindel-a former politician hailing from CDP, manufactured a fuss about how Ozil should not have met with Erdogan in front of a packed press before flying to Russia for the World Cup. Former footballer and Germany’s team manager, Olivier Bierhoff struck a controversial statement too. He regretted not leaving Manchester City’s prolific Ilkay Gundogan and Ozil out of the aeroplane to Russia. When the animosity became public, Germany was out in the Russian summer, preparing for a doomed destiny of failing to qualify from the group stages. Ozil kept quiet until it was over but for outsiders and in Turkey, there was a serious accusation to tackle. Erdogan was advertised as a leader practicing anti-democratic values and arguments like Ozil’s meeting with the Turkish president was against the values of Germany baffled all neutrals. How could a country’s democracy diminish by a footballer’s honourable act? Slowly and subsequently, Rienhard was reminded of his statement in 2004. “Multiculturalism is a myth”, he had declared. Renowned journalist, Matt Pearson pierced him in public and questioned his ability to lead a team full of second and third generation Germans. Read Ozil’s statement carefully. He has cultivated feelings of justifying his citizenship every time he is on the pitch. “When we lose, I’m not German”, Ozil wrote in his long address. The problem is about identity. It is a fight of political values, lost in transition.

Germany’s chancellor-Angela Merkel is with Ozil. Her colleague Grindel was a former CDP man until elected as the association’s president in 2016. Defectors from CDP formed the Alternative for Germany. Ozil’s retirement has underlined the problem of clashing political franchises in Germany. Merkel has often been accused of straying away from the values of CDP, which in its inception, was assembled by World War survivors to protect the Christian character of the German nation. The AfD was born in the same light to correct the frailties of the existing CDP. Ozil’s case of mistreatment is only the result of the clashing politics, deeply rooted with the values of religious identity. Unlike modern societies, it is not the case of Islam being politicised. Instead, it is a contest of Christian quality. An attempt to correct the founding values of German political structure. The AfD are making dangerous strides and to put it in their own words, they are seeking to become the true guardian of Christian identity in Europe. Influential pastors and bishops are supporting the AfD agendas to incorporate Christian values in schools. Ozil is right about the nature of his German society. It is in a skirmish. In a civil war of values tied with Christianity.

France is a good comparison to make. Officials from the French National team were angered by social media statements of how Africa had won the world cup; not France. A fellow French footballer of an African descent replied with twenty-three French flags; the total number of his teammates who won the cup in Russia. Ozil expressed the same emotion; unlike in Germany, he would have still been a French-when he lost matches. Rightly, the 2010 Bambi award winner has questioned his treatment by the German Football Association (DFB). However, recurring racial attacks in the past have often disparaged the good impression of a German society. Be it rejections of Indian students by a professor in Leipzig (2015) or the murder of an Egyptian national in 2009; it is a society expanding in turmoil.

Turkey, his ancestral land has commended his courage to speak up against the system. Erdogan reportedly telephoned him in sympathy and support. For many, it has come as a political agenda in the midst of elections but Mesut Ozil’s cause deserves widespread endorsement. When Rienhard Grindel was just a treasurer for the DFB, Ozil won the world cup for Germany in 2014.

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