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

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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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The Present Battle over Greece’s Past is Seeding New Battles in its Future

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image source: tovima.gr

The streets of Greece have been raging with marches, violent clashes between police and protesters, and clandestine violence since the right-wing New Democracy party (ND)was again given its electoral mandate in the summer of 2019. In 2020, angry and often violent street demonstrations hit a pitch not seen since 2012, as COVID-19 lockdown measures were used to justify a series of repressive government “law and order” policies aimed at Greece’s robust far- and post-left movements, coming down especially hard on anarchists and the several buildings across the country that they have squatted for nearly two-decades. The violent state evictions of the squats (often housing refugees), as well as the police harassment of people gathering in public, began a slow boil among the youth movements and urban guerrillas, which rolled over the pot once Parliament presented a bill to reintroduce police units to university campuses.

Hellenic Police have been constitutionally forbidden from entering college campuses in Greece since 1975, without rare and express consent from the university rectors. Their expulsion from campus spaces coincided with the same state massacre that gave rise to Greece’s first generation of 20th century revolutionary urban guerrilla groups, who created a legacy of youth “terrorist subculture” spanning subsequent generations, and contributed significantly to the European Union’s most prolific theatre of left-versus-right political violence. One cannot discuss the events of the 1973 massacre, nor today’s generation of urban guerrillas, without mentioning the Revolutionary Organization-17 November (17N), and its chief of operations, Dimitris Koufodinas. At the time of writing this, Koufodinas is near death, on hunger strike since January 8th, 2021. There have been over a dozen covert bombings and arson attacks in solidarity with Koufodinas’s recent hunger strike in Greece alone, with further arsons and banner-drops being claimed throughout Europe in solidarity with the leader of 17N.The current response of the New Democracy-led government is dredging up old grievances, and creating new ones that will surely be fought over for years to come.

Dimitris Koufodinas: Terrorist or Revolutionary Icon?

In 1967 a group of right-wing Hellenic Army officers overthrew the elected government in Greece and established an authoritarian junta, later called the “Regime of the Colonels”. The morning of the coup d’état, on the 21st of April, Athenians woke up to tanks and infantry fighting vehicles in the streets and in Syntagma Square surrounding Parliament. Any trace of democratic values would disappear for the next seven years, as dissident Greeks and suspected enemies of the state were snatched from their homes, tortured and wrongfully imprisoned. Greece would eventually return to a constitutional democracy after the junta’s collapse, following a disastrous pan-Hellenic foreign policy that ended in the Turkish invasion of Cyprus and the political bifurcation of the island. However, many argue that the junta lost whatever legitimacy it had after the three days of student uprisings in November 1973, culminating in the night of the 17th, in which an AMX-30 main battle tank plowed through the gates of the Polytechnic University, and the ensuing state violence killed dozens of protesters. Naturally, the far- and extra-parliamentary left-wing movements that had been oppressed under the junta were suspicious of the power-sharing structure embedded within the new constitution after the junta’s collapse, and for the latter, any return to democracy that was guided by the “foreign finger” of the US, the UK, and NATO was more or less a controlled return to the unacceptable pre-junta status quo.

Greek youths that had struggled against the regime and witnessed the arrests, injury and deaths of their comrades, who were not satisfied with the Metapolitefsi (“regime change”), decided to take their struggle against the state underground. In 1975, the American CIA’s new Athens chief of station was shot and killed in front of his wife and driver after returning home from a Christmas party. A communique sent to a radical French newspaper claimed the attack in the name of Europe’s newest red urban guerrilla outfit: The Revolutionary Organization—17 November, or simply “17N,” taking their very name from the final night of the junta’s 1973 massacre. This new group then cemented their credibility as a serious threat to the state in 1976 by gunning down high-ranking police officer, Evangelos Mallios, who had been linked to acts of torture under the junta. Contemporaries to 17N also emerged, such as the Revolutionary Peoples’ Struggle (ELA), another militant underground Marxist organization (though despite their lethality, they were criticized by 17N as being unsophisticated in their means and choice of targets). A decent portion of Greek society saw the anti-imperialist, anti-capitalist actions of Greece’s left-wing guerillas as understandable, if not fully supportable.17N was popular with some elements of Greek society due to the significance of the targets they hit–ranging from foreign diplomats, to journalists, powerful industrialists and meaningful symbols of the state—as well as their ability to elude authorities for 27 years without a single member being revealed by Greek security forces or their foreign intelligence partners.

17N went dormant after the 1976 Mallios assassination, and then reappeared in 1980 with another high-profile assassination: this time murdering the Deputy Director of Greece’s MAT (“public order,” or riot) police unit, Pantelis Petrou. This hit was followed up with the assassination of an American Navy captain assigned to the Joint US Military Aid Group in Greece (JUSMAAG) that same year. 17N’s campaign of bombings and assassinations continued into the 1980s and early 1990s.In 1996, they launched a mortar attack on the US Embassy in Athens, exacerbating the humiliation felt by the Greek state in their failure to secure the centennial Olympic games that summer amidst fears of domestic terrorism.

The group’s incredible resume, coupled with the fact that none of its members had yet to be captured, gave rise to conspiracy theories in Greece that 17N was controlled by the deep-state (parakratos), or even by the American CIA. But on a June evening in 2002, around the time Greeks would be finishing their Saturday night meals out on the town, then repairing to café patios for drinks and perhaps some live music, a powerful blast shook Greece’s largest international port of Piraeus, just south of Athens. Police found a severely injured man at the scene, whom they had rushed to the hospital. Bombings in Greece are not unusual, and neither was this injured man at the time of his discovery, given the proliferation of urban guerrillas in Athens. However, the contents of his backpack were unique: a .38 caliber revolver and two hand grenades. The man injured in the bungled bombing was Savvas Xiros–the first member of 17N to be revealed by authorities. George Kassimeris best describes the revelations around the arrest in his 2013 article:

Three days later, the chief of police announced that the .38 Smith and Wesson had been identified as the gun stolen from a police officer killed by 17N on Christmas Eve 1984 and was the same weapon subsequently used in the assassination of a ship owner and a prosecutor as well as a number of other incidents involving the group. [George Kassimeris, “Greece: The Persistence of Political Terrorism,” 2013]

Suddenly the group was unmasked. Xiros gave up several members of 17N and a series of arrests followed. In September of 2002, 17N’s operational chief, Dimitris Koufodinas, turned himself into Greek police in Athens. He was handed eleven life-sentences plus 25 years in prison.

The founder of 17N is the lesser-known Alexandros Giotopoulos (his father was Dimitris Giotopoulos, the well-known Greek Trotskyist, who fought on the Republican side in the Spanish Civil War). But the group’s effective leader is the photogenic and strategically skilled Dimitris Koufodinas. Allegedly tasked with not only planning and target-selection, Koufodinas is himself accused of carrying out prominent assassinations, most notably that of current Prime Minister Kyriakos Mitsotakis’s brother-in-law and ND politician, Pavlos Bakoyannis, in 1989. (Kostas Bakoyannis, the son of Pavlos, is the current Mayor of Athens.) To this day, Koufodinas has a heroic reputation among segments of Greek society, and among others he is hated as a terrorist.

In many ways Greece suffers from a spoils-system democracy, where it is common for new administrations to sack civil servants, dissolve and create new agencies, appoint friends and benefactors to meaningless positions, rename long-standing agencies, and redistribute the wealth of the state among their political allies. Another feature of this system is the punishment of the opposition’s street-level allies and those accused of political violence, while exonerating those within its own camp charged by the previous administration with comparable offences. The 2015-2019 administration under the Coalition of the Radical Left (SYRIZA), led by former PM Alexis Tsipras, granted Koufodinas six furloughs (or temporary leaves) from Korydallos Prison, from 2017 until 2019, much to the outrage of right-wing Greeks. His current denial of a transfer back to Korydallos is considered a retaliation by ND for his “favorable” treatment under the SYRIZA administration.

For the majority of his eternal sentence, Koufodinas has been locked away in the bowels of Korydallos, but in 2018 he was transferred to one of the Greek justice system’s agricultural prisons outside of Athens. The fresh ND administration under Kyriakos Mitsotakis then transferred Koufodinas to maximum-security Domokos Prison—a facility that is becoming a quarantined island for Greeks accused of far- and post-left terrorism. He immediately requested to be transferred back to his original cell in Korydallos. Denied this request, Koufodinas began the running 51-day (as of 28 February) hunger strike that has brought people across Europe out into the streets, engaging in direct action and banner drops, showing solidarity with the continent’s most infamous living “red terrorist,” or most famous “revolutionary icon,” depending on who you ask.

This is not Koufodinas’s first hunger strike, though it will very likely be his last revolutionary act. On the 22nd of February, he demanded to have his IV removed, extending his current struggle to include a “thirst strike”. The doctors caring for Koufodinas have been ordered by the state to begin force-feeding him. Should he die, he would be the first person to die of a hunger strike in Europe since the Provisional Irish Republican Army (IRA) member, Bobby Sands, in May 1981. (Though in neighboring Anatolian Turkey, bassist of the outlawed revolutionary communist folk band, Grup Yorum, died in intensive care while on hunger strike in solidarity with his imprisoned wife, following the death of another hunger-striking band mate in April 2020. A female human rights lawyer, Ebru Timtik, also died in 2020 during a hunger strike in an Istanbul prison.)

“Solidarity with Dimitris Koufontinas”

When Koufodinas began his hunger strike on the 8th of January, groups claiming direct action in solidarity with him appeared on social media from Germany to Chile. A group of anarchists displayed a banner in front of the Greek consulate in Berlin, reading, “SOLIDARITY WITH THE FIGHTING HUNGER STRIKER DIMITRIS KOUFONTINAS (17N)—BURN ALL PRISONS.”There have been dozens of Molotov cocktail and incendiary IED attacks carried out in Greece against state and private targets in solidarity with Koufodinas since the beginning of February—one month into his hunger strike.

On the 5th of February, a group calling itself the “Nucleus of Anarchist Attack” set off an incendiary explosive device at one of the entrances to the Evelpidon Court Complex in Athens. This was not the first time that a next-generation outfit ideologically located outside of Marxist-Leninism would attack the court complex in solidarity with the older Koufodinas. Directly after 17N’s dismantling, an emergent group calling themselves Revolutionary Struggle (RS) set off two bombs around the 17N trials in 2003, “timed to explode 15 minutes apart with no advanced notice, designed to kill police responding to the second explosion at the courthouse.”(In 2007 RS answered 17N’s 1996 attack on the US Embassy in Athens by firing a rocket-propelled grenade at the building from a nearby construction site.) On February 10th, 2021, thousands took to the streets of Athens and Thessaloniki in solidarity with Koufodinas, and were met with water cannons and crowd control munitions. Later that evening, incendiary IEDs were detonated outside of a building housing three separate newspapers. In addition to heavy-handed levels of violence used against already-detained demonstrators on the 10th, officers of the MAT unit were filmed sucker punching bystanders, as the crackdown on the protests were married to COVID-19 restrictions imposed by the ND government. Students contiguously protesting the new bill restructuring university admissions and allowing the Hellenic Police to patrol campuses for the first time since 1975 were met with severe violence, and there were over dozens of arrests. On February 12th, ND-aligned newspaper Kathimerini reported, “Greek lawmakers passed legislation on Thursday that allows special police on university campuses as part of education reforms that opponents say threaten academic freedom established after the end of military rule in the 1970s.” Ahead of the parliamentary vote on the university bill, two members of a group calling themselves “Masovka Anarchist Collective” were arrested after entering the office of the Deputy Minister of Foreign Affairs and dropping flyers in solidarity with Koufodinas.

On the morning of February 18th, over 60 people were arrested after entering the Health Ministry, dropping flyers and unfurling banners in solidarity with Koufodinas. That same day another gas canister bomb was placed outside of a bank in Thessaloniki, which did not detonate, and a truck was firebombed earlier that morning. A group calling themselves the “Anarchist Cell of Response to Violence” claimed the arson attacks earlier that month targeting the homes of two retired police generals, Christos Kontaridis and Michalis Ladomenou. On the night of the 18th there were arson attacks and an ATM bombing across three boroughs of Athens. Throughout the 19th and the 20thof February, police were photographed beating and arresting people peacefully demonstrating in solidarity with Koufodinas. Early in the morning on February 22nd, assailants used sledgehammers to smash the front of a tax office in the Athens suburb of Psychiko, which authorities suspect was an act of solidarity with Koufodinas.

In Germany, a group calling themselves the “Autonomous Group ‘Sigurd Debus’” claimed an incendiary attack on a Hertz truck in an email to an anarchist blog. They were inspired by a similar December 2020 attack in Greece against Hertz, and ended the claim with: “Hold out, Dimitris! Our struggle is not finished until all prisoners are free!”

A group of anarchists claimed the firebombing of a French diplomatic vehicle in Thessaloniki and demanded the “IMMEDIATE SATISFACTION OF THE REQUESTS OF DIMITRIS KOUFODINAS”. Around 1:00PM on Monday, February 23rd, approximately 50 people shouting slogans threw flyers expressing solidarity with Koufodinas outside the home of Greek President, Katerina Sakellaropoulou, in central Athens. That same day, dozens of students protesting the new campus security law were arrested during clashes with police. Later that evening, the offices of Action 24 TV were attacked with stones and Molotov cocktails; the assailants spray-painted slogans in solidarity with Koufodinas. On the following Tuesday, the Greek Embassy in Berlin was occupied and a banner expressing solidarity with Koufodinas was hung from a fourth-story window, and there was another demonstration in front of President Sakellaropoulou’s home as a Greek prosecutor made the call to begin force-feeding Koufodinas. Police violently dispersed a demonstration against the force-feeding of Koufodinas that afternoon. Forty-two people were also arrested during a symbolic occupation of the Ministry of Culture in solidarity with Koufodinas.

Friday, February 26th was a day of extraordinary violence at the hands of the state–even for Greece–and videos began to emerge on social media of police in riot gear beating and stomping people down the staircases and escalators of the Athens Metro system. Members of the press covering the pro-Koufodinas demonstrations were also filmed being beaten by the riot units. That evening, two gas canister bombs were detonated outside of the Konstantinos Mitsotakis (father of the current Prime Mister) Foundation in Thiseio, Athens. A yet-unknown group also vandalized ND offices on the island of Crete, and painted large pro-Koufodinas slogans on the outer walls of a Mitsotakis family home nearby. Saturday February 27th, supporters of Koufodinas broke into the offices of Sports Minister Lefteris Avgenakis and did some property damage, as well as spray-painted pro-Koufodinas slogans. Earlier Saturday morning, a town hall in the southwestern Athens district of Moschato was attacked with petrol bombs.

New Democracy’s Folly?

As common as these kinds of events are in Greece, the country has seen nothing on the current scale since the early and agonizing days of the global financial crisis, and the crippling impacts of austerity measures imposed upon Greek citizens. This campaign of attacks in solidarity with Koufodinas across Europe is extraordinary, and the response of the Greek state is only throwing fuel on a growing fire.

Scenes of police beating and arresting students protesting the new “university protection laws” will surely harm perceptions of the Mitsotakis administration among centrist Greeks, regardless of their feelings towards Koufodinas. As for Koufodinas himself, the state’s calculation over whether it is less harmful to its own image if they force-feed him or hasten his death has ensured his status as a martyr and pulled ND into a game it is unlikely to win. The Mitsotakis administration seems intent on the impossible combination of taking personal vengeance against Koufodinas, without losing face. It is clear that granting the simple demands of returning him to the cell in Korydallos where he spent over a decade is not an option the administration will consider. If Koufodinas dies during his current hunger strike, the consequences for the state will be felt for years to come, regardless of the ruling party. His death will be commemorated as another of Greece’s “insurgent holidays”.

A young country defined as much by its outward struggles against external powers as it is those inward struggles against itself, the history of modern Greece is naturally one populated by many revolutionary icons. 17N is a group whose mention still evokes strong feelings among Greek society today. This current and perhaps final revolutionary act of its leader, Dimitris Koufodinas, has brought back a storm of past traumas for the victims of 17N, and traumas for the victims of the state violence that inspired 17N to form their organization. The state’s response to the demands of Koufodinas, as well as its response to those demonstrating in solidarity with him, is creating new traumas, and it is ensuring the rootedness of political violence in Greece for yet another generation.

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Russia-EU break possible but unwanted

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Pressures in relations between Russia and the West have recently become so strained that Foreign Minister Sergey Lavrov warned of the possibility of a complete break in ties.

In an interview with Anadolu Agency, Andrey Kortunov, head of the Russian International Affairs Council, a Moscow-based academic and diplomatic think tank established upon a presidential decree, assessed how real the threat is and what consequences it could lead to.

It is necessary to make it clear what “a possible break with the EU” means – whether cutting relations with individual European countries or with European Union structures, said Kortunov.

“If we talk about EU countries, we shouldn’t forget that they now account for more than 40% of Russia’s trade turnover, they are the main source of investments and technologies that go to Russia. No one is ready to give up on this, and no one will,” he said.

As for structures of the EU bloc, in general, a break would be possible, but it would be both unwanted and unwelcomed, he said.

Kortunov noted that cooperation between Russia and the EU shrank in recent years, and a great many of the structures established to build bilateral ties have been closed.

“For example, in the past, we regularly held EU-Russia summits twice a year – in the first half of the year in Russia, in the second half in the EU presiding country or in Brussels,” he explained.

“Now such summits do not take place. The number of working groups that work in specific areas has decreased.”

Following this logic, breaking or freezing the remaining ties is possible but it is an extremely unwanted scenario because it is impossible to have good relations with European countries – EU members – and not have any relations with the EU itself, Kortunov said.

“A number of important issues lay within the competency of the European Union, including but not limited to trade and scientific and technical cooperation,” he said.

He warned: “Sooner or later, our projects with individual countries will run into unresolved issues at the level of the EU bureaucracy. Therefore, in principle – I repeat once again – a break is possible, but it is extremely unwanted because it is fraught with many negative consequences.”

Cooperation in ‘non-toxic’ areas

The EU is interested in cooperation with Russia as well, as it is a big market and important partner, he added.

Russia also plays an important role in the Middle East, and the situation in the region directly affects life in the EU, so cooperation on regional conflicts is another important part of Russian-EU interaction, said Kortunov.

To defuse the situation, he said, both sides have to exercise caution in their rhetoric.

“It’s one thing for members of parliament to say something critical, and quite another for the decision-makers in the executive branch to do that. The latter should exercise as much restraint as possible,” said Kortunov.

Cooperation in “non-toxic” areas, where Russia and the EU can work together despite political differences without making any difficult concessions, would also contribute to building trust, he said.

“And we need an open discussion with the EU about how we see ourselves in the world in five, 10, maybe more years,” he said.

“We need a strategic dialogue, which is not currently being conducted, at least I do not know that it is being conducted. And then we can gradually correct the relationship.”

Foreign Minister Lavrov said last week that the EU had been breaking bilateral mechanisms established under agreements on partnership and cooperation.

Asked if Russia is heading for a breach with the EU, Lavrov said he believed Moscow would be ready for it, and the country has to become fully economically self-sufficient in case sanctions are imposed in a sphere where they could risk the Russian economy.

From our partner RIAC

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Dara of Jasenovac

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The region that we now call Western Balkans does not remember that the realization of a movie caused many reactions and comments as ” Dara of Jasenovac”. The movie deals with the most painful topic in Serbian history – the genocide that Croats and Bosnian Muslims committed against the Serbian people in the so-called Independent State of Croatia, in the Jasenovac concentration camp during World War II.

All Nazi concentration camps after the end of the World War II were preserved to this day, so that the memory of the crimes would not fade. Millions of visitors come to Auschwitz, Dachau and other death camps, and pay their respects to the innocent victims. When in December 2009 from a museum in Auschwitz the “Arbeit macht frei” (work sets you free) sign was stolen, it was a planetary news. The sign was found after less than a month, although broken into three parts, which was again world news.

But few, outside of the Balkans, have heard about the Jasenovac extermination camp in Croatia, which was never liberated, but instead saw roughly 1,000 inmates escape in the hope that at least one of them would live to tell the world about the horrors of being imprisoned by the Croat Nazi-aligned puppet government that was appointed to rule a part of Axis-occupied Yugoslavia.

Israeli professor Gideon Greif, an expert on Auschwitz, researched the history of Jasenovac, which resulted in his book Jasenovac: Auschwitz of the Balkans. The Croat-run Jasenovac extermination camp was the size of about 150 football pitches and was established on April 10, 1941, four days after Nazi Germany invaded the Kingdom of Yugoslavia.

The wartime Independent State of Croatia, or NDH, was a Fascist satellite that was created by Nazi Germany and Hitler’s closest ally, Mussolini’s Italy. Under its leader, Ante Pavelic, the NDH set out to exterminate the Serbs, Jews and Roma who lived in the areas that were under their control – the Jasenovac camp was built to serve this purpose.

What made Jasenovac particularly cruel was the existence of a special camp for children where more than 20,000 Serbian children were brutally murdered. The methods used by the Croat guards to kill and torture the inmates were reportedly so barbaric that even SS chief Heinrich Himmler is believed to have suggested to the Croats that industrial killing, i.e. gas chambers, was a “cleaner way” to liquidate victims so that the guards wouldn’t need to use knives, axes, and other handheld weapons against those that they were sending to their deaths. Menachem Shelah, a historian with the Yad Vashem, the Holocaust museum in Jerusalem, wrote in 1990 that “the crimes committed in Jasenovac are among the most terrible in the entire history of humanity.”

Historians have estimated that between 700,000 to 1,000,000 people were killed at Jasenovac. The Nazis, themselves, recorded up to 750,000 deaths. Since the breakup of Yugoslavia in 1991, the Croatian government has continually insisted that only 83,000 people were killed at Jasenovac. Croatia’s first post-Yugoslav president, Franjo Tudjman, an unabashed nationalist and the man responsible for restoring the Ustase-era flag as the national symbol of Croatia, insisted until his death in December 1999 that a mere 30,000-40,000 people died while imprisoned at Jasenovac.

The total number of deaths that occurred at Jasenovac may never be known as concerted attempts to suppress the extent of the horrors of the camp continue to this day. This, however, is not a new process. Immediately after World War II, Yugoslavia’s Communist leader, Josip Broz Tito, played down the crimes that were committed at Jasenovac as they were seen as a potential threat to the “brotherhood and unity” doctrine of Tito’s Yugoslavia.

“Dara of Jasenovac“ is the first film dedicated to the Nazi Croat camp Jasenovac for mass extermination of Serbs. The decision of the authorities to show the movie “Dara of Jasenovac” simultaneously on the public services of Serbia and Republic of Srpska, as well as on commercial television in Montenegro, was  the right decision in the public interest.

It should be noted that the film Dara from Jasenovac has not only a historical role, but also a geopolitical one. Republic of Srpska has been under pressure since its inception in 1995, with the ultimate goal of abolishing it. There is a whole list of Hollywood films in which Serbs and their struggle in the wars of the 1990s were shown in a negative context. The aim was to show the Serbs as evil and Republic of Srpska as a criminal creation. The ideologues of this theory were the Bosnian Muslim political leaders and the financiers were predominantly Saudi Arabia and Kuwait. That is why “Dara of Jasenovac“ has not only historical and artistic value, but also has a geopolitical one.

`We should continue to make films that will show the suffering of the Serbian people throughout history. I think that we will adopt it, not only as a program act, but also as a program of the Government of Republic of Srpska, to treat Serbian victims in the Independent State of Croatia in the right way“, said Serbian member and chairman of the BiH Presidency Milorad Dodik, after the premiere of “Dara of Jasenovac“.  This statement shows that the leading Serbian politician in Bosnia and Herzegovina has strategic thinking, and that is to be commended. All that remains is, that Milorad Dodik should be supported in this plan by other Serbian institutions and especially by the state of Serbia.

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