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The Making and the Unmaking of the European Union

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“The more we know of the past, the freer we are to choose the way we will go.”–Christopher Dawson

In 1932 Christopher Dawson published a book titled The Making of Europe which had enormous success and established his reputation as a scholar of incredible range and erudition who could communicate with great clarity and elegance. He had previously written two other books: The Age of the Gods (1928), and Progress and Religion (1929) but this was unique.

The book avoids the conventional burdensome footnotes, bibliographies and theoretical frameworks and reads like a romantic novel, hence its popularity. Indeed, 19th century Romanticism was a corrective to the previous century, the so called age of Enlightenment. It did this by questioning the rationalist conviction that the empirical physical sciences constituted the paradigm of all knowledge and thus reinstated Giambattista Vico’s revaluation of history against the Cartesian depreciation of it as mere gossip not worthy of a scholar’s attention.

Vico had observed that the external world of nature is ultimately impenetrable, for the human mind can only attempt to manipulate it within the strict limits set by God who created it. As Einstein also observed later on, one cannot get out of the box of time and space by using the instruments that analyze time and space. The stream of history, on the other hand, is essentially the world that the human creative spirit has made, and therefore despite its recurring mysteries, it can come to be known by humans in an incomparably deeper sense. Dawson shared this revaluation of history as did Hegel when he declared history the highest form of knowledge: the self-realization of the absolute spirit in time.

Dawson can be located in the tradition of the grand narrative conducted at the level of civilization which includes the likes of Augustine, Gibbon, Spangler, Toynbee. A tradition this which rejects the false assumption that religion and the Middle Ages in particular had failed to contribute anything essential to the characteristics of Western Civilization.

And what was the single idea, the keynote of Dawson’s thought as found in The Making of Europe? I was this: religion is the very soul of a culture, and a society that has lost its spiritual roots and moorings is a dying society, however prosperous and all powerful it may appear externally. Obviously, this is a frontal challenge of Machiavellism and its tenets on political power.

Without denying the corruption and the abuses of religion which is after all practiced by a fallible creature, the fate of our civilization was endangered not only by the fading of the vision of faith that originally formed it, namely Christianity, but the failure to integrate the world of reason and science with the world of the soul, which has lost the power to express itself through culture. In Dawson’s view this was the tragedy of modern man which come to a head in Positivism or the privileging of the material and the measurable over the ineffable and the transcendent.

Before writing his famous book, Dawson had read and pondered deeply the works of Augustine (The City of God) and of Edward Gibbon (The Decline and Fall of the Roman Empire). He was also influenced by Lord Acton’s World History, wherein Acton affirms that “religion is the key of history.” He slowly became aware of the continuity of history and of how the coming of Christianity had transformed the dying Roman Empire into a new world. Far from destroying the Roman Empire, Christianity preserved it for a few centuries longer.

He spent fourteen years of intensive study before writing his twenty some books among which Enquiries into Religion and Culture (1934), Religion and Culture (1948), Religion and the Rise of Western Culture (1950), The Crisis of Western Education (1961), The Formation of Christendom (1961). All these books dealt with the life of civilizations. The underlying idea in them was the interaction of religion with culture and subsequently with civilization.

Religion is discovered to be the dynamic element in every culture—its life and soul. Not unlike Jung, he too discovered that worship, prayer, the rite of sacrifice, and the moral law were common to all religions and so what the object of worship, and that moreover, the destiny of the human race was conditioned not only by material progress but by a divine purpose or providence working through history. Dawson also discovered that “the world religions have been the keystones of the world cultures, so that when they are removed the arch falls and the building is destroyed” (Progress and Religion, p. 140).

As he surveys the two millennia of Christianity, Dawson noted four landmarks. The first one is the new element which defines the difference between the new faith and the old mystery religions of Europe: this is the principle of a dynamic and creative spirit that inspires the whole of life. The Christian religion has a power of renewal that has accompanied it through the ages.

The second landmark was the extraordinary development in the fourth century A.D., when Constantine declared Christianity the official religion of the Roman Empire. After centuries of living on the inherited capital of the Hellenistic culture, this fountainhead seemed to run dry. Yet the achievements of Greece and Rome were not rejected by this new faith. They were merely transformed. Classical learning and the Latin language became fused with the ideals of a Christian society that was founded not on wealth, tyranny and power but on freedom, progress, and social justice. Latin became “not only a perfect vehicle for the expression of thought but also an ark which carried the seed of Hellenic culture through the deluge of barbarism” (The Making of Europe, p. 49).

The third great change of thought, according to Dawson, came about in the 16th century with the Renaissance and the Reformation, which brought an end to medieval unity.

The fourth change came about after the industrial revolution in the 19th century and led to the 20th century. In one of his last books, The Crisis of Western Education, Dawson calls our own era the age of Frankenstein, “the hero who creates a mechanical monster and then found it had got out of control and threatened his own existence” (p. 189). He had in mind atomic warfare and he argued that if Western society were to gain control over these forces there would have to be a reintegration of faith and culture, and that there is an absolute limit to the progress that can be achieved by perfecting scientific techniques detached from spiritual aims and moral values. This is similar to Einstein’s assessment of our era as one characterized by “perfection of means and confusion of goals.”

But let us go back to The Making of Europe which remains Dawson’s best-known book. In it he demonstrates that Christianity has been the spiritual force that created the unity of Western culture, indeed the commonwealth of Europe itself, from the chaotic world of myriad warring tribes. He shows in that book how the Dark Ages, the period between 400 and 1000 A.D., became a dawn witnessing to the conversion of the West, the foundation of Western civilization and the creation of Christian art and liturgy. And he then asked a crucial question: If such a transformation could happen in the age of the barbarians could it not be repeated now?

Like the founding fathers of the EU, Dawson, after the Second World War, was already envisioning a new united Europe. But he soon realized that there was a problem which faced not only Europe but America too and all societies that consider themselves Western. The problem was this: the disastrous separation of culture from its religious base brought about by the modern “barbarians of the intellect” and assorted nihilists had not been stemmed by the modern educational system which considered the study of religion superfluous and in fact aimed at its liquidation.

The unity of thought, which had prevailed in European civilization over a thousand years, was shattered by excessive specialization with the disastrous result that the educated elites could see the tree and miss the forest; moreover science, philosophy and theology had long since split apart. Education, rather than being a preparation for life, had become purely utilitarian and vocational. Humanistic studies needed to be resurrected in all schools and not preserved, almost as a relic of the past, in places like Harvard, Yale and Princeton universities as a sort of frosting on the cake of education. This was urgent since the Trojan horse of the neo-barbarians had already entered the citadel of learning and was hard at work to destroy it from the inside.

Humanism as integrated with Catholicism was at the forefront of Dawson’s speculation. It was that humanism which produced the medieval unity of the 13th century exemplifying Christian culture par excellence. For the flowering of art in every form reached its zenith in Europe between the 13th and 15th centuries with the poetry of Dante and Petrarch, the fresco painters of the Florentine school Giotto and Fra Angelico, and the sculptures of Michelangelo. It was also the age of saints and mystics, both men and women: St. Francis of Assisi, St. Dominick, St. Catherine of Siena, Julian of Norwich, Hildegard of Bingen, just to name a few.

It must be mentioned that Dawson was not advocating a nostalgic return to the Middle Ages, the so called world of Christendom; neither was he commending the external apparatus of medievalism, nor Charlemagne’s so called Holy Roman Empire, but rather “a return to the forgotten world of spiritual reality” to which these centuries bear witness. He was not recommending an evasion of the present day cultural dilemmas. He was indeed an intellectual for whom ideas were important.

Many of Dawson’s colleagues noticed a paradox in him: together with the remote facts of history, he knew of the latest current events in remote corners of the world, and understood and spoke several European languages. Indeed, he had the gift of seeing deeper and further than many of his contemporaries because he had the capacity to interpret the present in the light of the events of the past. As he put it: “The more we know of the past, the freer we are to choose the way we will go.”

To conclude, it is a mistake to think of Dawson as an anti-modern. Both he and Vico have been so misguidedly branded. Rather, what he was advocating was a retrieval of spiritual values in a godless and nihilistic world.

The reason he was assigned the first Chair of Roman Catholic Studies at Harvard University was that he had the well earned reputation of being a very broad-minded scholar, able to contemplate opposite ideas and integrate them harmoniously; something that the ancient Greeks were very good at. He was, in short, a consummate humanist who understood the universal character of a Church that brands itself as “Catholic” or universal, which belongs neither to East nor to West but stands as a mediator between the two. It was in fact his humanism which led him to conversion to Catholicism as it also happened for G.K. Chesterton, Graham Greene and David Jones. I hope that this brief sketch of a great and beautiful mind will motivate the more reflective readers to a deeper exploration of its ideas. I dare say that those ideas have the power to save our floundering Western Civilization.

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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Europe

NATO’s Cypriot Trick

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UN Photo/Eskinder Debebe

When the Soviet Union collapsed and the Warsaw Pact died, there was much speculation that NATO would consider itself redundant and either disappear or at least transmogrify into a less aggressive body.

Failing that, Moscow at least felt assured that NATO would not include Germany, let alone expand eastwards. Even the NATO Review, NATO’s PR organ, wrote self-apologetically twenty-five years after the fall of the Berlin wall: “Thus, the debate about the enlargement of NATO evolved solely in the context of German reunification. In these negotiations Bonn and Washington managed to allay Soviet reservations about a reunited Germany remaining in NATO. This was achieved by generous financial aid, and by the ‘2+4 Treaty’ ruling out the stationing of foreign NATO forces on the territory of the former East Germany. However, it was also achieved through countless personal conversations in which Gorbachev and other Soviet leaders were assured that the West would not take advantage of the Soviet Union’s weakness and willingness to withdraw militarily from Central and Eastern Europe.”

Whatever the polemics about Russia’s claim that NATO broke its promises, the facts of what happened following the fall of the Berlin wall and the negotiations about German re-unification strongly demonstrate that Moscow felt cheated and that the NATO business and military machine, driven by a jingoistic Cold War Britain, a selfish U.S. military-industrial-congressional complex and an atavistic Russia-hating Poland, saw an opportunity to become a world policeman.

This helps to explain why, in contrast to Berlin, NATO decided to keep Nicosia as the world’s last divided city. For Cyprus is in fact NATO’s southernmost point, de facto. And to have resolved Cyprus’ problem by heeding UN resolutions and getting rid of all foreign forces and re-unifying the country would have meant that NATO would have ‘lost’ Cyprus: hardly helpful to the idea of making NATO the world policeman. Let us look a little more closely at the history behind this.

Following the Suez debacle in 1956, Britain had already moved its Middle East Headquarters from Aden to Cyprus, while the U.S. was taking over from the UK and France in the Middle East. Although, to some extent under U.S. pressure, Britain was forced to bring Makarios out of exile and begin negotiating with Greece and Turkey to give up its colony, the U.S. opted for a NATO solution. It would not do to have a truly sovereign Cyprus, but only one which accepted the existence of the Sovereign Base Areas (SBAs) as part and parcel of any settlement; and so it has remained, whatever the sophistic semantics about a bizonal settlement and a double-headed government. The set of twisted and oft-contradictory treaties that have bedevilled the island since 1960 are still afflicting the part-occupied island which has been a de facto NATO base since 1949. Let us look at some more history.

When Cyprus obtained its qualified independence in 1960, Greece and Turkey had already signed, on 11 February 1959, a so called ‘Gentlemen’s Agreement’, agreeing that they would support Cyprus’ entry into NATO.1 This was, however, mere posture diplomacy, since Britain—and the U.S. for that matter—did not trust Cyprus, given the strength of the Progressive Party of Working People (AKEL) and the latter’s links to Moscow. The Ministry of Defence (MOD) wrote: ‘Membership of NATO might make it easier for the Republic of Cyprus and possibly for the Greeks and Turks to cause political embarrassment should the United Kingdom wish to use the bases […] for national ends outside Cyprus […] The access of the Cypriot Government to NATO plans and documents would present a serious security risk, particularly in view of the strength of the Cypriot Communist Party. […] The Chiefs of Staff, therefore, feel most strongly that, from the military point of view, it would be a grave disadvantage to admit Cyprus to NATO.’2 In short, Cyprus was considered unreliable.

As is well known, the unworkable constitution (described as such by the Foreign Office and even by David Hannay, the Annan reunification plan’s PR man), resulted in chaos and civil strife: in January 1964, during the chaos caused by the Foreign Office’s help and encouragement to President Makarios to introduce a ‘thirteen point plan’ to solve Cyprus’ problems, British Prime Minister Douglas-Home told the Cabinet: ‘If the Turks invade or if we are seriously prevented from fulfilling our political role, we have made it quite clear that we will retire into base.’3 Put more simply, Britain had never had any intention of upholding the Treaty of Guarantee.

In July of the same year, the Foreign Office wrote: ‘The Americans have made it quite clear that there would be no question of using the 6th Fleet to prevent any possible Turkish invasion […] We have all along made it clear to the United Nations that we could not agree to UNFICYP’s being used for the purpose of repelling external intervention, and the standing orders to our troops outside UNFYCYP are to withdraw to the sovereign base areas immediately any such intervention takes place.’4

It was mainly thanks to Moscow and President Makarios that in 1964 a Turkish invasion and/or the island being divided between Greece and Turkey was prevented. Such a solution would have strengthened NATO, since Cyprus would no longer exist other than as a part of NATO members Greece and Turkey. Moscow had issued the following statement: ‘The Soviet Government hereby states that if there is an armed foreign invasion of Cypriot territory, the Soviet Union will help the Republic of Cyprus to defend its freedom and independence against foreign intervention.’5

Privately, Britain, realising the unworkability of the 1960 treaties, was embarrassed, and wished to relieve itself of the whole problem. The following gives us the backstage truth: ‘The bases and retained sites, and their usefulness to us, depend in large measure on Greek Cypriot co-operation and at least acquiescence. A ‘Guantanamo’6 position is out of the question. Their future therefore must depend on the extent to which we can retain Greek and/or Cypriot goodwill and counter USSR and UAR pressures. There seems little doubt, however, that in the long term, our sovereign rights in the SBA’s will be considered increasingly irksome by the Greek Cypriots and will be regarded as increasingly anachronistic by world public opinion.7

Following the Turkish invasion ten years later, Britain tried to give up its bases: ‘British strategic interests in Cyprus are now minimal. Cyprus has never figured in NATO strategy and our bases there have no direct NATO role. The strategic value of Cyprus to us has declined sharply since our virtual withdrawal from east of Suez. This will remain the case when the Suez Canal has reopened.8

A Cabinet paper concluded: ‘Our policy should continue to be one of complete withdrawal of our military presence on Cyprus as soon as feasible. […] In the circumstances I think that we should make the Americans aware of our growing difficulty in continuing to provide a military presence in Cyprus while sustaining our main contribution to NATO. […]9

Britain kept trying to give up the bases, but the enabler of the Turkish invasion, Henry Kissinger, did not allow Britain to give up its bases and listening posts, since that would have weakened NATO, and since Kissinger needed the bases because of the Arab-Israel dispute.10

Thus, by the end of 1980, in a private about-turn, Britain had completely succumbed to American pressure: ‘The benefits which we derive from the SBAs are of major significance and virtually irreplaceable. They are an essential contribution to the Anglo-American relationship. The Department have regularly considered with those concerned which circumstances in Cyprus are most conducive to our retaining unfettered use of our SBA facilities. On balance, the conclusion is that an early ‘solution’ might not help (since pressures against the SBAs might then build up), just as breakdown and return to strife would not, and that our interests are best served by continuing movement towards a solution – without the early prospect of arrival [author’s italics]11.

And so it is today: Cyprus is a de facto NATO territory. A truly independent, sovereign and united Cyprus is an anathema to the U.S. and Britain, since such a scenario would afford Russia the hypothetical opportunity to increase its influence in the Eastern Mediterranean.

From our partner RIAC

[1] Ministry of Defence paper JP (59) 163, I January 1960, BNA DEFE 13/99/MO/5/1/5, in Mallinson, William, Cyprus, a Modern History, I.B. Tauris (now Bloomsbury), London and New York, 2005, 2009, 2012, p.49.

[2] Ibid.

[3] Memorandum by Prime Minister, 2 January 1964, BNA CAB/129/116, in ibid, Mallinson, William, p.37.

[4] British Embassy, Washington, to Foreign Office, 7 July 1964, telegram 8541, BNA FO 371/174766, file C1205/2/G, in ibid.’, Mallinson, William, p. 37.

[5] Joseph, Joseph S., Cyprus, Ethnic Conflict and International Politics, St Martin’s Press, London and New York, 1997, p. 66.

[6] In 1964, Cuba cut off supplies to the American base at Guantanamo Bay, since the US refused to return it to Cuba, as a result of which the US took measures to make it self-sufficient.

[7] Briefing paper, 18 June 1964, BNA-DO/220/170, file MED 193/105/2, part A. Mallinson,William, Kissinger and the Invasion of Cyprus, p. 127.

[8] ‘British Interests in the Eastern Mediterranean’, draft paper, 11 April 1975, BNA-FCO 46/1248, file DPI/515/1.

[9] Cabinet paper, 29 September 1976, in op. cit. Mallinson, William, Kissinger and the Invasion of Cyprus, p.134.

[10] Mallinson, William, Britain and Cyprus: Key Themes and Documents, I.B. Tauris, London and New York, 2011, and Bloomsbury, London and New York, 2020, pp. 87-121.

[11] Fergusson to Foreign Minister’s Private Secretary, minute, 8 December 1980, BNA-FCO 9/2949, file WSC/023/1, part C.

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Belarus divorces from the Eastern Partnership: A new challenge for the EU Neighborhood Policy

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The Eastern Partnership (EaP) is the Eastern dimension of the EU Neighborhood Policy adopted back in 2009 aimed at deepening relations between Brussels and six Eastern European partners – Armenia, Azerbaijan, Belarus, Georgia, Moldova and Ukraine. The EaP has been regarded as a strategic initiative based on mutual interests and common values with a goal of strengthening political and economic relations with those countries, helping them enhance their institutional capacity through sustainable reforms. While increasing stability and paving the way for the sustainable development of those societies, the EU’s overall goal has been to secure its Eastern borders.

Since the very beginning the EaP has been suspiciously viewed by Russia as an attempt of expansion of the sphere of influence and as a first step of EU membership of these countries. Russians point to the EU and NATO ambitious expansion eastward as the main reason for complicated relations and in this context the EaP has been regarded with traditional fears and paranoic perceptions. The Russian hard power approach causes serious problems for the EaP which fails to mitigate security concerns of partner countries and to come up with serious initiatives for conflict settlement. Being a laggard in terms of soft power, the Russian ruling elite has continuously used all hard power foreign policy instruments at its disposal trying to undermine the coherence of the initiative. And the very recent démarche of Belarus to withdraw from the EaP should be seen in this context of confrontation.

On 28th of June, the ministry of foreign affairs of Belarus announced a decision to halt its membership in the EaP as a response to the EU sanctions imposed on Minsk accompanied by the recalling ambassadors from both sides. Actually, this isn’t the first case of the EaP walkout blackmailed by Lukashenko. The first escape was attempted in September-October 2011, but the difficulties were soon resolved and Lukashenko revised his decision. This time situation seems very complicated and these far-reaching tensions may have tough consequences for Lukashenko’s regime. This new group of sectoral sanctions which target banking, oil, telecommunication spheres and also ban the export of potash, is a harsh response from the EU against Lukashneko’s scandalous hijacking activity in May to detain a Belarusian opposition journalist and blogger Roman Protasevich.

Lukashenko’s administration not only challenges the EU Neighborhood Policy and shows no retreat, but also goes forward escalating the situation. Minsk takes high risks freezing the Readmission Agreement signed by the EU. This document is a legal basis for bilateral cooperation aimed at struggling against irregular migration flows. It’s not a secret that the territory of Belarus has been used for illegal migration for the groups from the Middle East to penetrate into neighboring EU member states such as Poland, Lithuania and Latvia. Moreover, Belarus territory has served as a transit route for smuggling circles going from East to West and vice versa.  And now closing eyes on all these channels, Minsk hopes to increase the bargaining power vis-à-vis Brussels. However, given the Western reactions, it seems that this time the EU is resolute.

Despite the fact that Charles Michel, the President of the EU Council, described this withdrawal as “another step backwards” and even threatened that “this will escalate tensions having clear negative impacts”, the EU wants to continue working with the Belarusian society  as Josep Borrel stated. The EU’s determination to keep the bridges alive with the Belarusian people, in spite of Lukashneko’s radical stance, is aimed at preventing further isolationism of Minsk which would benefit only Russia.

In contrast to the increasing level of tensions with the EU, the Russian authorities continue to support Lukasheno’s administration, thus trying to deepen the gap and to bring Belarus under their total influence. Russia uses Belarus in its chessboard with the EU and the USA in Eastern Europe. Last year’s fraud elections and brutal crackdown by Lukashenko left him alone with the only source of power stemming from the Kremlin. Thus the withdrawal from the EaP should be understood not only as a convulsion of the Belarusian authorities in response to the sanctions, but also Russia’s employment of the Belarus card to respond to the recent joint statement of the EU-US summit in Brussels, when both parties declared their intention to stand with the people of Belarus, supporting their demands for human rights and democracy simultaneously criticising Lukashenko’s regime and his reckless political behavior and also criticising Russian’s unacceptable behavior.

So, Lukashenko’s step to quit the EaP can be seen as a well-calculated adulatory sign towards Moscow sacrificing the last remnants of sovereignty in order to receive financial and political lifebuoy amid the increasing crisis in the result of sanctions.  And the recent visit of N. Patrushev, the Secretary of the Security Council of Russia, to Minsk right after the withdrawal decision shows Russian inclination to strike while the iron is hot and to abuse the vulnerable situation of Belarus. Patrushev stated that the ultimate goal of foreign powers is to change the power in Belarus and he suggested instead of focusing on internal issues, to bring their forces together against external threats as their influence affects internal developments. For this reason, deeper integration of security and military services of both countries are on the table.

The reaction of opposition leader S. Tikhanovskaya was very rough, stating that this suspension will cut the opportunities of ordinary citizens who benefit from the political and economic outcomes of the EaP. Moreover, she claims that Lukashenko doesn’t have a right to represent Belarus since August 2020 and his decisions don’t have legal consequences for Belarus. This kind of approach is shared by the leadership of Lithuania too, whose president and minister of foreign affairs not only refuse to recognize Lukashenko as a legitimate president, but also highlight the role of the Kremlin in supporting the dictatorial power of Lukashenko in exchange for decreasing sovereignty.

The blackmail of Lukashenko to challenge the EU Eastern Neighborhood Policy  in order to have the sanctions lifted may bring about such kind of precedents with other partnering countries as well. First of all, this concerns Azerbaijan which continues to face serious problems related with human rights, freedom of expression, the problem of Prisoners of War and other traits of authoritarian power. It’s well-known that  human rights issues have been the underwater stones in the EU and Azerbaijan relations and they continue to pose new challenges for Aliyev’s non-democratice regime. Another weak ring of the EaP chain is Armenia. Even though reelected N. Pashinyan is eager to pursue a balanced foreign policy, post-war Armenia still faces serious limitations given its vulnerable dependence on Russia. Besides, Pashinyan’s main rival and the former President R. Kocharyan, whose alliance will be the second largest faction in the newly elected Parliament has recently stated that this new parliament can last up to one and half years and nobody can exclude the possibility of new snap elections. His pro-Russian attitude and anti-Western stance are well-known and in case he becomes a prime-minister, there is no guarantee that he will follow the path of Lukashenko. 

Therefore  the statement of the Austrian MFA, that ”we cannot leave South Caucasus to others” during the  recent official visit of the Austrian, Romanian and Latvian MFA under the mandate of the EU High Representative to the South Caucasus, reminds  about the EU presence in the region and also the fact that the ‘normative power’ can be a source of balance and a status quo changer.

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Anti-Macron protests underline classism, as corona protesters and gilets jaune join forces

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photo: Alaattin Doğru - Anadolu Agency

I get it. People in France are fed up with the Covid lockdowns and that’s why they are protesting against the new tightening of the Covid rules. But there is much more to the story.

The new anti-Covid rules by French President Macron came in the middle of the Cannes Film Festival where the rich and famous come out to play for 10 days at the French Reviera. I was there, too, in fact when the new set of rules angered so many ordinary French people. But guess what — the rules didn’t apply to us, those gathered for the Cannes red carpets and parties. Celebrities did not have to wear masks on the red carpet. I did not have to put on a mask at the red carpets. I was not checked even once on the mandatory Covid tests which we took every 2 days anyways. No one at the Cannes red carpets, parties or fashion shows was looking at Covid tests at the entrance, and I attended not one or two things. That’s at the time when the rest of France was boiling. Yes, we were treated differently as the Cannes crowd. That was obvious.

Don’t get me wrong — spending tens of thousands of euros to drink champaigne, walk red carpets and hang out with actors, models, designers and influencers is great. But I couldn’t help but notice that the Cannes elite was being held to a very different standard in comparisson to the ordinary French public. Macron exempted the Cannes crowd from the new rules and that smells of classism and elitism. I can see why the gillets gaune, which I wrote about in my book Trump, European security and Turkey (2020), are angry and want to resume their protests which were put an end to with the Covid lockdowns.

In fact, as soon as you move one or two streets away from the craze and snobbery of the Cannes Festival, you see a very different French picture. Actually, the most pleasant conversations I had in Cannes were with the guy that made my pizza at 2am, a couple of gillets jaune on the street, and the taxi driver who lives in Cannes. These were the pleasant, hard-working French people that represent France so much better than the snotty Cannes Film Festival organizers, the French police or the so-overrated snobbery at the Chopard events. 

From the pizza guy in Mozarella Street I learned that he works two jobs and sleeps 3 hours per night. That’s the reality for many normal French people. Yet, he was the nicest and coolest person I met in Cannes. Somehow I wished that he could trade places with some of the rest I met in Cannes who probably don’t deserve to have an easy life and should be taught a lesson. So I get it. I get the struggle of the gillets gaune and all those that are opposed to Macron’s policies. He is increasingly playing with the far right and that might as well mean that he is looking at his sunset. 

I also get the classism that persists in French society — it’s important to be aware of it even if you’re on the receiving end of a lot of glamor, bemefits and good things. All I can tell you is that next time I am in France, I am joining the gillet jaune protests. Now I really get it. 

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