WALKING AROUND THE SUN. MACHINES, SPIDERS AND BUCCANEERS | NOTES ON EUROPE. THE DOGMATIC SLEEP

Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. Edi ed by Edua da Ne es NOTES ON EUROPE. Edua da Ne es Eu ope’s Sickness. Albe o Ruiz de Samaniego 014Eu oame icanism. Subjec & Chaos. Ma cus S einweg Dep o incializing and Dena ionalizing Eu opean Feminisms. Ma a Mon ana o Eu o eno a ion (eu o emon ): The a o concealing. Ka e yna Filyuk T emo , Unce ain y, In en ion. Eu ope and he sea. Daniela Angelucci F om Pe iphe al o Cosmopoli an. The C isis-Images in Miguel Gomes A abian Nigh s. Luís Mi anda Eu ope: Uni oci y o Equi oci y? A eading be ween Gilles Deleuze and Jacques Ranciè e. Luís Lima Cosmopoli anism, Populism, and Democ acy. And eas Michel Eu ope Wi hou O gans? Opicinus de Canis is and he New Anomos o he Ea h Łukasz Moll & Michał Pospiszyl Eu opean D eam. “Keep bangin’ on he wall”. Ca la C uz 004 006 014 018 030 036 042 052 064 074 088 LIST OF Then And Now: Cul u al Eu ope in Agony on Zamb ano’s Though Paulo Alexand e e Cas o Dis igu ing Figu es. The poli ical po en iali y o Ma lene Mon ei o F ei as’s cho eog aphic wo k. Alexand a Balona To D aw Bo de s and The Aes he ic Mind: Re iewing Eu ope Wi h Almada Neg ei os. Ma ia de Fá ima Lambe Ge ha d Rich e : Be ween he sayable and he in elligible. C is ina Susigan Two ex emes a he Eu opean Pe iphe ies: Bal ic and Ibe ian pos -indus ial cul u es Inês Mo ei a CURATORIAL PROJECT Museum o Ancien G eek Technology - A hens In an e's House - Opo o Belém Towe - Lisbon Ka ls uhe Uni e si y o A s and Design - Ka ls uhe Panop ic - Hospi al Cen e Conde de Fe ei a BIOGRAPHICAL NOTES 098 104 118 132 140 154 156 164 174 188 204 218 CONTENTS Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 4 NOTES ON EUROPE "In ac , he ques ion o he essence o Eu ope is no mys e ious o unanswe able. (...) Bu le us no wo y abou s e ile ques ions abou he ue bo de s and e hnic en i ies o Eu ope. The e is no doub ha Eu ope has nei he a subs an ial popula base no s ong bo de s o he eas and he sou heas , no an unequi ocal eligious iden i y (...) The ques ion should no be: who, acco ding o wha c i e ia and wha adi ions, belongs o a " ue Eu ope"? (...) bu : which scenes do Eu opeans play in hei decisi e his o ical momen s? Wha a e he ideas ha anima e hem, he illusions ha mobilize hem? How has Eu ope achie ed i s d i ing his o y and by wha means does i keep mo ing? Whe e does Eu ope's powe and uni y un he isk o ailing?" [Pe e Slo e dijk | I Eu ope Awakes] "Le his new Eu ope keep i s luminous memo y his way: philosophy, democ acy, he En- ligh enmen , and e en wha is called, in a e y dubious way, "secula iza ion". May i also keep i s noc u nal memo y, he memo y o all he c imes i commi ed in his o y and which we e commi ed in i s name, all hese o ms o hegemony, o colonialism, and, in he cou se o his cen u y, all he mons osi ies o Eu opean o ali a ianism: ascism, nazism, s alinism (...) Bu I s ill appeal o you, o a Eu ope ha (...) p oposes a "new in e na ional" and no a "cosmopoli anism". [Jacques De ida | Le e o Eu ope] 5 NOTES ON EUROPE Edua da Ne es The no ion o "Eu ope" has been ques ioned since he las decades o he wen ie h cen u y, especially in he e i o y o he so-called Eu opean S udies. Since Wo ld Wa II, Eu ope has los i s isiona y p ojec o a p i ileged ace o he human kind, hanks o he consequences o i s policy o sel -des uc ion, al eady p esen in he i s hal o he las cen u y, o he e ec s o decoloniza ion and he loss o e hnocen ism. The con ulsions a he le el o wo ld poli ics and geopoli ics de ini ely change he cou se o his o y. Wha Eu ope is le a e he g ea his o ical con o e sies ha ha e c ossed and con inue o c oss i ? Wha c i ical amewo k is possible o ou line oday so as o unde s and he a ious in e ac ions and dissemina ions ha make Eu ope undamen ally a kind o inancial and comme cial b and? Wha place can he e s ill exis in he wo ld o a Eu ope ha does no yield o he impe ialis adi ion? As Slo e dijk c i ically ques ions, is his commonplace ha ies o o mula e Eu ope as a "uni y o di e ences" o "a se o con adic ions" a emp y one? Wha is he possibili y o a he e o opic becoming o Eu ope? How o wake i om he dogma ic sleep as did Kan in espec o Reason? Since he mode n age, in which Eu opean ca og aphy has p ac ically educed he e es ial globe and he ep esen a ion o he wo ld o Eu ope, un il oday, he old con inen loses i s enchan men , i s mys ical cha ac e , being inc easingly challenged as a pa adigm. I i is ue ha i will con inue o be p i ileged, his ac can no p e en us om hinking abou wha we a e as his o y, om es ablishing a dialogue wi h ou sel es, a kind o pe sonal a cheology. Simila ly, in he e i o y o a , Eu ope has been he subjec o complex deba es, in he domain o which some a is s ha e been called in o pa icipa e, ques ioning bo h he poli ical eo ganiza ion o pos - Second Wo ld Wa , ecen poli ical decisions, o a is ic mapping based in geopoli ical s a egies in a global con ex . I Eu opean a was ega ded as he wo ld’s a , i s p o ec o a e seems o ha e been emp ied. Will hose who Slo e dijk calls " he second- a e a is s" be he ones who con inue o o e es ima e he e ogenei y and o he ness, making e o s o main ain he my h o he Eu opean d eam? Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 6 Facul ad de Belas A es de Pon e ed a – Uni e sidade de Vigo Fine A s School o Pon e ed a – Uni e si y o Vigo, Pon e ed a, Spain Eu ope’s Sickness Albe o Ruiz de Samaniego ABSTRACT Is Eu ope sick? Has i always been? Mo e han a hund ed yea s ago, Nie zsche w o e: “Eu ope is a sick man, and an incu able sick one.” I so, we would like o diagnose wha such a disease consis ed o and s ill con- sis s, and i i has a cu e. EUROPE’S SICKNESS Albe o Ruiz de Samaniego 7 Mo e han a cen u y ago, Nie zsche w o e ha Eu ope was a sick man, and an incu able pa ien . Tha disease ha a ec ed Eu ope, as is known, was nihilism; he mos unse ling hos . The alues ha had sus ained ci iliza ion we e exhaus ed and, now, he con inen lacked agic cul u e, and i had plen y o ... eason. A eason ha , u he mo e, was less i sel han i s cul . Bu , e en a e a cen u y and a hal , Eu ope has no ye been able o hink abou i s a ali y. I has no been able o hink, a i ma i ely, on i s own lack o alues, so ha , om ha poin , i is be able o gene a e new ones. Thus, i has no been able o su pass i sel . Tha is why i is an incu able pa ien . Eu ope, he e o e, has been unable o plunge i sel , wi h agic Nie zschean joy, in o he unknown. The o men o he unknown, he a- a ional o adically andom ace ha always go e ns he becoming. I has always wan ed o e lec i sel in a alse G eece ha s ood ou o i s ha mony and se eni y, bu om which all he abysma ic po ency, whose umul and passion we e se ing i e o he G eek ga den, was hidden. Eu ope, so o speak, has li ed happily amids i s abs ac in elligence, i s maxims, i s no es and pa adoxes. Tha is why i s wo ld is only assumed as he wo ld o he unde s andable, he ejec ion o mys e y. The g ea es mys e y, as Niezsche himsel no ed, is p ecisely ha God has died... by ou hands. He e is one o Nie zsche’s subs an ial conce ns, especially in he las yea s o lucidi y, when he can, ne e heless, be masked unde he igu e o he mad speake who seeks God in he mids o men’s misunde s anding, u ged only by necessi y, wi h hei backs u ned o e e y hing di ine: “Whe e has God gone? - he exclaimed -, I will ell you. We ha e killed him: you and me! We a e all his mu de e s. Bu how could we ha e done i ? How could we ha e d unk he sea? Who len us he sponge o blu he ho izon? Wha ha e we done, when we unleashed he ea h om i s sun? Wha pa h will i ollow now? Whe e will we ou sel es go? Away om all suns? Will we no be con inuously alling? Fo wa d, backwa d, sideways, e e ywhe e? Is he e by any chance an up and down, ne e heless? Do we no e as h ough an in ini e no hing? Doesn’ he b ea h o emp y space ub agains us? Isn’ i colde ? Isn’ he e always nigh and nigh again? Do we no ha e o ligh up beacons a midday? Do we no s ill hea he noise o he g a edigge s who bu y God? Do we no eel, howe e , any odo om di ine o ? Gods also decompose!” (La Gaya ciencia, § 125).¹ In his passage, Nie zsche ne e heless con empla es he dea h o God as he d ama ic o e h ow o adi ional me aphysics. The e is no possibili y o e i alizing ca ego ies and alues ha nowadays a e only uins: he e a e no hopes. I co esponds wi h he decline o he wo ld o god, bu also o ha o man’s domain (equi alen o he down all o u h and, wi h i , also ha o appea ances). This black poin o in ini e no hingness o oid, an au hen ic e minal episode, can only be assumed as he necessa y p ologue o he culmina ion o nihilism, he possibili y o o e coming god, bu – beyond ha – man himsel . Hence, u he on, in he i h book, a he sigh o God’s h one acancy and in he ex wi h which p ecisely his begins (en i led “We, he Fea less”), he add esses his impo an subjec again – he e en calls i ‘spec acle’ - as “The g ea es o las e en s - ha ‘God is dead’, ha he ai h in he Ch is ian God has become un enable.” F ied ich Nie zsche, El gay sabe o la gaya ciencia, ed. and ans. Luis Jiménez Mo eno, Espasa, Mad id, 2000. ¹ “A decline which is no unde s ood loses i s poe y in he idiculous.” (Emil Cio an) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 8 Wha Nie zsche will be un olding, now wi hou any ambigui y, is an idea ha wo ks in he manne o a c ucial caesu a be ween he pas and his ime, which is ou s. “The new - he will w i e in a pos humous ex in he sp ing o 1880 - in ou cu en posi ion on philosophy is a con ic ion ha no e a has had ye : ha we don’ hold he u h. All men in pas imes ‘had he u h’: e en he skep ics. “Bu now Nie zsche does no all in o despai and, e en e e ing pe haps o he plas ic Jean Paul-like desc ip ions o an abysmal wo ld, an o b aken by he mos absolu e de as a ion and he black sun o melancholy, he uses hem as a pa he ic scena io on which o ope a e his adical ans o ma ion o e e y hing, an exe cise o diso de embodied i s o all in himsel : “This wide pleni ude wi h i s up u ing, des uc i e, collapsing, o e h owing consequences ha we now ha e be o e us: who would be able o guess enough o all his oday, o become he mas e and p eache o his eno mous logic o ho o , he p ophe o deep da kness and eclipse o he sun, he like o which has p obably ne e be o e exis ed on ea h? [...] We ou sel es, iddle di ine s by bi h, who wai , so o speak, on he moun ains, loca ed be ween oday and omo ow and lying in he con adic ion be ween oday and omo ow. [...] We may s ill be oo unde he immedia e consequences o his e en , and hese immedia e consequences, i s consequences, a e no sad and da k o us a all, con a y o wha we would expec , bu a e a he as a new kind o ligh , di icul o disco e , as happiness, a elie , a ec ea ion, a sus e- nance, an au o a [...] Indeed we, philosophe s and ‘ ee spi i s’, be o e he news ha he ‘old God has died’, eel as i enligh ened by a new dawn; ou hea o e lows wi h g a i ude, admi a ion, p emoni ion and hope”. The e was a good eason o ha . A e he eclipse, he exis en ial ho izon p esen ed i sel wi hou any obscu i y, inally ee, open o a new jou ney o be s a ed. Soon Heidegge , p ecisely in his w i ings on Nie zsche, will be e y clea abou his: nihilism “is o begin aking he ‘occu ence’ ha ‘God is dead’ se iously”. So ha he lack does no b ing wi h i he lamen , “bu is, ins ead, g ee ed as a libe a ion, ou ed as a de ini i e conques and pe cei ed as ul illmen .” (Nie zsche II). This is simila o he hope o someone like Hölde lin, o whom, al hough Ch is had died, a leas he endu ed, un il he day o his e u n, h ough ea h’s gi s in he species o b ead and wine. Tha is p ecisely why we had o emain ai h ul o he ea h. Bu hese e ses on he impe us ha Nie zsche pu s in Za a hus a’s mou h a e placed e en u he , in his speech abou he donkey’s eas . Le us emind i : “While you don’ become as li le child en, you will no en e ha kingdom o hea en. (And Za a hus a poin ed i wi h his hands up). Bu we do no wan o en e he kingdom o hea en in any way a all: we ha e become men - and ha is why we wan he kingdom o he ea h.” The will o ul ill his pu ely ea hly desi e can easily lead o a p ocess o sel -di ina ion o he indi idual sel , as exp essed, wi h gloomy esonances, by Mülle /Schube ’s Win e Jou ney Lied: I - as The Gay Science s a es (§ 125) - we a e he mu de e s o “ he holies and mos powe ul ha he wo ld has hi he o possessed”, i “he has bled ou unde ou kni es”, hen, be o e such an eno mous ac - “ oo big o us” -, he e is no al e na i e bu o “become gods ou sel es” o “appea wo hy o i ”. Tha is why his e en is uly sup eme, a caesu a ha will ma k a new cycle in he his o y o men: “The e has ne e Le us en e he wo ld happily agains all odds! Since he e is no god in hea en, we ou sel es will be gods! EUROAMERICANISM SUBJECT & CHAOS Ma cus S einweg 15 Hapiness F ançois Jullien demon- s a ed ha he idea o happiness was among he leas ques ioned p emises in Wes e n hough . As long as his idea emains ied o a ision o a goal in o de o insc ibe i sel in a eleology wi h a happy ending, i will belong o he Eu opean- ism o he happy li e, which “singled ou he idea o happiness om he con inui y o p ocess and se i o h as ‘ he desi able’ pa excellence.” As always, Jullien app oaches he decons uc ion o one o he co e ca ego ies o he Eu opean his o y o ideas om he ou side, aking a de ou h ough China, which did no unde go he sepa a ion o day- o-day li ing and he desi e o happiness in o de o nu u e li e independen o happiness. Nu u ing li e away om happiness means li ing i wi hou any pa icula idea o happiness, beyond he d ama u gy o un ul illed desi e, wi hou he oman iciza ion o happiness. One hing ha ’s no able abou his compa ison be ween Eu opean goal-o ien edness/pu pose ulness and Chinese pu poselessness/goallessness is ha i lea es unmen ioned he eme gence o a concep ion o happiness wi hin he ield o Wes e n philosophy ha is eed om he ca ego ies o sense, om de e mina ion, and om elos. Nie zsche eac i- a ed he an ique and Spinozis ic he i age o an immanence o bea i udo in he ma e ialis ic ho i- zon o exis ence. Spinozis ic/Nie zschean a i - ma ionism, saying yes o li e in i s unli eableness, would be ano he s ain o Wes e n hough ha loca es happiness wi hin i s incommensu abil- i y—ins ead o cons uing i as beyond li e. Being happy simply means li ing. The e is no li e beyond li e, beyond i s iolence and unli eableness. Con inemen Has anyone e e done mo e iolence o logos han o con ine i in he p ison known as logic? And wha i he speech, language, o eason known as logos we e con ic ed o he inconsis ency o i s p omise known as logic? Among he e ics, an exac ingness caused by excess is p ope o hough , which emp s logos o b eak wi h i s p inciples. Thinking means showing logos i s own agili y. Enligh enmen Should we call enligh enmen he hing ha sp eads “ ace elemen s o eason ... h ough he wo ld,” o is i “ ace elemen s o chaos ... ha b ing o h enligh enmen ”? Alexande Kluge di ec s his ques ion a Heine Mülle , who ecognizes ha i is he “pu pose o in elligence” “ o c ea e chaos” in o de o “ques ion all illusions, all coali ions, and all alliances.” Ul ima ely, he poin is o complica e he opposi ion be ween eason and chaos. Wha else does eason do han b ing chaos in o he wo ld, and wha does chaos p oduce i no he hype easonable ques ioning o his chaos o eason, which is a ionalis ic o alism? The dialec- ic o enligh enmen causes eason and chaos o in e ac in a way ha does no p i ilege ei he side. We’ e go en used o desc ibing he bi h o logos ou o chaos o my h as he emancipa ion o hough om he i a ional. A he same ime, we know ha he eme gence o eason in he p e a- ional sphe e o chaos ep esen ed a iolen e en ha gene a ed chao ic e ec s. T ansla ed in o he sys em o na u e/cul u e, ha means ha we dis ance ou sel es om he my h o a cul u e ha subs i u es o “wild” na u e, and canno simply swi ch o e o an opposing ideology o na u e obbed o i s “innocence” by cul u e. Na u e isn’ wild, pu e, o innocen ; no is cul u e ci ilizing o iolen . To o mula e i as p imi i ely as possible: one isn’ be e han he o he . Na u e isn’ good, cul u e isn’ bad; no ice e sa. Enligh enmen begins wi h he suspension o hese an h opomo - phisms. A icula ing onesel beyond good and e il is pa o complexi y. The in e es -o ien ed, s a- egic, o i a ional iolence, b u ali y, and ho o ha happen in he name o (gene ally ascis ic) na u alism and (ideological, eligious) cul u al- ism is he p oduc o he subjec ’s exi om he dialec ic o enligh enmen . Ins ead o ac ing a he le el o i s wo ld’s complexi y, i educes his Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 16 Cou age In Kan ’s essay Wha Is Enligh - enmen ? (1784), Michel Foucaul ecognized a “call o cou age.” The amed challenge— add essed o all o humani y— o eme ge om imma u i y implies a sape e aude: he cou age o hink, he emancipa ion om subjec ion o he hinking o o he s. Kan is ouching on he human abili y o become conscious o one’s own he e on- omy in o de o—g adually— ee onesel om i . In he con ex o u he conside a ions ha s ay om Kan , Foucaul spoke o he “cou age o he u h,” which is an amoun o his de ini ion o philosophical hough . The cou age o he u h u ns ou o be he cou age o hinking. The ac o hinking—which includes p ocessuali y and in e minabili y—includes wo king on he u h, “analysis o he ela ions be ween he subjec and u h: ha o ela ions o powe and hei ole in he in e play be ween he subjec and u h.” The cou age o u h mus ques ion he ins u- men aliza ion o he u h and i s usion wi h es ablished powe . Fa om dismissing u h as a me aphysical concep —and wi h and wi hou Kan — Foucaul de ines he ask o his hough as he analysis o he u h. Cou age demands his analysis, i only because as a c i ical p ojec , i canno us any simple solu ions— as a as he alliance be ween knowledge and powe goes, o example. S ic ly speaking, i can’ us any hing. The cou age o u h is inhe en in he adi ion o enligh enmen no only in he o m o a chal- lenge, bu also as p oblem and apo ia. You could call Foucaul he hinke o his inhe ence. His en i e body o hough exp esses consciousness o he apo ia o hough conce ning he u h. This is why i is hough —because hinking doesn’ mean sea ching o solu ions. Thinking means complexi y in a o o one-sidedness ha i calls u h o jus ice. Should i make sense o speak o u h o jus ice in his con ex , hen he dialec ic o enligh enmen eaches us ha hey a e on he side o complexi y a he han one-sidedness. Pa os Thinking ha hinks i sel — he sel - e lec ion o he logos, he cogi o, o he subjec —implies he e i able pa hos o eason. The e is no doc ine o eason ha is no a doc ine o emo ion. The easoning subjec canno hink i sel wi hou being con on ed wi h i s own ag- men a ion, he pain ha belongs o sel -awa eness. The Ancien G eek e b páschein means o su e o o endu e—and wha is su e ing o he han an expe ience ha pushes he subjec o i s limi s? Pa hos exp esses he expe ience o un esol able con lic , which is why he e is no philosophy ha isn’ pa he ic in his sense. I may be a ma e o he disc ee pa hos o ma hema ical hinking, o lines o a gumen s ained o hei b eaking poin . I may be he polemic pa hos o eason un io , which we a e amilia wi h om Nie zsche’s inal books and A aud’s s iden in ec i es ( om his “animalis ic and supe human, sh ieking, sh ill, b u al” speech). The pa hos o d y subjec s, abs ac ion, sob ie y, and coldness also exp esses he pain o hough , in which i “loses i sel ,” as Hegel says. Thinking means ge ing los again and again. The sel g inds i sel down on i s con lic s ins ead o syn hesiz- ing hem dialec ically. The mo emen o eason aces i s es lessness. Thinking is a passion ha makes he subjec emble in he ace o u hs ha unde mine i s eali ies. S inging eyes To look u h in he ace— ha is he cliché o hough because i can only do so in he ace o a u h ha emains ace- less. “Wha hing,” asks Jean-Luc Nancy, “can be looked a di ec ly in he ace? I looking some hing ‘in he ace’ means seeing i s ‘ u h’ o ‘e idence,’ hen he e is ne e any di ec ace- o- ace. wo king h ough p oblems ha elude sol abil- i y. Kan was also clea on his. The subjec is in a bind. Tha ’s wha he subjec ’s humani y consis s in: being in con ac wi h ques ions and p oblems ha i can nei he dismiss no sol e. And ha ’s wha equi es cou age. EUROAMERICANISM SUBJECT & CHAOS Ma cus S einweg 17 E e y ace is a bedazzlemen , e ible and ma e- lous.” We know ha Lacan calls he aceless ace o he u h he eal. F eud speaks o he uncon- scious, Heidegge o being ha collapses in o no hingness as nonbeing. The e is no philoso- phe who hasn’ ound hei own e m o he u h wi hou a ace. Pla o e okes he image o he shining sun. Bu ning ligh ha s ings he eyes. The sun in lames and i i a es he subjec . I i does no cause blindness, hen a leas i bedaz- zles. Like F eud’s unconscious, Lacan’s eal, and Heidegge ’s being, i does no gi e o i sel ully; i wi hd aws and wi hholds i sel . I doesn’ di ulge i sel di ec ly. The subjec communica es wi h hese en i ies only a he cos o ela i e blind- ness. The u h gene a es a subjec wi h s inging eyes. You can also e e o “ eddened eyes,” as Ranciè e does in a commen a y on Deleuze. Wi h Deleuze, chaos blinds he subjec and causes i o slide. Wha Deleuze and Gua a i, oge he wi h Nie zsche, call chaos can be in e p e ed as a ans- la ion o he Lacanian eal in o he disposi i e o immanen hough . The planes o immanence lie like a il e o a “sc een” o e chaos. They mu le he con ac wi h no hingness. Jus as he an ique logos al eady ep esen ed a neu alizing igu e o he alogon, he immanence il e lies o e he aceless chaos o u h in o de o gi e i a ace ha s ings he subjec ’s eyes less. To look u h in he ace means assen ing o being blinded, which p omises some minimum o insigh . This pe haps impossible p omise is he p omise ha philoso- phy makes o i sel . Bo n in 1971, Ma cus S einweg li es and wo ks as a philosophe in Be lin. He is a P o esso a he A Academy K als uhe. His ecen books include: “Du as” (wi h Rosema ie T ockel, Be lin: Me e 2008); “Poli ik des Subjek s“ (Zü ich/Be lin: Diaphanes 2009); “Apo ien de Liebe” (Be lin: Me e 2010); “Kuns und Philosophie / A and Philosophy” (Cologne: Wal e König: 2012); “Philosophie de Übe s ü zung” (Be lin: Me e 2013), “Inkonsis enzen” (Be lin: Ma hes & Sei z 2015), “E idenz e o ” (Be lin: Ma hes & Sei z 2015), “G amsci Thea e ” (Be lin: Me e 2016), “Spli e ” (Be lin: Ma hes & Sei z 2016), “Subjek und Wah hei ” (Be lin: Ma hes & Sei z 2018). Some o his books a e published in english by The MIT P ess Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 18 Uni e si é Pa is 8 Uni e si y o Pa is 8, Pa is, F ance Dep o incializing and Dena ionalizing Eu opean Feminisms Ma a Mon ana o ABSTRACT To e hink Eu opean eminisms on an in e na ional scale equi es a powe ul heo e ical ewo king o space. I is a ques ion o hinking he ma e iali y o i s bo de s no as some- hing ixed, gi en once and o all, bu on he con a y, as a dimension whe e he eminis s uggles, he new subjec i a ions ha come ou o i , he changing gende ela ions, con- s an ly e o mula e and ebuild i s limi s, i s bo de s. Hence, he need o conside a geog aphy capable o making space he objec o a c i ical p oblema iza ion, o show how his space - and i s his o ici y - is a ec ed in i s geog aph- ical and cul u al ma e iali y by he pos colonial and decolonial eminis s uggles. In his alk I will ocus on showing how “dena ionalizing Eu opean eminisms” ollowing Dipesh Chak aba y’s in i a ion o p o incializing Eu ope, means o in e oga e genealogy, he e y s o y o Eu opean eminisms, h ough his dena ionaliza ion. I belonging o he women’s mo emen does no equi e he blind adhe ence o a dogma o a de ini e and alid ep esen a ion o all imes, hen e-poli icizing Eu opean eminisms means in en ing new ways o being oge he , by choosing acco ding o which p io i ies and by wha means o inke wi h agmen a y heo ies, o e en how “ o mo e” o implemen a plu al and mul- ilingual dialogue - in sho , i is a ques ion o imagining a adically in e na ional eminism. DEPROVINCIALIZING AND DENATIONALIZING EUROPEAN FEMINISMS Ma a Mon ana o 19 To e hink Eu opean eminisms on an in e na ional scale equi es a powe ul econcep ualisa ion o space. To hink he ma e iali y o i s bo de s – no as some hing ixed, gi en once and o all, bu a he as a dimension whe e eminis s uggles, he new subjec i a ions hey en ail and changing gende ela ions cons an ly e o mula e and econs uc i s bounda ies, i s bo de s. This explains he need o en isage a geog aphy capable o c i ically p oblema ising space, o show how his space – and i s his o ici y – is a ec ed in i s geog aphical and cul u al ma e iali y by pos colonial and decolonial eminis s uggles. In his pape , I will ocus on showing how «dena ionalizing Eu o- pean eminisms», ollowing Dipesh Chak aba y’s call o p o incialize Eu ope, means o ques ion, h ough his dena ionaliza ion, he genealogy, he e y na a i e o Eu opean eminisms. I belonging o he women’s mo emen does no equi e blind adhe ence o a dogma o his o ically de e mined and alid ep esen a ion, hen e-poli icising Eu opean eminisms means o in en unp eceden ed modes o being oge he , by choosing acco ding o which p io i ies and by which means o pa ch ag - men a y heo ies oge he , o how o «mo e» in o de o open a plu al, polyglo dialogue – in sho , i is abou imagining a adically in e na ional eminism. To «mo e» and «decen e» ou gaze become he gene al assump ions o all c i ical hinking, as geog a- phical dispa i ies and in e up ions in ime h oughou he his o y o pos colonial socie ies chal- lenge he uni e sali y o he ca ego ies o Wes e n eminism, he meaning o di e ences (o gende , class, ace) and hei impo ance as a key issue o ou poli ical mode ni y. In his p esen a ion, I p opose o do so wi h ega d o Wes e n eminisms, by poin ing ou hei limi a ions and open- ing hem up o o he eminis his o ies and empo ali ies. O he eminis s o ies need o be old. Feminism is, in ac , a a elling heo y, i is and mus be in mo ion, in a cons an mo emen o displacemen . Wes e n eminis mo emen s ha e had he endency o p oduce a poli ical subjec – We women – ha e ens ou he di e se expe iences o sexism, u ning he expe ience o being a woman in o a s e eo ypical one. As Elsa Do lin s a es: This conce n is a he hea o Chand a Talpade Mohan y’s eminism wi hou bo de s. I is, in ac , om he poli ical u gency o o m s a egic coali ions, mo ing beyond ba ie s o class, ace and na ion- ali y, ha she aises he p oblem o We, women and c i icises Wes e n eminism. As he philosophe and eminis Rada I eko ic igh ly main ains, he poli ical and epis emological ask o «undoing he na ional amewo k o knowledges ¹ » is essen ial. I eko ic R., «In oduc ion au numé o: Dé ai e le cad e na ional des sa oi s. Ka ma, dha ma e na ion: une en a i e de aduc ion», Re ue Asylon, no. 10, July 2012-July 2014. h p://www. eseau- e a.eu/ ub ique280.h ml ¹ Do lin E., «Ve s une épis émologie des ésis ances», in Elsa Do lin (di .), Sexe, Race, Classe. Pou une épis émologie de la domina ion, Ac uel Ma x Con on a ion, Pa is, Pu , 2009, p. 10. ² «The p oblem is no so much ha he We exp essed speaks abusi ely in he name o all women: he p oblem lies ins ead in he ac ha his We ha speaks add esses he O he women as i hey we e objec s o discou se ².» Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 20 I would now like o explo e his «displaced igu a ion o he hi d-wo ld woman», as Gaya i Chak a o y Spi ak ³ calls i . To do so, I will concen a e on he e lec ions o Chand a Talpade Mohan y, s ill e y li le known in he F anco - phone wo ld, and on he analyses by F ançoise Ve gès, ocusing, in pa icula , on he la es wo k Le en e des emmes. Capi alisme, acialisa ion, éminisme. Mo eo e , o p oduce a ue and accu a e map o he insu ec iona y eminis s, I will show how he e lec ions o Mohan y and Ve gès echo, come in o dialogue wi h hose o Aud e Lo de, F ançoise Collin, bell hooks, Amina Mana and Awa Thiam. Mohan y, hei ess o Indian eminism, was one o he i s o concep ualise he O ien alis endencies o Wes e n eminis hough . Howe e , he de ini ion o Wes e n eminism does no consis in ei ying i in o an ahis o ical monoli hic bloc, bu ques ioning ins ead wha she e ms «w i ings... [ ha ] discu si ely colonize he ma e ial and his o ical he e ogenei ies o he li es o women ⁴. » Now, o Mohan y he p oblem is no so much he We exp essed in he name o all women; he p ob- lem lies ins ead in he ac ha his We ha speaks add esses o he women as i hey we e objec s o discou se - namely, women in he hi d wo ld. Mohan y d aws a en ion o he ac ha e ms such as ‘ hi d wo ld’ and ‘ i s wo ld’ a e e y p ob- lema ic: bo h because hey sugges o e simpli ied simila i ies be ween he coun ies hey e e o and because hey ein o ce he exis ing economic, cul u al and ideological hie a chies ha his e minology e okes. The e o e, she uses he e m ‘ hi d wo ld’ wi h ull awa eness o he p oblems i poses, using i c i ically. In he seminal a icle published o he i s ime in 1984, Unde Wes e n Eyes: Feminis Schola ship and Colonial Discou ses, she shows, i s o all, how he e m ‘coloniza ion’ always implies a ela ion o s uc u al domina ion and he – discu si e o poli ical – supp ession o he he e ogenei y o he subjec (s) in ques ion. In 2003, she w i es “Unde Wes e n Eyes” Re isi ed: Feminis Solida i y h ough An icapi alis S uggles ⁵, whe e she e-examines he wo k published se en een yea s ea lie , explaining he his o ical con ex o he ime and he need o now upda e he goal and i s poli ical signi icance. In 1986 she had denounced he hegemonic p ac ices o Wes e n eminism, which made use o an assumed uni e salism o consolida e o ms o discu si e coloniza ion o women in he hi d wo ld. These women we e educed o ic ims o male iolence, ic ims o he colonial p ocess, ic ims o amilial s uc u es o eligious belie s and, consequen ly, conside ed objec s and iewed as such. Chand a Talpade Mohan y. Decolonizing We, women Mohan y C. T., «Sous le ega d de l’Occiden : eche che éminis e e discou s colonial», in Elsa Do lin (di .), Sexe, Race, Classe. Pou une épis émol- ogie de la domina ion, Ac uel Ma x Con on a ion, Pa is, Pu , 2009, p. 150. ⁴ Mohan y C. T., «Sous les yeux de l’Occiden e isi é: La solida i é éminis e pa les lu es an icapi alis es», in Ch is ine Ve schuu (di .), Gen e, pos -colonialisme e di e si é des mou emen s des emmes, n. 7, 2010, Pa is, l’Ha ma an, pp. 203-214. ⁵ Spi ak G. C., Les subal e nes peu en -elles pa le ?, Pa is, Ams e dam, 2009, p. 89. ³ DEPROVINCIALIZING AND DENATIONALIZING EUROPEAN FEMINISMS Ma a Mon ana o 21 So, he pu pose was o analyse he way Wes e n eminis s p oduced his singula , monoli hic subjec : he hi d wo ld woman. He de ini ion o he e m ‘coloniza ion’ was a discu si e one, i.e. showing how analy - ical ca ego ies adop ing eminis issues as hei main poin o e e ence, jus as hey we e o mula ed in he Uni ed S a es and Wes e n Eu ope, enable a ce ain mode o app op ia ion and codi ica ion o schola ship and knowledge abou women in he hi d wo ld. Feminis schola ship, she main ained, as in ac all schola ship, is no only a p oduc ion o knowledge abou a pa icula subjec ; i is a discu si e p ac ice wi h di ec poli ical impac inso a as i has a pu pose and de ends an ideology. He c i ique ell upon h ee assump ions ha unde lie Wes e n eminis discou se on women in he hi d wo ld, hough i also applies o anyone else using hese analy ical s a egies. In o he wo ds, he c i ique add essed any discou se ha se s up i s au ho ial subjec s as he implici e e en , as a s anda d allowing hem o encode and ep esen o he s. This is whe e powe is exe cised in discou se. I will now show you he h ee assump ions: 1) he i s conce ns he s a egic loca ion o speci ic si ua ion o he ca ego y ‘women’ in he con ex o anal- ysis. To pos ula e he ca ego y «women» as an al eady cons i u ed, cohe en g oup, wi hou aking in o accoun class o ace speci ici ies, implies a no ion o gende di e ence o e en pa ia chy ha is bo h uni e sal and c oss-cul u al; 2) he second is he unc i ical way o showing «e idence» o uni e sali y and c oss-cul u al alidi y; 3) he hi d is ha he i s wo necessa ily imply a homo- geneous no ion o he opp ession o women. In sho , she shows i e di e en ways in which Wes e n eminis discou se on women in he hi d wo ld uses he ca ego y o analysis ‘women’ o cons uc he g oup ‘ hi d wo ld women’: 1) women as ic ims o male iolence; 2) women as uni e sally dependen on men; 3) women as ic ims o he colonial p ocess; 4) women as ic ims o amilial sys ems; and 5) women as ic ims o eligious ideologies. Wha seems in e es ing o analyse is how Mohan y iden i ies a colonialis mo e in Wes e n eminis schola ship and, as a esul , i s poli ical consequences. To ad ance he idea o a common s uggle o all women in he hi d wo ld, ega dless o hei class o cul u e, agains a gene al opp ession (essen ially s emming om he g oup in powe , i.e. men) implies he assump ion o wha in he 1980s Michel Foucaul called he ‘ju idico-discu si e model o powe ’, whose main ea u es a e: an insis ence on he ule (which de e mines a bina y sys em) and a uni o mi y o he appa a us unc ioning a di e en le els. As, in u n, F ançoise Collin, a Belgian eminis and philosophe , ounde o he i s eminis jou nal in he F ench language in 1973 – Les Cahie s du G i ( eminis esea ch and in o ma ion g oup) – also always insis ed, he commonali y o opp ession does no su ice on i s own, since his opp ession does no ake he same o ms ac oss di e en cul u es and pe iods in ime. This concep should be cons an ly eac i a ed, e-examined and eadjus ed o speci ic, his o ical and con ingen ci cums ances. Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 22 Opp ession, in he s ic es sense o he e m – namely, ha o he ma e iali y o p ac ices – always in i- ma ely ouches each woman in a singula way. Aud e Lo de, one o he leading igu es o he s uggles o black eminis s and lesbians in he 1980s, also poin s ou in Sis e Ou side : The c ux o he p oblem lies in his ini ial assump ion ha women o m a g oup o homogeneous ca e- go y (« he opp essed»). Wha happens when his assump ion o «women as an opp essed g oup» is used in Wes e n eminis li e a u e abou hi d wo ld women? This is whe e Mohan y loca es he colonialis mo e, which I belie e is in e es ing o analyse. By compa ing he ep esen a ion o women in he hi d wo ld wi h Wes e n eminis s’ sel -p esen a ion in he same con ex , we see, Monhan y ells us, ha only Wes e n eminis s become he ue «subjec s» o his coun e -his o y. Thi d wo ld women, in u n, ne e ise abo e he debili a ing gene ali y o hei objec s a us. F om his i ollows ha , by applying he idea o a homogeneous ca ego y o women o women in he hi d wo ld, we colonize and app op ia e he plu ali ies simul aneously expe ienced by di e en g oups o women wi hin hei social class and e hnic g oup; in he end, we ob hem o hei his o ical and poli ical powe o ac . In o he wo ds, Wes e n eminis discou se, based on he assump ion ha women o m a cohe en and al eady cons i u ed g oup, placed wi hin kinship, legal and o he s uc u es, de ines hi d wo ld women as subjec s ou side o social ela ions, ins ead o s udying he way women a e cons i u ed as women h ough hese e y s uc u es. Legal, economic, eligious and amilial s uc u es a e ea ed as ha ing o be judged acco ding o Wes e n s anda ds. By de ining hese s uc u es as «unde de eloped» o «de eloping» and by placing women wi hin hese s uc u es, we p oduce an implici image o he a e age hi d wo ld woman. We see he ‘opp essed woman’ becoming he ‘opp essed hi d wo ld woman’. The ca ego y ‘opp essed woman’ is c ea ed, acco ding o Mohan y, by only aking in o accoun gende di e ence, whe eas he ca ego y ‘opp essed hi d wo ld woman’ has an addi ional a aau e – « hi d wo ld di e ence». ‘Thi d wo ld di e ence’ implies a pa e nalis ic a i ude owa ds women in he hi d wo ld. ‘Thi d wo ld women’ as a g oup o ca ego y a e au oma ically and necessa ily de ined as eligious (i.e. no The opp ession o women knows no e hnic no acial bounda ies, ue, bu ha does no mean i is iden ical wi hin hose di e ences. [...] Ce ainly he e a e e y eal di e ences be ween us o ace, age, and sex. Bu i is no hose di e ences be ween us ha a e sepa a ing us. I is a he ou e usal o ecognize hose di e ences... [...] oday, whi e women ocus upon hei opp ession as women and igno e di e ences o ace, sexual p e e ence, class, and age ⁶. Lo de A., Sis e Ou side . Su la poésie, l’é o isme, le acisme, le sexisme…, Genè e, Edi ions Mamamélis, 2003, pp. 76, 126-127. ⁶ DEPROVINCIALIZING AND DENATIONALIZING EUROPEAN FEMINISMS Ma a Mon ana o 23 p og essi e), amily- ocused (i.e. adi ional) and lacking in legal knowledge (i.e. hey do no know hey ha e igh s). This is how « hi d wo ld di e ence» is p oduced. All we do is ein o ce he assump ion ha he hi d wo ld is s ill lagging behind he i s wo ld. This mode o analysis, Mohan y main ains, by homog- enising and sys ema ising he expe iences o di e en g oups o women in hese coun ies, e ases all ma ginal modes and expe iences and ein o ces Wes e n cul u al impe ialism. The compa ison be ween he sel -p esen a ion o Wes e n eminis s and hei ep esen a ion o hi d wo ld women is elling. Wi hou he ‘ hi d wo ld woman’, he pa icula sel -p esen a ion o Wes e n women would be p oblema ic. bell hooks, he A ican Ame ican eminis and a colleague o Mohan y's, also looks closely a he limi a ions o Wes e n eminism, pa icula ly wi h ega d o he in e play be ween he social ela ions o class, ace and gende wi hin he «pa ia chal, acis , capi alis and impe ialis » Ame ican socie y. hooks s esses he ex en o which eminis heo ies, de eloped in he Uni ed S a es by whi e women, e lec hei own class and ace alues. «...when ‘women’ we e alked abou – she ells us – he expe ience o whi e women was uni e salized o s and o all emale expe ience ⁷». As Nassi a Hedje assi igh ly asse s in he p e ace o he F ench edi ion o Feminis Theo y: F om Ma gin o Cen e , much wo k needs o be done on decons uc ing he ca ego y ‘woman’, in o de o show ha gende is no he only ac o in luencing he cons uc ion o ‘women’. And we could add: nei he is i he only ac o con ibu ing o hei opp ession wi hin a sys em ha is phalloc a ic, pa ia chal, impe ialis and capi alis . Ne e heless, acco ding o bell hooks, hese e o s o decons uc he ca ego y ‘woman’ led o: «a p o ound e olu ion in eminis hough ⁸». In F ançoise Ve gès’s wo ds, we ough o ake in o accoun ha pa ia chy is acial, ha we canno deny he p i ileges o whi e women du ing sla e y o colonialism and ha we canno uni e salise all emale expe ience based on he expe i - ence o whi e Wes e n women. Mohan y is one o he i s o c i icise he cons uc ion and use o ca ego ies such as « hi d wo ld women» as a singula , monoli hic subjec . Mohan y, bell hooks and Aud e Lo de he e o e all each he same conclusion ega ding he limi a ions o Wes e n eminism o analysing he di e en and mul iple expe iences o women. I we mo e om he Uni ed S a es o A ica, we ind ha Awa Thiam eaches he same conclusion. In La pa ole aux nég esses, his Sene- galese an h opologis and eminis s a es: In ac , due o his hegemonism and he acis , classis implica ions o he e m ‘ eminism’, along wi h he s e eo ypes i con eys, he ele ance o he e m eminism in A ica was challenged by many who e used o accep his Wes e n impo and imposi ion. F om he ea ly 1980s, he Nige ian eminis Amina Mana, as Nassi a Hedje assi ecalls in he p e ace o bell hooks, Feminis Theo y: F om Ma gin o B. Hooks, Teaching o T ansg ess: Educa ion as he P ac ice o F eedom, London, Rou dledge, 1994, pp. 120-121. ⁷ Thiam A., La pa ole aux nég esses, Pa is, Denoel, 1978, p. 76. ⁹ Ibidem, p. 63. ⁸ «... he pligh o he Black woman is e y di e en om ha o he Whi e o Yellow sis e s... Whe e Black women ha e o comba colonialism and neocolonialism, capi alism and he pa ia chal sys em, Eu opean women only ha e o igh agains capi alism and pa ia chy⁹ » Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 24 Cen e , c i icised hese hegemonic eminis eadings by coining he e m impe ial eminism o signi y he his o ical pa icipa ion, howe e denied o unques ioned, o whi e women in he colonial and acial domina ion o black popula ions, e en a he heigh o hei s uggle o hei own libe a ion as women. Wha Amina Mana has o say on he silence o whi e women du ing he colonial ca as ophe can also be ound i we now mo e o he island o Réunion, mo e p ecisely in June 1970. In he la es book, Le en e des emmes. Féminisme, capi alisme, acialisa ion, F ançoise Ve gès shows us how in June 1970 a scandal b oke in he island o Réunion: appa en ly housands o unau ho ised abo ions we e pe o med by doc o s who claimed hey we e ca ying ou ha mless ope a ions in o de o be eimbu sed by he social secu i y. Many women iled a complain , al hough hey we e ba ely hea d. Du ing he ial, he accused decla ed hey had been indi ec ly encou aged by he s a e's an i-na alis policies pu in place in he o e seas depa men s and di ec ly encou aged by he s a e ep esen a i es on he island, when, as we know – hese we e he 1970s – con acep ion and abo - ion we e c iminalised and ha shly ep essed in F ance. Due o his c iminalisa ion alone, a million women isked hei li es e e y yea by ha ing abo ions in deplo able condi ions. The con adic ion is only appa en . Ve gès shows how he same con ol o e he bodies o women is a ge ed in F ance and he o e seas depa men s. Howe e , i is no p ac ised he same way in bo h places. One o he many easons o he s eng h and powe o his book – as Ve gès he sel says – is: Howe e , wha is mo e, she shows e y clea ly how he commonali y o opp ession does no su ice on i s own, since his opp ession does no appea in he same o ms ac oss di e en cul u es and pe iods in ime. .» This is why his concep , as we saw when looking a he posi ions o Chand a Talpade Mohan y, bell hooks, F ançoise Collin, Aud e Lo de, Awa Thiam and Amina Mana, ough o be cons an ly eac i- a ed, e-examined and eadjus ed o speci ic, his o ical and con ingen ci cums ances. The idea o a sha ed opp ession p e en s us om g asping he di e ences be ween he ypes o opp es- sion expe ienced and Ve gès’s analysis o he blindness o he MLF ( he F ench Women’s Libe a ion Mo emen ) shows i e y clea ly. In his ega d, she s a es: F ançoise Ve gès. Remapping a mu ila ed geog aphy o he women o Reúnion «[…] To in oduce dissonan oices in he na a i e o Wes e n eminism, since women o e seas – whe he hey a e sla es, engaged o colonized – ba ely exis in he s udies o Wes e n eminis s, who ea hem as ic ims o a ious opp essions bu ne e as people whose singula wo ds will challenge a uni e salism ha masks a pa icula ism¹⁰. » Ve gès F., Le en e des emmes. Capi alisme, acialisa ion, éminisme. Pa is, Albin, Michel, p. 12. ¹⁰ EURORENOVATION (EUROREMONT): THE ART OF CONCEALING Ka e yna Filyuk 31 The as es empi ical way o lea n abou Eu o en- o a ion would be o b owse nume ous Uk ainian apa men en al websi es, whe e one would ind quickly diminishing ca ego y o g anny’s-So i - e -s yle Kh ushche ka, a ela i ely small ca e- go y o mode n apa men s and he se en seas o eu o eno a ed la s. Buil in he 60s du ing Kh ushche ’s ule, ugly cookie-cu e Kh ushche kas isualized he So ie idea o equali y and uni ica ion unde which di e ences we e no only inadmissible bu also ba ely impossible o achie e due o he limi ed ma ke . These cheap block buildings concei ed as a empo a y solu ion o housing p oblem we e no mean o las mo e han 25 yea s, howe e , o his day mos Kh ushche kas ha e ne e been eplaced and, as he saying goes, he e is no hing mo e pe manen han empo a y. Unde s andably, ime le i s ma k on hem and al eady in 90s a p omp eno a ion has been equi ed. This is one o he easons why Eu o eno a ion became a p edom- inan a chi ec u al and in e io design s yle in all pos -So ie coun ies. Ini ially as a empo a y solu ion in an icipa ion o o e haul main enance. Aes he ically a e he all o he I on Wall hi s y o changes and s i ing o Wes e n way o li e hose who ailed ied o imi a e he la es a any cos s. Bu hey didn’ know e y much abou eal Wes e n li e, so hey c ea ed some s ange copy, which o Wes e n people seems like a bi o a ca i- ca u e. The hallma ks o Eu o eno a ion a e cheap ma e ials, eplaceable su aces, d ywall and plas- ic, plas ic eu o-windows and eu o-doo s, ake s ucco molding, d opped ceiling, p edominan The a o concealing Ka e yna Filyuk Eu o eno a ion, mimic y, a chi ec u e, decommunisa ion. KEYWORDS using cheap impo ed ma e ials. S ange as i may sound, bu Eu ope – Uk aine’s ole model – may ha e allen in o he e y same ap. A endency owa ds he cosme ic concealmen o p oblem a eas and pa ching up ins ead o coming up wi h p oblem-sol ing me hodologies cha ac e izes Eu opean go e nance in ecen yea s. Wi h ha said, he Uk ainian know-how could be o p ac ical alue as well as he R.E.P. g oup isual esea ch ha con incingly demons a e he dange s o he Eu o eno a ion app oach. Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 32 colou – beige. I was an embodimen o a cheap d eam, he emp a ion o ad e ising, physically displacing an unwo hy eali y. A he same ime hese echniques se ed o conceal un epai able and une en walls – he esul s o ushed mass-p o- duc ion o he 60s. E en ually, he plague o Eu o eno a ion has become a li es yle o e en an ope a ional pa a- digm, no jus an in e io design solu ion o p ac ical ma e s. I in aded TV p og ams and ashion as much as public poli ics. Gimmick mimic y, alse açades wi h no ounda ion, and cosme ic eno a ions ins ead o d as ic ac ions we e exe cised in a ious ields cha ac e izing a new e a. Al hough Wes e n and namely Eu opean alues had always been igge ing, he Eu o en- o a ion p ocesses owning a deb o i s name o Eu ope. As in many o he cases and disciplines in Uk aine, ini ially good in en ions o ca ching and g ading up wi h Eu ope u ned ou o be a shee imi a ion o e o ms, democ a isa ion o socie y and adop ion o he Eu o-in eg a ion pa h. The omnip esen co up ion s ill in oxica es mul i- ple sec o s o he economy and p i a e li e o he people, bu , hanks o he a o camou lage, he coun y looks qui e mode nized and “Eu opean”. Wi h ime, he o me So ie Union coun ies d i ed apa , i e ie ably pu suing each i s own pa h, howe e i would no be oo much o a gene aliza ion o say ha hey a e s ill by and la ge go e ned by double s anda ds – a glossy açade o en con adic s he back s age hideousness. A guably in amous decommunisa ion can be analysed h ough he Eu o eno a ion p ism oo. The laws o decommunisa ion had been adop ed by he Pa liamen on Ap il 9 h, 2015, and, e e since i s legalisa ion, he wi ch-hun has been ully emb aced and pu in p ac ice by Uk ain- ian bu eauc a s and ac i is s. A i s , wi h he wiping ou o Lenin’s monumen s, he p osecu - ing pu sui soon ouched upon e e y hing ha con ained So ie symbols and could be suppos- edly classi ied as Communis p opaganda. The ci ies, illages, and s ee s ecei ed new names, such as one o he mos popula ed ci ies in eas e n Figu e 1 Figu e 2 Figu e 1. Che epano a U. (1960s), Doppelgange : K okodil (C ocodile) magazine. The se ies o ca ica u es illus a ing Kh ushche ka’s pa adoxes. E en a he momen o hei cons uc ion block buildings we e hea ily c i icized and idiculed o poo soundp oo ing, ugly design and he low quali y o used ma e ials Figu e 2. An example o Eu o eno a ion in e io aken om an in e io design websi e. The i le o he a icle is Wha is Eu o eno a ion? and i b ie ly explains wha he e m means. Sou ce: h ps://dom. ia.com/uk/a icles/ch o- akoe- e o emon -173890.h ml EURORENOVATION (EUROREMONT): THE ART OF CONCEALING Ka e yna Filyuk 33 Figu e 4 Uk aine – Dnip ope o sk, which was enamed Dnip o. The second pa o he compound wo d had e e ed o he name o he Bolshe ik and So ie Communis Pa y leade G igo y Pe o- sky, who became one o he mas e minds o he Holodomo a i icial amine in Uk aine in 1932- 1933. Hence in hei pu sui o he new, s ipped o dubious pas iden i y, Uk ainians eso ed o iolen , unci ilized and expec edly hough - less me hods suspiciously esembling hose o Eu o eno a ion. I ’s only he açade ha has o be ace-li ed and co e ed-up, al hough he So ie mindse doesn’ go away ha easily. As o sp ing 2019, o e one housand se lemen s we e enamed and app oxima ely 2,5 housand communis monumen s disman led. a he e y beginning, hey also success ully combined wi h ac i ism. In 2010, R.E.P. ini ia ed a long- e m p ojec called Eu o eno a ion aiming a iden i ying symp oms o his p ocess and consequen ly app ehending Eu o eno a ion in i s complexi y in o de o be able o desc ibe simila socio-cul u al ela ions in o he coun ies. O e he ollowing yea s he a is s c ea ed a se ies o ins alla ions, whe e hey li e ally copied ecognizable ends in he popu- la in e io edesign o So ie apa men s using cheap impo ed ma e ials. Fo he i s i e a ion o he p ojec a Kuns aum in Munich, R.E.P. in i ed and in e iewed a p o essional deco a o who deals wi h Eu o eno a ion all he ime. Ul i- ma ely, he wo k consis ed o he ideo in which he deco a o desc ibed he s yle and p o ided some his o ical backg ound as well as an in e- io designed by he . Since hen, he g oup has p oduced mo e han i e i e a ions o he p ojec , always uning i o he cu en poli ical si ua ion o commen ing on wo king condi ions in cul u al sec o , e c. I comes as no su p ise ha he phenomenon o Eu o eno a ion caugh he a en ion o he back- hen-young membe s o R.E.P. g oup, which o med du ing social p o es s and whose collab- o a ion was o ged by he O ange Re olu ion (2004). Acco dingly, socio-poli ical issues ha e been he co e o hei a is ic p ac ice, which, Figu e 3 Figu e 3. The eques ian s a ue o Nikolay Shcho s, Kyi (2016). Uk ainian au ho i ies decided o camou lage he monumen by w apping i up wi h eno mous bicolou — blue and yellow — ab ic, esembling he na ional Uk ainian lag. As he u n o e en s ollows, he co e -up was done in o de o elimina e he allegedly displeasing monumen s du ing he Independence Day celeb a ion (!), while, a he same ime, o deco a e he ci y wi h a much mo e che ished and p ide-inducing na ional symbol. Fou yea s la e , he blue and yellow semi- anspa en cube, wi h he easily ecognisable eques ian silhoue e inside o i , is s ill he e. Pho o by Ye gen Niki o o Figu e 4. R.E.P. ( e olu iona y expe imen al space) Eu o eno a ion. Cu , 2012. This ins alla ion explo es he ways pos -So ie spaces a e con e ed ollowing an aes he ic ha om an old so ie pe spec i e appea s o be in a Wes e n s yle Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 34 Acco ding o g oup membe Niki a Kadan, by sc u inizing a ious mani es a ions o Eu o en - o a ion, hey seek o analyse genuine Uk ainian con ex bu also: Thus o R.E.P. g oup he phenomenon o Eu o eno a ion applied o he analysis o social li e opens up a b oade discussion on he p ocess o Uk aine’s pos -So ie ans o ma ion in o a wes e n neolibe al s a e. In a con e sa ion ha ook place in 2015, he g oup membe s exp essed hope ha a e he Re olu ion o Digni y, which is undeniably one o he mos impo an poli i- cal e en s in he his o y o Mode n Eu ope, he phenomenon o Eu o eno a ion will subside. Reso ing o he language o a chi ec u e, which is he amewo k o his pape , he ba icades on Maidan Squa e symbolized pu e, genuine aspi a- ion o eedom and nega ion o all-pe mea ing hypoc isy. Made o ound ma e ials and se ing exclusi ely u ili a ian goals, he en s and ba i- cades we e supposed o cancel he Eu o eno a- ion o e e . Bu om he Kyi ci y cen e , he on line mo ed o Eas e n Uk aine, whe e wa wi h he Russia- backed e o is s is ongoing. The clea example o Eu o eno a ion mindse he e is he so-called Minsk P o ocol – an ag eemen o hal he wa in he Donbas egion, signed by ep esen a i es o Uk aine, he Russian Fede a ion, he Done sk People's Republic and he Luhansk People's Republic on 5 Sep embe 2014. The ag eemen , signed unde he auspices o he O ganiza ion o Secu i y and Co-ope a ion in Eu ope (OSCE), has o ally ailed o s op he igh ing. And ye , i is cons an ly being e e ed o by he Russian Fede a ion as a iable solu ion. The S einmeie Fo mula is a mo e ecen example o his illusion a play. S einmeie 's o mula calls o elec ions o be held in he sepa a is -held e i o ies unde Uk ainian legisla ion and he supe ision o he OSCE. I he OSCE judges he ballo ing o be ee and ai , hen a special sel -go e ning s a us o he e i o ies will be ini ia ed and Uk aine will be e u ned con ol o i s eas e nmos bo de . In his case again, in acco dance wi h OSCE ules and egula ions, elec ions canno ake place in e i o ies whe e egula oops a e s a ioned. Howe e , OSCE is eady o neglec he ules in a ou o Russia, showing capi ula ing ins ead o p incipled s ance. Allegedly hese, as much as many o he ecen ac ions o Eu ope, a e doub ul and p oblema ic as well as hypoc i ical. They a e me ely di ec ed owa d o i ying he spi i and c ea ing a eeling ha e e y hing is al igh , building up he alse açade o wel a e and jus ice. And so he p ocess and pu pose o Eu o eno a ion is a powe ul me apho o he a o emen ioned geopoli ical posi ioning o con empo a y Eu ope. This ea ly pos -So ie phenomenon oo ed in he admi- a ion o a jus as well cul u ally and economi- cally supe io Eu ope has made i s way back o he ounde . I emains unclea wha is o be spo ed in his si ua ion o innume able ecip ocal e lec ions Kadan e e ed o desc ibing Eu o eno a ion p ojec ’s aim. By pu ing he accen on he subjec i i ies o pos -So ie space, we a gue ha i is no me ely some ca ica u ed and g o esque objec o obse a ion and ha i has i s own pe spec i e on he Wes . And we wan o show he Wes (in he Wes ) he Eas ’s iew o he Wes . So we pu up no one mi o , bu wo. And hey e lec one ano he . One is loca ed in pos -So ie space, he o he in he so-called ee, uni ed Eu ope. And we c ea e a si ua ion o innume able ecip ocal e lec ions ha wi h e e y change o con ex e eal new images (Kadan, 2011). 35 REFERENCES * R.E.P. Re olu iona y Expe imen al Space (2015). The G een Box. Be lin: Kuns Edi ionen. * R.E.P. G oup in Con e sa ion wi h La issa Babij (2011) h ps://a ma gins.com/ ep-g oup-con e sa ion-la issa-babij/ * B uno La ou (2017) Down o Ea h. Poli ics in he New Clima ic Regime. Camb idge: Poli y P ess. Is a cu a o and a c i ic and cu en ly se es as hechie cu a o a Izolya sia. Pla o m o Cul u al Ini ia i es in Kyi . P io o joining Izolya sia, she was he co-cu a o o he Fes i al o Young Uk ainian A is s a Mys e skyi A senal, Kyi (2017). She has pa icipa ed in se e al in e na ionally enowned cu a o ial p og ams, including Young Cu a o s Residency P og amme a he Fondazione Sand e o Re Rebaudengo, Tu in (2017); De Appel Cu a o ial P og amme, Ams e dam (2015–2016); In e na ional Resea ch Fellowship a he Na ional Museum o Mode n and Con empo a y A (MMCA), Seoul (2014); and Gwangju Biennale In e na ional Cu a o Cou se (2012). She was he ca alogue managing edi o and discussion pla o m coo dina o o he Fi s Kyi In e na ional Biennale o Con empo a y A ARSENALE 2012. She holds an MA in philosophy om Odessa I. I. Mechniko Na ional Uni e si y Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 36 Uni e si à Roma T e - Dipa imen o di A chi e u a e Filoso ia Roma T e Uni e si y - Depa men o Philosophy, communica ion and media s udies, Rome,I aly ABSTRACT T emo , Unce ain y, In en ion Eu ope and he sea. Daniela Angelucci In ecen yea s he mig a ions ha c oss he sea a ound Eu ope call in o ques ion he philosophy, which is u ged o hink abou his Ou side. How can we a oid an objec i e discou se, bu also he o ence o being oo amilia wi h si ua ions so di e en om ou own, as Eu opean ci izens? By calling in o ques ion he ca ego y o "in e cesso " p oposed by Deleuze, pe haps he a is ic na a i e can help us in his app oach. The sea as a mobile e i o y can hen be desc ibed in he emo ha anima es i (Glissan ), in he unce ain y ha i implies (Mel ille), in he in en ion o a new space and o a new people ha i could b ing wi h i (Deleuze and Gua a i). These h ee cha ac e is ics eme ge in he wo k o ideo a is Lau a Wadding on, Bo de , as an example o in en ion and in e cession ha makes emo and unce ain y isible. TREMOR, UNCERTAINTY, INVENTION EUROPE AND THE SEA Daniela Angelucci 37 The si ua ion o Eu ope and i s bo de s is an u gen heme o ou p esen , which calls philosophy in o ques ion. The mos u gen e en oday conce ns he mig a ions ha c oss he sea a ound Eu ope, and i should o ce philosophy o hink. In 2016 mo e han 5000 mig an s died in he Medi e anean; in 2017 mo e han 100,000 people landed in I aly, including abou 15,000 unaccompanied mino s; 3 Oc obe 2016, nea he island o Lampedusa, in Sicily, 366 pe sons died jus hal a mile om he coas and he sal a ion. In on o he Eu opean sea, c ossed by mig a ions, he i s s ep o philosophy should be o hink abou he kind o na a i e ha we aim o legi imize in his espec . The ques ion is: How can we a oid an objec i e discou se (wha Lacan called he discou se o uni e si y), bu also he o ense o an excessi e amilia i y wi h si ua ions so di e en om ou si ua ion, so ha de han ou si ua ion, as Eu opean ci izens? To bo ow a concep om Deleuze and Gua a i, we can call in o ques ion he ca ego y o "in e cesso ": becoming someone's in e cesso means ying a con inuous exchange o poin s o iew, in an a ec i e, poli ical and s ylis ic adhesion, ins ead o speaking in his/he place. The heo e ical and poli ical sense o his concep – in e cession – is ha one o e u ing he claim o he in ellec ual, o he philosophe , o speak o o he s, a ibu ing o himsel he igh o he du y o be hei spokespe son. I quo e Deleuze who asks: "Who speaks and who ac s? I is always a mul iplici y, e en in he unique pe son who speaks o ac s”. This mul iplici y is wha p oduces a s amme ing, an unce ain y, o Deleuze and Gua a i, a becoming-mino o he language. In he no able book Mig ancy, Cul u e, Iden i y, Iain Chambe s alks abou hinking wi h mig a ion, and emphasizes how hinking wi h mig a ion and no abou mig a ion means ques ioning ou posi ion wi h espec o language, o ou his o y and cul u e. Thinking wi h mig a ions p omo es a di e en ela ionship, mo e dis u bing, wi h ou own philosophical backg ound. So i needs o gi e up a mo e consequen ial, mo e s uc u ed a gumen a ion, o adhe e p ecisely o he unce ain y o he i le, o be cap u ed and modi ied om he ou side and o escape he pleasu e o objec i ica ion. No o speak o anyone, no o be someone's ep esen a i e, bu nei he o emain a a dis ance: he concep s p oduced in he encoun e be ween he e en o he sea c ossings and he philosophical p ac ice o p oduce a app ochemen , an a ea o indisce nibili y, an in e cession. And maybe he a is ic na a- ion can help us in his app oach, maybe i can help us speak abou he sea and i s con empo a y si ua ion wi hou aking a dis ance and a he same ime wi hou showing an excessi e amilia i y. S a ing om a ious eadings, philosophical in he b oad sense, bu abo e all li e a y, and also isual, I p opose hen h ee cha ac e s o he sea, which speak o us o he con empo a y si ua ion and a he same ime o he philosophical p ac ice and a new way (di e en , dis u bing, Chambe s would say) o ela ing o i . Thinking o he sea as a e i o y, analogous bu e y di e en om he land, he emo is he cha ac- e is ic ha we could use o exp ess in he i s place i s mobili y, i s luidi y. Bo owing a concep by he book o Edoua d Glissan , Pensée du emblemen , we can alk abou a " embling hinking" ( em- blemen in F ench is also emblemen de e e, ea hquake, some hing ha no by chance has o do wi h he e i o y). Agains e e y dogma ism Glissan opposes he a chipelagic hinking, which is declined as a emblemen , emo : in ac , such hinking does no aim a he cons i u ion o p econcei ed g ids Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 38 o in e p e a ion o eali y, bu adap s o an uns able pe cep ion o he wo ld in i s own changes. In he e hical ield, he embling p ese es he desi e and unce ain y o he disco e y o he O he . I is a hinking ha esis s he s i ening o sys emic hough s and he impe us o sys ems o hough ; i opens he iden i y o he ela ionship wi h he O he , i is “ he seismic hinking o he wo ld” ha embles inside and ou side o us. Glissan a i ms ha we a e “noble” enough, “magni icen ” and “wild”, and also “mise able” when necessa y, o conside ou ela ionship o he O he and o he Wo ld as a emo . T emo can be used o indica e he luidi y o wa e and he ippling o wa es, bu also he mo emen o li es, bo h human and animal, ha popula e and c oss he sea. T emo desc ibes he i ali y o he sea, i s mobili y bu also he ac ha i is ull o li ing beings, animals and humans. The emo he e is closely linked o a poe ics o he ela ionship: he embling hinking also means li ing he open- ness o he whole wo ld, a isk o embling, a isk o unce ain y. The e a e many li e a y ex s abou he sea ha desc ibe i s unce ain y, he impossibili y o seeing wha is hidden unde he su ace, he possibili y o shipw eck, o dying while c ossing. Ca l Schmi , in his book Land and Sea, w i es ha Mel ille, wi h his Moby Dick, ep esen s o he oceans wha Home and Odyssey ep esen ed o he Medi e anean. Well, in bo h cases he elemen ha cha ac e izes he sea is ha o unce ain y. In he Odyssey, he sea has he colo o wine, i is in ini e, da k, ull o ish, bu abo e all, wi h i s wa es and s o ms, i des oys any a emp by humans o ollow a ou e. So, unce ain y is i s o all he unce ain y o he sea’s condi ions, gi en ha he mo emen o he sea changes con inuously and suddenly. Bu unce ain y is also he unce ain y o ecogni ion: on he su ace o he sea i is di icul o dis inguish who o wha may a ise ou o i : he whi e whale? he si ens? an o e u ned dinghy? o a boa ull o humans beings? dead o ali e? The I alian w i e Elena S ancanelli, in he book Venne alla spiaggia un assassino, desc ibes he expe ience in he au umn o 2018 aboa d he ship Ma e Jonio o he Medi e anean lee , p epa ed o in e ene in he sigh ing and escue o mig an s. S ancanelli desc ibes e y well he unce ain y o he sigh ing, bu also he unce ain y abou he na u e and in en ions o he O he coming om he sea (a e hese people in need o escue o dange ous people?), as well as he unce ain y o he su i al. A he beginning o he book she w i es ha he Medi e anean Sea is illing up wi h dea hs, which is a so o quo a ion ha e e s o Mel ille, ha de ined he sea loo – Ocean in his case – as “a g ea ceme e y”. Bu abo e all he sea’s unce ain y is ha o su i al: in he Odyssey Ulysses, du ing he s o ms unleashed by Poseidon, o en complains abou he ea o no e u ning home. In he i h book, which ells he depa u e om he island o Calypso and he pa h in o he sea be o e a i ing om he Phoeacians, a he cou o Alcinous, Ulysses is despe a e du ing he s o m, and eg e s no o ha e died in wa , because dying a sea means no ha ing a bu ial, no ha ing ma ked g a es. P ecisely he ecogni ion o his unce ain y, howe e , dic a es app op ia e ules o conduc , he law o hospi ali y owa ds cas aways o hose who come om he sea: he s o ies o hospi ali y owa ds shipw ecked people a e many in he Odyssey, bu pe haps he mos beau i ul e ses a e p esen in he Telemachy, a he beginning o he Odyssey, when Telemachus goes in sea ch o Odysseus un il Spa a a he palace o Menelaus: he squi e asks Menelaus i he should accommoda e he wo o eign- e s o no , and Menelaus esponds disdained o he idea ha he e may e en be a doub . Telemachus TREMOR, UNCERTAINTY, INVENTION EUROPE AND THE SEA Daniela Angelucci 39 and Nes o 's son a e washed, w apped in beau i ul obes and sea ed on wo h ones, hen ed and quenched wi h wa e . Only hen a e ques ions asked abou hei iden i y. The hi d cha ac e ha I p opose, e e ing o Deleuze and Gua a i, is ha o he in en ion o a new space and a new people. Meanwhile, he idea o he in en ion o a new space mus be aken se iously: he expe ience o hose bodies ha come om A ica li e ally c ea es a e i o y, a pa h ha was no he e be o e. Unce ain y in ac leads o he sea ch o an escape ou e, which, as Hen i Labo i w i es in L'éloge de la ui e (1976), is no only some imes he only sal a ion, bu also he possibili y o gaining "unknown sho es". The in en ion o a new, mino , nomadic people, which is missing, is a poli ical, a is ic and philosophical ask o Deleuze and Gua a i. Using Glissan 's eading o Deleuze and Gua a i, we could say i is a ma e o in en ing and no c ea ing, i by c ea ing we mean a u u e al eady included in he p esen . Ins ead, his in en ed people is always a “becoming people", i is in con inuous change. In a , bu also in philosophy and poli ics, he in en ion o a people can only ake place by aking a mino posi ion, ejec ing he g ea e canon. F om he poin o iew o he wo F ench au ho s, mino i y and majo i y do no cons i u e hemsel es as such on a quan i a i e le el, bu on he basis o an opposi ion o he o me o he majo i y cha ac e o he managemen and o ganiza ion o socie y. Majo i y is de ined h ough cons ancy, homogenei y, cen ali y and uni i- ca ion, mino i y is ins ead he diso ien ing, plas ic and de e i o ializing elemen o he sys em. Re e ing o he wo ds o Iain Chambe s, ha I quo ed be o e, who in i es us o hink wi h he e en o mig a ions, we can highligh wha he sea as a e i o y and as a bo de can each o philosophy. These h ee concep s – emo , unce ain y, in en ion – ha desc ibe he sea as a bounda y can also be p oposed as cha ac e is ics o philosophical wo k, which should expose i sel o isk, accep he possibili ies o e ed by unce ain y, gi e space o in en ion. An example o a is ic in en ion, a ilmic one, in which hese h ee cha ac e is ics eme ge clea ly is he ilm o English ideo-a is Lau a Wadding on, Bo de , a g ea success a he Loca no Film Fes i al in 2004. The ilm seems o be a pe ec example o an in en ion and an in e cession ha makes isible emo and unce ain y. I seems o me o be pa icula ly sui able o his occasion p ecisely because o he cha ac e is ics o he sea as a bounda y, o which I ha e spoken so a . Wadding on has a li e - a y backg ound – and maybe his is signi ican in espec o he kind o na a i e ha she chose. She a elled o Ku dis an, The Middle Eas , and he Balkans, esea ching e ugee ou es in o Eu ope, and in 2002 she li ed o a ew mon hs in he coun yside a ound he Red C oss camp in Sanga e, a small F ench own in he No d-Pas de Calais egion, e using o join he go e nmen -au ho ised news media linked o he Red C oss. The e she closely ollowed A ghan and I aqi e ugees who we e ying o pass h ough he unde wa e unnel linking F ance o he Uni ed Kingdom. Joining he mig an s wi h a small DV came a, Wadding on ilmed hei nigh ly ou ines, escape a emp s, uns h ough he camps, wai s, police ep ession and clashes o e he closu e o he camp. The sea he e is eally a bo de , o a he a wall o be c ossed, an objec o desi e ha is ne e seen, howe e . As o he way o na a ion, Wadding on p oposes a non-objec i e na a ion, she pa icipa es and pu s he sel a isk, no in e iewing, bu unning, unning away wi h he e ugees. I is no , he e o e, a ace- o- ace con on a ion wi h eali y, bu a he an in e cession, an a ec i e adhesion, as i he a is is looking o a dele ion o he subjec i e gaze, in o de o become pa o hose si ua ions. Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 40 The emo : The images, always sho in he da k and in slow mo ion, a e g ainy, con used, licke ing. The emo o li e ha swa ms and mo es in he da k, highligh ed by he emo and lashes o he same images is also no iced by Geo ges Didi-Hube man in his book Su i ance des lucioles (2009), which ci es Wadding on, along wi h Jean-Luc Goda d and Claude Lanzmann, acing he lines o a su i al policy: “Wadding on's images like i e lies pie ce sligh ly he da kness o he e hical oid in o which con empo a y socie y seems o be plunged”. The unce ain y: he ilm ecoun s he unce ain y o hese li es, i is abou ying a chance ha is o en a ailu e; losing he people who a el wi h you; isking hei li es. This unce ain y o he sea, o he expe ience o he bo de in his case, is shown in all i s scope in his powe ul and diso ien ing ideo. Finally, he in en ion: di e en om con en ional na a i e cinema, bu a beyond he o malism o some expe imen- al cinema, Wadding on shoo s and edi s hese images in en ing a new, di e en way o ell he expe ience o he bo de s. FROM PERIPHERAL TO COSMOPOLITAN THE CRISIS-IMAGES IN MIGUEL GOMES ARABIAN NIGHTS Luis Mi anda 47 a look, bo h g ace ul and c ude, on i s ic ional o ms/ igu es and ha e e s o a need o be pie cing and displaye : he cha ac e s a e ha same cha ac e s, bu also a e he people who en e he mo ie as cha ac e - igu es, bu ha quickly econ igu e hemsel es as cha ac e s-people, om he ic ional o m hey pass o he eal o m and h ough i c ea e a new igu e-speech, he speech-c isis, which in udes and wea es i s own eal able on o he ic ional ilm. The ic ion ollows he icissi udes o a syndicalis named Luís (Ad iano Luz), a ne ous man, explo- si e and su e ing om achyca dia’s, di ided be ween he i s need o calm his own hea a e - and his own imagina y, made o whale in e io s - and a second one, o inance he eeding o he annual "Ba h o he Magni icen ", he i s collec i e ma ine ba h ha akes place e e y Janua y 1s . He is a sea-and-sand man, a hick swea e use wi h a wind-bea en ace, a classis and ocalize o all class s uggles, bu he is also aken by his appa en inabili y o pie ce his own melancholy. The woes o o he s a lic him. He is he igu e who guides us h ough he ic ion and i is he who opens he doo o he igu es o he eal, li e ally. These pe sons, whom he ilm calls "Magni icen ", knock on he doo o he union headqua e s. Luis opens i . To he i s , he o e s ea. He d inks i . P esen s himsel : "comme cial di ec o o p o ession, unemployed by condi ion". Soon one cu s om he cha ac e /ac o o ano he egime o images, no mo e image- able, bu image-speech. He ells o his eal s o y: he loss o employmen in he company ha he helped o g ow, he loss o sa ings due o he need o sol e a loan he has endo sed, he deli e y o he house o he bank and he e u n o he land o his pa en s, he di icul y in inding employmen a he age o 50 yea s. As he speaks, he came a mo es on om a long sho o an medium close sho , aw and clinical, wan ing o show and app oach he anguish, as eal and clea as he eco d she ilms. La e , wo mo e speeches o "Magni icen " she egis e s: ha o a couple, also unemployed, o ced o ood assis ance, o aining cou ses, bu ce ain o hei mu ual lo e and spaces o conjunc ion. And s ill ano he unemployed pe son o some du a ion, o b oken heal h, bu con inced o he necessi y and u h o he ealiza ion o he human being h ough wo k. The h ee discou ses a e h ee acking sho s, a e sho s and images-du a ion o wo ds ha a e pungency and o ce. While ilmic inlays o eal s o ies, hey shape his o he need, ha o lea ing ali e he memo y o he su e ing, o hose who ha e los wha hey had, all hose who a e beyond economic- i- nancial calcula ions. This was he ilmic and aes he ic poli ics o Miguel Gomes, in his sequence: o make i luid and clea , because i is he e, in wha is said, he u h o wha happened, he c isis ha ook e e y hing away. The e is, howe e , some hing p o oundly posi i e and human abou hese discou ses. Belie in some hing be e . When one a i es a he eal "Ba h o he Magni icen " and in i he ac o s a e in ol ed, no longe ep e- sen ing, bu being be ween, he sound disappea s, only he wa e and he bodies a e le , looking and ges icula ing owa ds he came a, b eaking he line be ween he ic ion and he documen a y, showing mo e han jus le ing us see only a ilm. Analysis Two: F om The 1001 Nigh s, Volume 2 - The Desola e One, he sequence The Owne s o Dixie. I he p e iously analyzed sequence e e ed o a hope, despi e all i s c udeness, hese one al eady Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 48 has a wiligh image y. He e, he igu e ha d i es he connec ions and econnec ions be ween he a ious cha ac e s is ha o a small dog, named Dixie, who, h oughou he sequence, mo es om owne , om loo o loo , om owe o owe , in a Lisbon’s subu ban neighbo hood. Once again, we ha e wha we do no see: dep ession, melancholy, obli ion o a subu bani y o he op, shaped in he igu e o he “Subu ban Towe ”, high and di isi e, made o cubes, pa allelepipeds and o he geome ic solids ha i in o de o sepa a e and d aw laby in hs, o enume a e and o name amilies by he numbe -le e o hei espec i e apa men s. I he ansla ion o he subu ban is a phenomenon o economic mig a ion and he o m o a daily ek o wage-ea ne s o he wo k-cen e and om his o he do mi o y-spaces, made up o i edness and epe i i e aliena ion, i is no abou hem ha his sequence speaks, bu a he on hose ha a e al eady pe manen ly ins alled, c ys allized and o go en in he subu ban owe . The o go en subu - ban dwelle s ha hese sequence ollows a e: an elde ly couple, Humbe o and Luísa, e i ed, sick and longing o olde imes and a young couple, Vasco and Vânia, o me d ug addic s and wi h e y ew means o subsis ence. Th ough Dixie's aces, hey ge o know each o he and hei li es a e linked. I clea ly we s ill speak o c isis-images, made o low e i emen pensions and o al lack o income, he images ha make his segmen a e images-melancholy, hey a e oid los gazes, epea ed i uals, umes, apo s, co ido cu es, balconies oo high. I Humbe o hea s he songs ha a e no longe hea d, which had an "echo" placed in hei oices and, he e o e, so emo ionally cha ged, he e e s o he emp iness o making hese o he songs and albums, mo e cu en , now so digi al and cold and no longe wa m like his. The age gap and he disconnec ion o he gene a ions a e ma ked and c eased in consume p oduc s: he olde ones ad oca e ce ain modes o manu ac u ing and ecep ion and he young ones o he s. Humbe o's inyl will ne e be a eenage 's digi al ile. Di e en ia ion ha equa es o sepa a ion and his o obli ion. In he end, Humbe o and Luísa decide o he o al obli ion. They kill each o he . Be o e ha , hey o e Dixie o Vasco and Vânia. And he li le canid - pe haps he only chee ul cha ac e in he segmen - so soon lo es his new owne s as he o ge s he old ones. Fo ge ulness upon o ge ulness. The pac o suicide, no said, bu alluded, is pe cei ed by he young couple. Despi e hei wa nings, only 16 days a e hei dea h, he bodies o Humbe o and Luísa a e ound. They we e o go en, in hei geome ic igu e called apa men , he box inside he owe . Dixie ends up mig a ing o o he owne s. Runne , pan ing and happy, he posi i e denial o subu ban nega i i y. F om he analysis o he wo sequences, which sough o ind some o he c isis-images, which a e e ealing o he eal c isis-na a i es, bo h he mos appa en ly social and he mos clea ly pe sonal, wha can be le o a e lec ion is: i s , he need o a is ic esponses ha cap u e he meaning and he pe cep ions o he imes, wha Miguel Gomes seems o achie e, in his me ging o he an as ic imagina y, o ic ion and documen a y; secondly, he abili y o - always om he pe iphe y, always om wha is o go en - achie e a s o y o s o ies ha can be a chi ec ed om Conclusion FROM PERIPHERAL TO COSMOPOLITAN THE CRISIS-IMAGES IN MIGUEL GOMES ARABIAN NIGHTS Luis Mi anda 49 and o a b oad cosmopoli anism, as we unde s and i oday, as a poli ics and an ac o openness o he wo ld; hi d, ha in wha conce ns he Eu opean doub , wha his ilm p esen s as i s poli i- cal answe is one ha s esses he need o e u n o a ela ional and social ma ix ha is such as o be pan-inclusi e, a e u n o a collec i e o pe sons, one ha makes in i sel , he collec i e-con inen ha is a eal union o Eu ope, since The esponse h ough a is always one ha aims a he c ea ion o an aes he ic so ha i is in he ac o being in he wo ld. The possibili y o a poli ical o m he e is ha o a poli ics o app ecia ion, owa ds he o he , Eu opean and non-Eu opean, especially cosmopoli an and mul i-con inen al. as soon as Eu ope awakens, he ques ions o u h will e u n o he g ea poli ics. In he long e m, Eu ope's success will depend on he abili y o Eu opeans o belie e in hei igh s o success. The o mula ion o human igh s includes a ciphe ha designa es he igh o success and ha hey oppose o he whole wo ld. When imes change, he meaning o hese igh s mus be exp essed again. Eu ope's deepes hough is ha one mus esis con emp . I his e lec ion is inescapable, i is because i also emains ue o he i ed and de ea ed beings. In he las ansla ion o he Empi e in Eu ope, i s e usal o he con emp o he human, con emp ha inhabi s all impe ialisms, mus hus assume a poli ical o m. (Slo e dijk, 2008, p.59) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 50 *De ida, J. (2014). Ca a à Eu opa – Dupla Memó ia. In Coimb a’s Philosophical Re ue olume # 46 (pp. 471-480). Coimb a: Coimb a Uni e si y P ess. *Gomes, M. (2013). Synopsis/Di ec o ’s S a emen o he ilm A abian Nigh s. P oduc ion documen . Lisbon: Miguel Gomes/O Som e a Fú ia – P odução Audio isual, Lda. *Kaklamanidou, B. & Co balán, A. (Ed.). Con empo a y Eu opean Cinema: C isis Na a i es and Na a i es in C isis. New Yo k, NY: Rou ledge/The Cul u al Poli ics o Media and Popula Cul u e. *Lazza a o, M. (2012). The Making o The Indeb ed Man: An Essay on The Neolibe al Condi ion. Los Angeles, CA: Semio ex (e)/In e en ion Se ies. *Mo in, E. (1988). Pensa a Eu opa. Lisbon: Publicações Eu opa-Amé ica. *Slo e djik, P. (2008). Se a Eu opa Aco da . Lisbon: Relógio D’ Água Edi o es. *Slo e djik, P. (2011). Sphe es – Volume I: Mic osphe ology. Los Angeles, CA: Semio ex (e)/Fo eign Agen Se ies. R E F E REN C E S R E F E REN C E S 51 Lec u e and ilm and ideo di ec o . He is a Cinema and Video ins uc o a Escola A ís ica de Soa es do Reis. He is an Assis an Lec u e a Escola Supe io A ís ica do Po o's Bachelo ’s deg ee in Cinema and Audio isual. Di ec o o mo e han 100 ilms and ideos, he holds mo e han 650 c edi s in ilm and ideo p oduc ion and has mul iple pa icipa ions and awa ds a na ional and in e na ional ilm and ideo es i als. He holds a mas e ’s deg ee in Con empo a y A is ic P ac ices (FBAUP), a licen ia es’s deg ee in A and Communica ion – Audio isual and a bachelo ’s deg ee in Cinema and Video (ESAP) FROM PERIPHERAL TO COSMOPOLITAN THE CRISIS-IMAGES IN MIGUEL GOMES ARABIAN NIGHTS Luis Mi anda Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 52 Eu ope: Uni oci y o Equi oci y? A he end o his book, La Chai des Mo s, poli iques de l'éc i u e (1998), Jacques Ranciè e e okes a wall, a on ie , in he nomad and plas ic hinking o Gilles Deleuze. The app oach is wo old: on he one hand, li e a y, summoning a ec- ions and concep s bu , abo e all pe cep ions, hese concep ual cha ac e s ha Deleuze inaugu a es in a be ween- wo o philosophy and li e a u e, «philosophi- u e», he would say, o «li e asophy»; on he o he hand, i is poli ical, e oking he ho izon ali y and e icali y, equali y and di e ence o a people o come. In bo h cases, Ranciè e en isions he possibili y o a Deleuzian wall, which would be some hing o he o de o he on ie . We know how Deleuze abho ed on ie s and, a leas , among i , he would agencia e c acks and lines o passages, lines o escape, lines o ligh . To e ake he idea ha Jacques Ranciè e explo es in his ex en i led Deleuze, Ba leby, and he li e a y o mula, he e would be a wall in Deleuze's hough , a limi ing ba ie o his own hinking. The end o he cu o he low, acco ding o Ranciè e, is s a ed as i : «The s eng h o any s ong hough is also he abili y o disposing i sel i s apo ia, he poin whe e i no longe passes». Now, Deleuze a oid he poin , « o make he poin » epulses him, always p e e ing he line. So his wall-end-poin could no be a s ong apo ia in he bosom o a s ong hough wi hou also being a line o escape, a passage, an opening o a pause be o e gaining speed again. A wall o slowness o be e accele a e. He e is wha his a icle p oposes o enuncia e: om he cha ac e s ha Deleuze ex- ac s om he no els o he au ho s and he li e a u e he app ecia es o each he haeccei ies, hese a-subjec i e singula i ies ha a e no iden i ies bu a e pe - ec ly indi idua ed, o assu e hem a e i o y and a oice, he possibili y o he uni oci y o an Eu opean people o come. Eu o eno a ion, mimic y, a chi ec u e, decommunisa ion. KEYWORDS CEAA/ IC.NOVA/ UAL, OPo o-Lisbon, Po ugal ABSTRACT EUROPE: UNIVOCITY OR EQUIVOCITY? A READING BETWEEN GILLES DELEUZE AND JACQUES RANCIÈRE Luís Lima 53 A eading be ween Gilles Deleuze and Jacques Ranciè e Luís Lima This a icle is an a emp o conclude wha seemed o us an unconcluded ex by Jacques Ranciè e abou deleuzian p oposal o a li e a y o mula in Mel ille’s Ba leby no el. A he end o his book La Chai des Mo s, poli iques de l’éc i u e [The Flesh o Wo ds: he Poli ics o W i ing] (1998), Jacques Ranciè e e okes a wall o a ba ie in he nomadic, open and luid hough o Gilles Deleuze. The app oach is wo old: on one hand, i is li e a y, calling upon a ec s and concep s bu abo e all pe cep s, hose concep ual cha ac e s ha Deleuze inaugu a es in an ‘en e-deux’ (o in-be ween) o philosophy and li e a u e – philosophi u e, he would say, o li e asophy ¹; on he o he hand, i is poli ical, e ok- ing he ho izon ali y and e icali y, he equali y and di e ence, o a people o come. In bo h cases, Ranciè e sees he possibili y o a Deleuzean wall, which would be some hing simila o a bo de . We know how Deleuze abho ed bo de s unless i was o open up gaps in hem as well as lines o passage, lines o ligh . To e u n o he idea ha Jacques Ranciè e explains in his ex en i- led Deleuze, Ba leby e la o mule li é ai e [Deleuze, Ba leby, and he Li e a y Fo mula], he e exis s a wall in Deleuze’s hough , a ba ie -limi o his own hough . I is he end o he cu ing o he low, acco ding o Ranciè e: “ he s eng h o any s ong hough is also i s abili y o a ange i s apo ia i sel , he poin whe e i can no longe pass”. Howe e , Deleuze de es s he poin ; he always p e e s he line. The e o e, his wall- inal poin could no be a s ong apo ia wi hin a s ong hough wi h- ou also being a line o ligh , a passage, opening o es ing place be o e picking up speed again. A wall o slowness o accele a e be e . Wha his a icle p oposes is o s a om he cha ac e s ha Whe e li e clogs us, in elligence opens a way, because i i is ue ha he e is no emedy o an unsha ed lo e, he u h is ha we escape he e i ica ion o a su e ing, le alone be his by d awing he consequences i en ails. In elligence doesn' know hese closed si ua ions o dead end li e Deleuze, Gilles: Li é asophie e Philoso i u e, in e iew wi h Hélène Cixous; in Dialogues, 13 No embe 1973, p. 30. The i le comes om he ex ansc ibed om a adio p og amme o Roge Pillaudin on F ance Cul u e. The c ea ion o concep s, h ough olun a y excess, so dea o Gilles Deleuze especially in his wo ks wi h Félix Gua a i, is clea ly e iden in he i le o his p og amme in which philosophy and li e a u e dance a ound, changing posi ion, in he di e en zones o he w i en wo d in o de o compose and e-compose hemsel es, exp essi ely di e en , bu wi h a o ce ha is he same, ha o he di e en ia ion o he majo i y pa e n o hese wo disciplines. I is in he ‘en e- deux’, he in-be ween, ha he mo emen (o hough ) accele a es and in ensi ies o c ea e he concep . ¹ Opening (Ma cel P ous ) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 54 Deleuze ex ac s om no els by he au ho s and o he li e a u e he app ecia es, as is he case o Cha lus (P ous ) o Ba leby (Mel ille), in o de o each he haeccei ies (Duns Sco /Simondon), hese a-subjec i e singula i ies ha a e no iden i ies bu a e pe ec ly indi idua ed o ensu e hem a e i o y and a oice, he possibili y o he uni oci y o a people becoming, a people o come, leshed ou by haeccei ies in indi idua ion. So, could we concei e such a Deleuzean wall as being a mu mu o Ranciè e’s ins ead, which migh be knocked down and ans o med in o a wall o ee s ones, in an in i ada ha knocks down he uni oci y o he wall o coun e i wi h he equi oci y o he s ones? Bu will i s ill be possible o ind one single oice, ha Eu opean oice, o all he modes ha , in he di e ence, epea i ? I would be necessa y o e isi Spinoza and he p ocedu e o modes o ind his Eu opean immanence o a people o come. Le us a he hink abou cu ing he low a he end o his line o ligh as i a line wi h an end did no immedia ely become a segmen , a line segmen ha can be emoun ed, enchained and p o ide ma e- ial o he econs uc ion o con inui y and new lines o ligh . Ul ima ely, he wall ha Jacques Ranciè e builds a he limi s o Deleuze’s hough could be cons i u ed, o no , as he elemen whe e he shock o he e ogeneous elemen s p oduces ligh . Does ha anen ( e) cons uc ion? To e u n o he idea ha Jacques Ranciè e de elops in his ex Deleuze, Ba leby e la o mule li é ai e (1998) in which, based on an exce p whe e Gilles Deleuze discusses wha a wo ld “in p ocess” o “an a chipelago” would be like, which is one o a e nal indi iduals – “a wall o loose, uncemen ed s ones whe e e e y elemen has a alue in i sel bu also in ela ion o he o he s” (Deleuze apud Ranciè e, 1998, p. 199 ² ) – he de ends ha a Deleuzean wall will he e o e exis ha is a ba ie -limi o his own hough : “And his is exac ly wha Deleuze does he e when, in one single ges u e, he clea s he way o Deleuzism and sends i in o he wall” (idem, p.203). The end o he cu ing o he low o all Deleuze’s hough , acco ding o Ranciè e, clashes wi h his apo ia: “ he s eng h o any s ong hough is also i s abili y o a ange i s apo ia i sel , he poin whe e i can no longe pass” (ibidem). Howe e , Deleuze de es s he poin , he does no like o poin , ei he in he nume ical sense o in he sense o he F ench exp ession ai e le poin o “ o ake s ock o a si ua ion”. He always p e e s o ace a line, a line o ligh , by din o he i al mo emen o all he lines o li e. This geome ic a e - sion is su icien o e u e he o ced eading ha Jacques Ranciè e makes o he ex ac ega ding he Mel illean b o he hood in Ba leby, ou la Fo mule, his wall- inal-poin -o -Deleuzean- hough ; i could no be a s ong apo ia wi hin a s ong hough wi hou being, simul aneously, a line o ligh , a line o exi o a line o passage, a passage and opening, a es ing place be o e once again aking up, a g ea speed, he mo emen o hinking. I we a e a en i e o his wall o loose s ones – wi hou succumbing immedia ely o he dic um o he men al image ha shows us piles o g ani e s ones in he A emp a concluding a ex o be concluded: abou he o mula T ansla o ’s no e: All he e e ences in his a icle e e o he F ench edi ions in he bibliog aphy. ² EUROPE: UNIVOCITY OR EQUIVOCITY? A READING BETWEEN GILLES DELEUZE AND JACQUES RANCIÈRE Luís Lima 55 open ields o sou he n Eu ope whe e mammals (goa s, sheep, dogs and men), ep iles (liza ds and snakes), bi ds and plan s (b ambles, blackbe y bushes and moss) open up c acks and climb o e wi h he g ea es ease and na u alness o hei animal and ege able and mine al i ali y – slowly so as o accele a e mo e quickly. ) – he de ends ha a Deleuzean wall will he e o e exis ha is a ba ie -limi o his own hough : “And his is exac ly wha Deleuze does he e when, in one single ges u e, he clea s he way o Deleuzism and sends i in o he wall” (idem, p. 203). The end o he cu ing o he low o all Deleuze’s hough , acco ding o Ranciè e, clashes wi h his apo ia: “ he s eng h o any s ong hough is also i s abili y o a ange i s apo ia i sel , he poin whe e i can no longe pass” (ibidem). This is wha we p opose he e: o s a om he cha ac e s ha Deleuze ex ac s om he ales, no el- las and no els o No h Ame ican au ho s, and o o ge An onin A aud (body wi hou o gans), Hen i Michaux (mul iplici ies and p ope ies), F anz Ka ka (mino i ies) and a biased app ecia ion o P ous by he simple eading ha Ranciè e applies o he commen a ies ha un h ough all Deleuzean hough , would be o once again cemen Deleuze’s ee hinking ha , abo e all else, is made up o he c ea ion o concep s – hose loose s ones ha p oduce hough in hei mo emen in an au onomous and he e - onomous league ( he “c owned ana chy” o which Deleuze speaks a he end o Di é ence e Répé i ion, 1968). Le us emembe ha h ough bo h F ench w i e s and Ame ican ones, Deleuze passes om omanesque cha ac e s o concep ual cha ac e s and, om he e, o singula o ces, pu e ela a, which a e he haeccei ies ³. This occu s in he case no only o he Ba on de Cha lus, who in he cu a u e o his oice and he ele a ion o his nose embodies he ea u es o a whole blood- ela ed people, a gene ic b o he hood ha ci cula es h ough he a e ies o his li e a y and li e al body, bu also in he pu e a i ma ion o Ba leby’s non-a i ma ion, which is he exp essi e oice o he immanence o a singu- la , bu no subjec i e o , a he , a-subjec i e, oice: ha is o say, indi idua ion by haeccei y. In o de o each he haeccei ies, o each indi idua ion h ough he ex , wha Deleuze does is no build a wall bu a he he composi ion o an on og aphic plane ⁴, whe e he lines o ex a e lines o li e and whe e he w i ing plane is a i al plane o composi ion be ween he au onomy and he he e onomy o he cha - ac e s who emi signals (mo e han signs); we can alk o an on onomy. A being o he names ha a e, like in P ous , like in Nie zsche, a wind. Ranciè e u he disag ees (using he a gumen o Alain Badiou ha educes Deleuzean uni oci y no o an exp essi e modal mul iplici y like Spinoza’s bu o an o iginal unici y ha is con a y in e e y way o Deleuze’s heo ies o di e en ial mul iplici y) ha his wall is a wall o non-passage, a o al wall whe e “we do no go on, om he mul i udinous incan a ion o Being, owa d any poli ical jus ice. Li e a- u e opens no passage o a Deleuzean poli ics” (Ranciè e, 1998, p. 202). A e he Rancie ian e ms, he a gumen : “The e is no Dionysian poli ics”. And “as loose as i s s ones migh be,” his wall “is ha in on o which he joy ul expansion o he philosophe s child en o Dionysus is hal ed” (ibidem). Why would child en s op in on o such a wall o loose s ones ins ead o climbing o e i as all child en do, as goa s, sheep, b ambles and liza ds do? The eason, concludes Ranciè e, is ha he philoso- phe did no wan disciples; Deleuze, like Dionysus, like Nie zsche, did no wan disciples. To say, as Jacques Ranciè e does, ha Dionysus did no app ecia e philosophe s bu only asses is o o ge ha C . 1730 – De eni -in ense, de eni -animal, de eni -impe cep ible in Deleuze, Gilles & Gua a i, Félix. (1980). Capi alisme e schizoph énie 2: Mille pla eaux. Pa is, Minui . ³ C . Lima, Luís (2013). On og a ias da Imanência (de Deleuze a P ous e ol a), espiga , compo , exp essa . PhD hesis in Aes he ics. Faculdade de Ciências Sociais e Humanas, Uni e sidade No a de Lisboa. DOI: h ps:// un.unl.p /bi s eam/10362/10188/1/ luislima .pd . Accessed on 15/07/19. ⁴ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 56 Za a hus a, in he ca e a he op o he moun ain wi h his animals, knew he answe he ass would always gi e him, his “Ye-a”, he a i ma i e consen cha ac e is ic o he Ge man people. Za a hus a was seeking o he ac o s, o he ligh s, coming ou om his ca e a he op o he moun ain whe e he es ablished himsel on a plane o ee hinking: a pla eau. Wha is he op o a wall bu a mic o-plane, a moun ain pla eau? Bu , na u ally, wi hou asce icism. Le us hen look mo e closely a he wall o loose s ones o Ba leby, o Mel ille, o Deleuze, and a he con ex om which he passage ci ed by Ranciè e was aken: Wha o ce does he e m “wall” ha e i i is made o loose, uncemen ed s ones? Is i no jus one mo e Deleuzean oxymo on, one mo e opological objec like he Möbius s ip o Klein’s Bo le, mo e han su ace and less han olume, o an objec wi h n dimensions in he Riemannian space which is he opological space by na u e o he i alism o Deleuzean on ology? We ead “p ocess”, “loose s ones”, “uncemen ed”, “ ela ion”, “ loa ing ela ions”, “islands and s ai s”, “immobile poin s”, “sinuous lines”, “a chipelago”; Jacques Ranciè e wan s o ead “wall”, despi e he wa n- ing Deleuze gi es la e on in he same pa ag aph: “Bu o each his poin , i was also necessa y o he knowing subjec , he sole p op ie o , o gi e way o a communi y o explo e s, he b o he s o he a chipelago, who eplace knowledge wi h belie – o a he wi h ‘con idence’, no belie in ano he wo ld, bu con idence in his one, and in man as much as in God […] P agma ism is his double p inciple o a chipelago and hope” (idem, p. 111). Howe e , he a chipelago is e e y hing excep he communi y. And his is wha Ranciè e ea s. The c owned ana chy o Deleuzean poli ics is incompa ible wi h he emancipa ing p og amme o he communi y o come. E en hough he mas e migh be igno an , he knows ha he mus emancipa e. No is i a pedagogy, and his is why Deleuze is he iend o child en, o he child en-philosophe s o indeed o philosophy’s childhood, i s happiness and sense o humou , as in Nie zsche. And his is why we can look a he “wall o loose s ones” o he Mel illean b o he hood, o an ana chism o becoming, in he ligh o ano he o mula, no ha o Ba leby’s “I would p e e no o” bu a he o he Deleuzean o mula o he uni oci y o being. The e is an aes he ic line inaugu a ed by Gilles Deleuze. Bu i is a line ha is aced much ea lie han is usually men ioned. I is no hen wi h F ancis Bacon (1984) o wi h he wo olumes on cinema (1983 and 1985), o e en wi h C i ique e Clinique [C i ically and Clinically] (1993) ha he philosophe dedica es o li e a u e. I is, o us, in he mo emen o his philosophical plane, in he mo emen ha d aws abs ac lines ha become lines o hough ha become conc e e, ma e ial and aes he ic, and ha seek o a i m an on ology o uni oci y h ough mo emen s o exp essi i y, di e ence, indi idua ion. E e y hing was poin ing in his di ec ion e e since his commen a y on exp essi i y in Spinoza (1968). A e his da e he e is a dance ha in ol es he wo ks Di é ence e I is i s o all an a i ma ion o a wo ld in p ocess, an a chipelago. No e en a puzzle, whose pieces when i ed oge he would cons i u e a whole, bu a he a wall o loose, uncemen ed s ones, whe e e e y elemen has a alue in i sel bu also in ela ion o o he s: isola ed and loa ing ela ions, islands and s ai s, immobile poin s and sinuous lines – o T u h always has “jagged edges.” (Deleuze, 1993, p. 110) 63 PhD in Philosophy – Aes he ics, a FCSH/ New Uni e si y o Lisbon, unde he guidance o José Gil (UNL) and An oine Compagnon (Pa is 4 So bonne), as a Fellow o he Calous e Gulbenkian Founda ion. He was also a Fellow o he Po uguese FCT in he Mas e in Communica ion, Con empo a y Cul u e and New Technologies om he same uni e si y. He collabo a ed as a jou nalis in se e al publica ions and is cu en ly a p o esso a he Au onomous Uni e si y o Lisbon and a he Poly echnic Ins i u e o Cá ado and A e, whe e he eaches Image Theo ies, C ea i e W i ing and Communica ion and Digi al S o y elling. He also wo ks as a eelance ansla o in he ield o con empo a y aes he ics and poe y and is a esea che a he IC.No a and CEAA EUROPE: UNIVOCITY OR EQUIVOCITY? A READING BETWEEN GILLES DELEUZE AND JACQUES RANCIÈRE Luís Lima Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 64 Cosmopoli anism, Populism, and Democ acy And eas Michel The opic o my pape is he a ack on cosmopoli anism e e since he G ea Recession. Since 2008, populis eac ions o he ill e ec s o globalisa ion ha e sp ung up in many Wes e n coun ies. Thei a ge is he pos -WW II poli ical con- sensus—a leas as a as Eu ope is conce ned—o an ‘e e close union,’ a policy based on 20 h cen u y his o y and a new cosmopoli an sensibili y. This sensibili y is now unde a ack—B exi being only he mos isible sign—and calls o a new na ionalism ha e e u ned o bo h sides o he A lan ic. Fo a Wes -Ge man ci izen bo n a e he wa , such a ocus on he na ion was ou o he ques ion o all he well-known easons. In his pape I engage wi h he c i ics o cosmopoli anism, explo ing bo h populis and libe al objec ions o i . As a esul , I a i e a a mo e nuanced posi ion ha akes s ock o he nega i e e ec s o globaliza ion. I sug- ges ha he oad o wa d—a leas o he o eseeable u u e—migh well be a di ision o labou be ween he Eu opean na ion s a es and a cosmopoli an sensibili y. Cosmopoli anism, Eu opean Union, globalisa ion, na ionalism, populism. KEYWORDS Rose-Hulman Ins i u e o Technology, Te e Hau e, Indiana, USA ABSTRACT COSMOPOLITANISM, POPULISM, AND DEMOCRACY And eas Michel 65 I would like o s a wi h a quo e om A e Eu ope, I an K as e ’s 2017 medi a ion on he u u e o he Eu opean Union. K as e ’s book is no a swan song o he Eu opean Union. Ra he , he ies o ind an explana ion o he ising disenchan men wi h his ins i u ion as el in many o i s membe s a es. In he p ocess, he submi s he ollowing bi u ca ed obse a ion on cosmopoli anism, which I will use o se he s age o my e lec ions on he challenge ha oday’s populis mo emen s pose o my own cosmopoli an belie s. The bi u ca ion alludes o he di e en ways Wes e n and Cen al Eu o- peans concei e o ansna ional, o cosmopoli an, ideas. K as e sugges s ha : Wha I ind so ins uc i e abou his s a emen is ha he mo e owa ds in e na ionalism o cosmo- poli anism—is ei he welcomed o ejec ed on he basis o a na ion’s his o y. No only do hese diame ically opposed eac ions o a pos - na ional Eu ope help explain he gap in he Eu opean handling o e ugees in Wes e n and Cen al Eu ope (Me kel: humbs up; O ban: humbs down); hey poin , in addi ion, o he cul u al and poli ical oo s o hese di e gen policies. K as e ’s ema k hus p o ides a i s indica ion ha he populis challenge o cosmopoli anism needs o be aken se iously a he han o be ejec ed ou o hand as undemoc a ic in e en ion. In wha ollows I will pass in e iew ecen challenges o he iew ha cosmopoli anism ep esen s he a ow o his o y. I will use he e m cosmopoli anism in he way K as e unde s ands i : namely, as he unde lying d i e o a Eu opean pos -Wo ld Wa II ision o build a uni ed Eu ope, an ‘e e close union,’ in which, ideally, and e en ually, na ional so e eign y ge s dissol ed in Eu opean so e eign y. In no coun y, pe haps, was his d i e o a Eu opean uni ica ion s onge han in Wes Ge many. The bu den o he Nazi c imes commi ed in he name and wi h he suppo o he Ge man people, p ohibi ed, a e 1945, a pa io ic ocus on he na ion. In he Wes Ge many I g ew up in, no all, o be su e, bu a la ge majo i y o poli icians and ci izens ejec ed exp essions o na ionalis sen imen in any shape o o m. In i s s ead, hey espoused a Eu opean cosmopoli anism o , a he e y leas , mul ila e alism. Led by he ision o a uni ed Eu ope ha would see no mo e wa s, cosmopoli an-minded Ge mans, e en a e he all o he Wall, we e Eu opeans long be o e hey ecei ed Eu opean passpo s. Looking back om oday’s an age, he decision in a o o cosmo- poli anism as a bulwa k agains na ionalism was a e y success ul unde aking. Wha we a e lea ning he ha d way oday, howe e , is ha , along wi h na ionalism, cosmopoli ans ejec ed he na ion s a e in gene al. No in eali y, o cou se, bu po en ially. Fo , as is qui e plain o see, no only do he Eu opean na ion s a es s ill exis bu hey also wield poli ical powe commen- su a e wi h hei economic s eng h. In o he wo ds, na ion s a es con inue o exis alongside he cosmopoli an p ojec o he Eu opean Union. Ye , in heo y, he goal o a uly cosmopoli an ision is o s ep by s ep me ge hese na ion s a es in o one so e eign Eu opean s a e—whose ci izens would e en ually ag ee wi h Emmanuel Mac on’s exclama ion “B ussels is us”—made du ing his he Ge man d i e o cosmopoli anism was […] a way o escape he xenophobic legacy o Nazism, while i could be a gued ha Cen al Eu ope’s an i-cosmopoli anism is pa ially oo ed in an a e - sion o a communis imposed in e na ionalism […] (In Wes e n Eu ope, 1968 symbolizes he en- do semen o cosmopoli an alues, while in he Eas i s ands o he ebi h o na ional sen imen s). (K as e , 2017, p. 57) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 66 Ini ia i e o Eu ope speech a he So bonne in Sep embe 2017. Today’s populis mo emen s, howe e , mos a den ly he suppo e s o B exi , a e opposed p ecisely o his endgame o cosmopoli anism. As a Ge man, bo n in 1955, i was “na u al” o be a de ende o cosmopoli anism and o Eu opean in eg a ion. Bu gi en he ecen populis a acks on cosmopoli an eli es as well as he claim o a democ a ic de ici in he go e nance o he EU, I eel he need o e- examine my own p emises. In a i s s ep, I will pass in e iew he poli ical objec ions ha ecen populis mo emen s ha e le eled agains Eu ope’s cosmopoli an aspi a ions. In a second s ep, I will in e oga e he heo e ical a gu- men s le eled agains cosmopoli an democ acy e en by some de ende s o cosmopoli anism. I will hen sugges ha a e- concep ualized cosmopoli anism is ne e heless indispensable o Eu opean in eg a ion and a peace ul wo ld. Populism i sel is no an ideology, i by ideology we mean o designa e a pa icula se o belie s as hey a e o example ensh ined in eligious doc ines o pa y pla o ms. Populis s, a he , in he wo ds o E nes o Laclau, ‘cons uc a poli ical on ie di iding socie y in o wo camps and calling o he mobiliza ion o he “unde dog” agains “ hose in powe ”’ (quo ed in Mou e, 2018, pp. 10-11). Popu- lis s he e o e display an ‘us’ s. ‘ hem’ men ali y, wi h ‘us’ being he people, while ‘ hem’ e e s o a pe cei ed eli e. This o malis concep ion o populism does no exclude ha , a any pa icula poin in his o y, a populis e ol has a p ecise poli ical con en , pu pose, o agenda when i e up s. All we need o do is look o B exi o con i ma ion. Bu because he populis momen has no co e se o belie s, is no a ached o any pa y pla o m, he e ol o he unde dogs o ‘le -behinds’ (Goodha , 2017) is mo e easily co-op ed, e en high-jacked, by demagogues who ill he populis ou age wi h an i- libe al and an i-democ a ic con en . In he ecen li e a u e on populism, i we zoom ou a enough, we can disce n wo schools o hough when i comes o he legi imacy o populism as a democ a ic ool. Fo some, populism is seen as a poli ical means o p o es an eli e’s neglec o hei i al in e es s: Goodha (2017), Judis (2016), Koppe sch (2019), Manow (2018), and Mou e (2019) a e in his camp. Fo o he s, howe e , populism poses a di ec dange o libe al democ acy because o i s an i-plu alis s ance: see Gals on (2018), K as e (2017), Mudde (2017), and Mülle (2016). Fo he i s g oup, populism eme ges as a legi ima e poli ical eac ion o eal exis ing inequali ies ha a e no on he ada o uling eli es. Populism he e ep esen s he p essu e om below wi hou which impo an changes o he poli ical landscape will ne e happen. I is he e o e seen as a democ a ic coun e weigh . I handled wi hou gi ing in o au ho i a ian, na ionalis , o na i is seduc ion, such a o m o democ a ic populism could e en be help ul in s abilizing he poli ical sys em. The ield o hose who see populism as a legi ima e ac i i y includes de ende s o na ional populism (Ea well and Goodwin, 2019) as well as le is populism (Mou e, 2018). Bo h camps see populis in e en ions as he hones exp ession o a disad an aged sec ion o he popula ion oicing legi ima e complain s agains an eli e, while s aying wi hin he bounds o libe al democ acy. I. The Populis Challenge COSMOPOLITANISM, POPULISM, AND DEMOCRACY And eas Michel 67 The second school o hough conside s populism an undemoc a ic, and he e o e illegi ima e, ool o poli ical change—in spi e o he ac ha i s ep esen a i es also ecognize he alidi y o he popu- lis complain s agains he eli es. Howe e , hey conside he populis s’ poli ical demands as bu a smokesc een. Fo hem, populis he o ic is an i-plu alis in o ien a ion and he eal dange comes o ligh once populis s a e in powe (as in Cen al Eu opean coun ies oday), o hen hey s a o e ode libe al ins i u ions. This is because populis s assume hei oice is he au hen ic oice o he people, which makes all o he poli ical posi ions no jus di e en bu inau hen ic. Thei au hen ic- i y, hey a gue, gi es hem he igh o cu ail o abolish undamen al ins i u ions o libe al democ- acy, such as he s a e o law (Rech ss aa ), he di ision o powe s, and he eedom o he p ess. In he wo ds o I an K as e : Thus, while bo h schools o hough ag ee ha he populis e ol s ems om opposi ion o eli es, i is he second o whom he ue na u e o populism su aces in he an i-democ a ic slippage ha occu s when legi ima e complain s o a loss in poli ical solida i y ake he o m o an i- libe al, au ho i a - ian poli ics. Fo he dange is ha , o he loss o solida i y o be egained, populis s o en make use o e hnic o eligious na ionalism. Thus, while populism o he i s kind looks o es ablish poli ical solida i y in democ a ic ashion, he second—po en ially—concei es solida i y on he p e-poli ical le el o he na ion as e hnic o eli- gious communi y whe e, a leas po en ially, non-na ional o he s may be pe secu ed. John B. Judis (2016) e e s o he i s kind o populism as dyadic (people/eli e) and o he second as a iadic (people/eli e/o he o blame]. This deba e abou he ue na u e o populism is in ull swing and bo h sides ha e se ious a gumen s on hei side. Wha is in e es ing o my pu poses is ha , in bo h cases, whe he as animus agains he eigning eli e o as h ea o he ins i u ions o plu alis democ acy, cosmopoli anism inds i sel in populism’s line o i e. This is so because cosmopoli ans a e seen as lacking, e en as challenging he kind o soli- da i y populis s wan o eclaim. Wha cha ac e izes populis s in powe a e hei cons an a emp s o disman le he sys em o checks and balances and o b ing independen ins i u ions like cou s, cen al banks, media ou - le s, and ci il socie y o ganiza ions unde hei con ol. Populis s and adical pa ies a en’ jus pa ies; hey a e cons i u ional mo emen s. They p omise o e s wha libe al democ acy canno : a sense o ic o y whe e majo- i ies — no jus poli ical majo i ies, bu e hnic and eligious ones, oo — can do wha hey please. The ise o hese pa ies is symp oma ic o he explosion o h ea ened majo i ies as a o ce in Eu opean poli ics. They blame he loss o con ol o e hei li es, eal o imagined, on a conspi acy be ween cosmopoli- an-minded eli es and ibal-minded immig an s. They blame libe al ide- as and ins i u ions o weakening he na ional will and e odinga na ional uni y. They end o see comp omise as co up ion and zealousness as con ic ion. (K as e , 2017, pp. 75-6) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 68 In o de o see i his assessmen o cosmopoli anism is jus i ied, we need o dig deepe . Since he mid-1990s, a g ea numbe o books and essay collec ions on cosmopoli anism ha e appea ed, among hem A chibugi (2003), B ock and B ighouse (2005), B own and Held (2010), B ecken idge (2002), Cheah and Robbins (1998), Robbins and Lemon Ho a (2017), and Ve o ec and Cohen (2002). These di e en collec ions in e oga e cosmopoli anism om all poin s o iew: sys ema ic, his o ical, philosophical, e hical, poli ical, sociological, and Eu ocen ic. One o he easons o his busy publishing ac i i y is he challenge o which he idea o cosmopoli anism has been pu in he wake o wha Dani Rod ik (2019) has called hype -globaliza ion—an economic end which i sel is he esul o d as ically changed poli ical ci cums ances since he ea ly 1990s. A e he all o communism, he economic and poli ical al e na i es o Wes e n-s yle libe alism and capi alism seemed exhaus ed. Some e en sugges ed ha His o y, unde s ood as he sequence o economic and poli ical o ma ions, had come o an end. Buoyed by his sen imen , laissez- ai e capi alism and neolib- e alism unde w o e he libe aliza ion o wo ld ma ke s including he ee low o people, p oduc s, and capi al ac oss in e na ional bo de s. As i u ns ou , hype -globaliza ion while i con ibu ed o economic g ow h du ing he las 25 yea s, has also b ough abou immense inequali ies. The eason o he ailu e o hype -globaliza ion, as Rod ik sees i , is wo- old: a i s ailu e consis s in he ac ha since ade will p oduce compa a i e ad an ages o some and disad an ages o o he s, he in e na ional communi y should ha e aken ca e o he lose s o he libe aliza ion o ma ke s. Tha did no happen. Ra he , a b oad sec ion o he middle classes in he US and Eu ope we e le behind; blaming he eli es o hei a e, hey ha e los all us in he sys em. A second ailu e o hype -globaliza ion is o be seen in he ac ha mul i-na- ional companies and in e na ional o ganiza ion we e allowed o dic a e ules and egula ions ac oss in e na ional bo de s ha clashed wi h deeply held alues abou egula o y di e si y o na ional au onomy. Fo Rod ik, he ouble s a ed when hype -globaliza ion, a he han se ing he b oad economic in e es s o he wo ld communi y, came o be seen as an end in i sel . The low o people ac oss bo de s— his is whe e cosmopoli anism comes in. Fo he globaliza ion o ade included he ise o a new class o p o essionals and echnoc a s wi hou na ional oo s, whose alues, in e es s, connec ions, and iden i ica ion a e no wi h hei immedia e en i onmen , bu a he wi h “ oo less” people like hemsel es, be hey in a away places o in he neighbo hood. Da id Goodha (2017) who esea ched his phenomenon in he case o B exi , labeled his new class he Anywhe es. Wha uni es hem is ha hei alues and iden i ica ions a e no oo ed in he na ion. On he con a y, hey p ide hemsel es on ha ing a b oade iew because hey a e no longe a ached o a na ional communi y. They a e he new cosmopoli ans, he winne s o globaliza ion, who a e a lu- en , able o mo e o a di e en place when imes ge ha d. The Somewhe es on he o he hand, a e he locals, hose who canno and do no wan o lea e hei local a achmen s. Many o hem ha e been lose s o globaliza ion who eel ha hei li elihood, hei adi ions, hei coun y, and hei na ion is in dange o being ans o med by policies and ideologies designed by a a -o Eu opean II. Cosmopoli anism, Globaliza ion, and he P oblem o Solida i y COSMOPOLITANISM, POPULISM, AND DEMOCRACY And eas Michel 69 Union o he bene i o he oo less Anywhe es. In Goodha ’s iew his is he eason why he Some- whe es o ed o lea e he Eu opean Union. Thus, he e ec s o globaliza ion a e he e iden i ied as he culp i ha ueled he populis explosion leading o a na ionalis backlash in England as well as in o he libe al democ acies.´ This is he i s poin I concede o he populis challenge. I ind i ha d no o ag ee wi h his c i ique o an economic cosmopoli anism ha as a esul o hype -globaliza ion has led o economic ha dship o hose who canno compe e wi h he new cosmopoli an eali ies. I am con inced ha globali- za ion con ibu ed o his s a e o a ai s, and he lack o na ional and EU a en ion o he a e o ce ain segmen s o B i ish socie y has led o a loss o a sense o solida i y ha ge s exp essed in populis ange . Ye he c i ique o cosmopoli anism does no only come om he populis s. A simila c i ique o cosmo- poli an democ acy comes om he discipline o poli ical sociology ha , on a mo e heo e ical le el, sha es some o populism’s p incipal complain s. I am hinking in pa icula o he wo k o C aig Calhoun. As i u ns ou , he c ux he e, as in populism is he no ion o solida i y. “Na ionalism is no a mo al mis ake” (Calhoun, 2007, p. 1). This i s sen ence o C aig Calhoun’s collec ion o essays published in 2007 unde he i le Na ions Ma e eally hi me when I i s ead i . I hi me because—as a p oponen o cosmopoli anism— his is p ecisely how I hough abou na ionalism—as a mo al mis ake. Since his is he i s sen ence o he book, I assume I was no he only one o hink so. The sen ence is wo h epea ing along wi h he pa ag aph ha ollows: III. Cosmopoli anism, Na ionalism, and he Na ion S a e Na ionalism is no a mo al mis ake. Ce ainly i is oo o en implica ed in a oci ies, and in mo e banal bu s ill unjus p ejudices and disc imina o y p ac ices. I oo o en makes people hink a bi- a y bounda ies a e na u al and con empo a y global di isions ancien and ine i able. Bu i is also a o m o social solida i y and one o he backg ound condi ions on which mode n democ acy has been based. I has helped secu e domes ic inclusion and edis ibu i e policies e en while i has inhibi ed cosmopoli an a en ion o he needs o non-na ionals. Na ionalism helps loca e an expe- ience o belonging in a wo ld o global lows and ea s. Some imes i unde w i es s uggle agains he an as ically unequal and exploi a i e e ms on which global in eg a ion is being achie ed. We should app oach na ionalism wi h c i ical a en ion o i s limi s, illusions, and po en ial o abuse, bu we should no dismiss i . E en whe e we a e deeply c i ical o he na ionalism we see, we should ecognize he con inued impo ance o na ional solida i ies. E en i we wish o a mo e cosmopoli an wo ld o de , we should be ealis ic enough no o ac on me e wishes. (Calhoun, 2017, p. 1) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 70 A e much soul sea ching, and in spi e o my pe sonal con ic ions, I end o ag ee wi h Calhoun ha abs ac cosmopoli anism, as in he case o my “na u al” suppo o he EU, has a ha d ime p o id- ing a sense o belonging as long as na ional popula ions in i s membe s a es do no eel ha hei in e es s a e ep esen ed. As long as ha is he case, hey will— igh ly— all back on he na ional solida i ies hey a e used o and eel suppo ed by. I am also in ag eemen wi h Calhoun’s poin ha na ional solida i ies a e p o iding he backg ound condi ions o libe al democ acy o unc ion. His main poin is ha , his o ically speaking, democ acy does bes when i is linked o a na ion s a e ha p o ides he amewo k o he g ow h o social soli- da i y as well as a sense o belonging. Th ough sha ed adi ion, eligion, and cul u e, he na ion gua - an ees and os e s meaning ul iden i ica ions. He e laws a e c ea ed and enac ed, policies a e made, and he balance be ween he ee ma ke and he wel a e s a e is wo ked ou . As John B. Judis ema ks in The Na ionalis Re i al: ‘Democ acy needs a “We.”’ People make sac i ices (e.g., pay axes, go o wa ) only i hey iden i y wi h he communi y ha demands hem. Tha is o say, people ac his way only i hey eel hey ha e a oice in he communi y; hence he link be ween democ acy and na ionalism. These a e wo addi ional poin s I concede o he c i ics o cosmopoli an democ acy and ac ually exis ing cosmopoli anism. Ye , despi e my gene al ag eemen wi h Calhoun’s ema ks, I eel uneasy when i comes o his b oad suppo o na ionalism. Fo me o ag ee mo e wholehea edly wi h him, na ion- alism has o be quali ied as libe al and dis inguished om illibe al na ionalism. I he e o e much p e e o speak o allegiance o he na ion s a e a he han o na ionalism. Fo no all na ionalisms a e he same, and i makes a huge di e ence whe he o no he na ion s a e is de ended on he basis o libe al ideals o on a b and o e hnic, na i is , o o he wise exclusiona y o ms o na ionalism. To me, i makes all he di e ence on wha he sense o belonging is based. I is o his eason ha I am ollowing Ha a d his o ian and New Yo ke s a w i e Jill Lepo e, a he han Calhoun, when i comes o a sense o na ional belonging. In 2019, in a se ies o sho e pieces on he na u e o Ame ican na ionalism in Fo eign A ai s, he New Yo k Times, and a small book en i led This Ame ica: The Case o he Na ion, Lepo e (2019 a,b,c,) pu s o wa d an in e p e a ion o Ame i- can na ionalism ha en e ains a close ela ionship o a libe al sense o belonging. In hese ex s, she eminds he eade s ha he i s na ionalis s in he US called hemsel es ede alis s, ha is o say, hei na ionalism ound exp ession in he poli ical con ede a ion o s a es ha led o he w i ing o a cons i u ion. US na ional sen imen he e o e co-o igina es wi h he ounding o he s a e. Because he poli ical union, he s a e, is a he basis o Ame ican na ionalism, Lepo e calls he Uni ed S a es a s a e-na ion a he han a na ion-s a e. Wha his means in he con ex o my a gumen he e is ha he sense o belonging o his new na ion was based on a libe al c eed a he han a p e-poli ical na ional sen imen . (John B. Judis [2018], by he way, holds he opposi e iew, namely, ha Ame ican na ionalism s ems om he e hno- eli- gious communi y o Anglo-Ame ican P o es an ism.) In o de o coun e he esu gence o illibe al e sions o Ame ican na ionalism oday, Lepo e exho s he ellow his o ians o e ell he his o y o Ame ican na ionalism as he con es be ween libe al and illibe al o ces and o side wi h he libe al na ional sen imen as i was a icula ed by F ede ick Douglass and W.E. B. Du Bois, among o he s. COSMOPOLITANISM, POPULISM, AND DEMOCRACY And eas Michel 71 Wha Lepo e desc ibes as Ame ican na ionalism he e, pos -WWII Ge man hinke s labeled cons i- u ional pa io ism—an allegiance o a libe al c eed wi h cosmopoli an dimensions. The hope was ha he Eu opean Union could be ounded on such a c eed as well, u ning in o wha Lepo e calls a “s a e-na ion,” and ha he idea o cons i u ional pa io ism could unc ion as a bluep in o Eu o- pean cosmopoli an democ acy. Bu as we know he p oposed Eu opean cons i u ion was no a i ied by all membe s a es and was subsequen ly ans o med in o he Lisbon T ea y—dealing a c ushing blow o he hopes o a cosmopoli an democ acy. Fu he mo e, oday’s populisms, as shown abo e, allege an essen ial disconnec be ween cosmopoli anism and democ acy. Some o his de elopmen is o blame on he con usion ha because o i s unde lying uni e salism (lo e o humani y a he han na ion) cosmopoli ans see hei ideals as supe io o na ional sen imen s and can he e o e in oduce hei ideas by ia . Bu as Calhoun igh ly s a es wi h espec o ac ually exis ing cosmo- poli anism: ‘cosmopoli anism is no uni e salism; i is easies o hose who belong o a social class able o iden i y i sel wi h he uni e sal’ (Calhoun 2012, pp. 106-07). The mis ake o eal exis ing cosmopoli anism was o assume ha i ep esen s a supe io loyal y a he han a di e en one. Real exis ing cosmopoli anism me ely a ge s a la ge , ansna ional, audience as opposed o a local, egional, o adi ional one, and he solida i ies i o e s a e la gely based on in e ac ional and a ional, a he han cul u al, e hnic, o eligious g ounds. My pe sonal p e e ences lie wi h his ‘la ge loyal y’ (Ro y, 1998) o e ed by cosmopoli anism. I eel close o people who ha e mo ed beyond hei local communi ies and inhe i ed cul u es, who emb ace a b oade ou look. Bu I ha e lea ned ha cosmopoli an democ acy is a pa icula poli ical s ance, no a supe io one, and like any o he poli ical posi ion, in o de o become implemen ed, i needs o ind a majo i y. And i is he e ha , o example, EU cosmopoli anism uns in o ouble wi h i s democ a ic de ici . Unless and un il he EU con inces he popula ions o i s membe s a es o he bene i s o an e e - close union, cosmopoli an democ acy will no be a ac i e. Because o he democ a ic de ici , he ques ion has esu aced as o whe he o no he long- e m cosmopoli an goal o he o e coming o na ion s a es is he bes way o go. Calhoun and mos o he c i ics assessing he ise o populism main ain ha o heo e ical and p ac ical easons i would be a mis ake o y o o e come he na ion s a e and na ional a achmen s a his poin in his o y. Ha ing passed he a gumen s agains cosmopoli an democ acy in e iew, I conclude by ag eeing wi h Calhoun when he says: ‘Cosmopoli anism – like NGOs and ci il socie y—makes much mo e sense as a complemen o s a es, and some imes a co ec i e o s a e poli ics, han as an al e na i e o hem’ (Calhoun 2012, p. 117). I am he e o e, a leas o now, le wi h cosmopoli anism as co ec i e. Wha p ecise o m his is o ake, emains o be explo ed a ano he ime. Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 72 *A chibugi, D. (2003). Deba ing Cosmopoli ics. London and New Yo k: Ve so. *B ecken idge, C. e al. (2002). Cosmopoli anism. Du ham and London: Duke Uni e si y P ess. *B ock, G. and B ighouse, H. (2005). The Poli ical Philosophy o Cosmopoli anism. Camb idge: Camb idge Uni e si y P ess. *B own, G.W. and Held, D. (2010). The Cosmopoli an Reade . Camb idge and Malden: Poli y P ess. *Calhoun, C. (2003). The Class Consciousness o F equen T a ele s: Towa ds a C i ique o Ac ually Exis ing Cosmopoli anism. Sou h A lan ic Qua e ly, 101 (4), 869-97. *Calhoun, C. (2007). Na ions Ma e . Cul u e, His o y, and he Cosmopoli an D eam. New Yo k: Rou ledge. *Calhoun, C. (2012). Cosmopoli an Libe alism and I s Limi s. In R. Robe son & A. S. K ossa (Eds.), Eu opean Cosmopoli anism in Ques ion (pp. 115-125). London: Palg a e Macmillan. *Cheah, Ph. and Robbins, B. (1998). Cosmopoli ics. Thinking and Feeling beyond he Na ion. Minneapolis, London: Uni e si y o Minneso a P ess. *Ea well, R. and Goodwin, M. (2018). Na ional Populism: The Re ol Agains Libe al Democ acy. Penguin Random House. *Gals on, W.A. (2018). An i-Plu alism: The Populis Th ea o Libe al Democ acy. New Ha en: Yale Uni e si y P ess. *Goodha , D. (2017). The Road o Somewhe e. The Populis Re ol and he Fu u e o Poli ics. London: Hu s & Company. *Habe mas, J. (2001) The Pos -Na ional Cons ella ion. Camb idge: MIT P ess. *Haid , J. (2016). When and Why Na ionalism bea s Globalism. Policy, 32 (3), 46-53. *Judis, J.B. (2016), The Populis Explosion. How he G ea Recession T ans o med Ame ican and Eu opean Poli ics, New Yo k: Columbia Global Repo s. *Judis, J.B. (2018). The Na ionalis Re i al. T ade, Immig a ion, and he Re ol Agains Globaliza ion, New Yo k: Columbia Global Repo s. *Koppe sch, C. (2019). Die Gesellscha des Zo ns. Rech spopulismus im globalen Zei al e . Biele eld: ansc ip Ve lag. *K as e , I. (2017). A e Eu ope. Philadelphia: Uni e si y o Pennsyl ania P ess. *Lepo e, J. (2019a). A New Ame icanism: Why a Na ion Needs a Na ional S o y. Fo eign A ai s, 98 (2), 10-19. *Lepo e, J. (2019b). Don’ Le Na ionalis s Speak o he Na ion. New Yo k Times, 26 May 2019. *Lepo e, J. (2019c). This Ame ica. New Yo k: Li e igh Publishing (W.W. No on). *Mac on, E. (2017): Ini ia i e o Eu ope (26 Sep embe 2017). h ps://www.diploma ie.gou . / en/ ench- o eign-policy/eu opean- union/e en s/ a icle/p esiden -mac on-s-ini ia i e- o -eu ope-a- so e eign-uni ed- democ a ic-eu ope *Manow, Ph. (2018). Die poli ische Ökonomie des Populismus. Be lin: Suh kamp. *Mou e, C. (2018). Fo a Le Populism. London and New Yo k: Ve so. *Mudde, C. and Kal wasse , C.R. (2017). Populism. A Ve y Sho In oduc ion. Ox o d and New Yo k: Ox o d Uni e si y P ess. *Mülle , J.-W. (2016). Wha is Populism? Philadelphia: Uni e si y o Pennsyl ania P ess. *Robbins, B. and Lemos Ho a, P. (2017). Cosmopoli anisms. New Yo k: New Yo k Uni e si y P ess. *Rod ik, D. (2019). Globaliza ion’s W ong Tu n and How I Hu Ame ica. Fo eign A ai s, 98 (4), 26-33. *Ro y, R. (1998). Jus ice As A la ge Loyal y. In Cheah, Ph. and Robbins, B., Cosmopoli ics. Thinking and Feeling Beyond he Na ion (pp. 45-58). Minneapolis: Uni e si y o Minneso a P ess. *Ve o ec, S. and Cohen, R. (2002). Concei ing Cosmopoli anism. Theo y, Con ex , P ac ice. Ox o d and New Yo k: Ox o d Uni e si y P ess. R R EEE N C E S F EUROPE WITHOUT ORGANS? OPICINUS DE CANISTRIS AND THE NEW ANOMOS OF THE EARTH Łukasz Moll & Michał Pospiszyl 79 Opicinus and de e i o ializa ion o Ch is ian Eu ope Acco ding o Sil ian Pi on, he images c ea ed by Opicinus should be seen abo e all as symp oms o he c isis in which Ch is ian Eu ope inds i sel a he beginning o he 14 h cen u y (Pi on 2015). We know ha on he 31s o Ma ch 1334, Opicinus de Canis is ell ill. As a esul , he cle gyman was pa ially pa alysed (he could no use his igh hand) and los his memo y and abili y o speak o a while. We know as well ha he illness was a bo de line expe ience o Opicinus. A yea la e , he began o see hings he had no seen be o e. S ic ly a e his con e sion, Opicinus s a ed o depic his di ine isions. Fo a long ime, mos schola s belie ed ha hese un usual images we e symp oms, no symp oms o he c isis o Eu ope, bu only o he men al illness o Opicinus (Salomon 1962; Salomon 1936; K is 1952). As Pi on, pa ly also Whi ing on (2014) and Camille (1994), ha e shown, Opicinus’ an h opo- mo phic maps show much mo e han he e ec s o men al illness o he pa icula , indi idual body. We can see on hem he disease o he poli ical body which ied o cons i u e i sel as a pe manen and hie a chical o ganism. Figu e 1 We should hink abou his no ion o poli ical body in con as o heo y o collec i e body which domi- na ed a ha ime. I is well known ha co po eal me apho s gained popula i y in he la e Middle Ages, as ound in he Polic a icus o John o Salisbu y, and De Regno o Thomas o Aquinas. As shown by E ns Kan o owicz (2016) and Hen i de Lubac (1944) o Agos ino Pa a icini-Bagliani (2000), co po eal me apho s a e essen ial o cons uc ing he concep o he Chu ch as a mys ical poli ical body. Also in ca og aphy – du ing ansi ion be ween he Middle Ages and mode ni y – con inen s, Figu e 1. Va icanus la inus 6435, ol. 61 . The map o Eu ope, A ica and Sea by Opicinus de Canis is Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 80 In con as o heo y o collec i e body and i s la e depic ions by ca og aphe s, Opicinus’ maps ejec ed biologis and hie a chical me apho s which suppo ed social and e i o ial hie a chy in he Eu opean o de (p ince as he head, knigh s as hands, peasan s as ee e c.) and main ained clea bounda ies o he poli ical o ganism. On he o he hand, he bodies om Opicinus’ ision a e no me apho s o o ganize he wo ld. The s a e, he Chu ch o Eu ope do no esemble a body bu simply a e a body. Since i was a body, i was subjec o he same changes and me amo phoses as indi idual bodies. Tha is why, when Opicinus depic ed he body o Eu ope, he p esen ed i as a model o his own body, Figu e 2. Va icanus la inus 6435, ol. 78 . The map o Eu ope and A ica by Opicinus de Canis is Figu e 2 s a es and es publica ch is iana we e o en depic ed as pe soni ica ions o kings, queens o sain s. In he case o Eu ope we can men ion he ca og aphic s anda d o ep esen ing Eu ope as Eu opa Regina (Queen Eu ope) – he mos amous examples included Johannes Pu sch’s map om 1537, Sebas ian Müns e ’s e sion om his Cosmog aphia (1588) o he one by Hein ich Bün ing om 1589. Bu i Eu opa Regina was supposed o emphasize he egained uni y o Ch is endom (in he o m o Habsbu g Empi e), i s ha monious and o ganic geog aphical and poli ical s uc u e and also i s p i ileged, almos hea enly loca ion, hen body played an en i ely di e en ole in he ca og aphic isions o Opicinus. EUROPE WITHOUT ORGANS? OPICINUS DE CANISTRIS AND THE NEW ANOMOS OF THE EARTH Łukasz Moll & Michał Pospiszyl 81 In Opicinus iew, he poli ical body is a body wi hou o gans, wi hou bo de s, abs ac no ms, s able hie a chies (Deleuze, Gua a i 1987: 149-166). This no ion o collec i e body is legible i , ins ead o limi ing ou sel es o a single selec ed map, we ollow all hi y. F om his b oade pe spec i e, we can see ha in subsequen ep esen a ions o gende iden i y, gende is a subjec o pe manen changes (one ime, A ica is ep esen ed by Opicinus as a woman; ano he ime, Eu ope is a woman; he nex ime i is en i ely impossible o de e mine he gende ). A simila game conce ns di ision be ween he ea hly and he hea enly. In u n, on ol. 61 om Va icanus La inus (Va . La . 6435, ol. 61 )( ig.1), his c ossing o iden i ies seems o be he subjec o one image, in which we can see mi o e lec ions o spi i ual and ca nal Eu ope on one side, and spi i ual and ca nal A ica on he o he . O when Opicinus po ayed himsel as a penis o demonic Eu ope which is copula ing wi h he p oba- bly he e ical sea (Va . La . 6435, ol. 78 )( ig.2). The de e i o ializa ion o Eu ope which mani es s i sel in coun less Opicinus’ wo ks had o be eo ganized and syn he ized anew unde new uni y by coun e e olu iona y images, o which Eu opa Regina is he mos ob ious example. wi h all o his lacking acili ies and sickness, gi ing all impe ec ions speci ic poli ical meaning. As Michael Camille no ed: Fo Opicinus he a angemen o pubic hai on his body signi ies he a angemen o ineya ds o e he whole Eu opean con inen . His a s and cons ipa ions wa n o oubles in ' he belly o Eu ope' and a heuma ic pain in his a m which p e en s him om ouching his shoulde means he ailu e o a planned Ge man a ack agains F ance. He does no ecognise whe e he ends and he uni e se ou side begins (Camille 1994: 88). Figu e 3 Figu e 3. The map o Eu ope, Queen Regina in Sebas ian Müns e Cosmog aphia Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 82 Opicinus’ ca og aphic inno a ion was possible due o connec ion be ween wo di e en adi ions o map-making which he managed o es ablish. Two ypes o maps p e ailed in he 13 h cen u y – bo h en i ely di e en , and bo h se ing comple ely di e en pu poses. The i s ype o map was he so-called Mappamundi – symbolic maps which we e ne e in ended o guide a elle s. Thei goal was o p esen a eligious image o he wo ld, which is why he Ea hly Pa adise was placed in he Eas , and Je usalem was placed in he cen e; in u n, he ep esen a ion o con inen s, seas, i e s o ac s, had no hing o do wi h eali y. The second ype is he po olan maps. The oldes maps p ese ed o ou imes' came om he end o he 13 h cen u y. We do no know p ecisely whe e and when i s such maps we e c ea ed, and i is no clea ei he wha me hods we e used o d aw hem. Wha we know is ha hey we e shock- ingly accu a e ( e y p ecisely ep oducing he coas lines su ounding he Medi e anean Sea) and ha , con a y o symbolic maps, hey had s ic ly p ac ical applica ion. We also know ha a po olan map was ne e a inished composi ion: once i had been d awn, i was subjec o cons an changes and co ec ions by he sailo s who used i . So, i was he wo k o many au ho s, he wo k o a gene al in ellec collec ing da a om housands o indi idual jou neys, and he p oduc o he collec i e wo k o a mul i ude o sailo s. Al hough hese maps we e c ea ed hanks o mul i- ple indi idual obse a ions, hei e ec was o p oduce knowledge ha is, in a sense, absolu e o di ine because i is unachie able h ough indi idual cogni ion. Simul aneously, he image o he wo ld ha eme ges om he po olan maps is en i ely di e en om he one known om symbolic maps. The e is no Rome o Je usalem in he cen e o he map, only an emp y spo in he middle o he Medi e anean Sea. While he Mappamundi had ( o eligious easons) always been o ien ed o he O ien , he sea maps had no pe manen poin s o e e ence. This was because he shapes o coas lines we e cons an ly changing unde he in luence o new knowledge bu also because he maps had nei he a bo om no a op, as he sailo s who used hem o a ed hem in all di ec ions, depending on he needs and com o o he obse e . The di e ence be ween a Mappamundi and a po olan map would be analogous o he di e ence be ween ca og aphical and geological hinking s udied by Deleuze. While he e ec o po olan maps was a p ocess o con inuous becoming o he u h, he e ec o Mappamundi was o show an unchanging, geological and "deep" meaning o eali y. As Deleuze no ed: The same di e ence was a icula ed by Deleuze and Gua a i in pai o concep s map/ acing. As was explained by Jakub Zdebik (2012: 41): Maps a e supe imposed in such a way ha each map inds i sel modi ied in he ollowing map, a he han inding i s o igin in he p eceding one: om one map o he nex , i is no a ma e o sea ching o an o igin, bu o e alua ing displacemen s. E e y map is a edis ibu- ion o impasses and b eak h oughs, o h esholds and enclosu es, which necessa ily go om bo om o op. The e is no only a e e sal o di ec ions, bu also a di e ence in na u e: he unconscious no longe deals wi h pe sons and objec s bu wi h ajec o ies and becomings. (Deleuze 1997: 63) Whe eas acing epea s, mapping shows new possibili ies. The acing gene a es he same h ough analogous epe i ion bu a map is no some hing ha necessa ily ep esen s wha is EUROPE WITHOUT ORGANS? OPICINUS DE CANISTRIS AND THE NEW ANOMOS OF THE EARTH Łukasz Moll & Michał Pospiszyl 83 he e; i a he ma ks he p ocess o disco e y. Wha is no he e o iginally – as in he case o cinema – g ows, o e lows, mus be mapped anew. How a e he maps c ea ed by Opicinus placed agains his backg ound? On he one hand, Opicinus d ew his images using po olan maps as he basis (Pal. La . 1993, ol. 5 ; Whi ing on 2014: 25-59). On he o he hand, unlike no mal maps o his ype, Opicinus maps we e illed wi h eligious and as ological symbols, ull o poli ical and au obiog aphical allusions. Wha is mo e, A ica, Eu ope, and on se e al maps also he sea, we e p esen ed as human o demonic igu es. I hese maps we e no o be used o a el, bu o c ea e a s o y abou he wo ld, why did Opicinus no use he well-known o mula p o ided o such pu poses, ha is o say Mappamundi? Symbolic maps p esen ed a e y s a ic ision o he wo ld. Fi s ly, because hey we e always o ien ed owa ds he Eas , bu also because hey we e supposed o e lec a s ic ly heological concep acco ding o which ca nal li e has no meaning and is only a backg ound o he his o y o sal a ion. Howe e , Opicinus, like many o he philosophe s o he 13 h cen u y, ea s c ea ion qui e di e en ly. The ca nal wo ld is an ac i e eali y, ull o meanings ha should be subjec o cons an in e p e a- ion. Opicinus belie ed ha he u h abou he wo ld is no s a ic. Cogni ion so o esembles he a els o Medi e anean sailo s, each o whom inc eases hei collec i e knowledge o he wo ld by adding u he co ec ions o he maps (Whi ing on 2014). P ocedu al, dynamic and collec i e map-making which Opicinus p i ileged, bo owing i om na al echniques, enabled him o disco e and depic o ces o anomos. Wha could be he bene i s o s udying Opicinus de Canis is oday, in he imes o c isis o Eu opean bo de s? Ou answe is p epa ed by he schola s engaged in de eloping au onomy o mig a ion pe spec i e. As Fede ico Luise i, John Pickles and Wilson Kaise (2015: 4) a gue in he in oduc- ion o hei co-au ho ed book The Anomie o he Ea h, a ising ange o au ho s sea ch in cu en mig a ion lows and social mo emen s he new o ces o anomos, o con es ing ecen o m o o ganic and closed Eu opean iden i y. Today’s Eu opean Union had been c i icized by mig an ac i is s as o ess Eu ope which limi ed ex e nal mig a ion a e new phase o enla gemen o he union o he Sou h and he Eas . This anomos had been concep ualized by p oponen s o au onomy o mig a ion as collec i e and p oduc i e subjec i i y which seeks o line o ligh s om opp essi e bo de egime and whose esis ance and c ea i i y o ces so e eign powe o in en new echniques o con ol and o es ablish new loca ions and new ypes o bo de s (Papa- dopoulos, S ephenson, Tsianos 2008). Mig an s – jus like sailo s in he epoch o Opicinus – a e in ol ed in cons uc ing non- ep esen a ional bu unc ional maps which open new o ms o collec i e li ing ha Vassilis Tsianos, Dimi is Pa sanoglou and Nicos T imiklinio is (2014) called “mobile commons”: hei sha ed and mili an knowledge is able o help o ind escape ou es and o imagine mo e ai wo ld. F om o ganic es ung Eu ope o Eu ope wi hou o gans? Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 84 Figu e 4Figu e 5 Figu e 4. Hacki ec u a's map Ca og a ía C í ica del Es echo (Ca og aphy o he S ai s o Gib al a ) c ea es an al e na i e unde s anding o he Spanish-Mo occan bo de egion Figu e 5. Hacki ec u a's map Ca og a ía C í ica del Es echo (Ca og aphy o he S ai s o Gib al a ) c ea es an al e na i e unde s anding o he Spanish-Mo occan bo de egion EUROPE WITHOUT ORGANS? OPICINUS DE CANISTRIS AND THE NEW ANOMOS OF THE EARTH Łukasz Moll & Michał Pospiszyl 85 And jus as in he imes o Opicinus, hei embodied and mobile knowledge p o okes new me hods o ex ac ion and codi ica ion o da a which se es p epa ing he pos -so e eign image o he wo ld. Unmanned d ones, sa elli e pho os, hea senso s and o he appa a us a e b ough in o wo k in o de o spo , measu e and ep esen mig an ’s o ces o immanence. They y o ace new maps cons uc ed by mig an s and o make mime ic ep esen a ions o de e i o ialized mo emen s in he se ice o biopowe om hem. Eu ope wi hou o gans is con inuously, ime and ime again, g oo ed as mo e sophis ica ed o ganism which canno supp ess and block anomos anymo e, bu needs o go e n and s ee lows o people. I is like Eu opean body wi hou o gans which in Opici- nus s ill se ed as an al e na i e o collec i e body o co pus mys icum, has now become a eali y in which biopowe ies o emain ope a ional. This on-going s uggle be ween map-making om he bo om up and acing mo emen s, be ween becoming-impe cep ible and being cap u ed by appa- a us is going o decide which an i he ic scena io would come ou ic o ious: new nomos o new anomos o he Ea h. Wo k on publica ion was inanced om Na ional Science's Cen e unds (p ojec numbe 2018/29/N/HS1/00853) ACKNOWLEDGMENTS Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 86 *Aldea, E. (2014). Nomads and Mig an s: Deleuze, B aido i and he Eu opean Union in 2014. h ps://www. opendemoc acy.ne /en/can-eu ope-make-i /nomads- and-mig an s-deleuze-b aido i-and-eu opean-union- in-2014/. *Baliba , É. (2011). Poli ics and he O he Scene. London and New Yo k: Ve so. *Caccia i, M. (2015). Eu ope o Philosophy. Phenomenology and Mind, n. 8, pp. 139-140. *Camille, M. (1994). The Image and he Sel : Unw i ing La e Medie al Bodies. In S. Kay, M. Rubin (Eds.), F aming Medie al Bodies (pp. 62-99). Manches e : Manches e Uni e si y P ess. *Daino o, R.M. (2007). Eu ope (In Theo y). Du ham and London: Duke Uni e si y P ess. *De Geno a, N. (Ed.) (2017). The Bo de s o “Eu ope”: Au onomy o Mig a ion, Tac ics o Bo de ing. Du ham and London: Duke Uni e si y P ess. *Deleuze, G. (1997). Wha Child en Say. In Essays C i ical and Clinical. Minneapolis, MA: Uni e si y o Minneso a. *Deleuze, G. & Gua a i, F. (1987). A Thousand Pla eaus: Capi alism and Schizoph enia. London and Minneapolis: Uni e si y o Minneso a P ess. *Esposi o, R. (2018). A Philosophy o Eu ope: F om he Ou side. Camb idge and Med o d, MA: Poli y P ess. *Guénoun, D. (2013). Abou Eu ope: Philosophical Hypo heses. S an o d: S an o d Uni e si y P ess. *Ha d , M. & Neg i, A. (2000). Empi e. Camb idge, MA and London: Ha a d Uni e si y P ess. *Kan o owicz, E. (2016). The King's Two Bodies. A S udy in Medie al Poli ical Theology. P ince on: P ince on Uni e si y P ess. *K is, E. (1952). "A Psycho ic A is o he Middle Ages." Appendix o Chap e 3 in his Psychoanaly ic Explo a ions in A . New Yo k: In e na ional Uni e si ies P ess. *Lubac, H. (1944). Co pus mys icum: L’Eucha is ie e l’Église au Moyen âge, é ude his o ique. Pa is: Aubie . *Maldonado-To es, N. (2013). On he Coloniali y o Being: Con ibu ions o he De elopmen o a Concep . In W.D. Mignolo, A. Escoba (Eds.), Globaliza ion and he Decolonial Op ion (pp. 94-124). London and New Yo k: Rou ledge. *Mezzad a, S. & Neilson, B. (2013). Bo de as Me hod, o , he Mul iplica ion o Labo . Du ham and London: Duke Uni e si y P ess. *New Keywo ds Collec i e (2016). Eu ope/C isis: New Keywo ds o “ he C isis” in and o “Eu ope”. In N. De Geno a, M. Tazzioli (Eds.), Nea u u es online, no. 1. h p://nea u u esonline.o g/eu opec isis-new- keywo ds-o -c isis-in-and-o -eu ope/. *Opicino de Canis is. Va icanus la inus 6435. Va ican Ci y: Va ican Lib a y. *Opicino de Canis is. Pala inus la inus 1993. Va ican Ci y: Va ican Lib a y. *Pa a icini-Bagliani, A. (2000). The Pope's Body. Chicago: Uni e si y o Chicago P ess. *Pi on, S. (2015). Dialec ique du mons e: enquê e su Opicino de Canis is. Pa is: Zone Sensibles. *Salomon, R. (1936). Opicinus de Canis is: Wel bild und Bekenn nisse eines a ignonesischen Kle ike s des 14. Jah hunde s. London: The Wa bu g Ins i u e, 1936. *Salomon, R. (1962). A e ma h o Opicinus de Canis is. Jou nal o he Wa bu g and Cou auld Ins i u es 25 nos. 1-2, 137-146. *Schmi , C. (1997). Land and Sea. Washing on DC: Plu a ch P ess. *Schmi , C. (2004). The Theo y o he Pa isan. A Commen a y/Rema k on he Concep o he Poli ical. Eas Lansing: Michigan S a e Uni e si y P ess. *Schmi , C. (2006). The Nomos o he Ea h in he In e na ional Law o Jus Publicum Eu opeaeum. New Yo k: Telos P ess Publishing. *Whi ield, P. (1997). The Image o he Wo ld: 20 Cen u ies o Wo ld Maps. San F ancisco: Pomeg ana e A books. *Whi ing on, K. (2014). Body-Wo lds. Opicinus de Canis is and he Medie al Ca og aphic Imagina ion. To on o: Pon i ical Ins i u e o Mediae al S udies. R EF EREN CE S 87 His disse a ion in philosophy a he Uni e si y o Silesia in Ka owice (Poland) was de o ed o nomadic Eu opean iden i y and bo de s om he pe spec i e o pos s uc u alism. Cu en ly, he wo ks as an adjunc a he Ins i u e o Sociology, Uni e si y o W ocław. He is also a p incipal in es iga o in “The Idea o Eu ope in he con ex o mig a ion c isis” p ojec , which he ealizes a he Ins i u e o Philosophy and Sociology o Polish Academy o Sciences in Wa saw. He pa icipa ed as ellow in he semina wi h É ienne Baliba a he New School o Social Resea ch in New Yo k. He is an edi o o “Theo e ical P ac ice”, he pee - e iewed jou nal on c i ical heo y. Main in e es s: he idea o Eu ope, heo ies o he common, poli ical philosophy. An adjunc a he Ins i u e o Poli ical S udies o he Polish Academy o Sciences and isi ing ellow a The Ins i u e o Human Sciences (IWM) in Vienna, In 2020 he is co-cu a o o he cycle o semina s "Plebs, commons and al e na i es o capi alism" o ganize a Biennale Wa saw. His disse a ion was de o ed o medie al concep s o he collec i e body. He is an au ho o a monog aph on Wal e Benjamin’s mino ma e ialism and philosophy o his o y and co-au ho (wi h Ka a zyna Czeczo ) an an hology on oman ic an i-capi alism. He is an edi o o “Theo e ical P ac ice”, he pee - e iewed jou nal in c i ical heo y. Main in e es s: his o y o biopoli ics, poli ical heology, isual cul u e, philosophy o he masses. EUROPE WITHOUT ORGANS? OPICINUS DE CANISTRIS AND THE NEW ANOMOS OF THE EARTH Łukasz Moll Michał Pospiszyl Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 88 Eu opean D eam “Keep bangin’ on he wall” Ca la C uz This pape discusses ideas a ound Eu opean iden i y, he ideal o ee mo e- men , and he building o ‘Fo ess Eu ope’ h ough a is ic wo k I was de el- oping be ween 2005 and 2006, and endo ses eminis heo is Rosi B aido i’s idea o “becoming mino i a ian” as an an ido e o building an Eu opean iden i y based on old and new xenophobic and acis ideas, suppo ed h ough my ex- pe ience o leading he eminis exhibi ion p ojec All My Independen Wo/men be ween 2005 and 2013, as a simila p ojec o ope a ing om he ma gin as a place o po en iali y. Eu ope, a , immig a ion, nomadic subjec i i y, becoming mino i a ian. KEYWORDS Faculdade de Belas A es da Uni e sidade do Po o - I2ADS Facul y o Fine A s om Uni e si y o Po o - I2ADS, OPo o, Po ugal ABSTRACT EUROPEAN DREAM “KEEP BANGIN’ ON THE WALL” Ca la C uz 95 logic, bu i was he cen e o AMIW’s coun e pub- lic, and om he e i allowed us o imagine new and uncommodi ied possibili ies o being and making, no jus wi hin he a sphe e bu in ela ion o he wo ld i sel .⁸ Recognising he po en ial o he ma gins – B aido - i’s no ion o becoming mino i a ian as an always changing and changeable posi ion – allowed me o unde s and AMIW’s si ua edness as a sou ce o c i ical a is ic p ac ice which challenges educ- ing cons uc ions o wha is commonly seen o expe ienced o be a wo/man and wha ‘good’ a is. The expe ience o coming o unde s and AMIW as a loca ion, as de ined by B aido i, a “collec- i ely sha ed and cons uc ed join ly occupied spa io- empo al e i o y”, leads me o belie e ha B aido i’s ision o he becoming mino i a - ian o Eu ope is an e ec i e/a ec i e way o di use he g owing Eu opean xenophobic endencies. Figu e 5 Figu e 5. Conjuga no plu al, pos e , Ca la C uz, 2012, ( ep oduc ion, cou esy o he a is ) A coun e public is, in essence, no di e ence om a public, in he sense ha bo h a e cons uc ed h ough he same means, such as sel -o ganisa ion and e lexi e ci cula ion o discou se. Howe e , he coun e public is capable o ans o ming poli ical landscapes and c ea ing space o oices ha a e ma ginalised and no hea d (Wa ne , 2002). ⁸ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 96 *Asian Dub Founda ion, (2003). Fo ess Eu ope. Enemy o he Enemy. FFRR Reco ds. *Be a di, F. (2010). Exhaus ion and Senile U opia o he Coming Eu opean Insu ec ion. E- lux Jou nal #21 Decembe , pp. 1–8. *B aido i, R. (2004). Gende and Powe in a pos -na ionalis Eu opean Union. No a, N.3, Volume 12, No embe , pp. 130–143. *C uz, C. (2012). Conjuga no Plu al. [Pos e ]. *C uz, C. (2006a). Eu opean D eam [Ins alla ion] (No linda and José Lima Collec ion). *C uz, C. (2006b). Welcome. [Pe o mance]. *C uz, C. (2006c). Welcome. Unpublished Exhibi ion ex (Fea +Desi e, Pla o m, Vaasa, 8 – 21 Decembe 2006). *C uz, C. and Fe ei a de Sousa, A. (2006). Eu ope – whe e a e you?. [Pho og aph] (collec ion o he a is s). *C uz, C. (2005). EUROPA. [Sculp u e] (collec ion o he a is ). *Eu opa.eu. His o y 1990-1999. [A ailable online] h ps://eu opa.eu/eu opean-union/abou -eu/ his o y/1990-1999_en [Accessed 18 July 1999]. *Eu opean Commission. (2005). Technical Mission o Mo occo. Visi o Ceu a and Melilla on Illegal Immig a ion. Mission Repo (Oc obe 7–11). [A ailable online]. h p://www.mig eu op.o g/IMG/pd / appo - ceu a-melilla-2.pd [Accessed 18 July 1999]. *Fe ei a de Sousa, A. (2006) Jusqu’ici ou a bien. Unpublished Exhibi ion ex (Jusqu’ici ou a bien, Plumba Galle y, Po o, 15 July – 16 Sep embe 2006). *hooks, b. (1984). Feminis Theo y: F om Ma gin o Cen e. Bos on: Sou h End P ess. *Mendes, P. (2019). A p e a do p édio da Boni ácio. Jo nal Público (15 July 2019). [A ailable online] h ps://www.publico.p /2019/07/15/sociedade/ opiniao/p e a-p edio-boni acio-1879775 [Accessed 18 July 1999]. *Michael, W. (2002). Publics and Coun e publics. Public Cul u e 14 (1), pp. 49–90. *Mou e, C. (1993). The Re u n o he Poli ical. London, New Yo k: Ve so. *Rich, A. (2003). No es Towa ds a Poli ics o Loca ion. in Lewis, R. and Mills, S. (eds.) (2003). Feminis Pos colonial Theo y. New Yo k and London: Rou ledge, pp. 19–42. R E F E R E N C E S 97 Is an a is , esea che and eache , li ing in Po o. C uz has a PhD in a is ic p ac ice by Goldsmi hs Uni e si y o London, wi h he suppo o FCT. In 2016 she was an Associa e Resea che AHRC Cul u al Engagemen und, ocusing on he No heas London communi y hub, The Mill. Since 2011, she de elops in collabo a ion wi h An ónio Con ado he in e na ionally exhibi ed p ojec Finding Money. Since 2007, she de elops wi h Ângelo Fe ei a de Sousa he c i ical p ojec Associação de Amigos da P aça do Anjo (AAPA). Ca la was a co- ounde o he Feminis Collec i e o A is ic In e en ion ZOiNA (1999-2004), Associação Caldei a 213 (1999-2002); and All My Independen Wo/men (2005-2013) EUROPEAN DREAM “KEEP BANGIN’ ON THE WALL” Ca la C uz Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 98 Then And Now: Cul u al Eu ope in Agony on Zamb ano’s Though Paulo Alexand e e Cas o In 1945, Ma ia Zamb ano came ou wi h he book The Agony o Eu ope (al hough i had ini ially appea ed as an a icle in 1940) deli e ing some majo ideas abou wha she conside s o be an agonizing Eu ope, ha is, he c isis in which Eu ope is s eeped. Those w i ings a e mainly abou wha is happening in Eu ope be ween he yea s 1940 and 1945, and h ee elemen s can cha ac e ize ha scena io gi en by he philosophe e lec ion: 1) he malaise o ci iliza ion, 2) he cons uc ion o Eu ope as a his o y o iolence, and 3) he in e e ence o eligion a he Eu o- pean cul u al c oss oads. She p oposes, as a way o o e coming his agony, he need o a new man, an inne man. I i is ue ha he c i ical hinking emains cu en and helps us unde s and he phenomenon o he Eu opean c isis, does he solu ion emain cu en ? This pape will e lec on he agony o Eu ope nowa- days and his social, poli ical and cul u al p oblems wi h Zamb ano's hough in he backg ound. Eu ope. Ma ia Zamb ano. Religion. Philosophy. Violence. KEYWORDS Ins i u o de Es udos Filosó icos Ins i u e o Philosophical S udies, Coimb a, Po ugal ABSTRACT THEN AND NOW: CULTURAL EUROPE IN AGONY ON ZAMBRANO’S THOUGHT Paulo Alexand e e Cas o 99 Thinking Eu ope is an u gen ask oday as i was a he ime o Kan . The main conce ns we ind oday, excep o a ew mino di e ences, seems o be he same: om Hegel o Denis de Rougemon , om Edmund Husse l o Vic o Hugo, om Sain -Simon o P oudhon, a i ing a O ega y Gasse and his disciple Ma ia Zamb ano, culmina ing in a Geo ge S eine o in a Pe e Slo e dijk, he agony (o a (de)cons uc ion) o Eu ope seems e iden . In his sense and because many o he easons o his cul u al c isis (which a e in line wi h he social, economic and poli ical ones) a e al eady hough o in hese au ho s, i makes sense o eco e he hough o Ma ia Zamb ano o his pu pose. One migh ini ially hink ha Ma ía Zamb ano's wo ks a e jus poe ic philosophy bu in ac , hey sink in o he hea o poli ical philosophy. In Zamb ano's philosophy, man is a he hea o eali y (which means ha he is always making he wo ld happen), and he e o e he also eme ges in his poli ical ci cums ances. Man is in a wo ld o ela ionships, in a wo ld whe e his pa icipa ion un olds and is ma ked by his o ical and poli ical e en s. Zamb ano is awa e o he place o poli ics in he ac i e li e o man, and i will no be by chance ha his i s book, da ed om 1930, is Ho izon es del Libe alismo (Ho izon o Libe alism), whe e he beginnings o he philosophical-poli ical hough begin o be d awn, acco ding o he concep s o li e, man and eason (Zamb ano, 1996, p. 207). I begins in his book de ending a hi d way o ' e olu ion', which can be ansla ed in o a so o eadjus men o he libe al economy - wi h a c i ique o capi alis libe alism and bou geois indi idualism - so ha g ea e social jus ice can be possible. This c i icism o libe alism will also se e as a mo o in he Agony o Eu ope, p ecisely o e eal a decha ac e ized Eu ope). No e ha Zamb ano wa ns, howe e , o sa egua d wha libe alism has he bes , ie, eedom in cul u e, eedom o hough , eedom o in es iga e and educa e. This commi men o he philosophe wi h he his o ical ime - o which we ind he eco d in he au ho 's biog aphical wo ks (Ma ínez and Muñoz, 1997, p. 14), is hus well sel -e iden in he demand o a se ious e lec ion on he c isis o he Wes , which as we all know, begins by es ablishing he basic p inciples o a democ acy: eedom and solida i y. The e o e, i is no su p ising ha e lec ion on Eu ope a ises as a na u al conse- quence in he a en ion o ou Philosophe .¹ Zamb ano is awa e o he cul u al and poli ical mo emen s o Eu ope and he wo ld a la ge: he consequences o Wo ld Wa I we e s ill happening and poli ical ideologies we e al eady boiling in a second phase. The book The Agony o Eu ope appea s in 1945 (al hough i i s appea ed as an a icle in 1940, and Zamb ano classi ies i a ew yea s la e as a se o essays o unp e en ious agmen s) ha he philos- ophe w o e mo ed by he impulsi eness o eeling (Zamb ano, 2012, p. 21). This impulsi i y and/ o emo ional cou age lies in he summe o 1940 wi h he un olding o he new wa and in conc e e, wi h he Nazi in asion o Pa is (whe e Zamb ano has some he amily li ing). Wi h his emo ion, Zamb ano s a s a poli ical dialogue wi h he ime. Ou au ho begins wi h a commonplace which is he a i ma ion o he decadence o Eu ope, no o subsume i sel in his p emise bu o highligh he e hical unconsciousness ha has been eached (Zamb ano, 2012, p. 23). In his amewo k o hidden social and poli ical consciousness, esen men , ancou , he cul o success (Zab ano, 2012, pp. 24-25), and some cu en s o hough , ha e placed Eu ope a he poin whe e i J. Mo eno Sanz in he “In oduc o y S udy» o (cap. III- “El Tiemplo del Pac o”, 119) Ho izon es del Libe alismo, poin s ou ha he philosophe 's ajec o y is e lec ed in his consonance o poli ical hough wi h he o ma ion o his gene al philosophy. ¹ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 100 inds i sel , ha is, in i s agony. As ou au ho poin s ou , du ing oubled pe iods, du ing pe iods o c isis, man appea s in he open, pu ing his li e in he open because e e y disas e gi es people he possi- bili y o mani es ing hemsel es in all hei aw eali y - i is he means o a mo e exac e ela ion o all who a e known (Zamb ano, 2012, p. 23). This idea is p esen h oughou he e lec ions, ha we ind an echo in a wo k published i e yea s la e , Hacia un sabe sob e el alma (Zamb ano, 1987, p. 37). This c isis o Eu ope can be ansla ed in o a ci iliza ional malaise, ha is o say, in he ealiza ion ha Eu opean hough mo es in an enigma ic and mys e ious clima e, whe e e o and ea eigns, in an excessi e us in an unknown mons e . A mons e c ea ed by na u alism, which gene a es a passi i y dic a ed by he ac s, which leads o a des uc ion o he capaci y o abs ac ion, o he dis ance om u h (Zamb ano, 2012, pp. 26-27), o blind us in he gi en wo ld; and a social mons e , who in he pa h o na u alism, se led h ough libe alism (Zamb ano, 2012, pp. 28-30), no knowing how o sa e- gua d he human pe son no he powe o c ea ion; he blindness o bo h he c i ics and he de ende s o libe alism also con ibu ed o he agili y and pa alysis o Eu opean hough (Zamb ano, 2012, 31), which had bo n so noble in he G eeks, as Husse l had ad oca ed in Die K isis de Eu opaischen Wissenscha en und die T anszenden ale Phänomenologie (1954), (Husse l emphasizes he impo - ance o G eek cul u al adi ion and he ole o philosophy in he cons i u ion o spi i ual Eu ope). Howe e , philosophy allowed he e acua ion o subjec i i y and he lack o los uni y o philosophy ha e con ibu ed o he c isis o science and o he Eu opean c isis. So, he Ge man philosophe de ends a e u n o subjec i ism in his ea ly con e ence en i led “The C isis o Eu opean Humani y and Philosophy" in Vienna in 1935, echoing in he wo k o Ma ia Zamb ano (al hough G eek philoso- phy occupies a di e en place in his o y). Eu opean hough would ha e de ined i s own oo s, which means ha philosophy i sel (like li e a u e and pain ing) has become an agonizing place, ha is, a place whe e a be ays i sel , whe e i s p inciples a e o go en and emb ace he “black emp y”. In such a scena io, he philosophe ecognizes ha whe e he e is li e, he e mus be hope. This is p ob- ably one o he key concep s o he au ho 's hinking, and in 1953 she w o e in Deli ium and Des iny ha "agonizing is no being able o die because o hope" (Zamb ano, 1987, p. 244). This agony hus appea s as a so o e ela ion o he inne eeling which is hope and which ‘anima es’ man, as he would also decla e a ew yea s la e (Zamb ano, 1994, p. 20). The philosophe ells us: Bu e en in he mids o e o , lo e does no esign i sel and con inues o ask i his his o ical eali y o li e and cul u e has died, his adi ion we call Eu ope, which has al eady emig a ed om i s sca ce e i o y (Zamb ano, 2012, pp. 36-37). So, he ques ion hen will be: wha is i e ocable in wha cons i u es/ cons i u ed Eu ope, o , wha was Eu ope? F om i s complex and e y ich eali y, wha canno be enounced? (Zamb ano, 2012, p. 37). Zamb ano claims he impossibili y o he dea h o Eu ope, because Eu ope is pe haps he only hing - in His o y - ha canno die o ally, he only hing ha can be esu ec ed (Zamb ano, 2012, p. 49). How o esu - ec Eu ope om i s ( ansien ) dea h? The philosophe , no alling in o he emp a ion o emb ace nos algia, esponds wi h he pain ul lucidi y o knowing ha i is necessa y o ecognize wha cons i- u ed i (wha allowed he c ea ion o he Eu opean li es yle in i s densi y, mul iplici y and weal h). Zamb ano asks abou he o igin o iolence in Eu ope. In he ques ion is al eady con ained he answe : in he cons i u ion o Eu ope iolence has always been ound (as she says, iolence was in e e y aspec o THEN AND NOW: CULTURAL EUROPE IN AGONY ON ZAMBRANO’S THOUGHT Paulo Alexand e e Cas o 101 his li e, Zamb ano, 2012, pp. 54-55), and wi h his answe also aises ano he undamen al ques ion o he philosophe ha is abou he domain o eligion: he Eu opean God is a unique god wi h unique cha ac e is ics, he God o a “elec ed people” by himsel o sa e he whole uni e se.(Zamb ano, 2012, p. 56). This placemen o a people glo i ied by he C ea o God would make he Eu opean people a people wi h a hi s o di ini y - unlike he O ien al who would be incapable o such iolence (Zamb ano, 2012, p. 66), bu also he people who would make Ch is iani y iumph (Zamb ano, 2012, pp. 56-57). This ela ion o ansmu a ion o he c ea i e God o he c ea i e man (Zamb ano, 2012, p. 59) in ol ed he Eu opean in his excessi e eliance on judging himsel in he image and likeness, and o his, S . Augus ine is called o deba e, o gi e us he dimension o he ag eemen be ween eligion and philoso- phy, in o de o si ua e ou sel es in he amewo k o unde s anding he immense decaden di icul y ha Eu ope has eached (see Rome o, 2003, p. 134); bu , acco ding o Zamb ano, he con lic ha Eu ope has a i ed a i s iolence is eligious and philosophy canno sol e i on i s own. Be o e a new philos- ophy eme ges, in his Eu opean adi ion, he con e sion o man mus ake place, he e mus be an accep - ance o eali y in a e ealing way (Zamb ano, 2012, p. 72). Only wi h he appea ance o a ‘new man’, he philosophe ells us, can Eu ope esu ec . O a he , only wi h hope and me cy ( he "con ession" ha S . Augus ine in oduces is decisi e o he ealiza ion o he in e io i y o man), we will see he way ou o he agony o Eu ope, and ha is why he Eu opean man is he p o agonis o His o y, is he man who can in his duplici y, emb ace he ebi h o Eu ope and open he way o he anspa ency o he hea , ha is, o es o e los digni y (Zamb ano, 2012, p. 90). Zamb ano announces o us he new man as he inne man (almos in an Nie zsche way), he man who has egained his in e io i y, who emb aces li e in i s no el y: The Eu opean man was bo n wi h hese wo ds. The u h is wi hin: i ealizes, o he i s ime, i s in e io i y and he e o e i can es in i ; so i is independen , i is ee. Reco e his in e io i y (Zamb ano, 2012, p. 92). This man o "un a homable in e io i y" opens hope o he esu ec ion, o he pu i y o hea , o he end o he con lic be ween himsel and he wo ld he manages; he Ch is ian pe son is he inca na- ion o hese alues: The concep ha ma ks Zamb ano's philosophy begins o be d awn he e, and pe haps as Ana Mendonça poin s ou , he au ho pu s (in he u u e) he hough in o a poe ic eason as a possible igu e and a amewo k o a new a ional discou se (see, Mendonça, 2004). Gi en Zamb ano's e lec ions and plunging in o he eali y o oday's Eu ope, how o econcile he humani a ian sense o help and union wi h he g owing ascis ideological mo emen ? How o be suppo i e in an Eu ope ha is caugh up in he ise o ex eme igh -wing pa ies? Could he new Zamb ano man be a solu ion o his con inued c isis in Eu ope? As Zamb ano ealized, he ghos s o he pas - iolence and e o - ha buil Eu ope a e he same ones ha oday h ea en he solida i y The Ch is ian pe son, on he o he hand, has no limi , nei he o his s eng h, no o his li e no o his dea h. The e is some hing in man ha ansposes and anscends e e y hing: o be a man is o possess his inaba cable in e io i y. Tha is why a pe son, a Ch is ian, is like an in ini e pe spec i e ha is ne e exhaus ed in any o his ac s, no e en in all o hem oge he : i is wha is always beyond - i is deep, deep (Zamb ano, 2012, p. 93) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 102 and humani a ian sense ha should cha ac e ize a eal Eu opean Union. Maybe a and cul u e can be a solu ion, as Nie zsche said only a can sa e us om ou sel es. To deal wi h di e en cul u es i is no a sign o agili y bu ins ead a sign o ecogni ion o humani y; o accep di e ences is o buil a iche wo ld, e en i his wo ld is cons an ly changing, in agony. *Bundga d, Ana (2000), Más allá de la iloso ía, sob e el pensamien o ilosó ico-mís ico de Ma ía Zamb ano. Mad id: Ed. T o a. *Co ona, Lou des (2002), La Razón Poé ica en Ma ía Zamb ano. Guanajua o: Uni e sidad de Guanajua o. *Ma ínez, Rogelio Blanco, e, Muñoz, Juan F. O ega, (1997), Ma ía Zamb ano (1904-1991), Biblio eca ilosó ica. Mad id: Ediciones del O o. *Mendonça, Ana Ma ia Bijóias (2004), «Ve gílio Fe ei a e Ma ía Zamb ano ou uma es é ica do “exílio”», in Philosophica, 23, 69-85. *Paisana, João (1997), Husse l e a Ideia de Eu opa. Po o: Edições Con apon o. *Re illa, Ca men (1998), Cla es de la Razón Poé ica: Ma ía Zamb ano – Un pensamen o en el o den del iempo. Mad id: Ed. T o a. *Rome o, Ma ía Xosé Ag a, (2003), «Sob e La Agonia de Eu opa de Ma ía Zamb ano», in Diac í ica – Filoso ia e Cul u a, nº 17/2, 123-139. *Sau a, Ma ía del Ca men Piñas (2004), En el Espejo de LLama: Una ap oximación al pensamen o de Ma ía Zamb ano. Mu cia: Uni e sidad de Mu cia. *Zamb ano, Ma ía, (1994), Os Sonhos e o Tempo. T adução de C is ina Rod iguez e A u Gue a. Lisboa: Relógio D’Água Edi o es. *Zamb ano, Ma ía (1996) – Ho izon es del Libe alismo. Es udo in odu ó io de Jésus Mo eno Sanz. Mad id: Ediciones Mo a a. *Zamb ano, Ma ía (2012) – A Agonia da Eu opa. In odução de Jesús Mo eno Sanz e adução de Ana Ma ques. Lisboa: No a Vega. *Zamb ano, Ma ía (1987), Hacia un sabe sob e el alma, Mad id: Alianza Edi o ial. *Zamb ano, Ma ía (1989), Deli io y Des ino: los ein e años de una española. Mad id: Mondado i. R E F E R E N C E S THEN AND NOW: CULTURAL EUROPE IN AGONY ON ZAMBRANO’S THOUGHT Paulo Alexand e e Cas o 103 Is a esea ch membe o IEF-Coimb a Uni e si y. PhD in Philosophy o Mind (UMinho), Mas e in Phenomenology and He meneu ics (FLUL), Bachelo in Philosophy (FLUL). Au ho and co-au ho o se e al books (li e a u e and essay) and di ec o o Uncanny – Philosophy and Cul u al S udies Jou nal. Find mo e in o abou he au ho a : pauloalexand eecas o.webs.com Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 104 Dis igu ing Figu es The poli ical po en iali y o Ma lene Mon ei o F ei as’s cho eog aphic wo k Alexand a Balona Depa ing om he Ge man philologis E ich Aue bach’s ounda ional s udy on he genealogy o igu a—a concep ha belonging o he h ee di e en ields o heology, he o ic and isual a s has laid he ounda ions o he heo ies and p ac ices o Wes e n Eu opean ep esen a ion — and ollowing he e o mula ions by F eud, Gilles Deleuze, and Lyo a d o his in luen ial no ion o igu a as inde e - minacy be ween o m and p ocess, he isible and he in isible, sensible and in elligible, he co po eal and he spi i ual, his pape wishes o add ess how he cho eog aphed igu es o ambi alence, hyb idi y and me amo phosis in Ma lene Mon ei o F ei as’ wo ks, namely, in he solo wo k ‘Guin che’, se he s age o a con empo a y c i icali y o some o he s uc u ing pos ula es o Eu opean mode ni y. Ma lene Mon ei o F ei as, con empo a y dance, igu e, igu al, decolonial KEYWORDS Eu opean G adua e School & Lisbon Conso ium FCH-UCP, Swi ze land and Po ugal ABSTRACT DISFIGURING FIGURES THE POLITICAL POTENTIALITY OF MARLENE MONTEIRO FREITAS’S CHOREOGRAPHIC WORK Alexand a Balona 111 economy”, a i le, p ecisely, o ano he Lyo a d’s essay (1974)’ (Dumo a: 2017, idem). Gilles Deleuze in his wo k Logique de la sensa ion (1981), in o de o analyse he pain ing o F ancis Bacon, adop s he concep o igu al, which he opposes o he igu a i e and o ep esen a ion. Remaining a p egnan zone o indisce nibili y, o Deleuze, he igu e allows a sense beyond logical and a ional signi ica ion, one ha ollows he o ces o unconscious d i es (Deleuze: 2017, 61). I Lyo a d analysed Cézanne’s and Klee’s pain ing o ‘ ai e oi que oi es une danse’, ‘dance will p ob- ably be he p i ileged a o m whe e o analyse he isions o excess [Ba aille] ha eside whe e he eye sees i sel seeing’ (Bou ie : 2017). Guin che (2010), he i s enown solo wo k by Ma lene Mon ei o F ei as, depa s om he expe ience o a jazz conce by A chie Shepp, ollowed by he need o d aw his expe ience, and hen o endow he d awn igu es wi h li e. This me hodological ges u e opens some ques ions o e lec ion. Fi s ly, how o d aw he con ou s o an expe ience? Secondly, how li eable, changeable and anima ed can he con ou s o hose igu es become? Thi dly, how o ansla e and ans o m (in he sense o me a- mo phosis) a d awing in o a dance? Acco ding o Ma lene, a d awing can be ali e, allowing o ans o ma ion by he single ac ion o e asing he mou h, o ed awing he eyes di e en ly. Thus, a ace can easily acqui e a di e en appea ance, in ensi y o o ce, and his po en iali y o me amo phosis was ansposed om he d awing o he dance igu e. Wha do d awings wan , hen? O , as would W. J. T. Mi chel asks in his homonymous book, Wha do pic u es wan ? Depa ing om he wish o anima e a d awing, o he belie on he li eable powe and in ensi y o his egis e , Ma lene c osses he hin mode n di ide o animism. ‘The idea ha pic u es wan some- hing’, e e s Michael Taussig, ‘e okes he belie ha pic u es a e spi i s’, and he ‘colonial esponse’ as we know i , ‘was o be suspicious o such a claim’ (Taussig, 2009: 263), ega ded as an animis supe s i ion held by o he s, bu no by he Wes e n mode ns. In his book ha p oposes pic u es o be ali e, W. J. T. Mi chell ad ances he concep o he ‘me apic u e’, as ‘a igu e ha helps o explain he o en-obse ed uncanniness o images, hei ghos liness o spec ali y, hei endency o look back a he beholde , o seemingly (…) o "wan some hing" om he beholde .’ (Mi chell: 2006). ‘To p ope ly unde s and images’ Mi chell con inues, one would need o ecu o ‘ i alism and animism’, no in he sense o a eg ession o a p imi i e hough , bu ‘(as Le i-S auss so o en insis ed) a aking accoun o he pe sis ence o he "sa age mind" a he dialec ical hea o wha e e we mean by he mode n.’ (Mi chell: idem). Fo mode ns, animism was he con luence and mix u e o all he di e ences hey had es ablished, namely, he dissolu ion be ween subjec and objec , esul ing in images o s angeness and an asy, Guin che – o he incohe ence o all ma e The animism o a d awing Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 112 which ques ioned he con ol ha he Ca esian subjec had o e he ep esen a ion o eali y, causing anxie y and, ul ima ely, he loss and des uc ion o ha same Ca esian subjec and his supe io i y o e na u e and all o he ei ied (colonised) subjec s. Anselm F anke has aced a b il- lian diagnosis o animism as a ‘ghos ha haun s mode ni y’, oge he wi h all he o he nega i es, such as he imagina y, he unconscious, and all o he ness ha exis ed on he o he side o he G ea Mode n Di ides. The ask, he cu a o unde lines, will be o b ing hese nega i es back in o his o y as he only way o ‘accoun o he ela ional cons i u ion o he p esen ’ (F anke, 2012). In he cho eog aphies, Ma lene a e ses back and o h all hose mode n di ides, no only by con ey- ing unconscious and d eam-wo k p ocesses as cho eog aphic ools, bu by e oking a wide ange o hose nega i e beyond mode n Wes e n posi i i y. Coming back o Guin che, i can ake se e al o ms: om he conce , o a d awing, hen a dance ha is also a ci cus show, a me amo phic wax igu e. Howe e , no es Ma lene, be ween all hese he e is no esemblance, only he same in ensi y, he same na u e (F ei as, 2013). As a wo d in Cape Ve dean c eole, Guin che has se e al meanings: a bi d ha builds his nes wi h wha e e he inds in his su oundings, a p os i u e, a woman o a man ha has se e al pa ne s, o i can also gene ally e e o someone who li es his/he li e making nei he logical no cohe en choices. Guin che, he dance, is in ac he embodimen o incohe en opposi ions and immeasu able excesses. P opelled by an exul an o ce, Ma lene embodies he po en iali y o simul aneous con adic ions, he u y and s angeness ha challenge no only he du a ion o he mo emen , bu also a a ional comp ehension o he Guin che igu e. He body is di ided in wo: he lowe limbs oo ed in he g ound ollow he epe i i e mechanics o he hip mo emen , wi h a mo emen and hy hm eminiscen o Cape Ve dean dances. The uppe limbs and ace exp ess a kaleidoscopic a ay o modes and s a es, as a d awing ha is pe manen ly ed awn, ecalling bi d like ges u es, animalis and clownish pos u es, b inging in o ela ion ea and pa ody, i ony and indi e ence, exci emen and sadness, cannibalism and e o icism. Ma lene’s ace exp es- sion gains p ominence in he eyes, he p ope locus o he subjec ’s iden i ica ion, and he mou h, one o he mos symbolic body openings. Thus, hese polymo phic dis o ions aim a diso ganizing he s abili y o his igu e, a igu e ha a e ses and ans igu es some o he mode n di ides, such as, o human e sus puppe , human e sus non-human animal, a ionali y e sus animism. Ci cus music wi h d ums se he one, and he piece un olds in wo pa s: in mo e han hal , Ma lene dwells in his indomi able spli mo emen ; in he second pa , wi h a slowe pace, Ma lene s a s To emba k upon his ask is hus o unde s and hese [nega i es] a e ne e gi en “uni e sals” o he mode n, bu i s e y ela ional p oduc s. They a e he si es ha mode n his o y is silen abou , o he ex en ha he e y na a i e o he “ he mode n” is buil upon his silence as i s undamen . The na a i e-imagina y acuum o he p esen is he di ec ou come o his silence. This silence ells us ha i is ac ually no animism, bu mode ni y ha is he ghos – hal way be ween p esence and absence, li e and dea h. And he u u e g and na a i es o mode ni y may well speak o his ghos om he pe spec i e o i s o he , om i s “animis ” side. (F anke, idem). DISFIGURING FIGURES THE POLITICAL POTENTIALITY OF MARLENE MONTEIRO FREITAS’S CHOREOGRAPHIC WORK Alexand a Balona 113 wande ing h ough space, in wha could be ela ed o ci cus en e ainmen scenes. Wi h clumsi- ness, mechanical puppe mo emen s o i uosic gymnas ics, Ma lene embodies ansi ional and con as ing igu es ha combine delusion and hope ulness, comic and sadness, indi e ence and agili y, always un inished, incohe en , ini ia ing a pa h ha ends up going nowhe e. “This wax igu e”, Ma lene adds, “mel s, solidi ies, hides, changes o m (...) and he sequence o ans- o ma ions p oduces dis inc images: ci cus, cannibalism, ec oplasm, i uals, gymnas ic, puppe s” (F ei as, 2013). Howe e , Guin che always keep i s ma e , which lies in i s imponde abili y and coun- e -in ui i e s uc u e. An a las o eclec ic e e ences in o med Guin che, namely, Goya’s d awings, The Cha ac e Heads by F anz Xa e Messe schmid by he ace dis igu emen , he ilm Les maî es ous by Jean Rouch by he in ensi y o he ance pe o mance, among o he s. The documen a y The S a ues also die (1953), by Ch is Ma ke and Alain Renais, ha aces no only he up oo ing o A ican a by he colonial powe , bu also i s annihila ion om li eable symbols wi hin a cul u e o objec s dep i ed o li e in Wes e n con ex o museology and consump ion, is a gene al e e ence o Ma lene’s wo k. Along he colonial powe , e e s he ilm na a o , he igu e o he black sla e p og essi ely acqui ed o he oles: “ he black-puppe ” o en e ainmen , and in mode n Wes - e n con ex , “ he black-spo sman” o he “black-boxeu ”. In he ba eness o Guin che’s blue scena io one no ices a boxing bag hanging om he ceiling. A possible ema k, no di ec ly o Cape Ve de’s he i age as a o me Po uguese colony, bu p obably, o om he eye o he beholde , as a symbol o s eng h and s uggle. A boxing bag and a igu e o pe manen incohe ence which, haun ing he Wes e n hea ical appa a us, e u n he gaze o he (Eu opean) spec a o . Figu e 1. Guin che. © Lau en Paillie (co esia da a is a) Figu e 1 Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 114 Figu e 2. Pa aíso – colecção p i ada. © He é Vé onèse. (co esia da a is a) Figu e 3. de ma im e ca ne – as es á uas ambém so em. © He é Vé onèse. (co esia da a is a) Figu e 2Figu e 3 DISFIGURING FIGURES THE POLITICAL POTENTIALITY OF MARLENE MONTEIRO FREITAS’S CHOREOGRAPHIC WORK Alexand a Balona 115 Figu e 4. Jagua . © He é Vé onèse. (co esia da a is a) Figu e 5. Bacan es – P elúdio pa a uma pu ga. © Filipe Fe ei a. (co esia da a is a) Figu e 4Figu e 5 Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 116 *AAVV (2016-17). Figu e. Le a ail de igu e: que donne à oi une danse. La Manu ac u e. In h p://www.manu ac u e.ch/download/docs/ ugcw 4g5.pd /Figu e%20-%20Le%20p oje .pd . (consul ed 25/08/19). *Aue bach, E ich (1959). “Figu a”, Scenes om he D ama o Eu opean Li e a u e: Six Essays. New Yo k: Me idian books, p. 11. *B anco, João Guedes (2016), CRIOULIZAÇÃO CÉNICA. Em Busca de uma Iden idade pa a o Tea o Cabo- e diano. Tese de Dou o amen o em Comunicação, Cul u a e A es. Uni e sidade do Alga e. Faculdade de Ciências Sociais e Humanas. *Bou ie , Ma hieu (2017) (Ed.), Pou un a las des igu es in h p://www.pou una lasdes igu es.ne /a las. (consul ed 20/98/19). *Code ch, Anna Ma ia, S oichi a, Vic o (1999), Goya. The Las Ca ni al. London: Reak ion Books, 15. *Deleuze, Gilles (2017). F ancis Bacon. Lógica da Sensação. Lisboa: O eu Neg o. *Didi-Hube man, Geo ges (2017). Dian e do Tempo. His ó ia da A e e Anac onismo das Imagens. Lisboa: O eu Neg o. *Dumo a, Flo ence (2017). Fo ce des igu es. Le a ail de la igu abili é en e ex e e image. La Pa de L’Oeil. Re ue de pensée des a s plas iques, numé o 31, 13-19. *F anke, Anselm (2012). In oduc ion - “Animism”. e- lux jou nal #36. *F ei as, Ma lene Mon ei o (2013). in h ps:// ca gocollec i e.com/po k-ma lene ei as/ma lene- mon ei o- ei as-1 (consul ed 14/08/19). *F ei as, Ma lene Mon ei o, (2017). En e is a com Alexand a Balona. (não publicado). *Glissan , Edoua d (1997), Poe ics o Rela ion. Michigan: The Uni e si y o Michigan P ess. *Lyo a d, Jean-F ançois (2011), Discou s, Figu e. Minneapolis, London: Uni e si y o Minneso a P ess. *Mi chel, W. J. T. (2006), Wha do pic u es wan ? In e iew by Asbjø n G øns ad and Øy ind Vågnes, F om he online magazine Image & Na a i e, Cen e o Visual S udies, in h ps://www. isual-s udies.com/ in e iews/mi chell.h ml (consul ed 28/08/19). *O id (2009), Me amo phosis. Ox o d: Ox o d Uni e si y P ess, 357. *Sa azac, J-P. (1999). L’ A eni du d ame. Saulxsu es: Ci cé/Poche. *Se mon, Julie (2004). L’E e - igu e : é a s oublés du pe sonnage con empo ain. Musique, musicologie e a s de la scène. Pa is: Uni e si é Pa is 3-So bonne Nou elle, p.8. *Taussig, Michael (2009). Wha Do D awings Wan ?. Cul u e, Theo y and C i ique 50(2-3), 263-274. *Ve gès, F ançoise (2007), “Indian-Oceanic C eoliza ion: P ocesses and P ac ices o C eoliza ion on Reunion Island”. C eoliza ion: His o y, E hnog aphy, Theo y, ed. Cha les S ewa . Walnu C eek: Le Coas P ess, pp. 133-152. R E F E R E N C E S 117 is a esea che , w i e and independen cu a o based in Po o. Cu a o a Rampa, she is PhD s uden a he Eu opean G adua e School & Lisbon Conso ium, wi h a esea ch on he Poli ical Po en iali y o Ma lene Mon ei o F ei as’ Cho eog aphic Wo k, supe ised by Samuel Webe and Isabel Capeloa Gil. Wi h So ia Lemos, she co- ounded PROSPECTIONS o A , Educa ion and Knowledge P oduc ion, co- cu a ed Me abolic Ri s, and co-edi ed Me abolic Ri s Reade (2019). She cu a ed Mig a o y Images – Thinking Lab on Pe o ma i e A s in Po o Ci y Thea e , is a membe o SINAIS DE CENA scien i ic and edi o ial boa d, and publishes egula ly on pe o ming a s DISFIGURING FIGURES THE POLITICAL POTENTIALITY OF MARLENE MONTEIRO FREITAS’S CHOREOGRAPHIC WORK Alexand a Balona Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 118 To D aw Bo de s and The Aes he ic Mind: Re iewing Eu ope Wi h Almada Neg ei os Ma ia de Fá ima Lambe Almada Neg ei os, Polych ome a is , Eu opean (aes he ic) U opia, An eg aphy KEYWORDS Ins i u o Poli écnico do Po o – Escola Supe io de Educação School o Educa ion – Opo o Poly echnics, Opo o, Po ugal A he beginning o he 20 h cen u y, Almada Neg ei os conside ed ha Po ugal had u gen ly o s ep in o Eu ope and he only way o achie e i was h ough cul u al pe o ming, a i ming he s aigh ness o mode n hough . Almada ac ed in se e al pa hs o c ea ion wha migh diagnose his p o ile as a “polych ome a is ”, ollowing Edwa d T. Hall in The hidden dimension (1966, 173). Le ’s unde line he p inciple o a Sou h Eu opean polych ome pe son ha shaped he unique (bu mul iple) di ec ion o Almada’s achie emen in his mul idisciplina y a is ic and hinking oles. Nowadays, a cen u y a e e iewing his w i ings conce ning Eu ope ( om his mode nis pe iod), how can we unde s and his obsession? Le 's analyse wha in ol es he i le “Po ugal in he Map o Eu opa” published a SW – Sudoes e, he magazine he kep o h ee numbe s du ing 1935. And, on he o he hand, conside ing his mul iple achie emen s as an a is and pe o me hinke , how did he idea o Eu ope – i s u opia su i ed all hose decades un il he Po uguese 1970’s? And le ’s add Almada’s compulsi e ques o he uni e sal language be o e w i ing – he an eg aphy de eloped as an inne and essen ial hinking. How do i connec wi h he u ge o mode ni y? Can i be easoned in a wo highways pu sui : he Eu opean assump ion o Po u- guese na ionali y e sus ha Uni e sal isual w i ing which exis ed since he ea ly age o hu- mani y? A e hose an h opological, philosophical and aes he ic/a is ic p oposals by Almada deeply linked o /and se ing o h gaps, e en pa adoxes’ aims? And, mainly, when ega ding his A ican ances o s, ha appa en ly he ne e emphasized oo much, should i be conside ed he link o his demand o an eg aphy he uni e sal isual language p esen in all con inen s? Maybe ha concep o polych ome a is is a key o shaping Almada’s solo u opian iden i y wi h a www an h opological geog aphy. Was he a ue pa adigm o a polych ome a is ? ABSTRACT TO DRAW BORDERS AND THE AESTHETIC MIND: REVIEWING EUROPE WITH ALMADA NEGREIROS Ma ia de Fá ima Lambe 119 How can we igu e oday he bo de s o Eu opean Cul u e compa ed wi h he au ho s ha pe o med a an -ga de in he beginning o he wen ie h cen u y? By ha ime he nucleus o cul u al emancipa- ion in Eu ope was loca ed in Wien, Be lin (and Munich) and mainly in Pa is o he Po uguese eli e. The cen e o he Eu opean Map was he e, a kind o imagina y poin , a new geog aphical cosmogony. In 1940 Almada Neg ei os concei ed a mu al wi h a Mappamundi, pain ed in he walls o he building o he Newspape Diá io de No ícias (Daily News) Lisbon. The pain ing ep esen s he con inen s e iewing he mo phology and cha ac e o he ancien maps. He d ew ees, pe sons, animals, shaped he coas s and he oceans alongside wi h he Zodiac’s cha ac e s. I ’s a mode n-ancien cosmogony e iewing he symbols and he isual signs ha explo e he de ini ion o a chaic knowledge, my hs and poe y ou sp ead owa ds he e e ni y o mankind. Tha ’s he imagina y- eal way o p esen ing ime and space, whe e bo de s and on ie s occupy a di e en epis emological ca ego y. Whe e was, in 1940, he cen e o a wo ld alling apa and how did Almada deal wi h i ? He was obsessed wi h he my hical e ms since an ea ly pe iod o his ca ee . How did he emphasize he eali y o places and coun ies subsumed in o he seduc ion o a g ea Eu opean Me opolis? A he beginning o he 20 h cen u y Almada Neg ei os li ed in Lisbon and ehea sed himsel a an imagina y Pa is, buil upon he guidelines old by hose which we e li ing he e. Ne e heless, when he a elled o Pa is in 1919, he was e y much disappoin ed. Howe e he enjoyed a ema kable s ay in Mad id, om 1926 o 1932. I was his eal me ge in o li e as he che ished o his las longing li e. Figu e 1 1. Eu ope < human being + collec i i y > humani y Figu e 1. Panel “Mapa-Mundi [G ea Planisphe e]” a he building o he Daily Newspape Diá io de No ícias – Lisbon, 1940 By ha ime in Eu ope a ose Roman icism which was a kind o libe a ion o e e yone, hose whom had li e o be li ed wi h i legi imacy, he hou o enchained P ome heus. (Almada, 1990, p. 45) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 120 By hen he Lisbon Po uguese Mode ni y was al eady es ablished and he 1s Mode nism ailed apa . None heless, mode nis aes he ic would las along Almada’s c ea ion and li e, hough aking di e en humbs. As ea ly as 1915, Almada p oclaimed ha Po ugal was, no only he mos backwa d coun y in Eu ope, bu om he en i e wo ld. Howe e , he belie ed ha Po ugal ‘will open i s eyes one day - i i s blindness is no incu able and hen i will shou wi h me, a my side, he need ha Po ugal has o be some hing o a clean hing!’ (Almada, 1993 b, p.23) His poin o iew abou Po ugal bo de s included he colonial e i o- ies. I ’s cu ious o ecall ha Almada descended om an Angola’ Woman Sla e and his mo he was a C eole om S. Tomé. Bu his A ican He i age was ne e assumed in a coun y li ing unde a ascis egime.¹ So he was much mo e ocused in Eu ope, ying o cope bo h wi h Ibe ia and a e wa ds wi h he sea ch o he p imi i e o ms o Humani y. In 1915 O pheu², a p i ileged o gan o cosmopoli an Eu opeanism se in Lisbon, p esen ed i sel as he magazine ha would co ec he Po uguese case wi h he ch onological ime o Eu ope, by means o he ac ion o cul u e and a s.³ Fe nando Pessoa wan ed a cosmopoli an a in ime and space" adap ed o he ime (Pessoa, 1966, P.113)... in which all coun ies, mo e ma e ially han e e , and o he i s ime in ellec u- ally, all exis wi hin each one, in which Asia, Ame ica, A ica and Oceania a e Eu ope, and he e a e all in Eu ope. (Pessoa, 1966, P.113) A e he episode o O pheu, Almada engaged himsel wi h Po ugal Fu u is , a single numbe published magazine, whe e he p esen ed his Ul ima um sp ead o he Po uguese Gene a ions o he 20 h Cen u y and he Ul ima- um by Ál a o de Campos ⁴. Bo h au ho s we e s essed by he need o upda e in o Eu ope, al hough unde speci ic pa e ns. Suddenly wi h he 1s Wo ld Wa , he bo de s changed and became men al maps o desi e o his indi idual iden i y and also a sea ch o an upda ed collec i e one o Po ugal. In he wen ies and he hi ies, Almada's ideas p oli e a ed in se e al ex s, culmina ing in his own edi o ial p ojec , whose i le clea ly loca ed he Po uguese geog aphy - as e i o y - in Eu ope: Cade nos de SW/ SW’s No ebooks (Almada, 1982a). Almada's h ee no ebooks con i med his genius and in ellec ual consis ency. The a is de eloped essays ha co obo a ed his ideological-my h- ical con ic ions abou Na ionali y, in con as wi h he no ions o Homeland, Eu ope and Wo ld / Humani y.⁵ F om his e e eme ged ic ional and my hological igu es and he ci cula i y o his eso e ic hinking a ose, con e ging owa ds P ome heus, he he o eac i a ed as he symbol o Eu ope. On he o he hand, his "Theo y o Opposi es" bo e he key o his aes he ic pa adoxes, and he signi i- cance o his doc ine conce ning he condi ion o Humani y, A , and he indi idual human pe son, became qui e explici . The opposi es we e: Po ugal e sus Eu ope, some imes unde lining he Ibe ian ela ionship. Though , as I ema ked a a Con e ence held a he Na ional Museum Soa es dos Reis, in Po o, in Ap il 2018, we can ind se e al clues and e en some clea unde lining o he p oud in his Race. ¹ I am e e ing o he Magazine, p ojec by Fe nando Pessoa, Má io de Sá-Ca nei o, Luís de Mon al o , A mando Co es- Rod igues, among o he s. They published only wo numbe s in 1915 and a hi d one was eady bu hey we e no able o inance i . Almada was p esen since he i s numbe , publishing a g oup o 15 sho s o ies un i led F isos. ² A e he episode o he magazines Cen au o and Exílio, in Feb ua y1915, Fe nando Pessoa in ended o publish a e iew called Eu opa, which ga e place o O pheu. ³ Ál a o de Campos is one o Fe nando Pessoa’s he e onymous. ⁴ Almada's p ojec , as i had been announced in p e ious ex s, was ha o he collec i i y o Po ugal, ecognizing he necessi y o i s assump ion. ⁵ TO DRAW BORDERS AND THE AESTHETIC MIND: REVIEWING EUROPE WITH ALMADA NEGREIROS Ma ia de Fá ima Lambe 127 way: ‘To know and o manu ac u e a e needs ha can be cha ac e ized in hemsel es, wi hou necessa ily ela ing hem o he will o powe . The e is in man a eal will o in ellec uali y.’ (Bachela d, 1992, p. 26) Acco ding o he philosophe , P ome heus’ complex was he Oedipus complex o he in ellec ual pa h. So, i was legi ima e ha P ome heus is some imes associa ed wi h he My h o C ea ion, and no only in G eek My hology, o he decided on he i e ocabili y o he quali ies and condi ions o he human. ‘P ome heus ealized a u opia. He a ained an unp eceden ed achie emen , when he ealized human powe su p ised by he uni e sal a he hands o he gods o Olympus and, a e he su p ise, i is impossible o him o ag ee.’ (Almada, 1982b, p. 130) I was he main in e p e a ion o P ome heus o Almada: his ac o ci iliza ion, he e ec i eness o u opia, he indi idual o ce ha cons i u es cul u e: ‘Now his d eam o P ome heus is Eu opean, and, oday is Eu ope's d eam a leas in he Wes .’ (Almada, 1990, p.94) P ome heus' d eam did no ade away when he agedy o e came him, no did he ade away wi h he imp egnable punishmen . He knew how o mock ¹¹ he si ua ion, o in he inal ins ance bo h men and God we e pa o he same chain: hey we e bound o iolence, o illusions o ic o y, o ine i able de ea . When P ome heus pe cei ed he wa s among he gods, he ecognized he p o oca ions o he men: he could endu e his a e, o he e we e no cases o excep ion in he Cosmos. His dayd eaming is e e nal, since i pe sis s in he Uni e se by knowledge as by numbe . A sec e ha con ained in i sel he agic and a alism o he human: ‘No a agedy ha un olds a ally o e e wi hou solu ion, bu he e e nal agedy o Man o conque he Wo ld, he agic ac ion o his he oic conques .’ (Almada, 1990, p.94) Conside ing he in ima e and p imo dial e ms o he Human-sac ed, Almada unde line he an i he ical e ms symbolized in P ome heus and Io. I ’s a so o Coniunc io Opposi o ium as he w o e in "He a- cli us weeps and Democ i us laughs" (Almada, 1950). He es ablished he dis inc ion be ween wha ‘would be he hal -blood o di ine and human" and P ome heus ", which would sepa a e he di ine om he human, and only wi h his would open he way, agains he di ini y i i we e necessa y…’ (Almada, 1950, p.100). Acco ding o he legend, he con on a ion be ween he wo - P ome heus and Io – would emain possible as long as each espec ed hei des iny, excluded om each o he . They symbolize he Di ine-human bi-p esence, he ma iage be ween Hea en and Ea h, uni ied in Numbe .¹² ‘P ome heus con e s he uni e sal uni y, h ough his inding which he ga e o men: he Numbe . This is a quo a ion aken om P ome heus Chained o Aeschylus quo ed by Almada: I ga e [men] he beau i ul ind o a i hme ic.’ (Almada, 1982, p. 179) The Numbe is he sup eme knowledge. Longing o edeem Po uguese om a a ism, he c ied ou o he o ce o My h and i s polych omic unde s anding. He was able o p oduce knowledge in a and es ablished a peculia hough , being able o use se e al exp essions, s a egies and achie emen s iso- e bico-pe o ma ic. Capable o a g ea e concep ual agili y, he ci cum en ed con en ions, s e eo ypes, coun e ac ing he agic in his p esen , exe cising elusi e and asse i e simul aneously, c ossing ch onology and space. Th ough his capaci y and impulse he concei ed he inclusi e binomial, wi hou dissolu ion o he e ms: LIFE- ART. Almada was demanded in A (and in Li e) as a wo hy indi idual case. Using exempla y ideas In he li e a y wen ie h cen u y, conside he e sion o And é Gide, P ome hée Mal Enchaîné, an exe cise in sa casm, whose end culmina es in a eas in which P ome heus deligh s in sa o ing he lesh o hose who, in ime almos wi hou end, de ou ed his li e . ¹¹ Also see Almada Neg ei os, "He acli us weeps, Democ i us laughs". ¹² Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 128 and ac ing’s, maybe Almada wan ed o each he le el o ha pe ec indi iduali y he ecognized in Goe he: ‘ he i s indi idual among all indi iduals in Eu ope.’(Almada, 1993b, p.82) He syn hesized "his" li e a y and philosophic e e ences ga he ing Pla onic aes he ics and Neopla onic e isions in which he inco po a ed he aes he ics o numbe (Py hago eanism); concealed he aes he ics o ligh (aes he ic heophany) and he aes he ics o symbology (s uc u ed my hi ica ion). Almada e i ied ha each one o hose sides had an inclusi e ci cums ance, capable o au onomy due o he o e coming o symbols, in ime o accede o he simple and uni e sal isual sign, which was a gua an ee and cons an p esence in humani y. The obsession o Almada hough obliged him o wonde la gely in ci cula con ic ions, almos pa a- doxes o a leas ex eme iddles. His ul ima e goal conce ned he ha monic dialogue be ween human indi iduali y and collec i e au ho i y. Du ing his li e ime a a al dis up ion was p esen : an apa he ic and mu e obedience be ween he indi idual and he collec i e. His mission consis ed in ale ing each one and he collec i i y in o de o admi he c isis. The c isis was caused by he ailu e o collec i - i y. People no longe we e able o encou age o aluing he collec i e condi ion o indi iduali y and aliena ed human pe sonali y. The esolu ion would only be possible o he indi idual who ushes o igh because ‘he does no esign himsel o die in li e, no o li e in blank.’ (Almada, 1993b, p.100) One canno be dissol ed by he passi eness o o he s in he collec i i y. To each one is des ined he e o and he wisdom unde aken, awa e o i s capaci ies. The gi ed indi idual is su passed by he ein- igo a ed unde s anding, by he conscious o ce o i s social dimension in he collec i e. He e is he answe o p oceeding one by one: ‘The indi idual o he communi y ully in o med abou he indi idual o na u e, is up o you o p epa e you new place and a m you sel wi h you bes sense.’ (Almada, 1993b, p.73) Almada's demand ixed he ma ix o humani y in he sac ed e ain bo de ed wi hou bo de s, bu keep- ing up wi h he eason o he loca ion, he geog aphy o his coun y in he Map o Eu ope. He ollowed he a gumen a i e clues o concilia ion ha he My hs s angely imply. Almada el he should poin ou P ome heus as a Eu opean syn hesis. In Home 's pe sonali y and in he e ec i eness o G eek ci iliza ion, he eco e ed he collec i e [inspi ing] sou ce o Eu ope: ‘Ci iliza ion is a collec i e phenomenon. Cul u e is an indi idual phenomenon.’ (Almada, 1990, p. 77) Home , ounde o ci ili- za ion acco ding o Almada, was he Poe ha espec ed posi i e alues bo h in T adi ion and in ‘ he indi idual ini ia i e o he p esen ones o he same ci iliza ion’ (Almada, 1990, p. 77). Tha union o imes/ spaces was he condi ion o s eng hen he u u e ci iliza ion. And secondly, because ‘The whole ac o ci iliza ion is closely linked o an ad ance o he o de o cul u e and i s con inua ion.’ (Almada, 1982, p. 129) His pu sui o a u opian Eu ope o e whelmed he eal on ie s and coun ies. As an a is om he SW, and emembe ing his A ican oo s, Almada spen his li e ime sea ching o Humani y. He was able o educe his poin s o iew in o he essen ial one, which was he ul ima e belie in hose simple geome ical shapes ha exis since he beginning o Mankind. Almada’s inal abs ac -geome ical black and whi e pain ings (1957) can be unde s ood as he usion o all his esea ch and s ill a e one o his g ea es landma ks o he i age o he u u e gene a ions. Which achie ed he la e conques in he la ge seminal mu al o he main building o he Gulbenkian Founda ion – Beginning (Começa ) his las wo k. TO DRAW BORDERS AND THE AESTHETIC MIND: REVIEWING EUROPE WITH ALMADA NEGREIROS Ma ia de Fá ima Lambe 129 Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 130 *Almada Neg ei os, J. de (1990) Ensaios. OC. Vol. V. Lisboa: INCM. *Almada Neg ei os, J. de (1950) "He acli o cho a, Demóc i o i". Cidade No a 5, 2 No emb o. *Almada Neg ei os, J. de (1965) O pheu 1915-1965. Lisboa: Á ica. Almada Neg ei os, J. de (1984) Poesia. OC. Vol. I. Lisboa: INCM. *Almada Neg ei os, J. de (1993 a) Tea o. OC. Vol. VII. Lisboa:INCM. *Almada Neg ei os, J. de (1993 b) Tex os de In e enção. OC.Vol.VI. Lisboa: INCM. *Almada Neg ei os, J. de (1982a) Sudoes e, Cade nos de Almada Neg ei os. Ed. Facsimilada. Lisboa: Con ex o Ed. *Almada Neg ei os, J. de (1982b) Ve . Lisboa: A cádia. *Bachela d, G. (1992) Psychanalyse du Feu. Pa is: Gallima d. *Gide, A. (1925) P omé hée mal enchaîné. Pa is: Gallima d. *Goe he, J. W. (1950) P ome eu - F agmen os de Ju en ude. Coimb a: Uni e sidade de Coimb a. *Hall, E. T. (1966) The hidden dimension. New Yo k: Ga den Ci y/Double Day. *Hall, E. T. (1959) The Silen Language. New Yo k: Ga den Ci y/Double Day. *Pascoal, A. M. (2011) “As Figu as G eco-Romanas de Almada Neg ei os na Cidade Uni e si á ia de Lisboa”. Bole im de Es udos Clássicos — 55. Coimb a: Associação Po uguesa de Es udos Clássicos, Ins i u o de Es udos Clássicos. *Pessoa, F. (1982) Ob as em P osa. Rio de Janei o: Ed. Aguila . *Pessoa, F. (1966) Páginas Ín imas e de Au o- In e p e ação. Lisboa: Á ica. *T ousson, R. (s/d) P ome eu na Li e a u a. Po o: Rés Ed. R E F E R E N C E S TO DRAW BORDERS AND THE AESTHETIC MIND: REVIEWING EUROPE WITH ALMADA NEGREIROS Ma ia de Fá ima Lambe 131 Is based in Po o, whe e is a Full P o esso a he School o Educa ion – Opo o Poly echnics since 2000. She is Mas e in Philosophy (1986) and Doc o in Philosophy [Aes he ic] 1998, Facul y o Philosophy – Ca holic Po uguese Uni e si y. She is a senio in es iga o o se e al esea ch p ojec s a InED (Rese ch Cen e o Educa ion Inno a ion and Resea ch) and has been i s di ec o du ing wo yea s. She is he di ec o o se e al Cou ses, Depa men s and P ojec s and In i ed P o esso in B azil and Eu opean Uni e si ies. She ac s as an A C i ic and independen Cu a o . She danced a Pi min T ecu Dance Company Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 132 Ge ha d Rich e : Be ween he sayable and he in elligible C is ina Susigan Faculdade San a Ma celina e Pesquisado a do CEAA San a Ma celina College and Resea che o CEAA, São Paulo, B azil I is a ac ha he his o y o a has sough new heo e ical ounda ions and new me hodologies, d i en by he desi e o become mo e "global". In Pe e Slo e dijk's hinking, a is mo e po en and he e o e would ejec any ca ego iza ion (2014, 479), going beyond he sayable and he in elligible; Gilles Deleuze (2001: 88) says: "A hinks only o philosophy, bu hinks o objec s and pe cep s". In he hea ed deba e p o oked by his desi e o a mo e c i ical A His o y, a ques ion can be aised: Who holds he powe in he ield oday and whe e do he heo ies ha go e n he in e p e a ions emana e, o he es uc u ing o a mo e democ a ic and inclusi e A His o y? This communica ion aims o ques ion he a is ic ep- esen a ion p oduced a e Wo ld Wa II and he mul iple connec ions ha help o sedimen wha we can call " he end o a ", in he sense o Hans Bel ing - like he a is 's libe a ion -, a he same ime ha deba es he end o u opias o he angua ds. In a agmen ed wo ld, whe e acco ding o Theodo Ado no i was im- possible o p oduce poe y a e Auschwi z, le us analyze he wo ks o Ge ha d Rich e (1932-), whose wo ks can be unde s ood as mi o s o e lec a wo ld in which eali y and image a e equally p esen in con empo a y li e, in sea ch, ac- co ding o he a is "o he u h o he image. ABSTRACT A His o y, Ge ha d Rich e , sayable and in elligible. KEYWORDS GERHARD RICHTER: BETWEEN THE SAYABLE AND THE INTELLIGIBLE C is ina Susigan 133 When we come ac oss a wo k o a ou i s impulse is o a ionalize, heo ize, because wes - e n cul u al hough gi es mo e impo ance o he ex ; in e p e he image h ough he wo d a he han he aes he ic ui ion and he app ox- ima ion o images. I we e u n o Uppe Paleo- li hic, we will al eady ind in wha we call " ock a "- o mo e ecen ly he indigenous objec s, which only acqui es impo ance when he e is a con ex -, images, which by hemsel es speak o hemsel es, a he same ime ha eminds us o he e lec ion o ha we will ne e know he ue in en o hese images and why hey we e made. Acco ding o Ma ie-José Mondzain: The idea ha he human being is an a is and a p oduce , in u n, is s ongly linked o he his o - ical hough de eloped in he Renaissance by Vasa i, whe e he desi e o immo alize hose who p oduced and p oduce he hi d space a ises ( he hi d Space as a p oposal o a sensi i e logos ying o sepa a e he dis ema ion be ween man and animal, and as well e lec s Emanuele Coccia (2015: 85):’ (...) he sensible exis s wi hin ma e / in he objec , no in ou soul / in he subjec , bu i is he place whe e na u e and cul u e, li e and his o y exile hemsel es.’ These pa ame e s will be based on he new heo- ies o he image, wi h he in en o a knowledge o he wo ld, o mo e away om he concep o a o app oxima e he concep o image, mo e comp ehensi e, pe mea e ou hough . When we look a he images o René Mag i e (1898-1967), o example he Key o D eams (Figu e 1), which makes a game be ween saying hings and seeing – igh ing be ween he speaka- ble and isible image and he meaning o he w i - en wo d-, hey de y us and shu les ou gaze, who sees he objec and can be edi ec ed o he wo ds, mis aking he unde s anding. This con lic be ween wo ds and image-a medium widely used nowadays-, will edeem Pla o's dicho omy be ween wo d and u h and eminds us o wha Ma ilena Chauí, by summa ising he soc a ic hough , signaling ha he sensi i e wo ld is a shadow, a copy de o med o impe ec o he in elligible wo ld o ideas o essences. The educ ion o he isible o he speakable, o he sensible o he in elligible was, in he wen- ie h cen u y, i s ough in philosophy by he de ini ion o wo k o a by Ma in Heidegge , who sough o egain he idea o u h, and hen "(...) The nega i e hand is he i s sel -po - ai , non-specula , mi o less sel -po ai o he man who is a subjec who knows only o himsel and he wo ld he ace le he e by his hands. The sel -image is a p oo o sepa a ion, he es ablishmen o a egime o sepa a ion and un ied subjec i i y.” (Mondzain, 2015, p. 42) Figu e 1 Figu e 1. Key o D eams, 1930. Oil on can as: 81 x 60 cm. P i a e Collec ion, Pa is. h p://www.mag i e.be/ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 134 by a is s such as Mag i e and Joseph Kosu h (1945-). Acco ding o Heidegge : The Mag i e pain ings can be in e p e ed by he idea o he unmasking o Heidegge 's u h, and his u h would be he imb oglio o knowledge and he unsu passed span be ween he isible and he decidable, meaning ul and meaning ul, ha o he knowledge. They sough o ill in an analy - ical and analy ical-his o ical way. Kosu h (2006: 225), in u n, emphasizes he abili y o he a o sel -de ine: ‘(...) A his momen o mankind, a e philosophy and eligion, a can e en ually be ha ac i i y ha sol es wha o he imes may ha e called ' he spi i ual needs o he human being.’ A has a po en ial ha goes beyond he speakable and in elligible, hough, o e wo millennia and a “(...) As soon as he shock o he unse ling abyss is dampened in he ield o he habi - ual and he expe , he a business a ound wo ks has al eady begun. The e y ca e ul ansmission o he wo ks, he scien i ic e - o s o hei eco e y, ne e again ouch he e y being-wo k, bu only a memo y o i . Bu you can also o e he wo k a place om which o make his o y. The mos au- hen ic eali y o he wo k only comes o ligh whe e he wo k is sa egua ded in he u h ha happens h ough i sel .” (Heideg- ge , 2007, p. 57) Figu e 2 Figu e 2. One and Th ee Chai s, 1965. Ins allalion. Chai 32 3/8 x 14 7/8 x 20 7/8" (82 x 37.8 x 53 cm), pho og aphic panel 36 x 24 1/8" (91.5 x 61.1 cm), ex panel 24 x 30" (61 x 76.2 cm). MoMA Museum. h ps://www.moma.o g/ collec ion/wo ks/81435 GERHARD RICHTER: BETWEEN THE SAYABLE AND THE INTELLIGIBLE C is ina Susigan 135 hal , i has been ying o discuss i in ela ion o he u h: ei he as dange , o as he apeu ical, o as u h ha mus be sa egua ded by philosophy. Acco ding o Pe e Slo e dijk: In philosophy pe sis ed he idea o associa ing a o he in elligible, al hough he associa ion o a o philosophy by Deleuze and Gua a i, who i s decla ed all sciences as being c ea i e o la e ecognize a as being able o hink, had as main goal o end once and o all wi h he hie - a chiza ion be ween he sensible and he in el- ligible. Be o e ha , he po en ial o a was i s de ended by he his o ical angua d and hen by con empo a y a . Today he aes he ic expe- ience is no longe seen as being didac ical (Pla o), he apeu ic (A is o le) o in anquiliz- ing (Heidegge ), bu as being able o p o ide a p esence o spi i capable o disin eg a ing he sel , o make us eel pa o a whole deindi idu- alized (Slo e dijk). I he his o y o wes e n a , oo ed in eu ocen- ism, places us on he pedes al o being his o - ical beings, ha is, hose who ha e possessed and s ill ha e an e ec on he a e o o he s. In pa allel, an a-his o ical hough could be asso- cia ed wi h bo h people who dispensed om hese ac i i ies and w i ing as o hose who we e a ec ed by his o ical hinking and so abso bed o assimila ed i , bu ne e ac ually p ac iced i o exclusi ely. In his con ex , we can include ans-his o ic hinking, i b idges he empo al- i y o space- ime, being a con inuum o his o y and images, in ou case. When Ado no e e s ha a e Auschwi z is impossible o w i e poe y, we can ansmu e his concep in o pain ing. In he con ex o he "ca as ophe", when he wo ld collapses, he ac o pain ing becomes a body o body wi h he pain ing; We see he igu a ion o he ca as o- phe, as i na u e we e o be decons uc ed - he i s pain e o hink o his concep was William Tu ne (1775-1851), wi h his pain ings dissol ed, whe e he igu a ion li le by li le is no longe isible o be only a pe cep ion. And i will be in his ield ha pos -wa a is s will ha e o ebuild hei subjec i i y. Ge ha d Rich e (1932-) is one o he g ea es li ing a is s. Mul i ace ed, he expe ienced h oughou his ca ee a con as ing changes in echniques and concep s, edi ec ing his o ical c ises, e isi ing consec a ed a is s, explo ing new p ocedu es. I s dialogue be ween igu a- ion and abs ac ion is diach onic and cons an , goes beyond ollowing a single pa hway, we see a mix u e. Wi hin he con ex o "ca as ophe" we can analyze he o ma ion o he A las o Rich e . A e he second wa , he di ision o Ge many, he collec i eness o images will be a o m o memo y p ese a ion – he loss o he amily and social con ex o he a is and he sel -de- s uc ion in lic ed he iden i y o he Ge man na ional s a e. Bu beyond his pe sonal ac o , as a p o essional, Rich e had o deba e whe he he medium o pain ing would con inue o be concei ed, con on ed wi h he cul u e o mass and pho og aphy. In his double look, Rich e will make a ansi ion: om he pho og aph and c ea e he pain ing, which will ha e he suppo o he A las as a s a ing poin . To es ablish he dialogue wi h he con inuum o his o y, we chose he pain - ing Reade , 1994, (Figu e 3) o ou analysis. “(…) F om he a he pa h is sho o wha in he philosophical language is called decen- alized consciousness, ha is, ha o m o consciousness in which he sel lea es he s a egic cen e o being-in- he-wo ld in a o o a pa icipa ion o a belonging wi h- ou e e ence." (Slo e dijk, 2014, p. 479) Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 136 “In o he wo ds, he es ic ion p esen a he end o a his o y o e s he desi ed oppo uni y o ea a his o y wi h some dis ance and unde he mo o: "The king is dead, long li e he king!". Bu he small numbe o a his o ians, howe e , p o ides su icien assu ance ha he subjec hey ha e made a p o ession will ne e end, and his is simila in o he humani ies. S ill, I see enough eason o gi e impo ance o he p oblem i we ake se iously he o igi- nal idea ha is p esen in he concep o an 'a his o y': he idea, namely, o es o ing an e ec i e his o y and b inging i s mean- ing o ligh . In he concep is p esen bo h he meaning o an image and he unde - s anding o a ame p esen ed by he w i - en his o y o a . A has adjus ed o he aming o a his o y as much as i i s i . Today we could, he e o e, ins ead o he end, speak o a loss o aming, which e- sul s in he dissolu ion o he image, since i is no longe delimi ed by i s aming. The discou se o he "end" does no mean ha "i is all o e ," bu i calls o a change in discou se, as he objec has changed and no longe i s in o he old ames.” (Bel ing, 2016, p. 13) Figu e 3 Figu e 3. Reade , 1994. Oil on can as: 72 x 102 cm. Ca alogue Raisonné: 804. San F ancisco Museum o Mode n A (SFMOMA). h ps:// www.ge ha d- ich e .com/en/a / pain ings/pho o-pain ings/women-27/ eade -8054 This disassocia ed image o Rich e 's la ge abs ac ions, make a dialogue wi h he his o y o a , b inging a new meaning and ha we could app oach he hough o Hans Bel ing: TWO EXTREMES AT THE EUROPEAN PERIPHERIES: BALTIC AND IBERIAN POST-INDUSTRIAL CULTURES Inês Mo ei a 143 pene a ion in he bodies o humans, animals, ege a ion, he objec s and i s deadly a mosphe ic p esence i s in local se le s, hen in he bodies and minds o housands o liquida o s collabo a - ing in sealing, cleaning and s abilizing he a e e ec s, and now in he deb is, he de elic ion and he emnan s o he abandoned buildings. All hese e en s occu ed while he nuclea powe plan kep ope a ing. The isible and in isible enemies, na u e and echnology, human and non-human con inui ies, ecalling o pas e en s and p og essi e des uc ion as p oblem-sol ing a e embedded in he many laye s o he las 33 yea s. In 2019, he ac ual condi ions on he g ound a e a complex ma e ial and semio ic eali y, whe e dissim- ila agen s ope a e hei ac ions and p oduce new na a i es. As an “exclusion zone” Che nobyl is an ex eme mili a ized pos -indus ial si e, whe e li e uns in new un o eseen ensions be ween ecall- ing he acciden and adia ion as i emains an exclusion zone while he e ec s o he acciden shall no be igno ed, and emembe ing i s consequences, as he auma o i s impac and consequences a ec s collec i e memo y – Uk ainian and o me So ie . In a ime when Uk aine unde goes a p ocess o decommuniza ion o i s poli ics and na ional iden i y h ough he des uc ion o So ie and Communis symbols such as mosaics, sculp u es and o he symbolic e e ences, he exclusion zone o Che nobyl mi o s e en mo e complex images, as i cons i u es an ho o se whe e mosaics, sculp u es, insc ip ions and o he andom objec s can be mis aken o nos algic pa aphe nalia. The exclusion zone o Che nobyl is w apped inside/ou side a ew shielding laye s which c ea e con a- dic o y eadings and unde s andings, poin ing he complexi y a s ake: i is an un ouchable adioac- i e ime-capsule which mus be kep s ill and, as a consequence, became a new wild in es ed o es , a isible and in isible na u e-cul u e. P ypia was a “nuclea ” ci y buil o suppo Che nobyl powe s a ion, i s names, ade logos and symbols, he sculp u es and o ms poin o he a om, o P ome heus and o a b igh nuclea u u e. Ma e ially cons i u ed o buildings, objec s and elemen s s a ic as in he momen o he 1986 e ac- ua ion, e en hough de elic , i celeb a es he iconog aphy and oponomy o a he oic nuclea so ie pas . None heless, he adia ion keeps he nuclea ci y unli eable. Unlike he si es o wa and collec i e auma, whe e he pe pe a o s we e iden i iable “o he ”, in Che nobyl he enemy was in isible – adia ion – and hose esponsible we e no “o he ”, hey we e a mal unc ion and/o pa o he same s a e. The na a i e o he acciden is ansmi ed h ough ca e ul aken ca e memo ials, and a small mili a y museum, celeb a ing he he oes, he i e wo k- e s, mili a ies, mine s and liquida o s who ga e hei ime and li es. These memo ials ha e a small scale and p esence when compa ed wi h he as ex ension o he wild woods which ook o e he e i o y and hos wild auna, all li ing wi h adia ion. I in Che nobyl he enemy was he powe plan , he pa adox is ha is s ill ope a ing and gene a ing nuclea ene gy. One o he monumen s celeb a ing he communis he oic ex inc ion o he i es and adia ion c ea ed by he nuclea explosion is in on he s ill unc ioning powe s a ion. I human Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 144 Figu e 2. Old sea on o Tallinn. Fo me mili a y and indus ial a ea by he Bal ic Sea. Today i is a landscape p omenade connec ing cul u al ins i u ions occupying se e al ecupe a ed buildings, in Es onia. Pho o by he au ho , No embe 2016 p esence was educed o a minimum, i s wi h he e acua ion, now wo king by sho shi s, he echno-cul u al in isible enemy has double mani es p esence. The monumen , in on o he same ope a ing plan , celeb a es he he oes o he pas nuclea explosion, una oidably e oking wi h eloquence he dange o u u e h ea s. The exclusion zone is a enced, es ic ed and mili a ized a ea, whe e access is pe mi ed, and highly con olled, o egis e ed isi o s. I is no a pa k, a public space, no a museum, a memo ial o a his o - ical si e, a bes , i is all oge he , plus i s new openness o he ou is ic en ance, ollowing he mili a y ules. The w i ing o memo y is a icula ed a ound monumen s de o ed o he oes, wi h a memo ial e e ing he names o ci ilian illages and owns e acua ed since he acciden . By now, collec i e ci il- ian memo y and subjec i e es imonies we e le ou side he zone, as he oices o i s o me esiden s published by Nobel P ize winne S e lana Alexie ich⁴. Indi idual es imonies and pa ial subjec i e s o ies a e published in he book by Byelo ussian au ho S e lana Alexie ich, “Voices om Che nobyl: The O al His o y o a Nuclea Disas e ”, 1997. ⁴ Ex eme si e 2: Old Sea on o Tallinn Figu e 2 TWO EXTREMES AT THE EUROPEAN PERIPHERIES: BALTIC AND IBERIAN POST-INDUSTRIAL CULTURES Inês Mo ei a 145 The isi o he Es onia and he Bal ic egion ook place in Decembe 2016 and was made possible wi h he suppo o Ai Bal ic and o The Bal ic Pa illion a Venice A chi ec u e Biennale 2016 - he ieldwo k obse a ions ega ding he si e e e o ha pe iod. ⁶ Pos -indus iali y is a sys emic eali y, and no a me e memo y o he pas . In Es onia, mos powe ne wo ks, mining ope a ions and u ban se lemen s ha we e ins umen s o he so ie indus iali- za ion o he Bal ic S a es emain unc ional oday ⁵. Wande ing h ough i s physical e i o y om he pe iod o g ea indus ial- iza ion, be ween iden i ies and emnan s o so ie echnology, is bo h an anach onic and indi idual expe ience ⁶. The econ igu a ion o disman ling o hose as spaces calls o a new ela ionship be ween socie y and i s en i onmen – he So ie Union was no a p o ec o o i s na u al e i o ies. Elec ici y ne wo ks, ossil uel pipelines, nuclea plan s, geological sec ions, mine als, ele an s uc u es, insula ion ma e ials and landscape ope a ions a e pa o his con ex and o he new a chi ec u al commi men s aced by Es onia, whom a i ms i sel as he mos digi al Eu opean coun y, he one ha in es s he mos in in o ma ion echnologies and i s pos -indus ial condi ion. The pos -indus ial imagina y o he las decades is ma ked by ac s and ic ion. S alke , he apocalyp ic science ic ion ilm sho in he la e 1970’s by di ec o And ei Ta ko sky, is a pa adigm o he in lu- ence o science ic ion on global collec i e imagina y. The ilm o esees he chaos o a s ongly buil , pollu ed and indus ialized e i o y. The con amina ed en i onmen , in asi e na u e and oxic a mosphe e o e con ex o he me apho ic dimension o he dialogue ha occu s wi hin a chi ec- u es and in as uc u es wi h s ong signs o deg ada ion. The ac ual indus ial con amina ion o he loca ions o he ilm, some o which in Tallinn, nea he Bal ic sea on , p o ed a al o a signi ican pa o he ac ual ilmmake ’s eam. In a ha sh connec ion be ween eali y and ic ion, much o he eam would die, in oxica ed by he adia ion and chemical compos s p esen on he se s. In he ilm, S alke says: “The Zone wan s o be espec ed. O he wise i will punish”. Tallinn´s old sea on is sco ed wi h la ge ees and agmen s o p e ab ica ed conc e e slabs, a bucolic pa h be ween ci y, indus y and uins. So ie p e ab ica ion allowed o he mass cons uc ion o acades, slabs and co e ings o housing, indus y, kolkhoz and public buildings. I also d o e he cons uc ion o access amps o he wa e used by people and boa s, which oday, co oded by he sal pe e and empe a u e a ia ion, appea as a second na u e, p o oundly a i icialized, whe e o pedoes, ships and o he mili a y pieces om he Ma i ime Museum a e displayed. Fu he away, new e ies and c uises make he connec ion wi h Scandina ia. In he u u e, hese will be subs i- u ed by he unde wa e ain unnel ha is being planned. In he ilm, Ta ko sky’s cha ac e , S alke , ells us: “The Zone is a e y complica ed sys em o aps, and hey' e all deadly. I don' know wha 's going on he e in he absence o people, bu he momen someone shows up, e e y hing comes in o mo ion. Old aps disappea , and new ones eme ge. Sa e spo s become impassable. Now you pa h is easy, now i 's hopelessly in ol ed. Tha 's he Zone. I may e en seem cap icious. (…) Bu e e y hing ha 's going on he e depends no on he Zone, bu on us!” ⁷. The si e esona es wi h he ilm, and back: he apocalyp ic ilm was sho he e, and he p esen abandonmen ecalls he apocalyp ic ic ion. A e sion o he ieldwo k isi o he sea on o Tallinn ieldwo k isi was p e iously published in: Mo ei a, Ines (2019). Es onia 2016-2018. Po o: Ci co de Ideias. ⁵ Film: S alke , 1979, di ec ed by And ei Ta ko ski. ⁷ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 146 Be ween he Ma i ime Museum and he Linnahall, he abandoned so ie spo s cen e , eme ges a si e o auma ic collec i e memo y, he a ea o Pa a ei P ision. Robus walls s e ch ou owa ds he Sea, olding o e a o i ied ba izan and en eloped in ences o ba bed wi e. The e million o he impe ial b ick and he us o he ga es con as wi h he g ey o he sky, he sea and he conc e e slabs ha a i icialize he sea on . The ai is d y, he humidi y eezes and alls while i snows. In silence, unde he snow, es s he gu ed enclosu e, pa ially co e ed in a is ic d awings and in e en ions. Pa a ei P ision building encapsula es he ho o s o poli ical his o y: c ea ed in 1840 as a Russian Impe- ial o i ica ion, i was a Russian and Ge man mili a y ga ison, a Russian maximum-secu i y p ison, aken o e by he Nazi’s in 1940 and a so ie p ison o he subsequen decades. I s s o ies a e ho i- ying, i was o e c owded and had ooms ese ed o execu ions and medical expe imen s. I was closed one yea a e Es onia joined he Eu opean Union, in 2005. Today i is a place ha embodies he memo y o he igh o eedom, bu , since Augus 2016 i has been closed o isi o s. I s p esen ci cums ances a e also ense, i is in dange and awai s he i agiza ion. (I was no allowed in.) Celeb a ing he pe iod o so ie occupa ion is ce ainly no he app oach o Es onian iden i y poli ics, nei he is i pa o he cu en sen imen al mood, as can be seen in he o me p ison o Tallinn, he Pa a ei. I is impo an o unde s and ha he memo y o he so ie pas is s ill esh, as independ- ence was only achie ed in 1991 and many ci izens s ill bi e ly emembe hese imes – he e is no nos algia, al hough i exis s some memo abilia o he ime le o isi o s and hips e s. I is also impo an o ecognise ha he cinema og aphic a mosphe e o And ei Ta ko sky was one o he imagina y guides o his e i o y, bo h in he ieldwo k ip, and o ou imagina y o he Bal ic egion. Almos 40 yea s a e he shoo ing o S alke , i is possible o gauge he ans o ma ion o i s se s, eal buildings in di e en s a es and si ua ions, while also looking a an apocalyp ic Es onia ep esen ed in science ic ion om he 1970’s, which is oday somewha main ained bo h in eali y and ic ion. Cap u ing he non-melancholic pos -indus iali y ha emb aces he p esen and inco - po a es i s con adic ions is a g ea challenge: eali y bea s ic ion. TWO EXTREMES AT THE EUROPEAN PERIPHERIES: BALTIC AND IBERIAN POST-INDUSTRIAL CULTURES Inês Mo ei a 147 Figu e 3 Ex eme si e 1: Che nobyl Exclusion Zone The eas e n slope o Po o´s i e side ex ends om he abandoned XIX h cen u y Dona Ma ia i on b idge, designed by Gus a e Ei el, and a XXIs cen u y unnel linking Po o o he nex ci y, Gondo- ma . Fo mos o i s 1500m i e long leng h, he slope consis s o emp y land, wild ege a ion and abandoned builds, pa o which u al, ha ing a as ex ension co e ed wi h pos -indus ial buildings and si es, o iginally p i a ely owned, wi h ew excep ions. Indus ializa ion was led by bou geois amilies, i s aces a e many, bu no o S a e scale. Neglec ed and dilapida ed un il e y ecen ly, he uppe le el o he slope is punc ua ed by smalls indus ies in a e y popula ed a ea whe e wo ke s housing, he islands (ilhas), a e s ill inhabi ed and p i a e. These small in a-human s uc u es, whe e amilies li e in indi idual one loo houses abou 16sqm, wi h no mode n acili ies, hide behind he bou geois açades. The a ea unde goes eal es a e in es men and ans o ma ion, ha ing se e al buildings con e ed as new ho els, hos els and o he ou is ela ed business. Pa adoxically, he p i ileged lowe le el o he wa e on , wi h i s wide i e access, Gus a e Ei el A enue, is abandoned excep o a ew unc ioning s uc u es: a gaz s a ion, a magna e´s a m mansion, he headqua e s o his cons uc ion company, wo high-end apa men blocks, and, Figu e 3. Eas e n Slope o Po o Ri e side. The i e side is a as a ea o he ci y ma ked by se e e geog aphical, economic and social con as s, spli and c ossed by laye s o in as uc u e - elec ici y, wa e , sewage, ain and highway -, aside poo wo ke s houses, se e al abandoned indus ial buildings and emp y plo s, spo ed by high-end housing blocks, mansions and a i e-s a ho el by he wa e . Pho o: Miguel Oli ei a Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 148 o he ex eme eas side, he P ess Museum and a ecen i e-s a ho el in a ba oque palace by he ma ina wa e on . The emp y mid-slope, be ween he wa e on and he uppe own, occupies mos o he a ea, i is a complex zone, spli and c ossed by se e al laye s o in as uc u e: he o me elec ic powe s a ion, i s uins and abandoned s uc u es, whe e wa e canals un along u al alleys, ain acks, unnels, iaduc s and b idges (highway, ain), all punc ua ed by mino wo ke s´ neighbou hoods. The slope has p i ileged i e iews, he e a e umou s o u u e cons uc ion plans b inging new in ensi e housing o he a ea, as in ano he couple o unsuccess ul a emp s in he 1990’s and in he 2000’s. Today, i emains a “ e ain ague” o p omised u u e plans, occupied by poo amilies, and by empo a y nomadic g oups ⁸. Fu he eas , a he eas e n e ex, and apex, o he eas e n slope o Po o i e side, in F eixo, si s a con olu ed his o ical complex which encapsula es s o ies as con olu ed as i s ba oque a chi ec- u e. The ba oque a is oc a ic palace by he i e , designed in he XVIII h cen u y by he I alian a chi ec Nicolau Nasoni, was h oughou ime econ e ed in s yle and unc ion, la e augmen ed wi h o he less noble unc ions du ing he XIX h cen u y. A e he o iginal cons uc ion as a pleas- u e house and ga den o Tá o a amily, he si e o he palace hos ed a soap ac o y which, a e a i e, was seconded by a dis ille y, and decades la e , he palace became he headqua e s o a lou mill company – Ha monia – which buil a 45m high indus ial i on cas building in he palace´s main e ace, in on o he main açade, esuming he nobili y o i s o igins. La e , Ha monia Company buil mode n acili ies ac oss he oad, abandoning he complex, which was dilapida ed du ing XX h cen u y. F eixo Palace and Ha monia Flou mill embody a se o condi ions and decisions which e lec Po u- guese his o y, om a ansien a is oc acy o he uns able succession o bou geois indus ial p oduc ion, i s long pe iod o abandonmen and esu gence as a classi ied he i age si e, a Na ional Monumen , and pos e io p i a iza ion. A e decades o neglec , he Palace and he Flou mill we e abandoned uins. I s daun ing spa iali y and peculia loca ion we e used ini ially as enue o a si e-speci ic con empo a y a exhibi ion in 1993, Wal e Benjamin´s B ie case ⁹, which e ealed he modula i on s uc u e o mill, he spa iali y o he building and i s exis ing machine y, opening he possibili y o become in 1998 he new Museum o Science and Indus y o Po o, o p ese e and expose he his o y and memo y o he indus ializa- ion. The li e o he Museum was b ie , and in 2006 he newly econ e ed building was emp ied, he F om 28 h Sep embe o 4 Oc obe 2019, I had he oppo uni y o co-o ganize and men o wi h Ane a Szylak, he ad anced cou se Pos -Nos algic Knowings, o ganized by he Ci y Hall o Po o, wi h he in i ed gues s An on Ka s, Elena Lac uz, Jonas Žukauskas, Jo ge Rica do Pin o, Sol i a K ese. Pos -Nos algic Knowings is a cou se on cul u e and c i ical hinking which aims o look a di e en places in Eu ope which con ain collec i e s o ies in disappea ance, scanning he po ency o ecen cu a o ial and a is ic esea ch and in e en ion. The cou se p esen s a a ie y o “pos -nos algic” app oaches by au ho s add essing places in Uk aine, Poland, La ia, Li huania and Spain, o unde s and how con empo a y knowings allow o eading, in e ening and may con ibu e o esigni y hose places, whe he in i s ela ion o pas memo ies and, mos specially, as ede ining new con empo a y na a i es. T ying o o e come he s ic ly p ese a ionis and conse a i e app oaches, he cou se will ocus on a speci ic loca ion in Po o, he F eixo hillside, cha ac e ized by he simul anei y o indus ial his o y and he cu en p essu e o eal es a e in e es s on he buildings and he land. P og am: h p://www.plaka.po o.p / ichei os/p ojec os /190827_PLAKA_PLK_PTENG_p og ama_1.pd ⁸ The exhibi ion “Wal e Benjamin´s B ie case” ook place a he p emises o he Ha monia in F eixo, be ween 6 No embe and 15 Decembe 1993. Cu a ed by And ew Ren on, i included wo ks by a is s: Ch is ine Bo land, And ea Fishe , Douglas Go don, G aham Gussin, Ca oline Russell, Jane Wilson / Louise Wilson. Fe nandes, João. Wal e Benjamin's B ie case. Po o: Po o Ci y Hall, 1993. ⁹ TWO EXTREMES AT THE EUROPEAN PERIPHERIES: BALTIC AND IBERIAN POST-INDUSTRIAL CULTURES Inês Mo ei a 149 collec ions s o ed, and he building le o he p i a e company Pes ana. The Museum was closed so o be con e ed in o ooms o a luxu y ho el. In he o he side o he e ace, a e he ca e ul es o a ion wo k ¹⁰ led on he public building by he Po uguese A chi ec s Fe nando Tá o a and son, José Be na do Tá o a (2000-03), he ecupe a ed ba oque Palace became he social a ea o he p i a e ho el. When in he la e 80´s o he XX h cen u y he Po uguese s a e bough F eixo palace he in en ion was o ins al public educa ion se ices in i s p emises. The ambi ion was se o ecupe a e i closely o he o iginal, unde an expe ienced a chi ec who was a di ec descenden o he same noble amily o o iginal owne s. A ound 2006, he enewed public Palace and he neighbou Museum o Science and Indus y o Po o we e emp ied and oge he le o he p i a e company, Pes ana G oup, o be ans o med in o he exclusi e luxu y ho el. The g oup has added se e al mode n acili ies and ameni ies o he Na ional Monumen . F eixo Palace celeb a es he os en a ious ba oque pas h ough luxu y ou ism. The collec ion and documen s o he Museum emain s o ed and packed in a wa ehouse, suspending he memo y o indus ializa ion. The ensions a ound F eixo eading as Na ional he i age and he se e al ailed s o ies in/a ound he indus ial building embody he celeb a ion o e udi e a chi ec u e and he supp ession o indus- ializa ion, i s echnical emnan s and a i ac s. F om he palace we see a complex, con olu ed, con adic o y succession o s o ies, as he ones ha span along he 1500m leng h o he slope: old emp y land and abandoned builds, pa o which u al, ha ing a as ex ension o land co e ed wi h pos -indus ial buildings and si es, p i a e, o p i a ized, wi h ew excep ions. Going h ough hese h ee isi ed and desc ibed si es - Che nobyl, Tallinn and F eixo - e eals he impossibili y o compa e o es ablish common g ounds. All o which a e peculia in i s pas and p es- en p ocesses, and adically di e en , he e o e, unde s anding i s condi ions, decisions, p ocesses and a ec s was he s a egy emb aced, ins ead o compa ison, which would educe he si es o speci ic ela able aces, educing i s singula i ies. On one ex eme, he cau ious classi ica ion and p ese a ion o a ele an his o ical si e, classi ied as Na ional Monumen , and ac i e supp ession o i s indus ial pas , c ea es a s angely polished and ime-speci ic ba oque objec , while i s su ounding con ex is a pos -indus ial zone se e ely aban- doned. This app oach p omo ed he de ini ion and celeb a ion o a meaning ul his o ical pe iod and i s econs uc ion h ough an objec o e he in e en ion on he sys emic condi ion o li e in he a ea. On he o he ex eme, he en i onmen and e i o y a e he main p eoccupa ions, whe he o decon amina ion, sa e y o access o in as uc u e, he esigni ica ion o he objec ual build- ings and pas is a p eoccupa ion lesse ela ed o he i age and mo e wi h he ac ual condi ions o li e, esul ing in a chi ec u e, buildings and si es in di e en s a es o consolida ion and des uc ion. I in F eixo, Po o, he his o y and memo y o he pas is celeb a ed and i s he i agiza ion is desi ed and p omo ed, e en i e acing he indus ial cons uc ion and pas , in Es onia and in Che nobyl, we Du ing 2000/2001 my academic in e nship ook place a he cons uc ion si e o he ecupe a ion o F eixo, as an in e n o he a chi ec s. This pe iod was ich in e ms o unde s anding and con ibu ing o he wo k o in e disciplina y eams wo king on he monumen . ¹⁰ Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep. 150 pe cei e he ac i e p eoccupa ion wi h he p esen and o he possibili y o o ge ing. E en ually, ilm ic ion, con empo a y a exhibi ions, o ele ision ic ion, a e some o he mos s able e e ences and p o ec ions o pa o he memo y o he si es. Pa adoxically, h ough he examples we pe cei e how bo h he ac i e and he passi e supp ession o pas buildings and si es – h ough selec i e p ese a- ion o nonchalan ly disa ec ion – o e all esul s in a p og essi e e asu e o he indus ial pas and, he e o e, a ca e ul ew i ing o his o ical na a i e. This pape is unded by FCT – Fundação pa a Ciência e a Tecnologia wi hin he indi idual Pos -Doc o al Resea ch G an i led: `Cu a ing and e i alizing buildings – in e ening in pos indus ial spaces in Eu ope in he 21s cen u y´ (FCT: SFRH/BPD/109954/2015) ACKNOWLEDGMENTS *Alexie ich, S e lana (1997). Vozes de Che nobyl: His ó ia de um Desas e Nuclea . Elsino e (T ad 2016). *Bē ziņš, Kā lis, Ju ga Dauba ai ė, Pe as Išo a, Ona Lozu ai y ė, Niklā s Paegle, Dagnija Smilga, Johan Tali, Laila Za iņa, Jonas Žukauskas (eds.) (2016). The Bal ic A las. Be lin: S e nbe g P ess. *Koo , Ka in (2019). Es onian Indus ial He i age in Change. in Mo ei a, Inês Es onia 2016-2018. Po o: Ci co de Ideias. *Mo ei a, Inês (2019). Es onia 2016-2018. Po o: Ci co de Ideias. *Mo ei a, Inês, Lac uz, Elena (2017) P ojec ing Memo y. Wa saw: IRF P ess. R EF EREN CE S 151 Pos -Doc o al esea che a Ins i u o de His ó ia da A e [NOVA FCSH], de eloping he Pos -Doc o al esea ch: “Cu a ing and e i alizing buildings – in e ening in pos indus ial spaces in Eu ope in he 21s cen u y” ( unded by FCT). Coo dina o o he new esea ch clus e Cu a ing Con empo a y Cul u es: on a chi ec u es, e i o ies and ne wo ks. Wo k g oup leade a Cos Ac ion ne wo k -Eu opean Fo um o Ad anced P ac ices. Gues Auxilia y P o esso a Fine A o Uni e si y o Po o (since 2014). Holds a PhD deg ee in Cu a o ial Knowledge (Goldsmi hs College, Uni e si y o London, 2014), a Mas e ’s deg ee in A chi ec u e and U ban Cul u e (Me opolis, UPC/CCCB, Ba celona, 2003), g adua ed in A chi ec u e (FAUP, Po o, 2001). + inesmo ei a.o g TWO EXTREMES AT THE EUROPEAN PERIPHERIES: BALTIC AND IBERIAN POST-INDUSTRIAL CULTURES Inês Mo ei a E X H I B I T I O N S Machines, Spide s and Buccanee s WALKING AROUND THE SUN. No es on Eu ope. The Dogma ic Sleep.