L’associazione Utopia rossa considera suo fondamento politico il principio secondo cui il fine non giustifica i mezzi, ma nei mezzi si deve riflettere l’essenza del fine. Non ha programmi politici, come del resto non ne aveva la Prima internazionale. Nonostante le più diverse provenienze ideologiche dei suoi sostenitori, essa ritiene che l’anticapitalismo dilagato dopo l’inizio dell’Antirivoluzione russa (dicembre 1917) sia stato motivato fondamentalmente da idee precapitalistiche, cioè retrograde, e non da progetti di civiltà in grado di superare il capitalismo sviluppando ulteriormente i suoi modelli di democrazia. Ciò spiega anche il prevalere, nella storia della cosiddetta «sinistra», di simpatie per i regimi dittatoriali di ogni specie e colore. Utopia rossa si batte contro l’ulteriore diffusione di ideologie precapitalistiche vecchie e nuove (in campo politico, culturale, ecologico, religioso ecc.), come parte della sua battaglia per il superamento del capitalismo, se si vuole salvare la vita sulla Terra con la sua umanità. In questo senso la sua utopia continua ad essere rossa.

The Red Utopia association considers its political foundation to be the principle that the end does not justify the means, but that the means must reflect the essence of the end. It has no political program, just as the First International did not. Despite the diverse ideological backgrounds of its supporters, it believes that the anti-capitalism that spread after the start of the Russian Anti-Revolution (December 1917) was fundamentally motivated by pre-capitalist – that is, retrograde – ideas, and not by civilizational projects capable of overcoming capitalism and of further developing its democratic models. This also explains the prevalence, throughout the history of the so-called «left», of sympathies for dictatorial regimes of all kinds and colors. Red Utopia fights against the further spread of old and new pre-capitalist ideologies (in the political, cultural, ecological, religious, and other fields) as part of its battle to overcome capitalism, if life on Earth, including its humanity, is to be saved. In this sense, its utopia remains red.

PER SAPERNE DI PIÙ CI SONO UNA COLLANA DI LIBRI E UN BLOG IN VARIE LINGUE…

Visualizzazione post con etichetta Yeshayahu A. Jelinek. Mostra tutti i post
Visualizzazione post con etichetta Yeshayahu A. Jelinek. Mostra tutti i post

sabato 20 maggio 2017

YESHAYAHU A. JELINEK (1933–2016) – IN MEMORIAM, by Alexander Korb

We are pleased to publish this obituary sent to us by Alexander Korb (Associate Professor in Modern European History, University of Leicester) and which will be published in the journal Yad Vashem Studies.
To the memory of Yeshayahu Andrej “Andy” Jelinek is dedicated the latest book published by Massari editore, Vaticano, Olocausto e fascismi (edited by Daniele Barbieri and Peter Gorenflos), mentioned by Korb at the end of this article. [Red Utopia]

On December 21, 2016, Yeshayahu Andrej “Andy” Jelinek passed away. He was one of the finest scholars of Central Eastern Europe, with a focus on autochthonous fascism, anti-Semitism, the Holocaust, the Catholic Church, inter-ethnic relations and the tensions and overlaps between nationalism and communism. He has published several books and articles in five languages (if not more), always eager to engage with the most recent scholarship in his field and to apply comparative methods.
The last time I visited Andy Jelinek at his home in Beer-Sheva was in May 2016. For the trip, I was supposed to borrow the car of a Holocaust survivor who had promised to stop driving that year. Shortly before my planned departure, I got a call that the car insurance had expired. Instead, I took the train from Jerusalem to Beer-Sheva. It was Friday, so I was well aware that I had only a limited amount of time in order to catch the last train back before Shabbat would start. Yet, I got the math wrong. When I got to Beer-Sheva, I had less than two hours to see Andy. I had brought my bicycle on the train, so I rushed to Andy’s house, right at the edge of the desert, in a street called Iris of the Negev. He was frail but sharp as ever, and it characterizes his fresh mind how admirably and humorously he dealt with the young scholar storming his house on a Friday afternoon. I spoke to him my native language, Czech, and our Czechoslovak mixture of languages would always cheer him up.
Weeks before, I had mailed him a book on the historiography of the Holocaust in Yugoslavia (I had checked it out from the Yad Vashem Library and I now urgently needed to bring it back). It was not easy to get the book back from him; in fact, he hid it from me. He still was not finished with some sections, and he was curious to learn everything about the recent scholarship. The episode reveals another aspect, too. The book praises Jelinek’s academic contributions, so the book embodied recognition for his scholarship more generally. We all are eager to receive such recognition, but in his case he seemed to find that recognition rather internationally than in his own country.
Jelinek was born on July 16, 1933 in a Slovak small town, Prievidza. During the years of the independent Hlinka State, a Nazi ally since 1939, the family survived the first rounds of deportations to Auschwitz. Slovakia was the first independent state to deport their Jewish citizens to death camps, but stopped deporting towards the end of 1942. During the Slovak national uprising in August 1944, Prievidza was free for more than a month. Once the uprising collapsed, Andy, together with his older brother Erik and his mother Regina, fled to the forest where they survived the German onslaught. His father Vojtěch fought with the Slovak partisans and survived as well, whereas Andy’s grandparents were amongst to last Slovakian Jews to be deported to Auschwitz and murdered after the Germans resumed the deportations in 1944. After liberation, the family reunited in Prievidza. In 1949, Andy and Erik embarked for the kibbutz Ma’anit with Hashomer Hatzair. They served their country as kibbutzniks and soldiers for more than four years. In 1977, Jelinek married his wife Mirjam and settled in Beer-Sheva, where Andy taught at Ben-Gurion University of the Negev. They got three children – their son Ori tragically drowned in the Ganges in 2002 during a journey to India. Andy made many donations in the memory of Ori Jelinek.

RED UTOPIA ROJA – Principles / Principios / Princìpi / Principes / Princípios

a) The end does not justify the means, but the means which we use must reflect the essence of the end.

b) Support for the struggle of all peoples against imperialism and/or for their self determination, independently of their political leaderships.

c) For the autonomy and total independence from the political projects of capitalism.

d) The unity of the workers of the world - intellectual and physical workers, without ideological discrimination of any kind (apart from the basics of anti-capitalism, anti-imperialism and of socialism).

e) Fight against political bureaucracies, for direct and councils democracy.

f) Save all life on the Planet, save humanity.

g) For a Red Utopist, cultural work and artistic creation in particular, represent the noblest revolutionary attempt to fight against fear and death. Each creation is an act of love for life, and at the same time a proposal for humanization.

* * *

a) El fin no justifica los medios, y en los medios que empleamos debe estar reflejada la esencia del fin.

b) Apoyo a las luchas de todos los pueblos contra el imperialismo y/o por su autodeterminación, independientemente de sus direcciones políticas.

c) Por la autonomía y la independencia total respecto a los proyectos políticos del capitalismo.

d) Unidad del mundo del trabajo intelectual y físico, sin discriminaciones ideológicas de ningún tipo, fuera de la identidad “anticapitalista, antiimperialista y por el socialismo”.

e) Lucha contra las burocracias políticas, por la democracia directa y consejista.

f) Salvar la vida sobre la Tierra, salvar a la humanidad.

g) Para un Utopista Rojo el trabajo cultural y la creación artística en particular son el más noble intento revolucionario de lucha contra los miedos y la muerte. Toda creación es un acto de amor a la vida, por lo mismo es una propuesta de humanización.

* * *

a) Il fine non giustifica i mezzi, ma nei mezzi che impieghiamo dev’essere riflessa l’essenza del fine.

b) Sostegno alle lotte di tutti i popoli contro l’imperialismo e/o per la loro autodeterminazione, indipendentemente dalle loro direzioni politiche.

c) Per l’autonomia e l’indipendenza totale dai progetti politici del capitalismo.

d) Unità del mondo del lavoro mentale e materiale, senza discriminazioni ideologiche di alcun tipo (a parte le «basi anticapitaliste, antimperialiste e per il socialismo».

e) Lotta contro le burocrazie politiche, per la democrazia diretta e consigliare.

f) Salvare la vita sulla Terra, salvare l’umanità.

g) Per un Utopista Rosso il lavoro culturale e la creazione artistica in particolare rappresentano il più nobile tentativo rivoluzionario per lottare contro le paure e la morte. Ogni creazione è un atto d’amore per la vita, e allo stesso tempo una proposta di umanizzazione.

* * *

a) La fin ne justifie pas les moyens, et dans les moyens que nous utilisons doit apparaître l'essence de la fin projetée.

b) Appui aux luttes de tous les peuples menées contre l'impérialisme et/ou pour leur autodétermination, indépendamment de leurs directions politiques.

c) Pour l'autonomie et la totale indépendance par rapport aux projets politiques du capitalisme.

d) Unité du monde du travail intellectuel et manuel, sans discriminations idéologiques d'aucun type, en dehors de l'identité "anticapitaliste, anti-impérialiste et pour le socialisme".

e) Lutte contre les bureaucraties politiques, et pour la démocratie directe et conseilliste.

f) Sauver la vie sur Terre, sauver l'Humanité.

g) Pour un Utopiste Rouge, le travail culturel, et plus particulièrement la création artistique, représentent la plus noble tentative révolutionnaire pour lutter contre la peur et contre la mort. Toute création est un acte d'amour pour la vie, et en même temps une proposition d'humanisation.

* * *

a) O fim não justifica os médios, e os médios utilizados devem reflectir a essência do fim.

b) Apoio às lutas de todos os povos contra o imperialismo e/ou pela auto-determinação, independentemente das direcções políticas deles.

c) Pela autonomia e a independência respeito total para com os projectos políticos do capitalismo.

d) Unidade do mundo do trabalho intelectual e físico, sem discriminações ideológicas de nenhum tipo, fora da identidade “anti-capitalista, anti-imperialista e pelo socialismo”.

e) Luta contra as burocracias políticas, pela democracia directa e dos conselhos.

f) Salvar a vida na Terra, salvar a humanidade.

g) Para um Utopista Vermelho o trabalho cultural e a criação artística em particular representam os mais nobres tentativos revolucionários por lutar contra os medos e a morte. Cada criação é um ato de amor para com a vida e, no mesmo tempo, uma proposta de humanização.