By Slavoj Žižek
This day, hundreds of thousands of individuals, desperate to flee warfare, violence and poverty, are crossing the Mediterranean to hunt shelter in Europe. Our reaction from our protected eu standpoint, argues Slavoj Žižek, bargains versions of ideological blackmail: both we open our doorways as broadly as possible; or we strive to drag up the drawbridge. either solutions are undesirable, states Žižek. They in basic terms prolong the problem, instead of tackling it.
The refugee situation additionally provides an opportunity, a distinct likelihood for Europe to redefine itself: yet, if we're to take action, we need to commence raising unpleasant and difficult questions. We should also acknowledge that enormous migrations are our destiny: simply then will we commit to a carefully prepared process of swap, one founded now not on a community that see the excluded as a risk, yet one who takes as its foundation the shared substance of our social being.
The basically approach, in different phrases, to get to the guts of 1 of the best matters confronting Europe at the present time is to insist at the international solidarity of the exploited and oppressed. might be such solidarity is a utopia. yet, warns Žižek, if we don’t have interaction in it, then we're fairly misplaced. And we'll should be misplaced.
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Additional resources for Against the Double Blackmail: Refugees, Terror and Other Troubles with the Neighbours
In short, this ongoing disorder is the true face o f the New World Order. Left to themselves, Africans will not succeed in changing their societies. Why not? Because we, Western Europeans, are preventing them from doing so. It was European intervention in Libya that threw the country into chaos. It was the US attack on Iraq that created the conditions for the rise of ISIS. The ongoing civil war in the Central African Republic between the Christian south and the Muslim north is not just an explosion of ethnic hatred.
What this means is that identi fying oneself with this secret side is a key constituent of the very identity o f a Catholic priest. I f a priest seriously — not just rhetorically — denounces these scandals, he thereby excludes himself from the ecclesiastic commu nity, he is no longer ‘one o f us’. e. ) We should approach the Rotherham events in exactly the same way. Here, we are dealing with the ‘political unconscious’ o f the Pakistani Muslim youth. Not with chaotic violence but with a ritualized violence that has precise ideological contours: a group o f (mostly) young people which experiences itself as marginalized and sub ordinated, exacting revenge on vulnerable, lower-class girls from the predominant group.
We should remember that the Paris protesters, although underprivileged and effectively excluded from main stream French society, were in no way living on the edge o f starvation. Nor had they been reduced to the level o f bare survival. People in much more terrible material straits, let alone conditions o f physical and ideological oppression, have been able to organize themselves into political agents with fuzzy or even clear agendas. The fact that there was no programme in the burning Paris sub urbs is thus itself a fact to be interpreted.
Against the Double Blackmail: Refugees, Terror and Other Troubles with the Neighbours by Slavoj Žižek