Avanti Europe! is a new online initiative that may appeal to those who believe -or hope- that the European crisis can be faced through European institutions. Anti-austerity, but not anti-European, they have launched a solidarity with Greece campaign. Here’s the video:

It is a big discussion, of course, how one should think of “Europe” in relation to the “EU”. Can we rely on EU institutions to remedy themselves and respond to a demand of a People’s Europe? Can we reasonably suppose that citizen’s initiatives (edit: MEPs are also involved in Avanti Europe!, not just citizens, according to Jon Worth) is what is lacking, and so should we expect that the right amount of pressure from such initiatives could convince EU and national politicians to change their policies?

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Among the many narratives that seek to regulate public discourse on the Greek crisis, a particularly persistent one is that which posits that there are two “extremes”, one on either side of the political spectrum, a “Far-Right” and a “Far-Left” one, both equally detrimental to democracy, which can only therefore be safeguarded by those currently in power. This narrative is not only false, but it  conceals a sinister operation…

Among the many narratives that seek to regulate public discourse on the Greek crisis, one is particularly persistent, tirelessly propagated by the Greek mainstream Media: this narrative posits that there are two “extremes”, one on either side of the political spectrum, a “Far-Right” and a “Far-Left” one. What is implied, but also quite often spelt out, is that these two “extremes” are alike, meaning that their tactics –which are after all what “really matters”– are identical, even though they profess to employ them with differing aims. Furthermore, the narrative goes, these tactics involve the use of violence for the achievement of political ends, a fact that not only makes them both equally detrimental to democracy, but also betrays a fundamental kinship: since both these “extremes” use violence for political ends, they cannot be as different as they proclaim.


The “two extremes” narrative conveniently leaves the totalitarian expressions of capitalism such as Pinochet’s Chile, Pahlavi’s Iran or Suharto’s Indonesia outside the scheme, simple accidents of history. The obvious beneficiary is Western liberal democracy, which remains, to paraphrase Hardt and Negri’s charming formulation, always dedicated to peace, although continually bathed in blood.

Of course, this narrative was by no means discovered in Greece in the last three crisis-ridden years. On the contrary, it has a history within liberal-democratic discourse. Not to stretch too far back, the two “extremes” were equally condemned in the European Parliament resolution of 2 April 2009 on “European conscience and totalitarianism”. Reading the resolution, it is not too hard to discern that communism is a little more of a target than nazism –the European Parliament obviously considering nazism to have been sufficiently condemned in the past. Here, however, one should take account of the specificities: these are particular geopolitical circumstances, in which the current political and historical expression of Europe identifies itself –as a “united” political entity– with the winning side of World War 2 and draws on the outcome of the Cold War, thus incorporating in its European Union identity-building the countries of the former Soviet sphere of influence. Further support for this reading is provided by the fact that the precursor of the resolution on European conscience and totalitarianism is the Prague Declaration for European Conscience and Communism of June 2008.

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