Humanity is facing disasters that are difficult to avoid: climatic
changes whose damaging effects on the biosphere seem to have no turningback, ecocide in progress, water scarcity, loss of species, or pollutionof the atmosphere and oceans. Also, lean times are coming. Not only havewe entered a global energy decline, mainly oil and gas, but manyessential minerals for the functioning of capitalism are beginning tobecome scarce. As if this were not enough, capital will surely increaserepression in the face of an intensification of class struggles.Although this may seem daunting, these probable scenarios open up newways of imagining other ways of life in which energy and mineralresources are not wasted, and which resort to other modes of productionthan those known under thermo-industrial capitalism. The fact that weare addressing low-energy societies somehow reactivates a romanticvision of life in our subjectivity.Now, the fact that capitalism has gone into decline does not mean thatits entire productive system and its machinery of domination willdisappear by themselves. That is why this romanticism must adhere to thecurrent libertarian movements spread throughout the world that fight indefense of the territory against industrial activity and its neocolonialextractivism.But the fact that the current context is favorable to the emergence of anew romanticism does not mean that it will join the revolutionaryforces; This possible reactivation of romanticism could take the form ofboth an emancipatory romanticism and a romanticism fueled by the desireto recover the old traditions of feudal or authoritarian societies.If we want popular culture not to allow itself to be impregnated bythese restitutionist, conservative or fascist romanticisms, not onlywould we have to oppose them frontally, acting on the imaginaries andmyths that sustain them, but we would have to reactivate a revolutionaryromanticism that, relying on in mobilizing myths, aspire to build justand egalitarian societies under the conviction that they will be lowenergy. It should, therefore, take the form of a "social romanticism",which manifests itself in all areas of life, in the cultural, family,sexual or work spheres, that is, integrated into all human practices andactivities. of thought.The battlefield is, then, in subjectivity, not only in the body or inthe territory to defend. The task would consist of assumingself-management of the mythical reality as part of that fight in defenseof freedom. This mythical intervention would have to take place in twophases, which could well occur simultaneously: a first phase in which wegradually eliminate current myths from our subjectivity and a secondphase in which we begin to establish other emancipatory myths to replacethose.It is time to promote a new mythical fabric appropriate to lead thehuman being towards the libertarian communist society.The main myths on which current society is based are two: the myth ofprogress and the myth of collapse. The myth of progress is related tothe supposed limitless possibilities of current technology andtechnology to come, and is a myth resorted to by both globalist andnational-populist elites. For its part, the myth of collapse has beenrevived by the worsening of climate change, the resurgence of ecocideand the shortening of pandemic cycles. What is truly harmful about thismythical tool is not only that it hides what the true destruction is andwho the real culprits are, but also that it activates hopeless fear andparadoxically makes one seek refuge in the very technology that hascaused the destruction. Both myths feed each other and the circle ofdomination closes. The mythical system that during the 20th century hada certain stability, once again oscillates violently between omnipotenceand impotence.It is urgent to remove from our subjectivities that mythical seesaw,kept there thanks to the media power structures of the capitalistspectacle and biopower. The only option left to those of us below is tointervene in the processes of creating culture and knowledge, that is,to encourage self-management of learning. We must go in search of thetruth, even if they want to convince us that there is no longer anytruth to hold on to. For this, intense educational and pedagogical workwould have to be carried out at all levels, but especially regarding thetrue functioning of capitalism, developing an own and well-foundedrepresentation of the catastrophes of the past and present, both warlikeand climatic as well as ecological and social; catastrophes thatcapitalism has caused all over the planet and affecting the role thatindustrial activity has played in all of this. And at the same time itwould be necessary to intervene both in the field of artistic andliterary creation and in playful and celebratory activities, since thesedynamics are also an inexhaustible source of involuntary learning. Wemust put into practice games that link us with the world and withothers, like those put into practice by the surrealists, or put intopractice in the last century by the situationists and other groupsrelated to surrealism: like the young people who in 1928 promoted themagazine Le Grand Jeu, The Great Game. Here the game was understood as aclear commitment to unscheduled leisure and the experimentation ofcollective pleasure, but one of its most interesting effects is that ittriggers a kind of washing of subjectivity. In this sense, in 2015 theSurrealist Group of Madrid organized the "First Days of SurrealistGames" at the Ateneo Cooperativo de Nosaltres, which included verydiverse tactile and visual experiences, and in 2019, in the heat of theV Edition of JACA (Jornadas de Anarchist Art and Creativity) the"Wonders Shed for the de-alienation of communal creativity" thatfeatured a camera obscura for tactile exploration, a dream confessionalor a workshop for the revival of used and thrown away objects fromindustrial consumerism.The main myths on which current society is based are two: the myth ofprogress and the myth of collapse. What is truly harmful about thismythical tool is not only that it hides what the true destruction is andwho the real culprits are, but also that it activates hopeless fear andparadoxically makes one seek refuge in the very technology that hascaused the destruction.Once we have started to deactivate these myths, we would have to buildnew ones, because we need myths that can crystallize intuitions andcollective desires for liberation. It is time to promote a new mythicalfabric appropriate to lead the human being towards the libertariancommunist society. And if there is an emancipation movement still alivethat has known how to act from the very heart of myths, it isundoubtedly surrealism. His ability to subvert or reformulate certainmyths is extraordinary. I will give two examples. André Breton, inseveral of his works, carried out a fascinating reversal of thearistocratic myth of Melusina, extracting the woman from the passiverole that history had conferred on her, restoring all her powers andmaking her reborn to erase the catastrophes of history. Ghérasim Luca,for his part, did it with the myth of Oedipus, elaborating in the 1940sa series of non-Oedipal programmatic manifestos based on a permanentreinvention of love and a passionate exaltation of desire throughovercoming the Oedipus complex. . Incidentally, this mythical inversionhelped Gilles Deleuze to develop his anti-Oedipus theory, somethingsimilar to what happened with the theory of the "body without organs"that Gilles Deleuze developed together with Félix Guattari and for whichhe based on texts by Antonin Artaud from the 1920s.But creating myths is an excessively complex and slow process thatcannot be done artificially, quickly or authoritatively; a certaindisposition of the spirit is needed, a language other than technolatric,a series of collective practices of a horizontal nature and, ultimately,a coexistence among those below that equally imply desire, sharedbeliefs and intuitions, mutual care and revolutionary love, a love thataspires to the destruction of the prevailing order.https://www.cnt.es/noticias/el-surrealismo-al-servicio-del-antidesarrollismo/_________________________________________A - I N F O S N E W S S E R V I C EBy, For, and About AnarchistsSend news reports to A-infos-en mailing listA-infos-en@ainfos.ca
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