This article tests a comparative and trans-disciplinary methodology I am developing for a research project titled ‘Un-Walling the Mediterranean Sea. New Southern performances: towards a no-border wall poetics and politics of togetherness’. The article investigates ways to develop and make visible MediterrAtlantic theories and performances inspired by grass-roots activism and artivism in order to disrupt Eurocentric geopolitical cartography. To this end, I will make reference to many (de)signs disseminated by trans-Mediterranean intellectuals, activists, artists, migrants and refugees along the Mediterranean routes and walls, as a way to shape both an Asian-African-European Mediterranean consciousness and a new TransMediterrAtlantic one. Finally, I will use as a case study Io sto con la Sposa, a docufiction on the experience of asylum seeking in Europe, by Antonio
Augugliaro, Gabriele del Grande and Khaled Soliman (2014)
The essay, which analyzes what is happening in “Fortress Europe” as a result of (postcolonial) migration, deals with the geography and politics of migration in the South of Italy, in Puglia and on Italy’s southernmost island, Lampedusa (“the Southern Gate to Fortress Europe,” Andrijasevic 2006) where people arriving on “despair boats” are confined in temporary holding centers, places reminiscent of Nazi concentration camps. Taking account of the fact that the primary regions of origin of these undocumented migrants have been identified by NGO (ARCI
and Mèdecins sans Frontiéres) as the Middle East, Maghreb, Horn of Africa and Sub-Saharan Africa, the essay examines Fanon’s theory on the specular distortion, violence, and rejection arising from the racist encounters between colonizers and colonized, as expressed in The Wretched of the Earth, to see if and how his thought can be useful in reading contemporary violent relations between ex-colonizers and post-colonial peoples. Adopting Fanon’s scheme—humanism, justice, cosmopolitanism, the constructivity of race—as guidelines for a discussion of contemporary migration, the essay questions the transplanting of hierarchization and apartheid practices into European nation-states faced with the perspective of a univers concentrationnaire. Then it tries to find ways to dismantle this perspective and offer an epistemologico-political alternative with the
help of Fanon’s view that “total liberation concerns every aspect of personality”—re-read through a displaced female Algerian intellectual, Assia Djebar, who writes of decolonization as a definite break with the legacy of violence and mourning that Fanon was nevertheless imbued with. The self-exiled Algerian writer goes as far as stripping down the Algerian national language as an act of decolonization, beyond postcoloniality, in order to redefine freedom. Issues also discussed are: citizenship and denizens (Arendt, Agamben), the right to citizenship as a human right, cohabitation versus militarization, droit de citè (Balibar, Derrida), right to write as ®existence.