Starting from a geo-political, geo-critical and intermedial reflection on the proliferation of walls and its effects on resident and migrant populations, the essay articulates the proposal of a dialogue shaped by the African American pattern of call-and-response which, by jamming Eurocentric theories / analysis and post-colonial, diasporic, creolized practices/theories/aesthetics, could hopefully contribute to a change in the public sphere of cultures touched by the so-called Middle Passage. The dialogue, inspired also by ARTivist thinking and poetics, should be able to envisage a transcultural MediterrAtlantic methodology opening up transcultural no-border wall horizons counter-acting neocolonial, anti-migratory drives.
Brief case study: the genealogical un-walled geo-corpo-graphies narrated by the African Caribbean Canadian writer Dionne Brand.
Il saggio prova ad affrontare la vexata questio meridionale alla luce di quello che è
stato il dibattito italiano negli ultimi anni a partire dai benevoli influssi degli studi
postcoloniali e del cosiddetto “pensiero meridiano”. Partendo dall’imagery africana
dominante (orientalista e non) con cui spesso il sud d’Italia è stato descritto
(immagini legate all’idea di natura selvaggia e cultura arretrata), si cerca di
leggere lo scontro awenuto fra modernità e tradizione attraverso le categorie
gramsciane egemonia/subalternità e l’ermeneutica del ri-morso di E. De Martino.
Questo approccio sembra di interrogare e valutare meglio la storia del famigerato
“ritardo” del Mezzogiorno, storicamente misurato attraverso i parametri
“settentrionali” dell’ideologia modernista del progresso, e, soprattutto, di rimuovere
quel velo culturale che impedisce di vedere la storia di questa regione del
Mediterraneo come storia postcoloniale. Infine , si cerca di raccontare che cosa
awiene quando il sud italiano (che è però nord del pianeta) e quello globale si
incontrano, e che cosa questa esperienza potrebbe insegnare al pianeta, inteso
demartinianamente, come terra globale del rimorso.
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.