To start with the end …

To start with the end … – The day I am talking about, around the time my little excursion comes to the end, I see a poster:

… Siamo tutte e tutti palestinesi …

one can surely read this in different ways – and the debates during the recent days, driving academics on one of the mailing lists, of which I am subscriber, to the highest levels of irrationality, clearly show the ambiguities.

Well, leaving the question of Palestine and the war in that part of the world aside, I may come to the beginning of the day, still dealing with Un sogno di liberta

More or less the very first part a bit strange for me – chatting, catching up with students – though it suggests it is about the question WhatsApp it is actually more about getting an answer …

Off to work then – the more or less regular Sunday morning meeting: about every second week we meet with a small group via internet-phone conference, connecting Australia, China, Ireland, Italy and South Africa. It is a small group, a small research, but at this stage a nice habit: catching up, on work related stuff and occasionally on other things (in this way the Monnet Method work for us: do business and become friends). I stay for a while in the bar – Internet, the nice atmosphere of Trastevere and …, well, still waiting for the answer – but that is another story.

****

A youngish woman approaches me, holding a map in her hand, trying to cover my phone and the fountain pen next to the computer … . I only say something, … expressing …, well: a kind of sympathy. But Cavallo, sitting at the next table, supposedly academic – economist and giving out against a narrow understanding, and at tenish already emptying at least the second bottle of beer … – Bufallo shouts immediately and loudly.

No, just go away …

And that is what she does, with her the other two …: another young woman, one child …

I am sitting there, feel somewhat paralysed – not because just having escaped the loss of some valuables, but because as I do not like the need to be protective, I do not feel the right which I have: owning something. – Rights, justice …, I wrote more or less a lot on the topic.

Isn’t that protection somewhat a war, imposed on us?

****

I recall one section of the article I just finalised:

Ulrich Brand and Markus Wissen discuss part of this dynamic, stating that

(and I quote)

“Modes of production and consumption that become hegemonic in certain regions or countries can be generalized globally through a ‘capillary’ process, meaning in a broken manner and with considerable gaps in time and space. That process is associated with concrete corporate strategies and interests in capital valorization, trade, investment, and geopolitics; with purchasing power; and with concepts of an attractive mode of living that predominate in the societies into which these modes diffuse by way of the world market. ‘Generalization’ does not mean that all people live alike, but rather that certain, deeply rooted concepts of the ‘good life’ and of societal development are generated and are reflected in the everyday life of a growing number of people, not only symbolically but also materially. The symbolic dimension is important because what is at issue is not only the coherence of the regime of accumulation, but also the emergence and everyday practice of dynamics peculiar to this mode of living – which are of course not separate from the macroeconomic sphere.”[1]

(after the quote I continue)

However, this formulation gives the impression that such mode of living is solely or at least predominantly based on a hegemonic strategy, aiming on establishing a specific lifestyle. Such claim towards life determination is surely an important aspect. However, the present thesis is that we find again a two-layered pattern, the mode of living being based in a life regime which provides a foundation, inherently based in the accumulation regime. Of course, in some way this is also a political question, a question of hegemony – today a statement as “it is the rich who should be ashamed, not the poor”[2] may not even be made in serious terms, i.e. in terms that question the economic dimension of the problem. The mechanism is actually very simple: Those “rich” people are not simply rich in terms of affluence but also in terms of the determination of what is necessary, i.e. the inherent link established by what had been outlined earlier by quoting Erika K. Gubrium and Ivar Lødemel, namely “that having a job is not just a matter of economic security. In a social sense, it is a primary arena for attaining the dignity associated with social normalisation”. This is the firm mechanism, welding accumulation, regulation, life and living together.

This scene in Trastevere makes unmistakably clear what this means …. – the closure of the social: individualism …, but also the mutual protection of the haves against the have-nots.

No, don’t get me wrong: I am grateful in some way: Bufallo saved my property, “saved me”.

But I still would like even more to hear the same outcry against those who permanently steal the property of those who then themselves feel or are forced to steel.

****

Some more lines from the recent days come to my mind – this time from a mail exchange: Somebody expressed his hope that I would be OK, not effected by the Russian-Ukrainian air battle, conducted on the cost of civilians.

My reply:

Regarding the plane disaster: all fine so far, thank you. Having said this: in some way we are all effected, aren’t we?

And I receive a mail saying

You are absolutely! If one room leaks, the house is at risk. This Israel-Gaza conflict is worrisome!!!!

I continue briefly on this, writing

If it would be only one room, …

May be I am at times too pessimist; may be it is just a personal think (which, in a way, I hope): remaining in the metaphor of leaks …I have the impression we need to think about a new version of the large ship, saving the world. …

Well, not believer …, so failing here again.

Talking about ships ..: if you see how immigration is tackled by the EU, people stranding here, if they are lucky ending up on the shores of Italy …, lucky enough to be mistreated and abused here (in Europe) … – or is it that those who drown are more lucky?

Well, back to reality, it is early, a Sunday and I finally drive up the hill and do what I postponed for so many times: a visit in the park that hosts the Villa Doria Pamphilj.

A short message to Birgit, talking about this park:

It is some version of the Borghese park, though less crowded.

I sit down for a while, having to read …

… and I finally go for a small walk: the villa xyz is standing there as massive block: power of admirable beauty, of wealth and of still palpable political power.

Past …, history … and still

The tradition of all dead generations weighs like a nightmare on the brains of the living.[3]

and this is what I feel just that moment, walking, seeing the people enjoying their promenade, their chatting, the kids playing well behaved … and crying when falling off the bike, immediately being rescued by the father (yes, it is Sunday and then fathers can join the rescue team) or mother.

****

A city of contrasts, indeed – and a city of some astonishing stability – not indicated by the amount of signs of ancient times but by the anxiety, widespread by the visibility of invisible power, the clear lines that divide the city – I have to check if and if so, for how long Antonio Gramsci lived here, in a climate that surely provoked theorising hegemony.

Anyway, though the park is large and had been somewhat underpopulated, the pressure remains … – possibly the work on finalizing the book on precarity, in connection with the heard and unheard cries and screams brings me into this mood. And I have to move, not just home but …

… I really know this place from 吕思xyz’s and 陈旭xyz’s visit – when they came to Rome we met in the park and stayed or a while. And actually I had been happy when Birgit said one day we could go there – the secret project of the comparative study on ice cream.

So again this day: after the Villa Doria Pamphilj, I go now to the palazzo del freddo, wait to be served and feel in some surprising way in one of the most Italian quarters of Rome,[4] an impression that is not changed by the fact that there are many, perhaps even mostly non-indigenous Romans. However, these people did not behave like “the Australians”, like “the Americans”, The KMT-Chinese when they arrived and genocided the indigenous Australians, Indians and for example the Bunun ….. – Just reminds me I have to get in touch with Rayen again, asking how the Mapuche are doing …

****

Prendo il gelato con me – join the people in the Piazza Vittorio Emanuele II – history here too, tradition: the young girls and boys from Bolivian, China … Venezuela proudly showing off: one dancing dress is more colorful than the other, they are dancing, laughing, fool around … and are crying … in order to get up again before papà (yes, it is Sunday and then fathers can join the rescue team) or mamma arrive.

– There may be a good reason to go more often to the little parks like the Torlonia, or the one in Testaccio – or also the other large parks as the Borghese, much more a people’s park …. Or there may a good reason to finally open the also doors of the Villa Doria Pamphilj …

Sure, in some way many of the small parks, the small places and even backyards lack some of the beauty, magnificence and surely the order of the gardens – be they Pamphiljic or papal. But they have another grandesse which is often overlooked, undervalued: I heard many times people saying that all these nobles: the Medici, the Pamphilj, the Borgehese … returned a good share from the profit they made back to society. And it would surely be foolish to deny the beauty of the works of Michelangelo, da Vinci, etc. . But the others, the unknown, the unnamed, the dwarfs and voles didn’t take anything, in first instance. And that is something that surely has its own grandesse, often remaining unknown, unnamed, existing as dwarfs and voles – finally

[m]en make their own history,

even if

they do not make it just as they please

****

The tradition of all dead generations …, it is there, but its character as a nightmare is perhaps more hidden, or it may even have given way to a certain jauntiness …

… Siamo tutte e tutti palestinesi … – we are all foreigners in occupied lands, working on soil we do not own, although we may possess it.[5]

– somebody covering it with a map, giving us mobile phones but taking our voices from us ….

 Un sogno di liberta

 **************

[1]            Brand, Ulrich/Wissen, Markus, 2012: Global Environmental Politics and the Imperial Mode of Living: Articulations of State-Capital Relations in the Multiple Crisis; in: Globalizations, 9, 4: 547-560; here: 549; http://dx.doi.org/10.1080/14747731.2012.699928: 549

[2]            Choudhry, Sohail, 2014: Pakistan: A Journey of Poverty-Induced Shame; in: Gubrium, Erika K./Pellissery, Sony/Lødemel, Ivar (eds.): The Shame of It. Global Perspectives on Anti-Poverty Policies; Bristol/Chicago: Policy Press: 111-132: 126

[3]            Marx, Karl: The Eighteenth Brumaire of Louis Bonaparte. 1852

[4]            sure, one of has to be underlined – I guess there is are many Rome’s in Rome

[5]            Actually the English language makes it difficult to express it: ownership is here understood as legal deed, commonly attested by a notary. Possession, on the other hand, is understood as (f)actual control over something. And of course, we see again, the tricks language plays as the English language, indeed, proposes both as synonyms; and indeed (sic!) jurisprudence frequently refers to “established law”, i.e. a right derived from custom … – To make things even more interesting, there is at first sight no clear distinction between common and customary law, something that is even carried over into positive law that always suggests that judgments are made “in the name of the people”.

Annunci

Stell Dir vor, es ist Krieg, und keiner geht hin

Leider müssen wir das Thema Krieg immer mehr aufgreifen, die kriegstreiberischen Politiken angreifen ….

 

Wir über uns

Die Initiative „Antikriegskonferenz Berlin2014“

… ist ein freies Forum von Frauen und Männern aus Wissenschaft und Publizistik: interdisziplinär, kritisch, antimilitaristisch.

Was die AKK erreichen will

Die AKK Berlin2014 vom 3. bis 5. Oktober will der Bevölkerungsmehrheit Argumente an die Hand geben, ihr ein Gesicht und eine Stimme verleihen – jener Mehrheit, die jede Art von Krieg, Waffengewalt, Rüstung und Militäreinsätzen im In- und Ausland ablehnt und ihr ein „Nein“ entgegen setzt.

Die Meinung der am Frieden interessierten Großzahl der Menschen in der Bundesrepublik wird von den Medien übergangen, von der Wissenschaft ignoriert, von der Regierung nicht ernst genommen, von den Parteien klein geredet, vom Bundespräsidenten als „glückssüchtig“ bezeichnet. Das waffenstarrende Gerede von deutscher Verantwortung weltweit ist schick.Kriege werden wieder „normal“, zum Politik- und Diplomatie-Ersatz.

 

Mehr gibt es auf der speziell zur AKK eingerichteten website, von der dies kopiert ist …

… Stell Dir vor, es ist Antikriegskonferenz, und viele kommen …

Looking at the small print

I am wondering if the small print, defining all the terms and condition – at the end – really allows to offer

“services”

that boil down to something like

“s r  ce “

Admittedly, good cheese is frequently full of holes; but if we look at the wholes of the cheese wheels they are most delicious (well, of course, depending on the cheese and the personal gusto). And when we buy it, we do not pay the holes as they do not add to the weight, only ii some way to the seize.
But services in our societies are full of gaps, non deliveries, falls promises …: promising 4G but selling phones that are factually not allowing using them; selling phone services that in fact can only be used occasionally (o tempora o spacio, ma c’è senza moralità) … – perhaps that is the deeper meaning of the name of a company promising something that seems as if Vodafone … – sorry for the typo: I meant looks as if would be a phone. …

Sure, that can be seen as an individual customer being annoyed with one service provider. It could also be read as one customer referring to one service not properly delivered, though being exposed to many of similar unqualified services. But perhaps it is not just line customer but many customers; and many customers not being delivered appropriately, i.e. as promised and contractually defined.

And perhaps it is even more than that: a state that promises protection …, and actually delivers protection only to those that are too big to fail; an educational system that promises to deliver education but delivers at most training; a foreign policy that promises security and allows modern crusades; a regional policy body that promises solidarity and “sends one skiff” to host people arriving in many huge vessels; a democracy that allows

147 companies formed a ‘super entity’ within this, controlling 40 per cent of its wealth. All own part or all of one another. Most are banks – the top 20 includes Barclays and Goldman Sachs. But the close connections mean that the network could be vulnerable to collapse. (Waugh, 2011, October 20th: ‘One Super-corporation Runs the Global Economy’… and it could be terrifyingly unstable

from: Daily Mail; for the study: Vitali, Stefania/Glattfelder, James B./Battiston Stefano, October 2011: The Network of Global Corporate Control; in: PLoS ONE 6(10): e25995; doi:10.1371/journal.pone.0025995

When do we finally reply in the same way? Answering payment requests by really paying for what we get (by paying for what we really get); acting as educated people and not like skills-trained robots; accepting only our collective decisions and not the decisions of the collective of 147 …

Criticising the Inequality of distribution of wealth is an important point. The critique of the inequality of the access to the production of wealth is a more important point. At the end, however, the most important point is another:

Philosophers have hitherto only interpreted the world in various ways; the point is to change it.

(Karl Marx 1845: Theses On Feuerbach

Mysteries of Progress …

There we dare to ask and wonder ….

… about sustainability, simple life styles and overconsumption, greed and modesty and what we really need – Skidelski/Skidelki publishing under the title

 How much is Enough?

 promising to look at

Money and the Good Life[1]

and Thomas Piketty writing about extensive inequality[2] – surely important, and shocking in its way. And in this way surely talking importantly about the Capital of the 21st century. But this way is denying that capital, in which century ever, is established on inequality – which is paradoxically emerging from contractual equality of the one who sells and the other who buys the labour power. This equality and even freedom, presumed by the contract is defined in very simple terms: Two parties engaging freely, i.e. without being forced by the other, with each other and defining ex ante the exact conditions – cost and benefits – of the interaction, defining this way exactly what they can and have to expect from each other – and both parties having the same rights.[3]

And although we may say that everybody talks about it, and is even reasonably honest, the question of the we is a bit tricky.

We the commoners? We, the decision makers, defining what is common – [in former times these people had been called members of the noble classes]? We, the people with common sense [which the German language translates into something that is linked to health: a healthy way of thinking …..]? We, the people whose life, attitude, belief, need is defined by a common standard?

Well, in one way or another there is a paradox, a trap, which is well described in an article I read the other day. It had been in a book looking at poverty and shaming.[4]

The respective sentences that caught my attention much beyond the actual topic of the book and the issue of employment are concerned with the “work-oriented culture”. In these societies

having a job is not just a matter of economic security. In a social sense, it is a primary arena for attaining the dignity associated with social normalisation.[5]

And in another article of the same book we find a quote, from somebody who lives in poverty – a person in Pakistan:

it is the rich who should be ashamed, not the poor.[6]

Isn’t it also that we as academics should be ashamed for not sufficiently highlighting this dimension of shame; for not sufficiently questioning the standards of normalisation

*****

There is a real problem – not only characterising recent developments

Pronta sempre a disporsi per tutte ugualmente, come quella, che non si satia né si contenta d’una forma sola; ma havendo appetito a tutte, non ha prima l’una sopra di se, che quasi pentita&infastidita, comincia ad aspirare all’altra; non essendole più propria questa che quella: di maniera che molti l’assomigliano ad una publichissima meretrice: percioche, si come una donna tale, della conversazione di qualsivoglia huomo non si satia mai, & non più di questo che di quello essendo amica; non prima sta sotto l’uno che desiderando l’altro, cerca dal primo scostarsi: cosi questa prima materia commune atta, & pronta per natura sua à desiderar tutte le materiali forme,& a poter conseguirle, non essendo possibil che più d’una in un’istesso tempo sostenga mai; è necessario che mentre che sta sotto l’una, per l’appetito c’ha delle altre, so spogli di quella al fine;&quindi della nuova vestita poi, tosto per altre, il medesimo faccia di mano in mano; mentre seccedon le forme l’una dopo l’atera perpetuamente.[7]

The Faustian tragedy, later reflected by Marx in his work Capital (mind, not of the 21st Century or any other century – just the Capital), where we read in chapter 24 of the first volume:

At the historical dawn of capitalist production, — and every capitalist upstart has personally to go through this historical stage — avarice, and desire to get rich, are the ruling passions. But the progress of capitalist production not only creates a world of delights; it lays open, in speculation and the credit system, a thousand sources of sudden enrichment. When a certain stage of development has been reached, a conventional degree of prodigality, which is also an exhibition of wealth, and consequently a source of credit, becomes a business necessity to the “unfortunate” capitalist. Luxury enters into capital’s expenses of representation. Moreover, the capitalist gets rich, not like the miser, in proportion to his personal labour and restricted consumption, but at the same rate as he squeezes out the labour-power of others, and enforces on the labourer abstinence from all life’s enjoyments. Although, therefore, the prodigality of the capitalist never possesses the bona-fide character of the open-handed feudal lord’s prodigality, but, on the contrary, has always lurking behind it the most sordid avarice and the most anxious calculation, yet his expenditure grows with his accumulation, without the one necessarily restricting the other. But along with this growth, there is at the same time developed in his breast, a Faustian conflict between the passion for accumulation, and the desire for enjoyment.

Indeed, as we learn right before,

 original sin is at work everywhere. As capitalist production, accumulation, and wealth, become developed, the capitalist ceases to be the mere incarnation of capital. He has a fellow-feeling for his own Adam, and his education gradually enables him to smile at the rage for asceticism, as a mere prejudice of the old-fashioned miser. While the capitalist of the classical type brands individual consumption as a sin.

*****

So, coming back to the questions about sustainability, simple life styles and overconsumption, greed and modesty, there are the “other people”.

The other day I went to my phone service provider, saying that I would have some problems with my phone.

I know that the battery of this model is extremely weak.

– Oh, yes, indeed ….

She thought admitting the weakness would be enough to get rid of me but …

– … but since some time …, actually I can literally see how the battery is drained.

Exchange of few words …, and 2 percent less power.

 – Please, can you check of there is something running in the background ….; I already made sure that Bluetooth is switched of and localisation  service ….

Indeed, she checked …

– No, I cannot find anything …. – but perhaps you should switch of the 4G service. This really kills the battery.

And I could only confirm that this problem occurred since this service had been introduced.

– And can I switch it off?

She nodded, did so and I left, not necessarily  happily, the shop, heading to the gate at FCO to go just for a two hour meeting to capital of the old Hapsburg empire.

Well, as I have had a little bit of time left, I stopped …: whoever had been at an airport knows the name of the shop, selling electronics and accessories and …

… and I resisted to by one of these “mobile battery chargers”, being still somewhat proud of my phone: slim, small, “handy” as the Germans say (though they actually don’t really mean what they say – but that is another story) and in “allowing me in a small shell doing nearly everything.”

Sure, many reasons to decide this way: lack of greed (I think some would call it avarice); the fear that with another new gadget, or gadget accessory I am again closer to the threshold for hand luggage; the aversion to buy a new suitcase; the fear that I would forget it frequently at home, loose or forget it somewhere, or at least would not find it in my rucksack, bag, pocket or suitcase; the annoyance by having another adapter and another cable ….

Sure, in this context technology plays a role. But looking at battery power of computers today, and comparing the development of computer and phone batteries ….

… in fact, though the exact figures  may be contested, there is surely great truth in the supposition that more than half of today’s production is the production of waste, directly or in form of “services” that occur in consequence of mechanisms that make things more complicated by their supposed simplification   ….

At the end so: it is not primarily the trap of overconsumption which puts me off, but the subordination under the rule of overproduction, the permanent and ever-present iron grip into our pockets.

Sure, as Swantje Karich writes on the  18.07.2014 in the F.A.Z. there is an alternative, namely the bench in the park being equipped with a power socket (Die Steckdose in der Parkbank)

In Boston müssen sich die Nomophopie-Geplagten nicht mehr fürchten vor einem längeren Spaziergang abseits von Steckdose und Stromversorgung. Die Parkbänke der Stadt sind jetzt solarbetrieben, haben Anschlüsse zum Aufladen von Akkus, kosten 3000 Dollar, heißen „Soofas“ und sind so konzipiert, dass sich auf ihnen nicht einmal ein sehr müder Bänker querlegen kann. Aufrecht sitzend behält man hier Anschluss an die Welt. Vier Bänke sind auf dem Campus einer Bostoner Universität aufgestellt – damit die Pause auch Arbeitszeit bleibt, man sich bloß nicht mit seinem Nachbarn unterhalten muss.

*****

Yes, sure, there is an alternative. As I saved time, not buying the additional battery, I could sit down at the gate on a bench without power socket, the phone switched on “slow motion”, G3 (which had been high speed a short while back) …

A short while, I just wanted to open the book, somebody asked me if I could take the bag from the seat, next to me.

– Certo. …. Per favore, siediti …

I did not open the book …

 – And did you have a nice time here?

– I simply loved it. You know it had been the first time that I had been in Rome. People are so friendly, so relaxed …

I could see, feel the excitement

Sitting there and chatting with the person next to me had been so pleasant, relaxing … – and we exchanged addresses. Written on a piece of paper, the old-fashioned fountain pen requiring a bit of time, allowing the ink that had been used to write down where we live, how we can reach each other by email and of course the mobile phone numbers.

So relaxed .. – yes, that is what we think nearly everyday, walking round, having learned not to fall on the same streets which had been used by Jesus, Cesar, Augustus, Nero …,  Pliny, Plotinus … that is what we think nearly everyday, walking round, having learned that there are cars parked in the second and third line – of course, who would dare to park in the proper parking slot and not paying the parking fee?

Sure, the term hoax is actually mostly known from the IT-world, but originates in the world of information without technology, the real world as we frequently name it. May well be then that we actually didn’t really mean what we said – sad enough then. But may be we actually meant exactly what we said. Formulas are not primarily a matter of algorithms but sometimes just a matter of the sound of a voice and what the eyes tell.

 

[1]            I am not entirely convinced that they kept their promise though it is surely an inspiring reading: Skidelski, Robert/Skidelski, Edwards, 2012: How much is Enough? Money and the Good Life; Allen Lane

[2]            Piketty, Thomas, 2013: Le Capital au XXI Siècle; Paris: Éditions du Seuil

[3]            Ah, sure, considering freedom and equality we remember of course Marx, writing in a footnote:

Proudhon begins by taking his ideal of Justice, of ―justice éternelle, from the juridical relations that correspond to the production of commodities: thereby, it may be noted, he proves, to the consolation of all good citizens, that the production of commodities is a form of production as everlasting as justice. Then he turns round and seeks to reform the actual production of commodities, and the actual legal system corresponding thereto, in accordance with this ideal. What opinion should we have of a chemist, who, instead of studying the actual laws of the molecular changes in the composition and decomposition of matter, and on that foundation solving definite problems, claimed to regulate the composition and decomposition of matter by means of the ―eternal ideas, of ―naturalité and ―affinité? Do we really know any more about ―usury, when we say it contradicts ―justice éternelle, équité éternelle ―mutualité éternelle, and other vérités éternelles than the fathers of the church did when they said it was incompatible with ―grâce éternelle, ―foi éternelle, and ―la volonté éternelle de Dieu?

[4]            Gubrium, Erika K./Pellissery, Sony/Lødemel, Ivar (eds.), 2014: The Shame of It. Global Perspectives on Anti-Poverty Policies; Bristol/Chicago: Policy Press

[5]            Gubrium, Erika K./Lødemel, Ivar, 2014: ’Not Good Enough’: Social Assistance and Shaming in Norway; in: Gubrium, Erika K./Pellissery, Sony/Lødemel, Ivar (eds.): The Shame of It. Global Perspectives on Anti-Poverty Policies; Bristol/Chicago: Policy Press: 111-132; here:102

[6]            Choudhry, Sohail, 2014: Pakistan: A Journey of Poverty-Induced Shame; in: Gubrium, Erika K./Pellissery, Sony/Lødemel, Ivar (eds.): The Shame of It. Global Perspectives on Anti-Poverty Policies; Bristol/Chicago: Policy Press: 111-132; here: 126

[7]            Piccolomoni: Della filosofia naturale, lib 1, chap. 6, fol 14v

Relationality …. forest – trees

We, working on social quality, thought for many years now how to explain properly what it is about, the social, defined as

an outcome of the interaction between people (constituted as actors) and their constructed and natural environment. Its subject matter refers to people’s interrelated productive and reproductive relationships. In other words, the constitutive interdependency between processes of self-realisation and processes governing the formation of collective identities is a condition for the social and its progress or decline.[1]

Perhaps it is easy – at least grasping one decisive part. It is a poem which I actually quoted already many years ago, when writing my doctoral thesis:

 

Yaşamak bir ağaç gibi

tek ve hür ve bir orman gibi

kardeşçesine,

bu hasret bizim.

            (Nâzım Hikmet)

_____

To live in solitude and free

like a tree but on the same time

like a forest in solidarity

this yearning is ours.

(Nâzım Hikmet)

 

How often do we forget the essentials – also in daily life, even if we try to improve it. Or especially then …

 

[1]            van der Maesen, Laurent J.G./Walker, Alan, 2012: Social Quality and Sustainability; in: Van der Maesen, Laurent J.G./Walker, Alan (eds.): Social Quality. From Theory to Indicators: Basingstoke: Palgrave Macmillan; 250-274; here: 260