En el Parque Gezi preparan un hueco para la libertad

“At every meal that we eat together, freedom is invited to sit down. The chair remains vacant, but the place is set.”

Hannah Arendt: Between Past and Future, 1954

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Lo que sigue son varios extractos de un artículo publicado en el New York Times el 7 de junio de 2013, In Istanbul’s Heart, Leader’s Obsession, Perhaps Achilles’ Heel comentados a la luz de algunas consideraciones de Hannah Arendt sobre la revolución en Between Past and Future:

“After Tahrir Square in Egypt and Zuccotti Park in New York, Taksim is the latest reminder of the power of public space.”

“Taksim is where everybody expresses freely their happiness, sorrow, their political and social views,” said Esin, 41 years-old.”

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“Revolutions happen in the flesh. In Taksim, strangers have discovered one another, their common concerns and collective voice. The power of bodies coming together, at least for the moment, has produced a democratic moment, and given the leadership a dangerous political crisis.”

“We have found ourselves” Omer Kanipak, a 41-year-old Turkish architect.

“Politics in the 21st century is about private freedoms and public space.”

Con esta selección de citas quiero destacar lo que me ha parecido desde el principio lo más interesante de la Plaza Taksim: el uso de la palabra, el descubrimiento del otro, del poder de los cuerpos reunidos y las voces articuladas en un espacio público.

La expresión de Omer (¿Homero?) Kanipak de 41 años -“Nos hemos encontrado a nosotros mismos”- parece copiada de Between Past and Future, donde Hannah Arendt se apoya en la experiencia del poeta Renè Char durante la Resistencia francesa para explorar los aspectos íntimos y públicos de la experiencia política:

Char claramente anticipó, todavía durante la guerra:

“if I survive, I know that I shall have to break with the aroma of these essential years, silently reject (not repress) my treasure.”

Y Arendt aclara:

“What was this treasure? As they themselves understood it, it seems to have consisted, as it were, of two interconnected parts: they had discovered that he who “joined the Resistance, found himself,” that he ceased to be “in quest of [himself] without mastery, in naked unsatisfaction,” that he no longer suspected himself of “insincerity,” of being “a carping, suspicious actor of life,” that he could afford “to go naked.” In this nakedness, stripped of all masks of those which society assigns to its members as well as those which the individual fabricates for himself in his psychological reactions against society they had been visited for the first time in their lives by an apparition of freedom, not, to be sure, because they acted against tyranny and things worse than tyranny this was true for every soldier in the Allied armies but because they had become “challengers,” had taken the initiative upon themselves and therefore, without knowing or even noticing it, had begun to create that public space between themselves where freedom could appear. “At every meal that we eat together, freedom is invited to sit down. The chair remains vacant, but the place is set.”

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La libertad –política- sólo asoma cuando estamos juntos, cuando juntos y unidos en el uso de la palabra “tomamos la iniciativa” y nos convertimos en “aspirantes”, “desafiadores”. Estos momentos suelen ser breves y pasajeros, pueden reconocerse por un escalofrío agradable mientras se canta una canción rodeado de desconocidos que nos miran sin miedo. De la lectura de Arendt se deduce, obviamente, que esto es sólo el principio: que el tesoro se pierde con facilidad, a veces es cuestión de unos años a veces cuestión de minutos. Es necesario encontrar buenos motivos y formas políticas de estar juntos, porque ahí reside la clave, y tener siempre la mesa preparada con una silla libre.

José Luis Martínez Llopis

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