kulturgileak gizarte mugimenduetan - Euskara

Laugarren atala
Kulturgilea gizarte mugimendu berrietan: kulturaren
eta politikaren arteko loturaren berreraikuntza
Beranduko Modernitateko gizarteetan
En un mundo de desconfianza generalizada, no nos fiamos de los intelectuales.
Han llevado a la modernidad hasta el patíbulo porque, enloquecidos por la
megalomanía de la razón, creyeron que tenían la solución definitiva para los
males de la humanidad. Se sintieron iluminados, y se convirtieron en enemigos
de la sociedad abierta, por usar expresivos términos de Popper. Pero, al mismo
tiempo, la contumacia del género humano sigue reclamando su presencia
porque necesitamos saber a qué atenernos. ¿Cómo podríamos recuperar esa
figura, tras las lecciones aprendidas? ¿Cuáles podrían ser las características de
un nuevo intelectual y cuáles sus relaciones con el poder? (Marina, 2003: 33-
34).
A necessary condition for the formation of a social movement is the generation
of movement intellectuals (Eyerman eta Jamison, 1991: 99).
Just as earlier intellectuals had discovered the poor and the “working class” as
objects of interest, painters and writers as well as political activists, the new left
went off to black communities to “organize” and to find their own meaning and
purposes in life. In a similar way, urban intellectuals active in the environmental
movements recreate “nature” and “natural” lifestyles, making them into objects
which can be appropriated for the meaning they give, including to their own
lives (…). Intellectuals active in regional cultural movements often use “history”
and “culture” in a similar way, recreating a past for present consumption, both
as commercial objects and as sources of identity. In this sense, because they are
conscious of their own limitations as a political force, intellectuals move in a
world full of potential, of objects and groups which can be transformed into
sources of support for their projects of historical change. Intellectuals
reconceptualize and help to constitute these objects and groups. This often ends
up tragically or as farce, as projecting in the psychoanalytic sense, with
intellectuals projecting on to movements their own needs and fantasies. At the
same time however, intellectuals have helped to uncover deep-seated needs and
interests, which otherwise would have gone unknown. This is the thin line
between articulation and projection that any theory attempting to grasp the
political role of the intellectual must walk. In any case, it is clear that in their
own formation and perception, movement intellectuals have formed in
interaction with social forces on to which they project an image, thus reinventing
that tradition in new contexts.
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