Microrevolutions
by Luiz Benedicto Lacerda Orlandi

Humans, complex and unpredictable inhabitants of planet Earth, have always carried in their entrails, in their encounters with the matter and other living beings, a question attached to the movements of their bodies and emotions. It is a simple question, surely already performing in the instincts of other living beings in this same and tortuous territory: what and how to do to explore and recreate conditions of life? Whether virus, molecule, insect, bush, animal or person, it is on each of them that a vital, vast and intricate questioning is imposed. This questioning is variedly reiterated in the nomadisms or whereabouts of all these living beings, obliging each one to rearrange in the ambiance of their milieu and unravel the most disparate signs of a chaotic of perceptions.

It is known that certain strata of humans, through resumptions of learnings imposed to them, or searched by them, have taken their survival techniques to considerable levels. However, a certain blindness related not only to their vital questioning but also to the other living things was created in each being. First, what happened to the benefits reached at each level of creation and production between the beings? These benefits had their distribution submitted to decisions and indecisions of ruling elites throughout the histories of each living lineage. Various procedures of domination and exploitation, were finally absorbed, improved transfigured into a capitalist axiomatic controlled by human sectors. It is an axiomatic expert in draining lives, whatever it is, even when it operates in some sectors of human health care. Expert in seizing means of creation and production. Expert in dipping the most varied powers in the viscosity of their profitable operational fields, whether in soccer or coups (parliamentary, judicial etc).

It is an appropriation able to mesh the beings in the own axioms produced by it. It occurs to such an extent that, captured by vast nets fluxes animated by determined axiomatic of this appropriation, the human beings, as if drugged, fall into a sad and ignorant indifference to something that, now, seems to be something out of this world, those signs of a childhood open to natural and historic questionings of its own vitality. This axiomatic is capable of anything, as long as it is profitable. Wars, slaveries, servitudes, work exploitation, moves of financial capital end up yielding surplus of good lives for some beings and also for some animals of top quality category. And the other beings, even humans? They are the rest, the part of the minorities, the minorities that compose the majority, the minorities more and more considered like rest, rest to be discarded in the perspective of its utility like scrap.

Therefore, it is clear and natural that life germinates some resistance from the side of people under threat of scrapping. For example, the contemporary fights for a better income distributions are vitally worthy as well as the fights for improvements of the public service provided. However, even when these fights occur without a direct connection with movements and manifestations that give resonance to the problems lived by Black People, by Women, by Indians, by Landless Rural Workers, by Homeless, by People Without Fear, by Students, by other living beings, finally, by the planet etc, even so, even if they are placid and peaceful fights, what becomes evident, alongside the coup in progress in Brazil, is a reactionary disrespect endowed with a shamed and ridiculous archaism.

Not only one of the strongest archaism as a means of a communication that became suspicious. A decrepit archaism of the Brazilian portion submerged in the contemporary capitalist axiomatic. The living beings in the current Brazil have received a shamed archaism imposed by the salesmen of natural resources, of waters, of minerals, of petroleum…And this is done “at any cost” to the living beings, both in terms of income distribution and quality of life, at any cost to the humanity of caged humans at work or desperate in the unemployment, at any cost to the trees of the forests that are on sale or devastated in favour of pastures for cattle and meat exportation, at any cost to the democracy itself, even though ‘pseudo’ representative, and of which the archaism has appropriated, burying more and more the idea of a representational democracy that, step by step, can be legitimated by a permanent act of being in correspondence with the problems that are being addressed for the so-called represented.

Given this situation and considering our intellectual engagement with the necessity and with our right to think the problems with radicalness, whether in technics, in arts, in sciences or in philosophy, what are the perspectives that we can glimpse at and which of them can we have a thorough examination? Certainly, we are looking for perspectives capable, not of waging a bloody war against this axiomatic, because this axiomatic can gain strength with wars like that, but perspectives that, aware and open to the multiplicities of worlds, can keep us allied with life, considering that this is our only potency of differentiation, our heterogeneous source of power in questioning differently. It is in this that our multifarious and jolly minoritarian desire invigorates.

The potent alliances with life give us a creative joy. The vital and creative intensifications are what we seek to experiment in the encounters with the differences that singularize ourselves. These differences are what give us an extremely and interesting joy, the joy that offers us what to think about. A joy that remains and incites us to preserve and take it even as a criterion for the selection of market offers, secular or religious, these offers that, separating us from the effective questioning of our concrete problems, try to link us to worlds that cultivate unnecessary necessities or paltry lacks. They are complicit offers of the ridiculous archaism of an axiomatic also indifferent to our nomadisms. The fact remains that, even if instigated by micro-revolutions of opening up to new possible worlds, our nomadisms are not isolationist. They operate by experimentations through the intensive encounters, encounters between heterogeneities incited by a reciprocal vitalization.

These are the outlines of the conference that we are linked to, the D&G Studies Conference 2018.