Archive for the ‘French Left’ Category
Farage Celebrates ‘Blow’ to Neoliberalism, Capitalism and Political Elite.
Socialists should seek to direct the rebellion of 23 June further in a positive direction and squash any reactionary elements. Those on the left who see only a further spiral downwards are turning their back on an opportunity to connect with and broaden working class revolt.
Says Charlie Kimber of the Socialist Workers Party and Editor of Socialist Worker. (Why did Britain vote Leave? International Socialism October)
I shall not bother with the ‘learned’ examination of statistics Nor with vapid claims that a small fraction of the European left backed Brexit (strangely Kimber does not mention the ultra-nationalist ‘Trotskyists’ of the Parti ouvrier indépendant démocratique (POID), with whom the British ‘Lexit’ campaign formed close ties during the campaign see here). Nor with the rhetoric about a revolt against the ‘elites’.
Instead let’s go to the core of the Kimber ‘argument’: the revolutionary prospects a Leave vote has created.
That is the idea that this was a “working class revolt” that needs to be ‘broadened’.
The reasons for that rebellion are contradictory, and the fallout from the vote is uncertain. But that does not change the essential character of what has taken place. We should welcome this development. Liberals fear turmoil, revolutionaries should not. We are not going to get to the British revolution without some complicated and many-sided developments that require the left to grasp the moment—and if they don’t then the right can grab that feeling of anger instead. The year of the referendum also saw meetings in many places to remember 100 years since the Easter Rising in Dublin. Many in the audience would have nodded sagely at Lenin’s understanding of what happened..,
It would be interesting to learn more about how the British Revolution is helped by the victory of Farage and the hard-right Tories. The right has already “grabbed” this moment.
Is Kimber suggesting that this ‘anger’ is something you can go about snaffling for your side if you’re cunning enough?
In the meantime….
Of course the Leave vote was not the Easter Rising. But Lenin’s method is important.
Indeed, the Referendum has so many points in common with the Easter Rising that Marxists will have spotted them immediately.
Apart from welcoming chaos the SWP declares,
The Socialist Workers Party called for a Leave vote. We did so for three main reasons. Firstly, the EU is an openly pro-capitalist institution… Secondly, the EU, through its Fortress Europe structures, acts to repel migrants and refugees from outside Europe…… Thirdly, the EU is part of the imperialist world order that, along with NATO, delivers important support for the United States and provides reliable partners in its murderous actions. That is why since the late 1940s the US has promoted European integration to secure a stable junior partner for managing global capitalism.
So the SWP voted to leave capitalism by supporting capitalist plans to quit the EU, to back further restrictions on freedom of movement to get rid of racism, and to undermine and get rid of the imperialist world order. No doubt as soon as possible.
The SWP believes the Leave vote will benefit the working class across the world and the struggle against racism. It is a further blow to the coercive neoliberal power of the EU and its racist laws. The dismantling of the pro-capitalist EU must begin with revolts at a national level.
The SWP “believes” that the Leave vote helped the working class across the world, and anti-racism, on the same secure basis that they believe that Lenin would have “nodded sagely” at their ‘line’.
As for the “blow” to EU neoliberalism – that’s a lot of huff and puff.
Kimber instructs us, “However we voted on 23 June, we have to unite against racism, austerity, the Tories and the anti-Corbyn Labour MPs. “
That is, to unite with those who backed the “rebellion”, ” backed up by a wider programme raising issues that can engage with workers angry at the political elite and austerity.”
Interesting ‘Marxist’ concept that, the “political elite”. (1)
“We must be participants in the outcomes, and that means intervention, innovative thinking, and organising. After the Leave vote the battle is on. Socialists should gladly embrace and shape it.”
After the Referendum the leader of the Fire Brigades Union Matt Wrack said,
The Brexit vote was a defeat for the working class in Britain as well as internationally. It was a defeat for internationalism and collectivism. Brexit was a victory for populist demagogy, xenophobes and racists. Brexit has already had detrimental economic effects and worse is likely to come.
Brexit has resulted in a more right-wing government. It means an already difficult period ahead will be even harder for the trade union movement and the working-class communities we represent.
The Tendance says: we will not unite with those who actively encouraged the defeat of the working class, internationalism and collectivism.
Whatever Lenin said about the Easter Rising.
(1) This is the SWP trying to get on down with Podemos and attempting to find a way to say, La Casta.
Zineb El Rhazoui, formerly of Charlie Hebdo, “white atheist sneering at non-white believers” says Giles Fraser.
Giles Fraser is a columnist for the Guardian.
In his spare time he is parish priest at St Mary’s, Newington.
Giles Fraser does not like French secularism.
He devotes most of his energy to unmasking Republican France’s “foundation myth”, the “glorious triumph of atheistic rationality over the dangerous totalitarian obscurantism of the Catholic church.” (France’s much vaunted secularism is not the neutral space it claims to be)
During his morning bath Fraser thinks of the Vendée and the Drownings at Nantes (Noyades de Nantes) of refractory clergy.
A walk on the beach sends him musing on the ‘Burkini’.
Passing by a Stationer’s the Priest considers the shadow of the secularist Guillotine.
It goes without saying that he did and does not like Charlie Hebdo, modern Atheist “Iconoclasts”
It is with little surprise that we find that Fraser now manages to drag Charlie into this debate: “Kelvin MacKenzie has been cleared by Ipso over his column on the Channel 4 News presenter. What message does that ruling send?” (Is it ‘open season’ on Muslims, as Fatima Manji suggests? Our panel responds.)
Defending freedom of speech is one thing, but freedom of speech is brought into massive disrepute when it becomes a moral alibi for white atheists to sneer at non-white believers, and Muslims in particular. It was exactly the same with Charlie Hebdo – they hid their racism behind that all-purpose moral pass, freedom of speech. But at least they were equal opportunity offenders – they had a pop at all-comers: Jews, Christians, Muslims.
Is Charlie a group of ‘white atheists’?
You mean that anybody criticising Islam gives an “alibi” to ‘racists”?
That Charlie “hid” its racism?
As in the case of this much loved comrade….
Zineb el Rhazoui, Charlie Hebdo survivor, discusses why the world needs to ‘Destroy Islamic Fascism’ (New York Times 18.10.16.)
Undeterred by fatwas and death threats, the author has released an incendiary and thoughtful new book, bound to provoke debate.
Susan Watkins, Casting Off. Brexit: a world-historic turn. Alex Callinicos. Assessing Brexit from the Left.
Socialists must be internationalists even if their working classes are not; socialists must also understand the nationalism of the masses, but only in the way in which a doctor understands the weakness or the illness of his patient. Socialists should be aware of that nationalism, but, like nurses, they should wash their hands twenty times over whenever they approach an area of the Labour movement infected by it’.
Isaac Deutscher, On Internationals and Internationalism. Cited in The Left Against Europe. Tom Nairn. New Left Review. 1/75. 1971.
La terre nous donne une discipline, et nous sommes les prolongements des ancêtres
Nous sommes le produit d’une collectivité qui parle en nous. Que l’influence des ancêtres soit permanente, et les fils seront énergiques et droits, la nation une.
The soil gives us a discipline, and we are the extension over time of our ancestors….We are the product of a collective life which speaks in us. . May the influence of our ancestors be permanent, the sons of the soil vital and upstanding, the nation One.
La terre et les morts. Maurice Barrès. 1899. (1)
Casting Off, in the latest New Left Review begins by observing that the “surprise” of the Leave vote in the June Referendum went against the wishes the “ruling class” “much of the intelligentsia” and “much of its youth”. In a choice expression she compares lamentations about the result on Facebook to a “Wailing Wall”. Those beating their brows at the loss of the EU Jerusalem “in one account” were full of “nightmares of xenophobia”. “Britons having ‘voted to make foreigner-hunting legal, if not an actual duty.’”. Many people in Europe, she notes, that is, Germans and French, were unconcerned. Only a third of Germans and a quarter of the French were “unhappy about Brexit”.
Was this the result of the “ressentiment”, bottled up rancour stewing amongst “globalisation’s losers”? An ” insurrectionary protest against neoliberalism, globalism and cultural contemp” as Paul Mason put it (le Monde Diplomatique. July.) ? Or more simply was a revolt of the left-behind, spearheaded by the working class, the unemployed, the casualised, and the poor. In Brexit, Alex Callinicos has written that, “All the polls show that the poorer you are the more likely you were to vote Leave. This means that millions of working class voters have gone unrepresented by the mainstream of the labour movement”. He trumpets his own group, the SWP, which backed the Leave campaign on a ‘left’ basis (Left-Exit, lexit). “Lexit offered a political voice, albeit a small one, to working class people who wanted to reject the EU on a class basis.” (2)
For Watkins the result was not a rebellion against the distant mechanisms of finance capital and the world market. It has domestic origins, in British government policies laid down since the 2008 banking crisis, Gordon Brown’s turn to fiscal rigour, and the Liberal Conservative Coalition’s austerity programme. As a result scare mongering about the potential negative effects on the economy of Brexit had little impact on those already at the bottom of the pile. In “the Leave districts that have been depressed since the 1970s, with gdp per capita less than half inner-London levels, and now hardest hit by cutbacks in services and benefits, bleakness and desperation appear to have trumped economic fear.” She continues. “Anti-globalisation, then? Of a sort, if globalisation means not just deindustrialisation and low pay but disenfranchisement and politically targeted austerity.” In the south the ‘anti-Globo stand was different, “Their economic interests had been carefully nurtured by the Cameron-Osborne governments and their vote was more purely ideological: fear of change overcome by reassertion of ex-imperial national identity. Britain had never been conquered by Germany, so why was it ceding powers to Brussels?”
In this vein both Watkins and Callinicos play down the role of xenophobia and, more specifically, anti-migrant worker sentiment, in the referendum. Both note the mainstream Remain campaign’s supporters, beginning with the Prime Minister David Cameron’s “talking tough” on migration. For Callinicos, “at least as powerful a force is likely to be an alienation from the economic and political elite crystallising the experience of 40 years of neoliberalism and nearly 10 years of crisis expressed in stagnant or falling wages, unemployment, dwindling social housing and a shrinking welfare state. The EU as the incarnation of neoliberalism and contempt for democracy is a perfect symbol of all these discontents. London, site of a global financial hub, may have voted to Remain”
The pair concur on one point, “….the main reason given by the bulk of Leave voters—49 per cent—was the notion that ‘decisions about the uk should be taken in the uk’, a more ambiguous formulation that could include democratic, sovereign and nationalist perspectives. “ (Watkins), “Lord Ashcroft’s referendum-day poll found that nearly 49 percent of Leave voters said the biggest single reason for wanting to leave the EU was “the principle that decisions about the UK should be taken in the UK”, compared to 33 percent who gave the main reason for leaving that it “offered the best chance for the UK to regain control over immigration and its own borders.” (Callinicos).
There are three central problems with these claims.
Firstly, it is absurd to compare the Conservative Remain campaigners’ talk of ‘control’ of migration in the same breath as the blood-and-fire rhetoric of UKIP and their echo-chambers on the Leave side. To dismiss the issue by ranking its importance on the basis of an opinion poll is to assume that one motive trumped the other rather than coalescing with it.
As Kim Moody has argued, immigration was at the centre of the campaign. “A majority of all those who voted Leave ranked immigration and border control as their 1st or 2nd reason. Those in the top social rank were less likely to give this as their first reason than others, but all groups were the same for 2nd choice and all Leave voters put immigration high on their list. Anti-immigrant and xenophobic views were prevalent in all social groups. This is not meant to be a comforting conclusion.” (3) Furthermore, “One section of British corporate capital that threw its majority weight loudly behind Brexit was the daily press.” “The Daily Mail, Daily Express, Daily Star, Daily Telegraph, and Sun, all known for their anti-immigrant bias and with a combined daily circulation of just over 5 million, supported Brexit.”(Ibid)
It would not have taken long, a visit to the pub in less well-off areas, would suffice to hear people publicly repeating the right-wing tabloid’s anti-migrant propaganda melded with their own prejudiced anecdotes. Perhaps it would have taken longer to visit Ipswich market and see the UKIP placard carrying crew sitting on the benches ranting about Romanians. But such sights were not rare. Anywhere.
Few could doubt that cosmopolitan pro-European hipsters would shy from these displays. But what exactly drove the minority who followed Lexit to cast their ballots in the same way and how do their asses their achievement in bolstering the nationalist right? Callinicos asserts that “The emergence of the Lexit Campaign, advocating a left, internationalist opposition to the EU, was one of the successes of the referendum. Not because it swung a massive number of votes, but because it brought together a significant spectrum of forces on the radical left to campaign for a Leave vote on an anti-capitalist and anti-racist basis that (unlike some earlier left anti-EU campaigns) had no truck with migrant-bashing.” Really? Is the Socialist Party’s call for control (by trade unions?) of the entry of migrant labour, joined by the Morning Star-Communist Party of Britain, part of this “anti-racism”? Does the SWP really have that much in common with the CPB who push a barely revamped version of the 1970s Alternative Economic Strategy, completed – and why not? – with capital and import controls? Was it a ‘success’ to see New Left review, the SWP and all the others, cavort on a Camden stage in the company of a – suitably disguised – supporter of the French ‘Lambertist’ current, one-time Trotskyists who having sipped from that poisoned cup have become ultra-nationalists? (4)
Secondly, what were the “non-immigration” issues behind the Leave vote? Casting Off describes “the slow, still inchoate politicisation that had been taking place in the aftermath of the financial crisis”, and “the Exit vote would not have happened without the financial crisis and skewed, class-based recovery.” Callinicos talks more broadly of UKIP’s rise as part of “ordinary voters’ revulsion against the entire political and economic elite.” The “very unanimity of establishment opposition to Brexit is likely to have goaded many people into the Leave camp simply as an act of defiance.”
Absent is any account of the mass, country-wide, left and trade union austerity campaigns, co-ordinated by the People’s Assembly Against Austerity (PA) Had this no effect in channelling ressentiment against the ‘elite’ towards progressive solutions? Did its protests, marches, conferences, pickets and pressure on local councils, count for little?
It is true that their impact was decreasing in the run up to the Referendum. An April London March barely attracted 20,000 – despite the freedom that the end of Police estimates gave to the organisers to claim an attendance of 175,000 (in a half empty Trafalgar Square). Clearly this ‘incipient politicisation” has drained away in a different direction. A look at how the politics of protest are foundering might throw up the reflection that the victory of Jeremy Corbyn as leader of the Labour Party indicates that political institutions can be the focus of change, rather than the street. The hard task of getting Labour local authorities to oppose austerity, not just because of the legacy of Blair’s accommodations, but as a result of an armour-plated legal budget controls over councils, has begun. The problems this turn to Labour creates for those, like Callinicos, and his former comrades in Counterfire, the majority of the active leadership of the PA, begin with the recognition that the Brexit vote as a “representation” of opinion, which more walking about in the roads, attempts to bathe in Corbyn’s reflected glory, and calls for general strikes, are unlikely to revolve.
Thirdly, the Brexit result was a boost to sovereigntism, the belief that politics has to focus on nations, and on the ‘people’s’ control over the national body politic. In this respect Chantal Mouffe’s declaration that the vote was a “salutary shock” is less significant than her immediately following words. The Belgian political philosopher stated, “That’s because I am one of those so-called ‘left-wing Europeanists who are not sovereigntists but instead demand a democratic refoundation of Europe” Pleasure with the damage to the City and neo-liberal forces is one thing, but what harm did this create to ‘sovereigntism”? (5)
The evidence against rash claim lives in Downing Street. Yet, against Mouffe for many it has reinforced the illusion, that in some form sovereigntism can be the basis of left politics. To cite the most obvious source of how far this ideology has crept into leftist circles: the conclusion of Mouffe’s jointly-authored of Podemos (2016) Iñigo Errejón has called for the construction of a “..we the people “that demands sovereignty and a new social contract”. To build this we have “to think about the effective, mythical and cultural commonness of any identity construction”. Or, in an even more abstract vein, to follow Frédéric Lordon, politics based on “un commun passional” bound to “une certaine appartenance” (belonging) not to a hypostatised nationality but to “la nation politique” a political construction. (6) In other words, in contrast to Barrès, a newly minted sovereign feeling, without the clamour of ancestral voices, embodied in institutions. They would surely be able to take “decisions about the UK in the UK.” The evidence is that those appealing directly to the dead voices of our forbears, the racist populist right, have had more success in the sovereigntist venture.
Callinicos, with customary grace towards those who disagree with him, outlined the choices for the left at the start of the campaign, “between the neoliberal imperialist monstrosity that is the EU, strongly supported by the main echelons of British capital, and the xenophobic and racist Thatcherites that dominated the Leave campaigns.” In his conclusion he opines, no doubt to warn those not averted to the possibility, that British capitalism is “entering very stormy waters.” The defeat of an invigorated Tory party under Teresa May, at the helm of state, will doubtless be the coming work of a mass movement conjured from the depths.
Those who chose to vote for the “monstrosity” as “not worse” may well still feel unhappy at the result – for all the tempests in the global capitalist oceans. Many of our legal rights, consolidated in EU law, are now to put to the test of a sovereign Parliament for which we have ambiguous passionate feelings. The democratic refoundation of Europe, if pursued, and developed by forces such as DiEM25, will take place without our directly interested participation. We risk becoming further stuck in our backwater.
But for others there is this consolation. Our “sub-imperial” “far from prefect Hayekian order” has taken a blow. Watkins speaks of a victory for British (English) nationalism, in a “a semi-sovereign state” Yet the defeat is clear, for several – scattered – targets, “ For now, though, it is plain that Blairised Britain has taken a hit, as has the Hayekianised EU. Critics of the neoliberal order have no reason to regret these knocks to it, against which the entire global establishment—Obama to Abe, Merkel to Modi, Juncker to Xi—has inveighed.” (7)
The prospect of the “actuality of revolution” by “critics of the neoliberal order”, a “world-historic turn”….still leaves them shaking in their boots….
For the rest of us, Matt Wrack, General Secretary of the Fire Brigades Union, expressed our view (Morning Star 12th of September),
The Brexit vote was a defeat for the working class in Britain as well as internationally. It was a defeat for internationalism and collectivism. Brexit was a victory for populist demagogy, xenophobes and racists. Brexit has already had detrimental economic effects and worse is likely to come.
(1) On Barrès and his concept of the “people” and nation see the illuminating, Le peuple chez Maurice Barrès, une entité insaisissable entre unité et diversité. Brigitte Kurlic. SensPublic. 2007.
(2). See also: The internationalist case against the European Union. Alex Callinicos. International Socialism. Issue: 148.
(3) Was Brexit a Working-Class Revolt? Kim Moody. International Viewpoint. 14th of September 2016.
(4) Both the Morning Star’s CPB and SPEW advocate immigration controls and socialism in one country, notes Mike Macnair. Weekly Worker 15.9.2015. In report here: Paris Anti-EU Rally: French ‘Lambertist’ Trotskyists Receive Backing from UK ‘Lexit’ Campaign.
(5) A Salutary Shock. Chantal Mouffe. Verso. (From Mediapart 27th June 2016)
(6) Podemos. In the Name of the People. Iñigo Errejón in Conversation with Chantal Mouffe. Lawrence and Wishart. 2016. Imperium, Structures et affets des corps politiques. Frédéric Lordon. La Fabrique. 2015.
(7) See: Prognoses. In: The New Old World. Perry Anderson. Verso 2009.
Nuit Debout: A Spark that did not Light a Prairie Fire.
Nuit debout was a French movement that began on 31 March 2016, arising out of protests against proposed labour reforms known as the El Khomri law or Loi travail. The movement was organised around a broad aim of “overthrowing the El Khomri bill and the world it represents”. It was compared to the Occupy movement in the United States and to Spain’s anti-austerity 15-M or Indignados movement. Occupy, and its much smaller imitation in the UK, Like the former, and unlike the latter, it failed to make any lasting connection with wider political forces.
Nuit Debout was best known for its months long 2016 occupation of the Place de la République in Paris.
Organisers refused to set out a specific list of political demands in advance, although they did denounce the government’s proposed reforms as regressive, and they called for the construction of a new political project that would be “ambitious, progressive, and emancipatory”.
Lordon played an instrumental role in the rise of the Nuit debout movement. He wrote a piece in the February 2016 issue of Le Monde diplomatique on François Ruffin‘s film, Merci patron!, describing the film as a clarion call for a potential mass uprising. This prompted Ruffin to organise a public meeting which led to the organisation of the public occupation of Paris’s Place de la République on 31 March 2016. Lordon delivered a speech at the 31 March protest, highlighting the goal of uniting disparate protest movements. He subsequently refused to talk to national media about his role in the movement, explaining that he did not wish to be seen as the leader of a leaderless movement. More Frédéric Lordon, Nuit Debout ‘Leader’: Diamond Geezer, or….Not?.
Lordon has also been criticised for his ‘soverigentist’ tendencies: that is a belief that French democracy must first be transformed, however grass-roots led – on a national scale. This means he is against the pooling of sovereignty in the European Union, attacking its ne-libeal and amrket inflection but offers no concept of how internationalist democracy may be built. (1)
A more radical critique is offered of this type of politics in the latest Red Pepper,
Occupations, assemblies and direct action – a critique of ‘body politics’ Joseph A Todd .
Todd argues that the demand for “presence” at such assemblies (Occupy Wall Street, London, the small camp at St Paul’s, the Place de la République), is questionable.
Inclusion in the polis was premised on physical presence – both in that decision making was conducted in general assemblies for extended periods of time, but also in that non-participation in the general assembly constituted a symbolic exclusion from the performative spectacle that became the symbol of the movement. And while the lack of demands was partly rooted in a distrust of existing institutions, we can also trace it back to body politics, the belief that bodies together is enough to create change, that bodies in space could prefigure the revolution.
Others have criticised the “consensus” ideal of these movements, which excludes serious debate, and represses minorities, while allowing for a fictitious agreement to be manipulated by an unacknowledged and unaccountable leadership – the “tyranny of structurelessness”. Or, more simply, the offputting rules that govern these assemblies, including strange signs to signify intervention in discussions, agreement, or disagreement. Nuit Debout did not enforce consensus – voting was by majority – but adopted many of these alienating procedures.
Nuit Debout existed for some months, brought important issues about the effects of markets, and the failings of democracy in French society and Europe to the fore, had some interesting debates about democratic structures and the remoteness of official French politics, and inspired some to continue to seek an alternative to liberal pro-market politics.
It never touched the core of the labour movement or the banlieue.
Now we learn that Lordon, still one of the leading voices in the movement, acknowledges it has failed to take hold.
The Bondy Blog interview is in a typical, highly abstract and philosophical vein, complete with references to Spinoza (one hears echoes of Toni Negri here, as the term multitude suggests already), and La Boétie.
It is heavy going, even for those used to Lordonese.
Fortunately Les Inrocks summarises the key points in which Lordon assesses the successes and the – very evident – petering out of the movement:
Tous les mouvements insurrectionnels commencent à très petite échelle. Le problème pour le pouvoir c’est quand ‘ça gagne’, quand la plaine entière vient à s’embraser. On ne va pas se raconter d’histoire, le feu n’a pas (ou pas encore) pris. Je crois cependant que beaucoup de gens qui étaient loin de l’événement l’ont regardé avec intérêt, et qu’il s’est peut être passé quelque chose dans les têtes dont nous ne pouvons pas encore mesurer tous les effets.”
All insurrectional movements begin small scale. The problem for those in power is when this “takes off”, when the social terrain is swept up in their heat. I am not going to hide the fact that in this case the spark has not (or has not yet) caught fire. I consider nevertheless that many people who were distant from the event watched it keenly, and what took place inside our heads has had effects which we have not really come to grips with yet.
Lordon talks of the “violence des “gardiens de l’ordre” which radicalised the participants in Nuit Debout. But he denied that there was any link between the movement and the ‘casseurs’ (hooligans) who led attacks on the Police and property to demonstrations in France earlier this year, and who provoked a strong counter-reaction.
The Inrocks also cites Nuit debout, l’instant d’après. Pour un bilan qui n’en soit pas un by .
This is a more intelligible and serious balance-sheet (bilan) of the movement.
Marzel celebrates Nuit Debout’s existence in an “oligarchic regime” and presence in the ” imaginaire politique alternatif”, its democratic experiments, and – apparently – resistance to “narcissism” as victories in themselves. It did not, however, help stop the new Labour law. And, “Nuit debout s’est rapidement élargie à une contestation de toute la politique du gouvernement et à un rejet global du capitalisme mondialisé.” – it quickly expanded to challenge all the government’s policies, and a complete rejection of globalised capitalism.”
Manzel does not hide that there problems with sexism, intoxication, internal disputes, inside Nuit Debout. Yet he considers that core message of of the protests was part of the “Miracle” of politics in the sense celebrated by Hannah Arendt. That is, we might comments, creative action and reflection by equal citizens that breaks governmental routine and helps create free public realm.
While some may hope that a new wave of protests may arise in France this autumn Nuit Debout has reached some kind of terminus.
(1) “Frédéric Lordon offers a radical critique of the construction of Europe. We can only agree when he interprets ‘the oddity of building Europe as a gigantic operation of the political elimination … of popular sovereignty itself’. The Enchanted World of Common Currency – On the Article by Frédéric Lordon).
Mélenchon: Secrets of a Quinoa Slimming Regime.
Jean-Luc Mélenchon needs no introduction to readers of this Blog.
The ebullient leader of the Parti de gauche, presidential candidate – neck and neck in the polls with existing President François Hollande – is the uncontested leader of la France insoumise a veritable sovereign for the people in revolt.
Following Jeremy Corbyn’s advice on people’s after work drinking life-styles Mélenchon offers advice to Gala magazine on how to keep trim with his special recipes.
We learn in this exclusive interview, RENCONTRE DANS LA CUISINE DU CANDIDAT DE LA FRANCE INSOUMISE. Jean-Luc Mélenchon : Son régime, Sa famille, …il dit tout….
- How he read 6 to 7 ‘polars’ (mystery novels) while resting in hammock – without his Smartphone!
- He loves his family.
- He’s just crazy about tabbouleh.
- Mélenchon has lost 5 Kilos and plans to lose a few more soon!
- He only eats vegetable protein, no fat and no meat – on must think of the martyrdom of animals (“Il faut penser aux martyrs des animaux !)
- Mélenchon can’t stop talking about the benefits of quinoa (“est intarissable… sur les bienfaits du quinoa !”)
Asked about the elections within political parties of the left and right to become a candidate, Mélenchon smiled,
A simple call from Destiny was all he needed.
The dapper gent declares, “I won’t do any primary election. I’m a candidate through and through. ” (“Je ne participerai à aucune primaire. Je suis candidat jusqu’au bout.”)