This post first appeared on Christine Delphy's blog. Translated by David Broder.
Philippe Barbarin, Archbishop of Lyon.
Neither Jean-Luc Mélenchon nor Emmanuel Macron know what laïcité [French state secularism] is. So Mélenchon believes that "schooling" is subject to "laïcité." No: the teachers are, because they are state employees; but not the service users, the students themselves. Which is why the 2004 law banning the headscarf does not conform to the 1905 laïcité law. Macron seems to be unaware that the State Council declared the "anti-burkini" decrees issued by certain mayors last summer to be invalid; he claims that "some of these decrees are justified" since they "target not any cultural issue, but a matter of public order." What "public order" is this? Do the women who wear a burkini disturb public order? No. Rather, the men and women who insult them are disturbing public order; it is not the victims who ought to be penalised.
It is 90 years since Cesar Chavez was born. In observance of his birthday, we present an excerpt from Frank Bardacke's Trampling Out the Vintage: Cesar Chavez and the Two Souls of United Farm Workers, examing Chavez's earliest years as an organizer, working under the influence of Father Donald McDonnell.
Chavez and other members of the Community Service Organization. Courtesy of the César E. Chávez Foundation.
Cesar Chavez left the North Gila Valley with two other treasures besides his memories. Although he had not liked school, he had become a good, quick learner out of the classroom. One uncle taught him to read Spanish; another read him the Mexican newspapers. A classic autodidact, throughout his life he would suck up one subject after another, move from one enthusiasm to the next: the art of shooting pool, Catholic Social Action, the theory and practice of Saul Alinsky, the life of Gandhi, the history of unionism in the fields, the varieties of religious experience, the intricacies of labor law, printing, faith healing, the Synanon Game, theories of scientific management. His biographer Jacques Levy, who was also a dog trainer and helped Chavez train his two dogs, told me that Cesar was the most absorbed, committed student of dog training he had ever met. Chavez read, he questioned, he listened, he learned.
This dialogue between Nina Power and film historian Geoffrey Nowell-Smith took place in 2012-13. It was due to be published by a film magazine, but fell through for reasons beyond the control of the authors. It first appeared online at Ninapower.net.
La ricotta (1963).
Geoffrey Nowell-Smith: Pasolini has often been described as a Catholic Marxist but his Marxism was always unorthodox and he was never a Catholic although brought up in an environment permeated by the imagery and values of Italian Catholicism. Like most people on the left in Italy in the 1950s he was strongly anti-clerical (not surprising given the profoundly reactionary role played by the Catholic Church in Italy in the period) and it is only in his poetry that another side of him appears — an identification with suffering as experienced by the oppressed and potentially embodied in the figure of Christ. Then in 1958 the election of Pope John XXIII was a massive force for change — in Italian society, in the Church, and in Pasolini himself. Catholicism became something to engage with — as myth (in the noble sense of the word), as culture, as ideology, as a political force that was not necessarily quite so reactionary as it had been or seemed to be throughout most of preceding Italian history.