Write the war of the poor (From the parable of Eric Vuillard)

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Column box-Tito Genova Valiente-Annotations

IN any raging war, the poor are at the heart of the conflict, or at the end of it, or embroiled on the periphery. In the footnotes or through the prologues and epilogues there is this amorphous, incomplete class in the minds of educators and theologians. Undeveloped.

The poor need to be educated. They are part of what has been considered the “vicious cycle” of being born poor. They miss the schools, the training of the mind, and they die poor. It rotates until we cut the circle and insert the learning. Then and there, vice in this form is annihilated and the poor man becomes educated. With Paulo Freire, it is reversed: we must educate ourselves to teach the poor.

A pioneer of critical and enlightened pedagogy, Freire has said a lot. One of them stated that “leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people, they manipulate them. They do not liberate, they are not liberated: they oppress.

He speaks of the radical person not in the sense of a destructive entity but of one who builds a bond because “the more the person is radical, the more he enters fully into reality so that, knowing him better, he can transform himself”. . this. This individual is not afraid to confront himself, to listen, to see the world unfold. This person is not afraid to meet people or enter into dialogue with them. This person does not see himself as the owner of history or of all peoples, nor as the liberator of the oppressed; but he pledges, in the story, to fight alongside them.

At the end point of this dialogue are always the poor.

Exploited and manipulated, who are they? Where are they?

An old article based on fieldwork he conducted in central Luzon, Benedict J. Kerkvliet describes not three or five, but eleven levels of socioeconomic class in that city. How did he arrive in this social landscape? It examines the stratification of people in this society according to occupation, income, lifestyle, prestige and relationship to the means of production.

Without dwelling on the details of class distinctions, the study creatively identifies a class marked by day-to-day existence, deriving the quality of life at this level from the expression “It’s a kahig, it’s a tuka.“The Remarkable Chicken has given us a most appropriate term for the ‘subsistence economy’.

Imbued with the human agency that society uses against them, the poor among us remain as identities waiting to be defined, concepts escaping comprehension. Or, the moral duty is for the poor themselves to discover with their free will to clarify and harness those thoughts that may cause them to walk against the tide, which have always been ordained and ordered by a privileged few.

What share of the poor in our country owes to history?

There is a parable contained in a book written by Eric Vuillard and it speaks of a different poor person.

The book, which reconstructs for the popular imagination the revolt of the 16th century in Europe, begins with personalities who succeeded in inciting the peasant to rise up against the lords and the bishops. The experience is different from what our country had been through but rendered through provocative storylines, there is much to learn from the work.

In all the revolutions put in place, there are always two banner structures for the status quo: churches and castles. Daniel Markovits, author of The meritocracy trap lets slip the incendiary statement of this “brilliant parable of the fiery rage that extreme inequality arouses in the poor, and the terrifying cruelty that the rich inflict in response”.

The parable follows the life of Müntzer, a poor man whose father was hanged. Müntzer nevertheless became a passionate preacher: “And this is what he preached to the poor weavers, to the miners, to their wives, to the destitute… He quoted the Gospels and added exclamation marks. And they listened to him. And passions began to stir, for these weavers knew very well that if you pulled on a thread, the whole tapestry would unravel; the miners knew that if you dug enough, the whole tunnel would collapse. Then the poor realized “why the God of the poor was so strangely on the side of the rich, always with the rich”.

But Mützer was not alone; there were other preachers and leaders. One had “the most terrifying idea of ​​all, he preached the equality of all human beings”. They also had the most terrifying idea of ​​translating the Bible, the mystery of which was used by the bishops with the ruling elite to dominate the peasants.

Then Müntzer raged again and again. Nothing can be settled amicably. Quoting from the Bible, he read passages that brought back the horrible memories of destroyed kingdoms. Then to the princes he said: The sword will be taken from them and given to the angry. So you see that the passionate preacher spoke not only to the peasants but also to the Princes. Impatient, Müntzer got to the point where he started telling everyone: “The time has come, summer is knocking on our door. Do not remain friends with the ungodly who prevent the Word from exerting its full force. Do not flatter your princes so as not to perish with them. You tender bookish scholars, don’t be angry [angry]because it is impossible for me to speak otherwise.

This month of May, the Peoples and the Poor will be able to translate the words. And summer will be here.

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