The politics of ‘waaah’!
The lesson of Athens is that protesters who disavow ideology and embrace spontaneity end up sounding like they’re from another planet.by Brendan O’Neill
Some European journalists and activists have become so enamoured by the physicality of the protests that they seem not to have noticed the gaping political hole at the heart of them. BBC reporters, who normally spend most of their time in stuffy, smokeless offices, have written with undisguised glee of their sweaty experiences in Athens, where the ‘teargas hits us without warning’ and ‘we crush together, shoulder to shoulder’. A Guardian reporter describes being ‘jammed up against the railings’ in a ‘raucous’ atmosphere that is like ‘an open-air concert’. Hacks more used to writing about Vince Cable’s latest pronouncement on business law have leapt upon the opportunity to get stuck into a seemingly more thrilling economic story, in the process presenting the Syntagma stand-off as way more profound than it actually is.
Likewise, many amongst the European left are busily projecting their aspirations on to Athens. This is the ‘start of the European workers’ fightback’, they claim, describing the protests as the ‘beginning’ of an uprising against austerity that they knew would come. It is a feeling of profound disarray and disconnection amongst European left groups, their sensitivity to the political stasis that has largely greeted the economic crisis, which leads them to make excitable claims about Greece. Motivated by a determination to avoid having hard debates at home about the crisis, far less try to come up with any strategies for resolving it, they content themselves instead with celebrating the rowdy ‘indignation’ of Greek protesters and imagining that it represents the first stirrings of the return of traditional class politics.
The obsession with the physicality of the protests, with report after report informing us in myopic detail of the protesters’ movements, slogan-shouting and running around, has become a substitute for any serious analysis of what these protests are all about. Because looked at in the harsh light of day, it is difficult to avoid the conclusion that the protests represent an almost wilful self-infantilisation on the part of the Greek opposition to the EU/IMF bailout strategy. It is, of course, entirely understandable that Greeks should be angry at both the institutions of the European Union and their own government and should want to protest as publicly and rowdily as possible. But to respond to the crisis with what we might call the politics of ‘waaah!’, in which the opposition presents itself almost as a child angry at its parents, is likely only to make matters worse.
The depoliticised nature of the protests can be seen in their use of the term ‘indignados’, which they borrowed from last month’s similar Spanish protests against austerity measures. Indignation is a curious sentiment to build a protest around. It’s an emotion one tends to associate with those rather self-righteous middle-class consumers who write outraged letters about being conned in shops to the BBC TV show Watchdog. And yet the protests in Syntagma Square are based explicitly on the excising of ideology and politics in favour of such emotionalism. Triggered by a Facebook group calling on people to protest against the government, the protest movement has described itself as ‘without political banners, without ideologies’. The end result, as one reporter described it, is an ‘odd alloy of earnestness and pantomime’; it’s like a rock concert, but one where ‘music is swapped for angry politics’. The expulsion of politics from the square, and the constant celebration of the protest’s spontaneous nature, has led to a situation where, as one Greek blogger describes it, ‘[there is] no clear-cut objective, no ideology and no well-defined strategy’.