One Question
United Nations
(Part Two)

One Question
United Nations
(Part Two)

One Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month we ask:

Is the United Nations still relevant?

Due to the number of responses we have received, we have split them into two parts. This is part two. Click here for part one.

Part two responses from: Karim Makdisi and Vijay Prashad; Ramzy Baroud; Helen Lackner; Gerry Simpson; Obiora Chinedu Okafor; Anne Marie Goetz; Dan Plesch; Tom Farer.

United Nations Part Two

Karim Makdisi and Vijay Prashad

The question is wrong. It is not whether the UN is ‘relevant’: which UN are we talking about?

The UN is not one thing. It reflects the contradictions of the world order and the imperatives of geopolitics, but also serves as a site of contestation where world order is actually produced and struggles from below for legitimacy, recognition and rights are played out. Meanwhile, UN bureaucrats in New York, Geneva and in the field go about doing their work, sometimes on behalf of power and other times for the marginalised, disadvantaged or vulnerable.

The most visible face of the UN is the Security Council (UNSC), which has come to stand in as the executive of the UN body on all matters of international security. It comprises fifteen states, five of them permanent members (the P5: China, France, Russia, the UK and the USA) that hold veto power, allowing them to define which matters to deliberate on and which decisions to scuttle. So, Yemen is off the table, Russia blocks resolutions on Syria, and the US halts otherwise unanimous decisions on Palestine. These vetoes, however, are the exception not the rule: the UNSC was set up precisely to further great power interests. Vetoes reflect anxiety at the top in policing world order. When France and the UK broke ranks to veto US plans to invade Iraq in 2003, it precipitated a moment of genuine crisis in Atlantic relations. The fate of Iraqi civilians did not much bother them.

The UNSC stands in for the General Assembly, whose one hundred and ninety-three members set the tone for world opinion and produce or oversee the bulk of the UN’s huge social, development, environmental, and humanitarian agenda and actions. Following de-colonisation, the General Assembly mounted a radical challenge on behalf of the global South against the stifling structures set up by big powers. However, it has been largely tamed by the P5 in the post-Cold War period and after the Third World bloc broke apart. The relationship between the UNSC and the General Assembly remains fraught, with the former seeing itself as independently able to chart policy while the majority of the world’s states see the latter as the embodiment of a true democratic institution.

As the UN passed resolutions and drew up conventions, a myriad of indispensable, specialised agencies developed to deal with the various crises of the modern age. These UN agencies provide relief and advocacy for refugees, protect labour rights, move nuclear energy from war to peace, improve telecommunications around the world, provide development assistance, and many other functions. They are routinely taken for granted by critics of the UN, and pay the price for dependency on funding from, and the political whims of, rich states such as the US. When the P5 do agree on an important task, such as eliminating Syria’s chemical weapons, funding and political will become non-issues in the completion of the task. When they do not agree, there is paralysis.

The UN, in all its forms, mirrors the contradictions and tensions in the world’s political environment. That is both its strength and its weakness. The question, then, is not about relevancy but about what the crises say about humanity. READ MORE

One Question
United Nations
(Part One)

One Question
United Nations
(Part One)

One Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month we ask:

Is the United Nations still relevant?

Due to the number of responses we have received, we have split them into two parts. This is part one. Click here for part two.

Part one responses from: Hans von Sponeck; Richard Falk; Rose Parfitt; Balakrishnan Rajagopal; ; Zillah Eisenstein; Sital Kalantry; Göran Therborn; Ian Hurd.

United Nations Part One

Hans von Sponeck

In 2000, US Senator Jesse Helms, attending a meeting of the UN Security Council, reminded his audience that the US would support the UN as long as it was in the interest of the United States. The UN was relevant whenever the US and the UN agendas tallied. Long before, meetings preparatory to the creation of the UN during the years 1941 to 1945, especially at Dumbarton Oaks, Bretton Woods and Yalta, had unequivocally confirmed the competitive ambitions of Stalin, Roosevelt/Dulles and Churchill to take control of the evolving post-WWII global order. Who should own the United Nations was the issue. The Mexican delegate to the San Francisco UN conference observed: the 51 founding members ‘had created an institution which could control the mice but the tigers would roam around freely’.

Western economic power, finance and leadership, with a majority of permanent members in the UN Security Council, led to a UN multilateralism controlled by the western world, with decision making essentially dictated by the United States. Subsequent globalisation, de-westernisation and the failures of the West in responding to geo-political challenges in the Middle East, South Asia and elsewhere led to a questioning of unilateral US leadership. The UN became an arena of increasing confrontation. As a tool for western, or more accurately US, interests, the UN began to lose its political relevance.

UN relevance, it must be stressed here, relates not just to its political but also to its operational dimension. National representatives in the UN Security Council and the UN General Assembly have a political mandate. The UN operational system of Agencies, Funds and Programmes led by the UN Secretary-General is responsible for multifarious tasks in development, peace-keeping and humanitarian assistance. It is considered an important, albeit chronically under-financed, contributor to the global order. Its relevance is rarely questioned.

In order for the political UN to be the credible institution defined by the UN Charter, reforms have to be introduced with a sense of urgency. The shelves are full with many proposals for change. The 193 UN member states (governments and civil society) at long last have to muster the political will to consider such change. East, West, North and South have to be ready for compromise, convergence and accountability in handling global relations. Once this process has started in earnest, the affirmative answer concerning UN relevance will be easy to give. READ MORE

Adam Kotsko
The Political Theology of Neoliberalism

Adam Kotsko
The Political Theology of Neoliberalism

Neoliberalism is primarily considered an economic logic which promotes ideals of ‘free trade’, and reduces the role of government to a facilitator of deregulation and privatisation. But accompanying the economics has always been a particular worldview or ideology, and neoliberalism in fact relies on a whole social system of support and legitimation.

In his new book, Neoliberalism’s Demons, theologian and social theorist Adam Kotsko considers neoliberalism as a form of political theology, to understand how it functions in societies not only as a mode of economics, but also politically and culturally as a moral order. In this interview, I discuss with him some of the core ideas in the book.

Adam Kotsko teaches in the Shimer Great Books School of North Central College. He is the author, most recently, of Neoliberalism’s Demons (Stanford University, 2018) and The Prince of This World (Stanford University, 2016), and the translator of many works by Giorgio Agamben. Visit his professional site for more information about his work, including links to articles and interviews.

Adam Kotsko

In your book, you approach neoliberalism from the perspective of political theology. What does political theology bring to the analysis of neoliberalism?

Adam Kotsko: Political theology has meant many things since the term was coined in the early 1920s by the German jurist Carl Schmitt, and so I was aware going into this project that I was at the risk of trying to explain the unknown by the unknown. In the book, I try to define the term in a way that is faithful to the intentions of earlier political theologians like Schmitt, while also making it more broadly useful. Ultimately, I view political theology as the study of the structures and sources of legitimacy – of the ways that people attempt to answer the question of who should be in charge and why.

A lot of times, people think of political theology as a discipline that points out parallels between theological and political structures – for instance, the sovereignty of the executive branch bears comparison with the sovereignty of God – but I think that the focus on legitimacy allows us to account for why those parallels exist: namely, because both the theological and the political orders are asking for our trust, for our faith. Neoliberalism is no exception to that, though most analyses of neoliberalism as a system do no foreground those questions of how the system legitimates itself. READ MORE

One Question
Universal Basic Income

One Question
Universal Basic Income

One Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month, we ask:

Do we need a Universal Basic Income?

With responses from: Julie Wark; Doug Henwood; Peter Frase; Heikki Patomaki; Danielle Guizzo & Will Stronge; Karl Widerquist; Anton Jäger & Daniel Zamora; Alyssa Battistoni; Danny Dorling; Francine Mestrum; Daniel Raventós; Louise Haagh.

Universal Basic Income

Julie Wark

Understanding that the ‘we’ in the question includes everybody then, from the human rights perspective, I say yes. A big yes because, if human beings have any valid claim of need at all, it is the basic right to a dignified material existence without which all other rights are impossible. Accordingly, human rights don’t float around outside political economy but must be grounded in social institutions and guaranteed by real mechanisms.

In the neoliberal system, human rights are given with declarations and snatched away by the real world. As great fortunes are made, human rights are trashed. And there’s a racist skewing here. Most victims are dark-skinned (just look at the world’s twenty poorest countries) but are subsumed as a colour-free group called ‘the poor’.

If we’re not already living in a dystopia, it’s just around the corner. You only have to read the recent (almost zombie-genre) Davos reports talking about rich people in strongholds and chaos reigning outside. States have created so many scapegoats: black kids who get shot by white cops, ‘bad-hombres’ immigrants, Muslim ‘terrorists’, homeless ‘felons’, ‘traitor’ journalists… Extreme injustice and cruelty, for example in the treatment of refugees, is normal. The planet itself is threatened.

Any struggle against this awful situation will require a political economy aiming at guaranteeing the right of existence for everyone, real freedom, and a decent standard of living (housing, education, health, culture, environment, etc.). Nobel laureate Herbert Simon writes that social capital belongs jointly to all members of society, so the producer should get a small share of the profits and the rest should be taxed and redistributed as an unconditional universal basic income. In This Changes Everything, Naomi Klein notes that the universal sense of basic income is that it could help to transform the way we treat our whole (social and physical) environment.

Basic income is possible. It can be financed. Any obstacle isn’t a problem of economics but of politics. So far, basic income is the best mechanism on offer for any project of trying to make real the three essential principles of universal human rights: justice, freedom and human dignity. And it holds out a viable means for attaining this. So the next question is, do we care enough to try? READ MORE

Asad Haider
Identity Politics and Mass Self-Organisation

Asad Haider
Identity Politics and Mass Self-Organisation

The concept of ‘identity politics’ is central to a great deal of mainstream political discussion, both on the left and right. On one side, it is a form of politics that asserts the rights of marginalised groups against entrenched cultural (white male) privilege. On the other, it is an elitist drive to curtail free speech and undermine traditional values. But how does it relate to a more radical left-wing project? Has identity politics become a politics of the establishment? What kind of role must it perform in a mass movement for radical social change? In his new book, Mistaken Identity: Race and Class in the Age of Trump, Asad Haider considers the history and modern form of identity politics, and what it means for the development of collaborative social movements. In the following interview I discuss some of the important points he raises.

Asad Haider

Asad Haider is a founding editor of Viewpoint Magazine, and author of Mistaken Identity: Race and Class in the Age of Trump (Verso, 2018)

How was the emergence of identity politics in the 1970s important as a critique of the socialist politics of the time? Does modern identity politics continue to perform the same function?

Asad Haider: I advocate being very specific about terminology, so I associate the emergence of the term identity politics with the Combahee River Collective’s statement in 1977, which posed an essential challenge to the class reductionism of past socialist movements – that is, the assumption of these movements that economic exploitation was experienced in a unitary way, that other forms of domination were peripheral, and that struggles against other forms of oppression were subordinate to class politics. It was also a challenge to the black liberation movement and the feminist movement, because the specific position of black women was not taken into account. ‘Identity politics’ in this case meant producing a more radical struggle against all forms of oppression.

In my book, I jump from the introduction of that term to its usage during the 2016 primaries in the US, during which it was used to defend the Democratic Party elites and their agenda against challenges internal to the party, but which were riding the wave of previous social movements. ‘Identity politics’ in this context was seen in opposition to socialism, which was represented as necessarily exclusionary. This was not an attempt to enrich socialism and realise an emancipatory potential that had been suppressed by exclusion; it was a weaponised deployment of identity to prevent a shift to the left.

The point is that, like any word, the meaning of ‘identity politics’ is highly contested, and that its usage today is frequently diametrically opposed to its original usage. I am sympathetic to those who want to reclaim its original usage, but it seems to me that this will be very difficult, because the whole apparatus of the media and the liberal intelligentsia have appropriated the term, and have reshaped its meaning in such a way that it carries new effects; it will never simply return to its ‘pure,’ original usage, but will now also carry with it the resistance to coalitions, the opposition to socialism, the reduction of politics to a demand for recognition by the state. My intention in the book is to recognise the valuable and necessary contribution of the founders of the term, while criticising its contemporary appropriation and beginning to look for other languages that can carry on that emancipatory project. READ MORE

One Question
Gaza

One Question
Gaza

One Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month, we ask:

What is the future of Gaza?

With responses from: Ramzy Baroud; Richard Falk; Sara Roy; Abdalhadi Alijla; Norman Finkelstein; Huwaida Arraf; Toufic Haddad; Atef Alshaer; Helga Tawil-Souri; Hagar Kotef; Joel Beinin; Magid Shihade; Ran Greenstein; Richard Hardigan; Salman Abu Sitta.

The future of Gaza

Ramzy Baroud

The ongoing siege on the Gaza Strip was interrupted by three major Israeli wars: in 2008/9, 2012 and 2014, with a total death toll that exceeded 5,000. Tens of thousands were wounded and maimed, and hundreds more were killed in the in-between, so-called ‘lull’ years. Coupled with a hermetic blockade, Gaza cannot rebuild most of its destroyed infrastructure, leading the United Nations to conclude that the tiny but overcrowded enclave will become ‘uninhabitable’ by 2020. In many ways, however, and tragically so, it already is.

The future of Gaza will follow the same path of horrific wars and a suffocating siege if no new positive factors are injected into this dismal equation. Without a regional and international push to force Israel to loosen its grip, or to find alternative routes to assist the isolated Strip, misery will continue, even beyond 2020. ‘Uninhabitable’ or not, Israel has no plans to allow Gaza’s 2-million inhabitants, mostly refugees from historic Palestine, today’s Israel, to lead normal lives. READ MORE

Jon Lee Anderson
On Che Guevara

Jon Lee Anderson
On Che Guevara

Jon Lee Anderson

To mark what would have been Ernesto ‘Che’ Guevara’s 90th birthday we republish our 2010 interview with Jon Lee Anderson, author of the biography, Che Guevara: A Revolutionary Life (Bantam press, 1997).

Cihan Aksan: We could start with why you decided to write a biography of Che Guevara when you did.

Jon Lee Anderson: After reporting in Central America I had become fascinated with the idea of exploring and somehow chronicling the world of the revolutionary, of the insurgent world so to speak, which at the time took up a fairly hefty part of the globe. It wasn’t on the maps of the world, but I knew from Central America that there were in some cases generations-old insurgencies which were new human tribes in the making, and by dint of the fact that they had been there for so long, were creating their own social structures. They were clandestine societies. They were parts of nations that had been dispossessed, for better or worse, whatever the reasons, and this was a feature of the world in the latter stages of the Cold War, which had lasted a long time. So you had unreconciled conflicts, unresolved political and social situations right across the world.

At the time I set out to do this book, Guerrillas, in 1988, the Soviet Union was still in existence, and there were at least forty full fledged insurgencies in the world. You could travel around the world from one clandestine stop to another. You could almost circumnavigate the world through outlaw territories, so to speak, and so I set out to do that. I set out more or less to find out what the differences and similarities were between those people fighting in such insurgencies from different regions and different ideologies. That was really what I set out to do with Guerrillas. So I went from El Salvador, to Western Sahara and to Gaza, to Burma, to Afghanistan. I did this in the run-up to, and in the aftermath of, the breakup of the Soviet Union and the communist world. While I was doing this the world was changing dramatically. The Soviets pulled out of Afghanistan while I was there, Tiananmen Square happened while I was in Burma, and Ceausescu fell just after I returned home from there, and so on. Everything began to happen. I was with the Salvadoran guerrillas when Saddam invaded Kuwait in 1990 – I listened to it on Radio Havana up in the mountains. I noted all these big events that formally make up the history of that period, but I was with people whose lives were day-in and day-out the same as they had been for years, and for them it was still all about the need to survive and carry forward a struggle that had been in many cases forgotten by the world. And soon some of them would dry up as a result of what was happening, as their Cold War sponsors cut off their funding. They were obliged or were encouraged to sue for peace. READ MORE

One Question
1968

One Question
1968

One Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month, to mark the 50th anniversary of the events of May 1968, we ask:

How Should We Remember 1968?

With responses from: Lewis Gordon; Rachel Harrison; Françoise Vergès; Daniel A Gordon; Max Elbaum; Robyn C Spencer; Gabriel Rockhill; Stephen Milder; Sarah Lincoln; Eric Mann; Ron Jacobs; Nadia Yala Kisukidi; R A Judy; Leo Zeilig; Catherine Samary; Stephen D’arcy.

Internationale Vietnam Konferenz 1968

Lewis Gordon

We should combat the hegemonic, whitewashed historical misrepresentation of 1968. That year was one of upheavals across the globe, yet dominant discussions are of white college students taking over universities and mostly white people protesting against the Vietnam War.

Understanding 1968 as part of a period from 1966 whose arc reached into the mid-1970s, we should remember Indigenous people’s struggles, new formulations of Black Power, poor people’s campaigns, women’s liberation and queer movements, and, beyond North America and Europe, we should remember uprisings and ongoing practices of decolonisation across the African continent, Asia, Australasia, and Latin America.

It is significant that 1968 and now 2018 call for reflections on the lives of freedom fighters. This year Frederick Douglass and Karl Marx would have been 200.  Nelson Mandela would have been 100.   We lost such fighters as Mamma Winnie Madikizela-Mandela of Azania/South Africa, the Black Liberation Theologian James Cone, the great physicist Stephen Hawking, the Corsican liberationist Ghjuvan’Teramu Rocchi, the revolutionary jazz pianist Cecil Taylor, and so many more in the first half of 2018.

We should reflect on the global demand for freedom, marked by struggles for liberation and social justice.  This requires also thinking through mistakes of what is generally called ‘the left’.   While ‘the right’ unabashedly pursued power in their counter-revolutionary endeavours, an unfortunate development since the late 1960s is the left’s seeming allergy to power.  This has had a catastrophic effect of the right seeking and acquiring rule with the left locked in a pattern of reaction in the form of protest as the primary expression of political life.

Power is the ability with access to the means to make things happen.  It is crucial to understand that protest without power is ineffective.  A both-and approach is needed.   Disempowering fascism, new forms of colonisation, and unbridled capitalism, whose reach now threatens the ecological welfare of life on our planet, requires embracing positive power – empowering – through the building of institutions conducive to dignity, intelligence, and material conditions of freedom. READ MORE

One Question
Marx at 200

One Question
Marx at 200

Karl MarxOne Question is a monthly series in which we ask leading thinkers to give a brief answer to a single question.

This month, to mark the 200th anniversary of Karl Marx’s birth on 5th May, we ask:

How has Marx influenced your thinking?

Responses from: Ursula Huws; Sven-Eric Liedman; Terrell Carver; Jayati Ghosh; Wolfgang Streeck; Frigga Haug; Lucia Pradella; Neil Faulkner; Lars T Lih; Esther Leslie; Guilherme Leite Gonçalves; Michael Roberts.

 

Ursula Huws

Marx helped me understand how capitalism works. There are many developments he did not predict, but he bequeathed us tools to unpick the business models and explain the processes by which capitalism continues to expand and develop, and the creative-destructive way it lurches from crisis to crisis, transforming labour and everyday life along the way. As he put it in the Communist Manifesto, ‘Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones’.

Using his concepts, we can see how the continuous need for expansion drives a voracious appetite to seek out new sites of accumulation and how this sucks more and more aspects of human activity within the scope of the market, opening up new opportunities for making money out of them. To quote again from his Communist Manifesto, ‘The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere’.

For me, the concept of ‘commodification’ is key to understanding these dynamics. In Marx’s day, industrialists took activities that were previously based in the household, such as weaving, sewing, making cleaning materials and preparing food, and, turned them into standard commodities, forming the basis for huge new industries. New machines played a key role in this. In our own times, new commodities are being generated from art and culture and the exploitation of the natural world, as well as many other aspects of daily life and sociality. We are turned into customers, even for such basic aspects of subsistence as health, clean water and the ability to communicate. This locks us into an ever-greater dependence on the market. To change this situation we will have to find a collective way to say ‘No’! READ MORE

Lewis R. Gordon
Revisiting Frantz Fanon’s The Damned of the Earth

Lewis R. Gordon
Revisiting Frantz Fanon’s The Damned of the Earth

Written at the height of the Algerian war of independence, The Damned of the Earth (1961) is a controversial book. This is because its author, Frantz Fanon (originally from Martinique but later based in Algeria, where he worked as a psychiatrist and developed close ties with the Front Libération Nationale, FLN), unapologetically says what a Black man is not expected to say: the degradation inflicted upon native populations by colonialism can only be overcome by anti-colonial violence. Here I discuss with Lewis R. Gordon the multiple layers of this anti-colonial violence which has been (sometimes wilfully) misrepresented by (mostly white) critics. Beyond the colonial context, we also talk about the impact of Fanon’s ideas on oppressed people around the world, particularly Black Americans (starting with the Black Panthers, who called The Damned of the Earth ‘the handbook of the Revolution’) fighting racism and injustice.

Lewis GordonLewis R. Gordon is a philosopher, musician, and global political intellectual. He is Professor of Philosophy with affiliation in Jewish Studies, Caribbean and Latin American Studies, Asian and Asian American Studies, and International Studies at UCONN-Storrs; Honorary President of the Global Center for Advanced Studies; Honorary Professor at the Unit of the Humanities at Rhodes University (UHURU), South Africa; and the Boaventura de Sousa Santos Chair in the Faculty for Economics at the University of Coimbra, Portugal. He also is the drummer for the band ThreeGenerations and a variety of jazz and blues bands in the New England area. His recent books include What Fanon Said: A Philosophical Introduction to His Life and Thought (NY: Fordham UP; London: Hurst, 2016) and the forthcoming Fear of a Black Consciousness (Farrar, Straus and Giroux in the USA and Penguin Books in the UK). He edits the American Philosophical Association blog series Black Issues in Philosophy and co-edits the UK’s Rowman & Littlefield International book series Global Critical Caribbean Thought.

Fanon’s Les Damnés de la terre (1961) is popularly known as The Wretched of the Earth, but you prefer to translate it as The Damned of the Earth. Apart from being the literal translation of ‘damnés’, does the word ‘damned’ give you more insight into the text?

Lewis Gordon: The word ‘damned’ is not only appropriate but also offers insight into the text. The standard response to my objection is to appeal to the English translation of L’Internationale, Eugène Pottier’s 1871 poem that concludes with the line: ‘Debout, les damnés de la terre!’ The well-known translation is, ‘Arise, the wretched of the earth!’ It could also be translated: ‘Arise, the damned of the earth!’ The preceding two lines (my translation) are: ‘The International / Will be humankind’.

Fanon, however, was referring to the Haitian poet Jacques Roumain’s ‘Sales nègres’ (‘Dirty nègres’) from his collection Bois-d’ébène (‘Ebony Wood’). Fanon referred to this work in the fifth chapter of Peau noire, masques blancs (‘Black Skin, White Masks’, 1952). The reference point here is not ‘The International’ but in fact the Haitian Revolution and its connection to revolution in the Third World or, in today’s parlance, the Global South. Roumain concludes his poem with a long list of subjects struggling against the days of being called ‘dirty nègres’ to ‘dirty Indians’, ‘dirty Hindus’, ‘dirty Indo-Chinese’, ‘dirty Arabs,’ ‘dirty Malaysians’, ‘dirty Jews’, ‘dirty proletarians’, and concludes with ‘And there we stand / all the damned of the earth’.

Now, dissecting both poems, we see an immediate difference between the role of the international as humankind and a list of humankind and the connection to ‘dirt’. The word ‘human’ is from the Latin word homo, whose origin relates to the word humus, which means ‘dirt’ or ‘clay’. Words such as ‘humility’ and ‘humble’ reveal the obvious connection of coming down to earth. This connection with earth and dirt reveals an influence or relationship with ancient African conceptions as found in, for example, the Hebrew language, where the word for human is adamah. It, too, is connected to the ground or earth. It specifically refers to red clay akin to what happens when animals are slaughtered in a kosher way, with the blood flowing into the soil. It’s the origin of the name Adam, which literally means ‘red’ as well as ‘human’. A more radical archaeolinguistic effort points to the precursor of the Hebraic forms in ancient Kmt (‘Egypt’) to the god Atum (think of the possible pronunciation of the t as the English d), the god who created himself out of a mound of earth arising from Nun (the primordial Nothing or dark waters).

We now have the basis of stressing the importance of the word ‘damned’. It’s from the Latin damnum, which refers to harm, hurt, or injury. The connection between the words damnum and adamah reveal a story of emergence from the earth and damnation or condemnation as a form of being pushed back into it. The human being, as we know, is a creature, in existential terms, of emergence, a creature with feet on the ground while reaching for the skies. READ MORE