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Print November 29, 2013

Eurooppa ja eurooppalaisuus

Dominique Venner

1453746 words

Somentanut Markku Siira

English version here

Mikä on Eurooppa? Mikä on eurooppalainen?

Geopoliittisesta ja historiallisesta näkökulmasta katsoen Eurooppaa määrittävät sen rajat. Keskuksen, Euroopan ytimen, muodostavat kansakunnat jotka, vaikka usein ovatkin konfliktissa keskenään, ovat kokeneet aina sydänkeskiajasta saakka yhteisen historian. Pohjimmiltaan ne ovat kansoja, jotka juontavat juurensa karolingien valtakunnasta ja tämän valtakunnan ympäristöstä; kansoista, jotka muodostivat 1957 Rooman sopimuksen mukaisen ”kuusikon”. Näitä olivat Ranska, Saksan liittotasavalta, Italia, Belgia, Alankomaat ja Luxemburg. Niiden tuolla puolen on muotoutumassa toinen kehä, joka sisältää Atlantin ja pohjoiset kansakunnat, sekä Itä-Euroopan ja Balkanin. Lopulta kolmas kehä etuoikeutettuja liittoutumia on laajentunut Venäjälle.

En puhu nyt mistään poliittisesta projektista. Puhun vain historioitsijana, muistutan tietyistä tosiseikoista.

Voidaan mainita muitakin. Habsburgien Tonavan imperiumi oli todellinen. Balttilainen Eurooppa samoin, vaikkakaan tämä ei pidä enää paikkaansa Välimeren alueella, joka on lakannut olemasta Euroopan yhtenäisyyden akseli arabimuslimien valloituksista lähtien.

Mutta viime kädessä Eurooppa koostuu jostain aivan muusta kuin sen maantieteellisistä puitteista.

Tietoisuus eurooppalaisuudesta ja kuulumisesta Eurooppaan on paljon vanhempi kuin moderni käsitys Euroopasta. Tämä käy ilmi hellenismin, kelttiläisyyden, roomalaisuuden, frankkien valtakunnan ja kristinuskon muodostamasta perimyssarjasta. Ikimuistoisena perinteenä Eurooppa on monituhatvuotisen yhteisön kulttuurin tuotos, josta juontuvat sen kansojen eroavaisuudet, yhtenäisyys sekä henkinen perintö, jonka ylimmät ilmentymät saavat muotonsa Homeroksen runoissa.

Kuten Kiinan, Japanin, Intian, tai seemiläisen idän suurilla sivilisaatioilla, myös meidän sivilisaatiollamme on syvät juurensa esihistoriassa. Se perustuu tiettyyn traditioon, joka liikkuu halki aikojen muuttuvissa ilmenemismuodoissaan. Se muodostui hengellisistä arvoista, jotka jäsentävät käyttäytymistämme ja ravitsevat mielikuvitustamme senkin jälkeen, kun olemme unohtaneet nuo arvot.

Jos esimerkiksi seksuaalisuus on universaalia, aivan kuten itsensä ruokkiminen, rakkaus sen sijaan on erilaista jokaisessa sivilisaatiossa, kuten myös naisellisuus, kuvataide, gastronomia ja musiikki. Ne ovat heijastuksia tietynlaisesta henkisestä morfologiasta, joka salaperäisesti leviää veren perinnön, kielen ja yhteisön hajanaisen muistin välityksellä. Nämä erityispiirteet tekevät meistä keitä me olemme vielä silloinkin, kun tietoisuutemme niistä on hävinnyt.

Tässä mielessä ymmärrettynä traditio muovaa ja jatkaa yksilöllisyyttä, löytää identiteetin ja antaa elämälle tarkoituksen. Se ei ole vain itselle ulkoinen transsendenssi. Traditio on ”minä”, joka ylittää ajan  ja on elävä ilmaus partikulaarisesta, erityisestä, universaalin, yleisen, sisällä.

Euroopan nimi ilmaantui 2500 vuotta sitten Herodotoksen Historiateoksessa jaMiletoksen Hekateuksen maapallon kuvauksessa. Eikä ole sattumaa, että tämä kreikkalainen maantieteilijä luokitteli keltit ja skyytit eurooppalaisten eikä barbaarien joukkoon. Tämä oli aikaa, jolloin eurooppalainen itsetuntemus ensimmäistä kertaa syntyi persialaissotien uhan alla. Tällainen on historian vakio: identiteetti syntyy toiseuden uhasta.

Kaksituhatta vuotta myöhemmin, Konstantinopolin luhistuttua 29. toukokuuta 1453, koettiin vieläkin pahempia mullistuksia. Koko Euroopan itäinen puoli oli avoin ottomaanien valloitukselle, Habsburgien Itävallan säilyessä perimmäisenä maavallina.

Tämä kriittinen hetki toi eurooppalaisen tietoisuuden kukoistukseensa sanan nykyaikaisessa merkityksessä.

Vuonna 1452 filosofi Georgios Trapezuntios oli jo julkaissut Pro defenda Europa-manifestin, jossa Euroopan nimi korvasi kristikunnan nimen.

Bysantin pääkaupungin kaaduttua kardinaali Piccolomini, myöhemmin paaviPius II, kirjoittaa: “Euroopan itäinen osa on revitty pois.” Ja välittääkseen tämän tapahtuman täyden merkityksen ja paatoksen, hän ei viittaakaan kirkkoisiin vaan korkeampaan eurooppalaiseen muistiin, antiikin Kreikan runoilijoihin ja traagikoihin. Tämä katastrofi, paavi Pius II sanoi, merkitsee ”Homeroksen, Sofokleen ja Euripideen toista kuolemaa”. Tämä tarkkanäköinen paavi kuoli vuonna 1464, epätoivoisena siitä, ettei hän kyennyt mobilisoimaan armeijaa ja laivastoa Konstantinopoliin toimitettavaksi.

Kaikki historiassa todistaa, että Eurooppa on hyvin vanha sivilisaatioiden yhteisö. Palaamatta luolamaalauksiin ja megaliittiajan kulttuuriin, ei ole sellaista suurta, yksittäistä historiallista ilmiötä, joka ei koskettaisi kaikkia euroopan kansoja. Keskiajan ritarikulttuuri, eeppinen runous, hovirakkaus, monarkia, feodaaliset vapaudet, ristiretket, kaupunkien syntyminen, goottilainen vallankumous, renessanssi, uskonpuhdistus ja vastauskonpuhdistus, leviäminen yli merten, kansallisvaltion synty, maallinen ja uskonnollinen barokki, polyfoninen musiikki, valistuksen ja romantiikan aika, teknologian prometeaaninen maailmankaikkeus tai nationalismin herääminen…Kyllä, kaikki se on yhteistä Euroopalle ja vain Euroopalle. Historian saatossa jokainen suuri liikahdus yhdessä Euroopan maassa on heti löytänyt vastineensa sisarvaltioiden keskuudessa eikä missään muualla. Mitä tulee konflikteihin, jotka vaikuttivat niin kauan dynaamisuuteemme, ne olivat ruhtinaiden tai valtioiden välisen kilpailun sanelemia, eivätkä koskaan yhteistä kulttuuria ja sivistystä vastaan suunnattuja.

Toisin kuin muiden huono-onnisempien kansojen, eurooppalaisten on harvoin tarvinnut nostaa esiin kysymystä identiteetistään. Heille on riittänyt pelkkä olemassaolo: lukuisina, vahvoina ja usein voitokkaina. Mutta nyt se on ohi. Kauhea “vuoden 1914 vuosisata” on saattanut päätökseen eurooppalaisten hallintokauden. Eurooppaa ovat sittemmin vaivanneet kaikki sen itseluottamusta kalvavat demonit, vaikkakin väliaikainen, maallisen hyvinvoinnin runsaus on lieventänyt niiden kokonaisvaikutusta. Nykyiset Euroopan yhtenäisyyden artesaanit sotkevat housunsa pelästyessään kysymystä identiteetistä. Mutta identiteetti on yhtä tärkeää yhteisölle kuin kysymys etnisistä ja territoriaalisista rajoista.

* * *

Dominique Venner (s.1935) on ranskalainen historioitsija, jonka erikoisalaa ovat poliittinen ja sotahistoria. Hänet on palkittu Ranskan akatemian Prix Broquette-Gonin d’histoire -palkinnolla vuonna 1981. Hän on aktiivinen nationalistisessa politiikassa ja päätoimittaa kaksi kertaa kuukaudessa ilmestyvää La Nouvelle Revue d’Histoire -lehteä. Oheinen kirjoitus on ote Vennerin teoksesta “Le Siècle de 1914: Utopies, guerres et révolutions en Europe au XXe siècle” (Paris: Pygmalion, 2006).

Source: http://sarastuslehti.com/2013/05/07/eurooppa-ja-eurooppalaisuus/

 

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  • Úryvky z Finis Germania Rolfa Petera Sieferleho, část 2: „Věčný nacista“

  • Nueva Derecha vs. Vieja Derecha Capítulo 1: Política y Metapolítica

  • Remembering Dominique Venner (April 16, 1935–May 21, 2013)

  • Úryvky z Finis Germania Rolfa Petera Sieferleho, část 1

  • Vliv Howarda Phillipse Lovecrafta na okultismus, část 2

  • Orgasmus coby zbraň? Pornografie jako židovský antifašistický aktivismus a kulturní terorismus, část 1

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      Thanks for being open to the story of what really happened to me. I agree with your overarching...

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