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Print February 5, 2015

El Rebelde:
Entrevista a Dominique Venner

Dominique Venner

1,396 words

English version here

Es posible ser indómito intelectualmente, ser irritante para el rebaño, sin llegar a ser un rebelde de verdad. Paul Morand (un diplomático y novelista célebre por su antisemitismo y su colaboracionismo en la Francia de Vichy) es un buen ejemplo de ello. En su juventud, él era algo parecido a un espíritu libre bendecido por la fortuna. Sus novelas eran exitosas. Pero no había nada rebelde, ni siquiera desafiante en ello. Simplemente había sido por haber elegido el bando de la Revolución Nacional entre 1940 y 1944, por ser persistente en su oposición al régimen de postguerra y por sentirse como un proscrito que se construye la figura rebelde que todos conocemos de él a través de sus “Diarios”.

Otro ejemplo de este tipo, aunque bastante diferente, es Ernst Jünger. A pesar de ser el autor de un importante tratado rebelde durante la Guerra Fría, Jünger nunca fue en realidad un rebelde. Un nacionalista en un periodo de nacionalismo; un excluido, como la mayoría de la alta sociedad, durante el Tercer Reich; vinculado a los conspiradores del 20 de Julio, aunque en principio opuesto a asesinar a Hitler. Básicamente por motivos éticos. Su trayectoria al margen de la moda le convierte en un “anarca”, la figura que él inventó y de la que él fue a partir de 1932 su representante perfecto. El anarca no es un rebelde. El anarca es un espectador que desde lo alto observa lo que ocurre en el fango de la superficie.

Totalmente opuesto a Morand y a Jünger se encuentra el poeta irlandés Patrick Pearse, que fue un autentico rebelde. Él puede ser descrito como un rebelde de nacimiento. Desde joven ya se sentía atraído a la larga historia de rebelión de Erin (Eire). Posteriormente se asoció al Resurgimiento Gaélico, que yacía en la base de la insurrección armada. Miembro fundador del primer IRA, fue el verdadero líder del Alzamiento de Pascua de 1916 en Dublín. Este fue el motivo por el que fue disparado. El murió sin saber que su sacrificio seria la inspiración que llevaría a la victoria de su causa.

Un cuarto ejemplo, también radicalmente diferente, es Alexander Solzhenitsyn.  Hasta su arresto en 1945, había sido un soviético leal que raramente cuestionó el sistema en el que había nacido y que había cumplido lealmente su deber durante la guerra como oficial de reserva del Ejército Rojo. Su arresto y su posterior descubrimiento del Gulag y de los horrores que ocurrían allí desde 1917 provocaron un giro total, llevándole a combatir un sistema que con anterioridad había aceptado ciegamente. En este momento es cuando se convierte en un rebelde – no solo contra el Comunismo, sino también contra la sociedad capitalista, pues consideraba que ambos sistemas eran igual de destructores de la tradición y opuestos a formas de vida superiores.

Las razones que convirtieron a Pearse en un rebelde no eran las mismas que las de Solzhenitsyn. En este último caso fue el shock de determinados eventos, seguidos de una heroica lucha interna, lo que le convirtieron en un rebelde. Lo que ambos tienen en común, lo que ellos descubrieron a través de diferentes caminos, era la total incompatibilidad entre su ser y el mundo en que les había tocado vivir. Esta es el primer rasgo del rebelde. El segundo es su rechazo del fatalismo.

¿Cuál es la diferencia entre rebelión, revuelta, disidencia y resistencia?

Revuelta es un movimiento espontaneo provocado por una injusticia, una ignominia o un escándalo. Hija de la indignación, la revuelta raramente se mantiene. La disidencia, como la herejía, es una ruptura con una comunidad, ya sea política, social, religiosa o intelectual. Sus motivos son a menudo circunstanciales y no necesariamente llevan una lucha implícita. Respecto a la resistencia, mas allá del sentido mítico que alcanzó durante la guerra, significa la oposición de uno, incluso oposición pasiva, a un sistema o fuerza particular, simplemente y nada más que eso. Ser rebelde es algo más.

¿Cual es, entonces, la esencia de un rebelde?

Un rebelde se alza contra todo aquello que considera ilegitimo, fraudulento o sacrílego. El rebelde sigue su propia ley. Esta es su característica distintiva. Otro rasgo que le distingue es su voluntad para comprometerse en la lucha, incluso cuando no hay esperanza de éxito. Si lucha contra un poder, es porque rechaza su legitimidad, porque cree en otro tipo de legitimidad, la del alma o la del espíritu.

¿A quién pondrías como modelo de rebelde histórico o literario?

La Antígona de Sófocles es el primer ejemplo que me viene a la cabeza. Con ella entramos en un espacio de legitimidad sagrada. Ella es una rebelde fuera de lealtad. Ella desafía los decretos de Creonte debido a su respeto por la tradición y por la ley divina (enterrar a los muertos), el cual Creonte viola. No importa si Creonte tiene o no razones; eso es sacrilegio. Antígona se ve a sí misma justificada en su rebelión.

Es difícil elegir entre otros muchos ejemplos… Durante la Guerra de Secesión, los yanquis designaron a sus adversarios confederados como rebeldes: “rebs”. Esto fue buena propaganda, pero no era cierta. La Constitución Americana implícitamente reconocía el derecho de los estados miembros a separarse. Las formas constitucionales habían sido mucho más respetadas en el Sur. Robert E. Lee nunca se vio a sí mismo como un rebelde. Tras su rendición en Abril de 1865, trató de reconciliar Norte y Sur. Sin embargo, en ese momento, surgieron los verdaderos rebeldes, aquellos que siguieron la lucha contra el ejército de ocupación del norte y sus colaboradores.

Es cierto que estos rebeldes cayeron en el bandidaje, como Jesse James. Otros transmitieron a sus hijos una tradición que ha tenido una gran posteridad literaria. En Los Invictos, una de las novelas más bonitas de Faulkner, existe, por ejemplo, una descripción fascinante de un joven simpatizante confederado, Drusilla, que nunca dudó de la justicia de la causa del sur o de la ilegitimidad de los vencedores.

¿Cómo se puede ser rebelde en la actualidad?

¡Cómo no serlo! Existir es desafiar todo lo que te amenaza. Ser rebelde no es acumular una biblioteca de libros subversivos o soñar con conspiraciones fantásticas o con echarse al monte. Es crear tu propia ley. Encontrar en ti lo que vale únicamente. Asegurarse de que nunca te “curarás” de tu juventud. Preferir alzar a todo el mundo contra los muros antes que permanecer tumbado. Tomar todo aquello que puede ser convertido en tu ley, sin preocuparse de las apariencias.

En cambio, yo nunca pensaría en cuestionar la inutilidad de las batallas aparentemente perdidas. Piensa en Patrick Pearse. También he hablado de Solzhenitsyn, que personifica la espada mágica de la que habla Jünger, “la espada mágica que hace que temblar al tirano.” En esto Solzhenitsyn es único e inimitable. Pero este poder se lo debemos a alguien que fue menos grande que si mismo. Esto tendría que ser el espejo en el que mirarnos. En Archipiélago Gulag, Solzhenitsyn cuenta la historia de su “revelación.”

 

En 1945 él estaba en una celda en la prisión de Boutyrki, en Moscú, junto a una docena de prisioneros cuyas caras estaban demacradas y sus cuerpos destrozados. Uno de los prisioneros, sin embargo, era diferente. Era un viejo coronel del Ejército Blanco, Constantin Iassevitch. Había sido encarcelado por su papel durante la Guerra Civil. Solzhenitsyn comenta que l coronel nunca habla de su pasado, pero en cada faceta de su ser era obvio que la lucha no había acabado para él. A pesar del caos que reinaba en el espíritu de los otros prisioneros, el mantenía una visión del mundo que le rodeaba clara y decisiva. Esta disposición le daba a su cuerpo una presencia, una flexibilidad, una energía que desafiaba a los años. Él se duchaba en agua helada cada mañana, mientras que el resto de prisioneros cada día eran más apestosos y mas quejicas.

Un año después, tras ser enviado a otra prisión de Moscú, Solzhenitsyn se enteró de que el coronel había sido ejecutado.

“Había sido visto a través de los muros de la prisión con ojos que permanecían jóvenes perpetuamente… Esta lealtad indómita a la causa por la que había luchado le había dado un poder muy poco común.”

Al pensar en este episodio, yo me digo a mi mismo que nosotros no podemos ser otro Solzhenitsyn, pero que está dentro de nosotros poder emular al viejo coronel del Ejército Blanco.

Source: https://culturaygeopolitica.wordpress.com/2015/02/02/rebelde-entrevista-dominique-venner/

 

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