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El Anarquismo En El Espejo Judío

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El Anarquismo En El Espejo Judío El anarquismo en el espejo judío Yago Mellado López TESI DOCTORAL UPF / 2013 DIRECTOR DE LA TESI Dr. José Antonio Zamora Zaragoza (Instituto de Filosofía – CSIC) TUTOR DE LA TESI Dr. Ferran Requejo i Coll (Dpt. Ciències Polítiques i Socials - UPF) DEPARTAMENT CIÈNCIES POLÍTIQUES I SOCIALS Licencia Creative Commons Atribución-NoComercial-SinDerivadas 3.0 España (CC BY-NC-ND 3.0) Usted es libre de: Compartir - copiar, distribuir, ejecutar y comunicar públicamente la obra Bajo las condiciones siguientes: Reconocimiento — Debe reconocer los créditos de la obra de la manera especifi cada por el autor o el licenciante (pero no de una manera que sugiera que tiene su apoyo o que apoyan el uso que hace de su obra). No Comercial — No puede utilizar esta obra para fi nes comerciales. Sin Obras Derivadas — No se puede alterar, transformar o generar una obra derivada a partir de esta obra. Entendiendo que: * Renuncia — Alguna de estas condiciones puede no aplicarse si se obtiene el permiso del titular de los derechos de autor * Dominio Público — Cuando la obra o alguno de sus elementos se halle en el dominio público según la ley vigente aplicable, esta situación no quedará afectada por la licencia. * Otros derechos — Los derechos siguientes no quedan afectados por la licencia de ninguna manera: - Los derechos derivados de usos legítimosu otras limitaciones reconocidas por ley no se ven afectados por lo anterior. - Los derechos morales del autor - Derechos que pueden ostentar otras personas sobre la propia obra o su uso, como por ejemplo derechos de imagen o de privacidad. * Aviso — Al reutilizar o distribuir la obra, tiene que dejar muy en claro los términos de la licencia de esta obra. ii A Abu y Juan, que se mantienen sin vacilar en medio de la tormenta. Y a Tíscar que se agarra a la vida, empujándonos a todos a una revolución sin vuelta atrás. iii iv Agradecimientos La cantidad de obstáculos que han surgido a lo largo de la tesis habrían hecho imposible su finalización si no hubiera sido por la abundante ayuda con la que pude contar. Quiero agradecer especialmente... A José Antonio Zamora, por su total confianza en plena zozobra, por su ayuda a darle relieve y profundidad al trabajo y por una disponibilidad y un acompañamiento que han sido claves para poder llevarlo a término. Y con él también a Rosario y a José que han aceptado amablemente cedernos varios de sus días de descanso para los intercambios. A mis padres Juan y Pilar, sin cuyo apoyo en estos dos últimos años este cierre habría sido imposible. A Ferran Requejo, por la acogida al primer proyecto sobre Hannah Arendt e Isaiah Berlin y por el apoyo y la confianza que no ha dejado de ofrecer a pesar de las ausencias, los silencios y finalmente los cambios de rumbo. A Paco Fernández Buey por su dirección tristemente truncada y que, aún tejida entre las angustias, me aportó el entusiasmo para no abandonar el proyecto. A María Sabiote, por sus lecturas atentas y las críticas pertinentes y por una escucha y unas aportaciones sin las que la reflexión en muchos casos habría quedado incompleta o directamente inexistente. También a quienes contribuyeron en uno u otro momento del trayecto de la tesis: a Uri Gordon, que me abrió una innumerable cantidad de pistas de investigación; a Yolanda v Onghena, cuya intuición de lo intercultural sigo explorando; a Montserrat Ribas por las ayudas puntuales pero siempre atentas a lo largo del trayecto; a Marianne Enckell por sus amables envíos desde el CIRA; a Sonia Arribas, Rafael Cejudo, Ángel Calle, Jean- Marc Izrine, Javier Roiz, Pierre Sommermeyer, Frank Mintz, Jesse Cohn, Martha Ackelsberg, Ruth Kinna, Benjamin Franks... y también a Isabelle Delcroix que aportó buena parte del combustible para embarcarme en la tesis. También a los lectores, críticos y correctores de todo o parte del trabajo: Javier Arias, Juan Ariza, Enrique Díaz Álvarez, Alberto Matarán, Juan Mellado, Luis Villodres, Luis Alfonso Herrera, Alejandro Ruíz-Huerta, y muy especialmente a Marina Fuentes- Guerra y Daniel Moral en su entusiasta lectura, corrección de estilo y pesca de erratas. A todos aquéllos que pasaron por el Foro de Jóvenes Investigadores en Dinámicas Interculturales de la Fundación CIDOB, que me aportaron la base silenciosa sobre la que toda la investigación está construida. Al Departamento de Derecho Mercantil de la UCO y muy concretamente al profesor Juan Ignacio Font Galán por su acogida y confianza incondicional en la fase cordobesa. La tesis habría sido otra sin la participación y el aprendizaje ya imborrable en la Cooperativa La Gleva y en el Ateneu Rosa de Foc; y muy especialmente en el intenso proceso de género durante el curso 2008-09, que sigue constituyendo un horizonte determinante de la reflexión. Pero también quiero agradecer por lo que me aportaron a los horteres en la colorida aventura de l'Hort Comunitari de Gràcia (Xavis, Lauras, Edu, Gilad, Bea, Lise y Andrés), a l'Ateneu Popular Sant Roc (por su compromiso sin reservas), al 15M-Córdoba (y concretamente a los bulevarianos por su alegre perseverancia), a la Casa de (des)Aprendizaje (aún por reinventar), al Grupo de Trabajo de la Auditoría de la Deuda de Córdoba (a pesar de los atranques), al Grupo de Apoyo de los Represaliadxs de la Velá (por su incansable constancia) y a la Casa Azul (por alegrarnos la calle y la ciudad). También a Alodia Boix, Nicole Harpigny y Katalina López Sako, por el acompañamiento y por su ayuda para desentrañar nudos y bloqueos. Finalmente a todos aquéllos que con su presencia y acompañamiento han hecho el trayecto más fácil y más hermoso y a quienes han estado apuntalando en lo cotidiano: vi Ali, Luna, Araceli, Aurora e Isabel, Bárbara, Émilie, Cris, Blanca, Bego, Carmen y Andrés, Curra, Chepe y Elena, David y familia, Elenazul, Juan, Filo y Pablo, Javi S., Josep, Juanma y Ana, Julia, Julio, África y sus panes, Isabelle, Isabel, Johan, John- Arthur, Kikón, Kitins, Mael y Amaya, Lourdes (tan lejos y tan cerca), Luisa, Malole, Sra. María, Marisa, Lupe y Pedro, Paqui, Olga y los Ros, Rodrigo, Silvi, Thomas, Tomás, Marino y Marta (¡muchas veces su nombre!), Serafín, Sivan... y Mina (y Nano). vii viii Resumen En esta investigación abordaremos la confrontación del anarquismo y la politización de la identidad judía. Lo haremos analizando la participación judía en el interior del movimiento y el pensamiento anarquista, los posicionamientos anarquistas ante el avance del antisemitismo y del sionismo y finalmente los intentos de hacer encajar en el pensamiento libertario la categoría nacional. La investigación se divide en dos partes. En los capítulos 2, 3 y 4 analizaremos respectivamente el a priori internacionalista libertario, el proceso de politización de la población judía europea y, finalmente, los debates teóricos y los recursos pragmáticos resultantes de este encuentro, incidiendo en las dificultades para extraer de ellos una vía teórico-política propia. En la segunda parte (capítulos 5 y 6) centraremos nuestra atención en el acercamiento entre el pensamiento libertario y el sionismo. El capítulo 5 aborda la obra de Gustav Landauer y de Martin Buber, responsables de una relectura nacional-comunitaria del pensamiento libertario. Y el capítulo 6 nos permitirá analizar las derivas de esta concepción a través del comunalismo de los kibbutzim en Palestina. x Abstract This dissertation focuses on the confrontation of Anarchism and the politicization of the Jewish identity. It analyzes the Jewish participation in the anarchist movement and thought, the anarchist positions on the spread of Antisemitism and Zionism and, finally, the attempt to fit the national concept into anarchist thought. The dissertation is divided in two parts. Chapters 2, 3 and 4 consider the internationalist background of the anarchist thought, the process of politicization of the European Jewry and the theoretical debates and pragmatical strategies used in dealing with that process. We will highlight here the difficulties for Anarchism in drawing from these experiences its own theoretical and political approach. In the second part we will draw our attention to the attempts at reconciliation between Anarchism and Zionism. Chapter 5 tackles Gustav Landauer and Martin Buber's work. They are responsible in reading the anarchist thought from a national and communitarian point of view. Chapter 6 allows us to analyze the drift of this conception in the experience of kibbutzim in Palestine. xi Prefacio El anarquismo yiddish y la participación de militantes de origen judío en el movimiento anarquista ha sido objeto de investigación fundamentalmente desde el punto de vista histórico, aunque a menudo ha quedado invisibilizado detrás del radicalismo político en general, sin un análisis específico. A pesar de ello, sí hay trabajos que se han adentrado en su estudio, directa o indirectamente, o bien como parte del movimiento obrero general o del movimiento obrero judío en particular o bien al hilo del estudio del movimiento anarquista (Avrich, 2004; Boulouque, 2003, 2008 y 2009; Brossat y Klingberg, 2009; Cohn, 2005; Fishman, 2004; Furia Apátrida 2007 y 2011; Izrine, 1998a y 1998b; Lévy, 2004; Maitron, 1951; Minczeles, 2010; Smith, 1999, Zimmer, 2010). Y también ha sido abordado de manera más o menos indirecta a través de las biografías (o autobiografías) de algunos de sus protagonistas (Boulouque, 2001; Goldman, 1996; Horrox, 2011; Rocker, 2005; Souchy, 1999; Oriol, 2003, etc.). Es destacable en todo caso el creciente interés en la cuestión, como se puede comprobar en las fechas de las publicaciones citadas. Merece la pena señalar en ese sentido el esfuerzo por volver a poner en el debate académico a algunos de sus autores, mediante traducciones, publicaciones de textos inéditos y reediciones de algunos de sus textos principales (cfr. Landauer, 2010, 2009a, 2009b y 2005; Mühsam, 2011), así como el congreso internacional que tuvo lugar en Venecia en el año 2000 bajo el título “L'anarquico i l'ebrei.
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