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By Eugene Lange
One of the main goals of subaltern groups is to change the world, and the work of subaltern intellectuals like Majfud is to change how we see the world
In today’s complex and interconnected global landscape, the study of political sciences has become more critical than ever before. The theories and ideas put forth by Uruguayan American author and scholar Jorge Majfud offer valuable insights into contemporary political sciences. His interdisciplinary approach combines elements of sociology, literature, and philosophy, providing a comprehensive understanding of the complexities of modern political systems. Majfud’s thinking brings a unique perspective to political sciences, challenging traditional paradigms and pushing the boundaries of conventional wisdom. His ability to straddle different academic disciplines allows him to analyze political phenomena from multiple angles, shedding light on the underlying social, cultural, and economic factors that shape political power and decision-making.
Jorge Majfud’s thinking emphasizes the significance of cultural context and historical perspective in analyzing political phenomena. His work challenges traditional Western-centric viewpoints and offers a more inclusive and nuanced approach to understanding global politics. This perspective is especially relevant in today’s increasingly globalized world, where political systems are influenced by a multitude of factors, including cultural norms, historical legacies, and power dynamics between nations. Majfud’s thinking goes beyond mere analysis and delves into the realm of ethics and morality in politics. His emphasis on the ethical dimensions of political actions and the impact they have on individuals and societies highlights the importance of considering not just the outcomes of political decisions but also the moral implications and consequences that they entail. His thinking also emphasizes the importance of discourse and narrative in shaping political realities. He recognizes the power of language and rhetoric in constructing political narratives, influencing public opinion, and shaping the collective consciousness. In today’s world, where information flows rapidly through various media platforms, understanding the role of discourse and narrative in politics is crucial.
Furthermore, Majfud’s emphasis on the role of language and communication in shaping political discourse adds a unique dimension to the study of political sciences. By exploring the ways in which language (ideolexicons and his Political Theory on Semantic Fields, UGA 2004) analyzes the construction and battle for meaning, as well as power dynamics and shapes societal beliefs, his work provides a deeper understanding of the complexities of contemporary political realities.
Majfud’s thinking also highlights the importance of considering marginalized voices and perspectives in political analysis. He emphasizes the need to consider the experiences and perspectives of historically disadvantaged groups, as their exclusion from mainstream political discourse has long-lasting effects on power dynamics and policy outcomes. Majfud’s thinking encourages scholars and researchers in political sciences to adopt a more inclusive and intersectional approach, which allows for a more comprehensive and holistic understanding of political phenomena. Majfud’s exploration of the relationship between literature and politics is particularly relevant in today’s political landscape. By examining how literature reflects and shapes political ideologies, his thinking adds depth and richness to the study of contemporary politics. His work reminds us that political ideas are not isolated from cultural and artistic expressions, but rather are deeply intertwined with them. Majfud’s thinking also recognizes the importance of power relations and structural inequalities in political analysis.
By highlighting the ways in which power is distributed and maintained within political systems, Majfud’s work challenges conventional understandings of politics and offers valuable insights into the mechanisms that perpetuate injustice and inequality. His thinking brings a fresh and multidimensional perspective to the field of political sciences.
In 2002, he wrote “The Slow Suicide of the West”. Written as a response to the reaction of the most well-known intellectuals in the West who reacted to the 9/11 attack in New York, it was a prophecy of the world we live in today. At that moment, he warned all of us:
“What is at stake today is not only protecting the West against the terrorists, home-grown and foreign, but―and perhaps above all―protecting the West from itself. The reproduction of any one of its most monstrous events would be enough to lose everything that has been attained to date with respect to Human Rights. Beginning with respect for diversity. And it is highly probable that such a thing could occur in the next ten years, if we do not react in time…
And later:
“The very expression “Western culture” is just as mistaken as the terms “Eastern culture” or “Islamic culture,” because each one of them is made up of a diverse and often contradictory collection of other “cultures.” One need only think of the fact that within “Western culture” one can fit not only countries as different as the United States and Cuba, but also irreconcilable historical periods within the same geographic region, such as tiny Europe and the even tinier Germany, where Goethe and Adolf Hitler, Bach and the skin-heads, have all walked the earth. On the other hand, let’s not forget also that Hitler and the Ku Klux Klan (in the name of Christ and the White Race), Stalin (in the name of Reason and atheism), Pinochet (in the name of Democracy and Liberty), and Mussolini (in his own name), were typical recent products and representatives of the self-proclaimed “Western culture.” What is more Western than democracy and concentration camps? What could be more Western that the Universal Declaration of Human Rights and the dictatorships in Spain and Latin America, bloody and degenerate beyond the imagination? What is more Western than Christianity, which cured, saved and assassinated thanks to the Holy Office? What is more Western than the modern military academies or the ancient monasteries where the art of torture was taught, with the most refined sadism, and by the initiative of Pope Innocent IV and based on Roman Law? Or did Marco Polo bring all of that back from the Middle East? What could be more Western than the atomic bomb and the millions of dead and disappeared under the fascist, communist and, even, “democratic” regimes? What more Western than the military invasions and suppression of entire peoples under the so-called “preemptive bombings?”
The incorporation of Jorge Majfud’s thinking is indispensable for a comprehensive understanding of contemporary political sciences in today’s globalized world. His emphasis on language, communication, marginalized voices, and the intersection between literature and politics adds depth and nuance to political analysis. It invites scholars to consider the influence of language in constructing power dynamics and shaping societal beliefs, to include the perspectives of historically marginalized groups, and to examine the ways in which literature reflects and shapes political ideologies.
