Fragments of a master
Little essay about the incompleteness of an educational relationship
Everyone waited Georges Italy, Bologna, April 27 2008. It should have been involved in an initiative that I organize every year, "Canto Social, between April 25 (Feast of the Liberation of Nazi-fascism) and 1 May (Workers Day). His speech, which I called "self-management and trance," should have taken place in the Autonomous Social Center, XM24, dialysis, for the day of its permanence was well organized by Roberto Rosario Picciolo Panzacchi and was ready to pick him up at the airport. Denis Robert (musician Paris) and Badia (painter and sculptor) had already arrived to conduct the course on the songs of the Paris Commune. George has even met Giovanna Marini, who sang the songs of the Resistance with the "Mondine" [1] Bentivoglio (village near Bologna). Until the day before George was excited to return again in Italy, in autonomous social center, but that morning he had no strength to rise. Patrick Boumard, and the team that made the film on George, have thus reached without him.
On May 10, 2008, was his 84th birthday.
21 and June 22, 2008 in Rome, there was an international symposium of Institutional Assessment and social analysis, organized by the cooperative editorial, "Sensibili alle foglie. We found many, Remi Hess, Parick Boumard, Kareen Iliad, Renato Curcio, Fumarola Piero, Leonardo Montecchi, Roberto de Angelis, Nicola Valentino and myself. George was conspicuously absent around which flowed the speeches.
I then took the plane with the French, to participate, as every year, the Institutional Analysis of International Symposium (8th edition), 24, 25, 26 June 2008 at Saint-Denis Paris 8. This year's theme was "Women's place in the IA, turning biography. In his typical way, George had always participated in all conferences of Institutional Analysis. For the first time he could not leave his house and across the street from Liberty Street where he lived at number 9, opposite the University he helped found. These days, I took advantage of every opportunity to visit it. Now he went in and out of the hospital constantly, beyond three times a week, which he was used because of dialysis, he was hospitalized for longer periods. But he would not stay in the hospital, and after some time he went out. But he was not eating, he was so thin ... Zayan, his dog, barking almost over. He slept with one eye, permanently, in this state who once liked him very much. One day, in fact he told me he loved this state of "sleep-awake 'in which it is not clear whether one is dreaming or if you are already aware, opening area, border, highly creative, where you can develop freely, almost manage its own flight, an area that could be like trance.
When I was expecting the visit he wakes up, or trying to wake him. As I was reviewing Zayan for the first time in years, it was he who dealt with it and without making too much partying like it normally did, it led me directly into the room of George. Instead of jumping on his bed as he usually did, with his nose he sought to move the arm heavy, sleeping, hanging from the bed, his arm broken up because of years of dialysis: in fact tried to show me Zayan how difficult it was wake up George, and tried to tell me that the situation was certainly more serious than usual. It was dark in his room and outside there was a beautiful day full of sunshine, in Paris from June.
I opened the shutters to let the light and change the air. George opened his eyes a little. I offered to take a walk, let's throw in the house, getting up at least a while. He said yes, in acquiescence. But he did not budge. I took it, with all his weight. First sitting on the bed, then I hooked under his arm, trying to help him stand up. The legs can not take it. We tried to take two steps All in all, and finally he spoke, he said no. He still tried. After a while, I asked him if he would try again, and he still said yes in acquiescence. Same procedure, same result. Then again in bed.
In those days, Giusi Lumar was spent with me, she waited outside in order not to disturb him, and Noemi Bermani, who hailed from the door, to be discreet. There was also a housekeeper, a young black woman, was a novelty, because George had never wanted a maid, especially a woman! Maybe he liked to observe how students he hosted for free contributed to the collective management of the house. Indeed, the house was now cleaner, more orderly than usual. The woman asked if I was someone from the family I said "somehow, yes, but no, I was not related to him. She asked if George had the kinship. I told him he had no son and his parents lived far away. She was amazed, probably because in the African custom family dynamics are different, but she could not know how wide was the intellectual and human community surrounding George.
I left for an internship in Music Marching unconventional in Normandy for three days. When I returned to Paris, I went to Liberty Street, before departing for Italy. I welcomed George, saying they could meet again at the end of the month, because towards the end of July I'd be back in France. The operators of the dialysis arrived, they were dressed, lifted, put him on a chair and took him down the narrow staircase, and while he grumbled continually, saying, "Get lost! Leave me alone! "They have brought in the ambulance. I have a little help, they were used this type of work, experts and determined, sure of their action, they have allowed us to greet us again, then I closed the door of the ambulance and I stayed there, seeing him go. Zayan even more barking.
On July 30, 2008, late morning, I received a phone call from the mobile Reski Assous, the young Algerian student he hosted for years on the ground floor, "Salvatore, George is dead! .
On 3 August, I arrived at the Abbey Auberive, Haute-Marne, to coordinate a workshop with about 60 musicians, who came from Normandy, Paris, Bordeaux and Italy. I wanted that all participants bring their musical contribution, every morning we worked on techniques and practice of collective improvisation and all afternoon we tried to articulate a collective composition.
August 6, Denis Robert (responsible for organizing the initiative) and Giusi Lumar accompanied me to Paris for the cremation of George. I explained to everyone why I had to go to Paris, so I left 60 players in collective self-management with total throughout the day: indeed, all the way George has once again triggered a process of collective self-management.
We left very early to arrive on time for cremation to 11 hours at Villetaneuse (Joncherolles), not far from the University of Saint-Denis. There they also met with Roberto Panzacchi Sabina and their two children who came from Italy. I was with my two sunflowers that I had cut the road in a field, in Haute-Marne during the trip and I had the accordion. At the end of the ceremony, when they wanted us out bureaucratically, because the time was up, they removed the coffin by taking him elsewhere for cremation, myself and Denis we got up, it took place the coffin, which was not there and we sung in two voices for George and for the hundred people present. We sang "Time of the Cherries," a song of the Paris Commune, he always asked me to play the accordion and he himself liked to sing. Then a traditional song from my village in Sardinia. Children of Roberto, who had so often hosted in Bologna George, wanted to see the house of this kind of grandfather that he was to them and they also wanted to see Zayan. I took with me the sunflowers, to not let the greed of the bureaucracy funeral. They were brought to Liberty Street. I left the sunflowers in the empty bedroom of George and we left immediately for Abbey Auberive.
In those days I proposed to the entire group of musicians playing one of my compositions, dedicated to George, "Oru", which means "horizon line in the sea, which can be seen from the island of Sardinia. At the first performance we were all very excited, I was overwhelmed by the sound waves of the sea that lay before me, and I had the feeling of support, a little George in his trance.
The first time I met George, Italy, in Bologna, was 29 and April 30, 1991. It was organized with the Damsterdamned, collective student DAMS [2] a seminar entitled "Rap-Ethnic-Trance." It was still breathing the air of "Pantera", the student movement of 1990. Georges with Piero Fumarola turned in Italian universities occupied with a traveling seminar and we, we managed to intercept ... Lecce, Rome, and finally they landed in Bologna.
The central question was the attempt to connect the experiences of youth movements, the "Pantera," the emerging phenomenon in Europe, Rap, Raggamuffin, Hip-Hop and more generally of sub-cultures or cultures-cons, with popular culture tradition hearing, which was a source of appropriation of identity, in a context of mass immigration, as in Bologna for the youth of Salento (see groups Sud Sound System) or Marseille in France (Massilia Sound System). Moreover, the intertwining discourse on trance, as part of traditional re-emerged for example in Taranto.
They were contacted again the following year, 6-8 May 1992 during an initiative called "I Linguaggi dell'irritazione" to deepen the speech left open and broaden the debate on "languages \u200b\u200birritated" typical cons-cultures of youth, but also typical forms creative expression, in situations of confinement as total institutions. So the discourse of art in asylums (in particular reference was mainly to experiments in self-administered section of asylum Imola, directed by Giorgio Antonucci) and the phenomenon of altered states of consciousness in a situation of deprivation such as prison (they referred mainly to the experiences in prison by Renato Curcio and Nicola Valentino). Noemi Bermani working on what would eventually become his Laurea thesis [3]
1992 was a year very prolific. It was about a year they were going to play the section of self-managed Hospital of Imola and I offered to make an inroad to asylum Roncati Bologna since I lived in the same street, almost opposite and a Sunday morning we left my house, with fifteen musicians, there was born officially Banda Roncati, which still exists. The same year, Giusi Lumar, with others, founded the library Grafton 9, which was a landmark for the whole Movement Bolognese for years and now unfortunately no longer exists. Always the same year I founded the school of popular music Ivan Illich, which still exists, but which, with Noemi Bermani, Giusi Lumar, Chiara Stefani and others, we Differentiated there about three years because of paradigmatic differences with the current Board of Directors.
In 1996, I enrolled at the University Paris 8 for the DESS [4] in ethnomethodology, with the help of George Lapassade concrete, which helped me to physically navigate the maze of academic bureaucracy.
In the summer of 1997 George and I are guests in Sardinia, to search the field, the association Carovana of Cagliari, which organized an initiative on the theme "Tradition and Modernity". We conducted an action research Oliena, in the heart of Sardinia, during the Feast of the Madonna of Monserrato, 31 August to 8 September 1997. During this research, a local group of young tenor [5] invited to participate in a musical experimentation with a rock group, refuses to go beyond such an experience, the name of respecting cultural traditions. In reality these young "conservatives" of a local cultural tradition that explicitly rejects the metropolitan youth culture, is paradoxically a "gang style", with its specific characters and clothes, they seem to affirm a kind of ethnic identity and authenticity culture in which they would answer for, but this identity, which of course is rooted in the past of this region, is also constructing an identity.
George has landed in Sardinia and following the intervention of his interest in his intellectual character increases. In 1998, a local magazine asked me to write something about him, I realize an interview and I published an article [6] .
Subsequently in November 2001 I published a book [7] in which I relate this research experience with George and in general I approach the problem of ethnicity, from the Sardinian news. Dissemination of diatonic accordion, the phenomenon of folklore festivals and some dynamic operating groups offer folks an excuse to study the dynamics of processing and blending of popular culture and oral traditions to address the crucial issue of spectacularising Culture Day.
On March 7, 2002, George was in Bologna for the presentation of my book in the "Circolo Sardo, local association of immigrants. Still later, in 2005, George pushes me to publish an article on the same subject in the journal "The Irraiductibles" [8] . It is thanks to George Lapassade if I succeeded to continue to love my homeland without mythicization.
By living together in the house of Liberty Street, I knew Akourtam Youssef, a young Essaouira (Morocco), which itself was hosted by George, who was a thesis on the Gnawa. It is through this daily contact, that contact and skills they had, I could organize a seminar with a group of itinerant Gnawa Italy. The January 26 to February 12, 2000, I organized with the cooperation and participation of Georges Youssef, "Lila the Derdeba degli di Gnawa Essaouira (Morocco) di Omar Hayat," Performance-conference touring with a " family "of seven gnawa, seminar held between the universities of Bologna, Lecce and Naples, passing through many centers run by young people, to finish in one of the most famous clubs in Italy, Rimini the Cock, in which we attempted a musical exchange with DJ Cirillo, also well known, which allowed us to achieve the almost entire initiative by paying for the trip Gnawa. Among them, the two youngest escaped before returning to Morocco: the first told us he would go to Bologna to buy some small gifts for family and disappeared into the crowd, the other when it is accompanied to the airport in Milan, we were asked to keep an eye on her bag a moment because he was one second to the bathroom before boarding and no one has ever seen. I took a great personal risk, as responsible for their presence in Italy and their return to Morocco.
There was also a festival-concert-meeting with Livello 57, an autonomous social center and held in Bologna, which George often visited, or to interest the dynamics of collective self, or to understand the passage of hip-hop than the raves and more generally to study the phenomenon of the use of drugs, altered states of consciousness and anti-prohibitionist movement. In addition to the Gnawa, there was a group from the Salento, players and singers pizzica [9] . George was really comfortable, it was well in this colorful atmosphere, with very strong human tones. He already knew Omar Hayat, he presented the Gnawa, their ritual and he was very amused by his new traditional dress: a sort of Harlequin's costume, consisting of colorful sets, all different, a patchwork that was poor although the origins of that tradition but was obviously very well sewn with bright new fabrics for the occasion, not with old pieces of fabric in any case it was a very strong symbol of mixing ... George, still in his provocative and affectionate!
24-25 October 2000, George Lapassade participated in the meeting with Ivan Illich and Gino Stefani, my former supervisor in Italy [10] . This meeting was historic, not only for me: Ivan Illich at the popular school of music Ivan Illich Bologna! I finally managed to gather in front of me three masters who improvised encounter with our living community. For the occasion, as usual in the important moments of my life, even my parents came from the island of Sardinia, on the continent: it was a real treat!
Participation in two seminars for continued: in 2001, 12-14 February, we were together at the University of Lecce for the conference "Local identity has quarant'anni meridiano e pensiero da 'La terra del rimorso," and yet 6-8 September for the conference "I loro ar e the South." Our interventions have been published in 2001 in the book group led by Piero Fumarola "I loro ar e the south." On March 9, 2002 in Bologna seminar on neo-Taranto Container with the Club, 8-10 November 2002, the first international convivium "Festa e riti teatrali del'oggi, back an 'edge transitivity, "Fossa (L'Aquila), Teatro" The Fragolina "organized by the theater company" Zeroteatro.
Meanwhile I continued my studies with Georges Remi Hess Paris 8, where I was registered for the Ph.D. in Education and 20 October 2004 I defended my thesis [11] .
From 1999 I also joined with George, Institutional Analysis Conferences which were held each year at the University of Paris 8, until the last, in June 2008 when the first George n ' was not there because very ill. I experienced the birth the collective "The IrrAIductibles" I am a member of the drafting cross-border namesake magazine and I always participated in weekly meetings when I was in Paris, and George was still there. George proposed to me always to write in the journal "The IrrAIductibles" about the fact that I founded and self-managed that I coordinated in Bologna, so I've published several articles on the subject [12] .
But the opening of George went far beyond me, as regards the involvement write in the journal. For example, he wanted to publish an article by Noemi Bermani [13] and another Giusi Lumar [14] , both involved with me in the management of the Popular School of Music in Bologna Ivan Illich, until the crisis and the split of 2006. Both attended the University of Paris 8.
George has always helped me and encouraged in my research path and not only that.
When he decided to buy the house at 2, rue de la Liberté, just outside the university in any way that he helped found in Vincennes, he had done initially for practical reasons. Indeed there was a certain age and the studio where he had previously lived in the island of Saint-Louis (In the same house where lived also Gilbert Rouget, another great intellectual, a specialist in music and trance), it was the 4th or 5th floor of an old building with spiral staircases, wood very stiff. He asked me to give him a helping hand to make the move and when I found the availability of two friends: Denis Robert (the singer attended the cremation) and Badia, with their van. He told me that there was not much, a few books ... When we got up there, everything must be tidy, there was still nothing in cardboard boxes, and of course ... there was a "small" library. However, the thing he wanted most was his desk in solid wood and raw, extremely heavy. It was an endless day of work and finally finished the move.
I'm almost back with George in his new home in Saint-Denis. Initially it was very fun, because George did not stay quiet, each week he wanted to change rooms, he could not live in a house as big, but he wanted to explore and when I finally were installed in a room, he told me that Italians have a very good taste in design, that he liked my room much, we could have changed with his. In any case, it was over the time when George was asleep at the university on a chaise longue in her small office, to avoid wasting time on the subway, traveling between suburbs and central Paris. This was not done by cons, then the "best restaurant in Paris." It's what George called the U-restaurant, where he liked to eat with students, lunch and dinner, what university professors today, even sixty-eighters, are less and less.
The house in which lived only in the early Jacky Lafortune, George and I quickly became crowded with students from everywhere from Morocco, Ghana, Algeria, Georgia ... students who needed to be accommodated and that George stimulated daily in their course of study. It was a sort of research group unstable, confusing, which to start trying to live together and know each other. But we also had the opportunity to confront on a daily basis with the active proposals that Georges never stopped its attempts to start with involving students in ongoing research at the university.
One day while I was Liberty Street, and the Professor Remi Hess visited him, he called me and said: "I want you to be witnesses, both of my wishes if I die ... I want this house to become a center for foreign students who have no money and doing research on interculturalism. Indeed, it was already like that, given the number of students from diverse backgrounds that has always welcomed. He hosted
whenever I came to Paris, to the defense of my doctoral thesis. But from that day, October 20, 2004, as if it were a ritual of initiation into life as a kind of generational rite of passage and change roles within the community, he never allowed to sleep over at him, he substituted with other students and he made it clear now that our relationship had changed . On the contrary, he never stopped to confront me, asking me what I was doing, and give me suggestions and opportunities for my research and my strange "career" researcher and " troubadour. "
In December 2005, January 2006, he came in Sardinia, to spend the Christmas holidays at home with my parents, he had already met several times, and have still a very important memory of his humanity and of these meetings. It was already very tired at the time, and we spent the time to make an inquiry, dialogue, an interview, he wanted above all to understand the crisis group of the Popular School of Music Ivan Illich, the reasons for my separation. I recorded and typed about a hundred pages of questioning. In fact it helped me to confront and overcome my existential crisis linked to the crisis of a collective movement and it also taught me how to do an investigation.
Today I'm an Internet site dedicated to George Lapassade Italy [15] , I try to participate in initiatives that take place in tribute to George and revive its practices and theories, I am trying to organize a convivium to be held in Bologna on 8, 9 and May 10, 2009, on the occasion of his birthday.
sociologist, educator, philosopher, anthropologist ... Never has it been possible to frame in a discipline he practiced as a rigorous approach to cross. He always put the finger where it hurts, socially, always faithful to the here and now, the here and now.
He loved to see young people playing, dancing to trance. He loved the Gnawa of Morocco, " pizzicato "Salento, tenors and dance in a circle of Sardinia. He loved everyone he has stimulated and supported to consider taking risks, putting himself into play in the conflicts that result from a very acute social criticism permanent.
He left a huge inheritance practices, reflection, stimulation, and especially the desire to continue living the incompleteness of man. Salvatore Panu
[1] group of working women who sing traditional songs of work related to the harvesting of rice. "Mondare means clean the rice.
[2] DAMS (Discipline of the Arts & Spectacle), Faculté de l'Université de Bologne.
[3] 1997, These de graduation de Bologne au DAMS intitulèe "Art and total institutions, in contexts of spontaneous productions difficulties to live, an archive of prescriptions, writing and art-ir ritata Sensitive to the cooperative leaves dirigèe par le prof. Alessandro Dal Lago
[4] UNEP, S., 1997, fête de la Culture et société du spectacle: intercultural dans la musique populaire galluraise, mémoire de DESS, Université Paris-8, Département d'Ethnométhodologie directs par Remi Hess.
[5] Le chant to 'tenor' est un chant traditionnel polyvocal sardines à quatre voix masculines.
[6] UNEP, S., 1998, "Georges Lapassade" in Beta, mars, Tempio.
[7] UNEP, S., 2001, the Sardinian myth, party culture and society of the spectacle, Dogliotti, sensitive to the leaves.
[8] UNEP, S., 2005, A dispositif anthropologique provocateur: la recherche-action of Oliena (Sardaigne) sur l'opposition "tradition-modernity ', in Les irrAIductibles, revue Planetary interculturelle et d'Analyse institutionnelle , Université Paris-8: No. 7 (février-mars), "Des dispositifs II, pp. 309-323.
[9] Danse et musique traditionnelles liées aux Rituels du tarentisme dans le Salento.
[10] UNEP, S., 1991, Innovation and social use of music in the activity of some youth groups in Bologna (1989-1991), thèse de graduation en Semiology de la musique, sous la direction de Gino Stefani, Université de Bologne.
[11] UNEP, S., 2004, Le Mythe de l'école. The expérience de l'Ecole de Musique Populaire Ivan Illich (Bologna 1985-2004), thèse de doctorat en sciences de l'éducation, Université Paris 8 - Vincennes Saint-Denis, UFR 8, présentée et soutenue publiquement the 20 October 2004, Director of thesis: Rémi Hess. Jury: Patrick Boumard (University Rennes-2) Chairman, Christine DELORY-Momberg (University Paris-13), Rémi Hess (University of Paris-8), George LAPASSADE (University Paris-8), Gilles Boudinet (University Paris-8), Ruben BAG (Pedagociga Universidad Nacional de Mexico), Elysabeth CLAIRE (Performance Studies at New York University).
[12] In 2004, The Myth of the school. The experience of the Popular School of Music Ivan Illich (Bologna 1985-2004), No. 6, pp. 295-298. In 2006, Education for all throughout life. The experience of the popular school of music Ivan Illich, No. 9, pp. 179-218. In 2007, An application of groups, organizations and institutions: the popular school of music Ivan Illich Bologna, No. 11, pp. 185-230. And again in 2007, Outside the chorus crisis of self-managed schools (School of Popular Music Ivan Illich 2005/2006), No. 12, pp. 125-178.
[13] Where the tree is born in chocolate? Experience teaching a course on the North-South relations in primary schools in Bologna (Italy), published in 2005 in issue 7 of The IrrAIductibles, pp.225-244.
[14] Currently a PhD student in Educational Sciences in Paris 8 sous la direction de René Barbier, the article s'intitule Spiritualité Laïque et Connaissance, numéro de la revue Les IrrAIductibles 9, pp.305-316.
[15] http://georgeslapassade.blogspot.com/
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