Medizinischer Internationalismus

Die Nachrichten des vergangenen Wochenendes über die 65 kubanischen Ärzte, Krankenschwestern und Techniker, die auf dem Mailänder Flughafen eintrafen, um den Kampf des italienischen Gesundheitssystems gegen das Coronavirus zu unterstützen, wurden begleitet von Fotos (oben ein Bild von der Reuters-Website) eins Teils der Delegation, kurz vor ihrem Abflug nach Europa. Die Ärzte posierten für die Kamera, während sie ein Porträt von Fidel Castro in ihrer Mitte hochhalten und (wie es scheint) zu streicheln, und schwenken kubanische und italienische Papierfähnchen, um eine Form der Freundschaft zwischen den Nationen zu demonstrieren, von der man lange glaubte, sie gehöre zu einer längst vergangenen Ära des Internationalismus des Kalten Krieges. Dabei wurde Kubas medizinischer Internationalismus (John M. Kirk/H. Michael Erisman) seit der Revolution von 1959 bis heute fortgesetzt. Bevor das Land medizinisches Personal nach Italien schickte, hat es in den vergangenen Wochen bereits Ärzte und Krankenschwestern nach Venezuela, Nicaragua, Surinam, Jamaika und Grenada entsandt, um anlässlich der aktuellen Krise Hilfe zu leisten.

Die Zahl des kubanischen medizinischen Personals wird auf über 38.000 in über 60 Ländern geschätzt, wobei mehr als 20 Prozent der kubanischen Ärzte im Ausland arbeiten. Wie Gail Harley 2017 schreibt: „Kuba (11,4 Millionen Einwohner) hat mehr medizinisches Personal, das im Ausland arbeitet, als die Weltgesundheitsorganisation und die G7-Länder zusammen. Darüber hinaus verfügt Kuba über die größte medizinische Schule der Welt – die 1999 gegründete Lateinamerikanische Medizinschule (ELAM) -, an der über 8.000 Studierende eingeschrieben sind, die meisten davon aus Entwicklungsländern. Die Schule betreibt auch eine positive Diskriminierung von Familien mit beschränkten Mitteln und benachteiligten Gemeinschaften wie den schwarzen und indigenen Gemeinschaften Mittel- und Südamerikas“.

 

In Guinea-Bissau, 1974 (Foto: Roel Coutinho)

Die Bilder der kubanischen Coronavirus-Krisendelegationen verlängern eine historische Ikonographie der kubanischen Ärzte, die sich in den 1960er und 1970er Jahren weltweit für antikoloniale Kämpfe einsetzten. Castros kämpferischer Internationalismus wird jetzt wirkungsvoll aktualisiert. Mit China und Russland (und Deutschland und anderen), die sich der medizinischen Hilfskampagne für Italien anschließen, wird die Pandemie zur Bühne für die Wiederbelebung eines längst vergessenen, wenn auch dringend benötigten Internationalismus. TH

Kubanischer Arzt im Krankenhaus von Cobinda, Angola (Foto: Ricardo López)

 

23.03.2020 — Rosa Mercedes / 02
Schnittstelle

Lauren Berlant, the brilliant theorist of „cruel optimism“ and related issues, died of a rare form of cancer on June 28. The following, devastatingly optimistic quote is from a 2016 essay on the commons as „infrastructures for troubling times,“ part of a book that they worked on with the typically double-edged title On the Inconvenience of Other People: „What remains for our pedagogy of unlearning is to build affective infrastructures that admit the work of desire as the work of an aspirational ambivalence. What remains is the potential we have to common infrastructures that absorb the blows of our aggressive need for the world to accommodate us and our resistance to adaptation and that, at the same time, hold out the prospect of a world worth attaching to that’s something other than an old hope’s bitter echo. A failed episode is not evidence that the project was in error. By definition, the common forms of life are always going through a phase, as infrastructures will.“

 

Some basics from the Strike MoMA site: „Campaigns, actions, and letters chip away at the regime’s facade from the outside. Inside, every time workers organize, defy the boss, care for a coworker, disrespect secrecy, or enact other forms of subversion, cracks are created in the core. Cracking and chipping, chipping and cracking. As the walls that artificially separate the museum from the world collapse, we reorient away from the institution and come together to make plans. Let us strike in all the ways possible to exit from the terms of the museum so we can set our own.“

 

via Hyperallergic on the environmental impact of blockchain referring to recent NFT (non-fungible token) art sales: „This is not the first time the art world has come under scrutiny for being on the wrong side of the climate conversation. Artists and activists have protested everything from the carbon footprint of physical art fairs to the fossil fuel money funding major museums. But some say the energy consumption of cryptocurrencies is particularly egregious, and research shows it’s relatively easily quantifiable. A study by Cambridge University, for instance, estimates that bitcoin uses more electricity per year than the entire nation of Argentina. (Ethereum mining consumes a quarter to half of what Bitcoin mining does, but one transaction uses more power than an average US household in a day, according to the Institute of Electrical and Electronics Engineers.)“

 

Nicholas Mirzoeff on “Artificial vision, white space and racial surveillance capitalism”: “Based as it is on ‘epidermalization’ (the assertion of absolute difference based on relative differences in skin color), AI’s racial surveillance deploys an all-too-familiar racialized way of seeing operating at plan-etary scale. It is the plantation future we are now living in. All such operations take place in and via the new imagined white space of technology known as the cloud. In reality, a very material arrangement of servers and cables, the cloud is both an engine of high-return low-employment capitalism and one of the prime drivers of carbon emissions.”

 

Sara Ahmed on the performativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

15.06.2021

auf Hyperallergic über die Umweltbelastung durch Kryptowährungen aus Anlass jüngster Auktionen von NFT (non-fungible token)-Kunst: „This is not the first time the art world has come under scrutiny for being on the wrong side of the climate conversation. Artists and activists have protested everything from the carbon footprint of physical art fairs to the fossil fuel money funding major museums. But some say the energy consumption of cryptocurrencies is particularly egregious, and research shows it’s relatively easily quantifiable. A study by Cambridge University, for instance, estimates that bitcoin uses more electricity per year than the entire nation of Argentina. (Ethereum mining consumes a quarter to half of what Bitcoin mining does, but one transaction uses more power than an average US household in a day, according to the Institute of Electrical and Electronics Engineers.)“

 

Nicholas Mirzoeff on “Artificial vision, white space and racial surveillance capitalism”: “Based as it is on ‘epidermalization’ (the assertion of absolute difference based on relative differences in skin color), AI’s racial surveillance deploys an all-too-familiar racialized way of seeing operating at plan-etary scale. It is the plantation future we are now living in. All such operations take place in and via the new imagined white space of technology known as the cloud. In reality, a very material arrangement of servers and cables, the cloud is both an engine of high-return low-employment capitalism and one of the prime drivers of carbon emissions.”

 

Sara Ahmed on the performativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

07.11.2020

David Graeber (1961-2020) on What Would It Take (from his The Democracy Project. A History, a Crisis, a Movement, 2013, p. 193): „We have little idea what sort of organizations, or for that matter, technologies, would emerge if free people were unfettered to use their imagination to actually solve collective problems rather than to make them worse. But the primary question is: how do we even get there? What would it take to allow our political and economic systems to become a mode of collective problem solving rather than, as they are now, a mode of collective war?“

07.09.2020
mehrweniger Kurznews