Nicoline van Harskamp - DeLVe | Institute for Duration, Location and ...

prevrat koji se desio samo u području
‘epohalne svesti’, već pre upućuje na
transformaciju ekonomskih uslova života.
Takozvana država blagostanja (bez obzira da
je li je reč o ‘zapadnim demokratijama’ ili
‘realnom socijalizmu’) bila je utemeljena
na mogućnosti planiranja ekonomskog
razvoja, a upravo je taj horizont planiranja
uništen nastupom neoliberalizma. Na
području svakodnevnog života to postaje
evidentno pojavom sveopšteg prekariteta.
Budućnost stoga više nije nekakva tehnoutopija
koja će ljudima osigurati sve više
slobodnog vremena – jer će radni proces
prepustiti mašinama i robotima – nego
perpetuirajuća istost pokušaja da se glava
održi iznad vode. Budućnost u neoliberalizmu
označava samo nadolazeću ratu kredita,
ili nadolazeći radni dan. Budućnost se
spominje samo kada se govori o prirodnim
katastrofama, uništenju okoline ili neminovnosti
nadolazeće ekonomske krize.
Šta možemo da kažemo o razotkrivanju
budućnosi u perifernim područjima? To će
svakako biti suprotno ‘ideologiji progresa’
koja tvrdi da se procesi modenizacije
generišu u ekonomski najrazvijenijim
područjima iz kojih se zatim šire dalje. Na
području tzv. Zapadnog Balkana potencijali
budućnosti su dvostruki. S jedne strane,
imamo priliku da svedočimo o destruktivnim
stranama neoliberalizma na mnogo
otvoreniji i okrutniji način – procesi deregulacije
i tržišna ekonomija, propast mreža
socijalne sigurnosti ili destrukcija samog
socijalnog tkiva u korist atomiziranih
individua i hobsijanskog principa homo
homini lupus est. S druge strane, upravo je
u perifernim područjima moguće pronaći
vernakularne strategije suprotstavljanja
ovim destruktivnim učincima, s obzirom
da postoji mnoštvo ‘sivih’ zona i aktivnosti
koje izmiču ingerencijama vlade, policije i
sudstva. Međutim, istraživanje mogućnosti
koje se otvaraju za budućnost ne može da
of a new science – futurology. With the
advent of postmodern thought this idea of
progress was challenged and, eventually,
destroyed. But this change is less of a shift
that occurred solely within the realm of
‘epochal conscience’ and more a transformation
within economic circumstances.
The so-called welfare state (no matter if
it was the one of ‘western democracies’ or
the ‘really existing socialism’) was based
on the possibility of planning economic
growth, and it is precisely this horizon
of planning that was destroyed by the
dominance of neo-liberalism. In terms
of everyday life this becomes evident
through the generalized precariousness.
Therefore, the future is not anymore some
techno-utopia that enables more and more
free time for the people – since the labour
processes are left to machines and robots
– but a perpetual sameness of the effort to
keep one’s head above water. The future
in neo-liberalism stands only for the next
instalment, or the next work-day. The only
mention of the future is to be found in
terms of natural catastrophes, the destruction
of the environment or the inevitability
of an upcoming economic contraction.
What can we say about discovering the
future in peripheral areas? This is obviously
going to be contrary to the ‘ideology
of progress’ which claimed that modernization
processes are generated in the
most economically developed areas and
then disseminated further. In the so-called
Western Balkans the potentialities of the
future are twofold. On the one hand, we
have the opportunity to witness the destructive
sides of neo-liberalism in a more
open and harsh manner – the processes
of deregulation and free market economy,
the downfall of social security networks
or the destruction of the very social fabric
in terms of atomized individuals and the
Hobbesian principle homo homini lupus