RÜben Albarrán is a scarecrow wobbling on stage and glistening in the moonlight. It is November 8, a few miles from Atlacomulco, a paradise of PRI underworld. There is the vocalist of Café Tacvba rowing the air. There are 25 years after playing in Mexico City.
Albarran is a ghost, a participant of invented figures, perhaps a chairo Or a flâneur -. In any case, the stage is the place of his fictional appearances. Juan, Cosme, Anonymous Intransigent and Intolerant, Massiossare, Nrü, Amparo Tonto Medardo In La ‘Kech, G-3, Gallo Gasss, El Buendía, Rita Cantalagua, Sizu Yantra, Ixaya Mazatzin Tleyotl, Ixxi Xoo, Cone Cahuitl,’ K ‘ Kame “and Zopilote, have been his shadow for 25 years. Consumption of meaning is faster than making a McDonalds burger. There is the bread, the meat and the gherkins, ready to bite.
His multiple personality is debatable subject, but the truth is that Albarrán, paradigm of the dispossessed (but also the middle-class), dances at the epicenter of chair. Mass chairmaking.
There is Zopilote with a voice of dense syrup: “Do not confuse them, this was a crime of state (that of Ayotzinapa). It’s very sad boys, unfortunately we are part of the same. We have to make a revolution of conscience, it is not enough to shout at a concert, it is not enough to manifest ourselves, we have to realize a change of conscience, in oneself, to take it day by day, to make a tiny change anyway. Somehow, we have to find a way to dismantle the oppressive system that lives in us, “he proclaims with a childish air on stage.
The concert is placed like a veil before the chairo: there they are recognized in solitude. Judging by the aromatic clouds of mist above the attendants, his favorite herb is marijuana. “Get out Peña! Out Peña! “The audience was chanting in response.
Ruben Albarran snaps his tongue and makes a crucial claim: the only place from which we can expel Peña is our heart, our insides.
The concert is the realization of a maze. This is the reality pursued by a chairo without knowing it. Who wanders among the people feels like in a dream fabric where the present joins the remote past. “Because alive they took them, alive we want them” and “You would not have left me that night …” make succinct the meaning of Chairo: they imagine a political claim, but at the same time they want to sing.
Café Tacvba descends precipitously down the slope of time; Gallo Gasss elevates us to the skyscrapers and the chairos rush us to the depth, for that reason Albarrán is an allegory of the chairo world, logical consequence of a disoriented world.
And Peña is still there, serene and immutable. The least that can be said of him, is that he is a secondary character, if not overtly mediocre, a man of flat character. A politician qualunque, antagonist of the chairo.
The chairo is the flâneur of our time: no longer walk because the roads are impassable, but runs circularly- of way their thinking. For the chairo, the street is an interior landscape – it insinuates sheet to paint slogans. The fluorescent banner, kraft paper and aerosol cans have a prophetic value in the chairo experience: they announce a world where political slogans only serve for t-shirts.
Chairo lives in a bank of slogans on the Internet: “It is obsolete but they call it NEO; Is oppressive, but they call it liberalism. ” “Revolution is not the name of a street.” “We have already taken our dreams, so let us wake up.” “No more minutes of silence.” “The dead could not come, I did.” “Fear? Only to silence »; “I do not believe them. I will not believe them. ” “I had a country.”
The chairo is the younger brother of the Zapatista, who comes from the men and women of maize. His characters hold an irreducible truth: their purpose is to articulate and inquire into the experience of existing in the world. They want to be the older brother, the one who censures with an admonitory gesture. In short, they are neophytes who ended up confusing the exercise of criticism to capitalism with a public bath full of constipated.
In its ideology and in its praxis, chairismo is a certain mechanism of deformation of the social antagonism that supposes a logic of transfer by means of the liuage of contradictory behaviors. The Chairos are indigestible of ideology, but they continue to ignite the conscience each that serves them a familiar Corona.
However, chairo is an expression that magically catalyzes the opposition of all, including lopezobradoristas, normalists and disillusioned. Until now, the chaira philosophy has not acquired definition and solidity; It is like a mollusk seeking to get out into the sun. Chairo is an amphibian notion with several shades of gray. Like Albarrán, the chairo wobbles in its same meaning.
But what is being chairo but a form of utopia. Chairo is the utopian man par excellence because he lives in permanent nostalgia. In artificial respiration , Ossorio, one of the characters of Ricardo Piglia writes: “The utopia of a modern dreamer must be differentiated from the classic rules of the genre in one essential point: refusing to reconstruct a nonexistent space. Then: difference key: not put the utopia in an imaginary, unknown place ».
The Chairos are still clinging to rebuilding a nonexistent space. In themselves, they inhabit an imaginary place. They await the arrival of utopias but do not realize that Commander Chavez has already died and that the United States declared the end of the Monroe Doctrine. Our world is where the Islamic State destroys museums and lacerates bloggers; A world where misery grows as built by invisible hands.
The Chairs are the foam of a wave committed to communism, with the left and right, with alternative modernity, with deconstruction and anti-capitalism. The only victory that a chairo can aspire to is to avoid those traumas that are exerted against the wave. Is not the socialist man supposed to dedicate his entire life to the attainment of the happiness of all Humanity? Coca-Cola promises the same when uncovering a bottle.
We can not qualify the chairos of leftist fanatics, since this implies a metaphysical certainty about what it would suppose not to be a chairo. His reason for existence goes beyond Plato, Descartes and Hegel, the three pillars of Western metaphysics. Together with the Chairos we are before the threshold of a new medieval society, hidden behind a new world order (dixit. Slavoj Žižek).
Marx and Lenin constitute their baggage of thought. The Pachamama and the notion of sumak kawsay (the good life) his aspiration of life. However, at the same time, indigenismo is an element that only exists in the Zapatista school or embroidered blouses of the market of San Cristóbal de las Casas, Chiapas. Is materialist thinking so important in the ideology of Chairos?
The most advanced-critical opponents-argue that the freedom of the bourgeois subject is rooted in the division of classes; And «lxs» feminists start from the assumption that all reality is part of a male patriarchal formation. The least, they say disciples of Enrique Dussel. They speak of sameness and swim in nothingness. Their discussions revolve around Eurocentrism and approaches to epistemological liberation.
There is an excess of rhetoric, a utopian shadow in his life. They imagine wolves, but only sway like sheep. Chairo is a new form of denial of the political: its meaning is to remain all the time in the misunderstanding, double and triple appearances, suspicions about what they are going to be. Perhaps the formula that best expresses this paradox is the YoSoy movement.
However, the Chairs as well as the hipsters – that tribe of negationists – imply a form of individual consciousness. They sit outside the docile flock of the populace, when they are nothing more than a herd of insensitive and selfish robbers, victims of intellectual onanism.
To say that the chairo maintains his genealogy in the jacket is one of the most molded speculations of the philologists. Their fascination with saliva prevents them from realizing that Chairos live with them every day in the classrooms of institutes and faculties.
The imminent catastrophe, which says: “We can not go on like this anymore” is revealed in the treasury of expressions chairas. For him, any state is unstable, the world is a permanent jelly, although what is truly stable is the imminent decay of the world. The phenomenon of vulgarization of ideology is the fundamental experience of Chairo.
For chairo, the fruit of idleness has more value than work. “The work of every commodity is determined by the amount of materialized labor in its use value, the labor time socially necessary for its production , ” says Marx in The Capital . The leisure value of the chairo – before the business eyes – is ghostly, so he wonders if it is valid to sell himself as a labor force.
What annoys the chairos is the appearance that the others “have”, that is to say those that appear to have a privileged relation with their objects. It does not matter that in themselves they are product of the ideology of the present global capitalism. His phobic arguments are a defensive reflex: they confuse money with bad feelings. It seems that they follow the promise of fairy tale that desires are granted.
The Chairos are the post-traumatic subject of our time: a mere nonsense echo trapped in their own fiction. Terry Eagleton would say: the Chairs are those unfortunates who do not aspire to anything, except to subvert all aspiration. They have a constipated tendency that is already enjoyed only by insatiable abuse of laxatives.
Positively, the chairos are acrobats of sense. “In 1839 it was elegant to walk with a turtle. That gives an idea of the pace of flâneur in the passages, “Benjamin writes. In 1975 Gerard de Nerval walks through the streets of Paris pulling a lobster with a cord, points out José Vicente Anaya in his infrared manifesto. In 2015 the young people walk with pigs in the streets of the Historical Center. They go to a pulqueria in the hope that a maguey will grow in their guts.
To advance in a hurry, several considerations can be made for the chaos ethos.
- The chairo is to recite in the street with a busted baffle:
“I am a people and I am a proletarian!
I have guts, brains, heart
and saved the organization Popular Assemblies,
on the pillow,
there juntito the wildest dreams … “
(fragment Carlos Esteban)
Chairo is not anonymous, it is collective.
Chairo is a sweaty club in a demonstration.
Chairo grunts poems in one of the subway cars.
A protester is chairo when he puts on a mask of Peña and barks like dog in a protest.
The chairo is to travel to Holbox instead of Cancun.
It consists of hunting armadillos for dinner.
It consists of buying a roasted chicken because gutting an armadillo is touching.
It consists of non-work.
What is clear is that disappointment is worth more than disenchantment.
Is to buy a mezcal of one hundred pesos in a canteen of Coyoacán making a political dissertation on the condemned of the earth.
Is to post political slogans on Facebook (trench of abstraction par excellence).
It’s aspiring to be Greenpeace’s Rainbow Warrior crew.
It is to be an automaton of the conspiracy.
It is to precede «compa» to the Twitter user.
The chairo is to eat tortillas and beans in the zapatista school.
It is to eat tlayudas with chapulines to understand the embodied intellectual gluttony.
It is to name the pulque like “marrow of guardian of the earth” or “blood of mayahuel” and to buy it to five pesos in Coyotepec, Edomex.
It is peyote in Real de Catorce and try mushrooms in San Agustín Etla, Oaxaca.
The chairo short: Ayotzinapa is Ayotzi. All and all is all.
The chairo is to protect the hawksbill turtle in the Atlantic.
The chairo is to make a manifesto is a time where they are no longer made manifest.
The chairo is the Dasein (the being there) and it is also the nonbeing.
Perhaps the chairo is the latest incarnation of the flâneur , a walker who wants to travel, but not for gasoline.