TEMA / THEME 2025:
ODPOR / RESISTANCE
Odpor ni vedno junaški in viden, še manj zaželen ali razumljen. Lahko je množičen ali individualen, organiziran ali spontan, lahko izhaja iz obupa ali iz vizije prihodnosti. A vselej je znamenje preloma: z logiko oblasti, z nasiljem izključevanja, z režimi neenakosti. Odpor je zgodovinska konstanta tistih, ki jim moč ni bila dana, ampak so se jo odločili vzeti.
Človeška zgodovina je polna odporov: sužnjev, koloniziranih, zatiranih spolov, izkoriščanih delavk, razlaščenih ljudstev. Amílcar Cabral je poudarjal, da je vsak akt odpora proti kolonialnemu zatiranju tudi potrditev človeškega dostojanstva. Silvia Federici opozarja, da je odpor žensk – najpogosteje neviden – srce boja proti kapitalističnemu nadzoru nad telesom. Današnji odpori – v Gazi, v Kurdistanu, v kongovskih rudnikih, na mejah Evrope, v bojih kvir skupnosti, v delavskih stavkah in v zaporih – povezujejo mnoge zgodbe neuklonljivih bojev, pri čemer je, kot je zapisal Edward Said, »humanizem edini – upal bi si reči celo zadnji – odpor, ki ga imamo proti nečloveškim praksam in krivicam, ki so zaznamovale človeško zgodovino.«
Toda odpor ni le proti. Je tudi za: za dostojanstvo, svobodo, za skupno. Je družbena in politična imaginacija, ki si upa misliti onkraj danega. Je etika skrbi, ki ne zapade v cinizem. Je praksa skupnosti, ki ne pristane na razčlovečenje.
Festival Grounded 2025 odpira prostor za razmislek o odporu kot ključni politični kategoriji današnjega sveta. Kako vzpostaviti zavezništva med različnimi oblikami upora? Kako graditi svet, v katerem odpor ni nuja, temveč zgodovina, ki je ni bilo treba pisati? Kaj pomeni odpor znotraj sistema – v sodni praksi, v učilnicah, v javni upravi? Kako prepoznati tihi odpor, ki se ne manifestira na javnih shodih, ampak v vztrajnem študiju, raziskovanju in delu? Kako misliti upor proti kolonizaciji s strani algoritmov, ki reproducirajo neenakost, in kakšne oblike solidarnosti lahko vzniknejo v dobi umetne inteligence?
Resistance is not always heroic and visible, still less welcome or understood. It can be mass or individual, organised or spontaneous, rooted in desperation or in a vision of the future. However, it is always a sign of an interruption: to the logic of power, to the violence of exclusion, to regimes of inequality. Resistance is a historical constant of those who have not been given power, but have chosen to seize it.
History is full of resistance: of slaves, of the colonised, of the oppressed sexes, of exploited workers, of the dispossessed. Amílcar Cabral stressed that every act of resistance against colonial oppression is also an affirmation of human dignity. Silvia Federici points out that women's resistance – most often invisible – is at the heart of the struggle against capitalist control over the body. Today's struggles – in Gaza, in Kurdistan, in the Congolese mines, on the borders of Europe, in the struggles of queer communities, in workers' strikes and in prisons – are linked by many stories of unrelenting struggles. As Edward Said wrote: “Humanism is the only – I would go so far as saying the final – resistance we have against the inhuman practices and injustices that disfigure human history.”
But resistance is not just opposition. It is also support: of dignity, of freedom, of the communal. It is a social and political imagination that dares to think beyond the given. It is an ethic of care that does not fall into cynicism. It is a practice of community that does not acquiesce in dehumanisation.
Festival Grounded 2025 opens a space for reflection on resistance as a key political category in today's world. How to build alliances between different forms of resistance? How to build a world in which resistance is not a necessity, but a history that did not need to be written? What does resistance mean within the system – in the courts, in the classrooms, in the civil service? How to recognise the silent resistance that does not manifest in public rallies, but in persistent study, research and work? How to think about resistance to colonisation by algorithms that reproduce inequality, and what forms of solidarity can emerge in the age of artificial intelligence?