11. God, country, family. Aren’t they values to be defended?

“God, country, family” is the motto of the anti-communist reaction since the dawning of the workers’ movement, but today it seems to have found its full satisfaction.

Notwithstanding all the scientific discoveries of this world, the religious control over the society continues to be very strong, and not only in integralist countries or in extremely poor ones where seeding hate is particularly easy for priests, but also in the West. But to trust in god means, most of times, to trust in those who present themselves as its legitimate representatives, i.e. the hierarchies of the various religious institutions which, being part of the dominant class and embodying its ideology, are interested in defending the bourgeoise society which feeds and sustains them. Moreover, trusting in supernatural forces automatically leads to debase praxis, practical materialistic actions, the only way through which it is possible to intervene on reality to change it.

In regard to country, the link and the love that we all feel for the places where we’ve grown up and where we live in, as well as the instinctive affinity which unite persons with the same cultural habits, has not to be confused with patriotism. Patriotism is a bourgeoise political position, both in its historical and current meaning. Patriotism spread in the 18th Century, when young revolutionary bourgeoisies in Europe had to sweep aside the old form of feudal power in order to pave the way for their own states. Either country is a state or a quasi-state entity like Chiapas or Palestine, or even a macro-regional entity like Europe or the Arab world, the juice does not change: to put class struggle aside, which weakens the nation, and to line up all together, the stock exchange shark arm in arm with the worker, the poor besides the sheik, against the common enemy who speaks a language different from ours. Like real patriots.

Also in respect to family, bourgeoise ideology played dirty: in fact it’s evident that family affection has an indisputable predictable weight, which springs spontaneously from cohabitation and filial love. But when family becomes an alternative to extra-family aggregation, then it assumes the form of a narrow gage, a more or less comfortable and reassuring trap, in which single couples of proletarians, each one atomized and secluded into their own drawing room, are pushed toward individualism and so made even more impotent and inert from the political and social point of view.