Diasporic philosophy, counter-education and improvisation

Counter-education that addresses seriously the challenge of loss, exile, and the deceiving 'home-returning' projects accepts that no positive Utopia awaits us as 'truth', 'genuine life', 'worthy struggle', 'pleasure' or worthy self-annihilation. Loss is not to be recovered or compensated; not for the individual nor for any kind of 'we'. And yet, Love of Life is the home of the Diasporic in the Socratic sense of Eros as an attracting absence of the beautiful. Counter-education should invite the Diasporic to the hospitality of Love of Life. Such hospitality calls for overcoming conventional morality and the other imperatives of the ethnocentric 'we', its self-evidence, its normality, the counter-violence of the oppressed and its normalized patriotic citizenship. The determination for Diasporic life and the possibilities opened by Diasporic counter-education is always ironic. It is never at home. The heart of improvisation is this movement within co-poiesis as a togetherness offered by Love of Life. It gives birth to the totally new. To the wholly unexpected that the Diasporic human faces its hospitality as alterity and togetherness symbolized by the Orcha; a form of noninstrumental nomadic playfulness that manifests erotic responsibility to Life at its best. Improvisation manifests the dialectics of response-ability and respond-ability. It is not 'constructive' nor is it merely 'negative'. It is far from a manifestation of 'resistance' to oppression or suffering and loss. In the context of Diasporic counter-education it plays a special role as part of Love of Life and co-poiesis that challenges the matrix of whose manifestations traditional critical pedagogy is part and parcel.