Evens Foundation

Evens Foundation Exploring the intersections of democracy, youth and technology The Evens Foundation operates from offices in Antwerp, Paris and Warsaw.

Working across the arts, democracy, education, media and science, the initiatives of the Evens Foundation experiment with ways of living together which recognise the plurality of human histories, cultures, and experiences. The Evens Foundation is a public-benefit foundation started in 1990 by Irène Evens-Radzyminska and Georges Evens, who established it because of their commitment to the European

project. Born in Poland, they witnessed the troubled history of the Second World War that tore the European continent apart.

16/08/2026

The size of a movement does not determine the scale of change. 

The 21st century has produced some of the largest public protests in history. But their impact has been comparatively small, at least in terms of direct, political change. In 2003, around 10 million people took to the streets to protest against the invasion of Iraq. In 2017, the Women’s March had an estimated 5 million people on the streets in America. In 2019, the global climate strike involved more than 6 million people across 150 countries. In 2020, the murder of George Floyd triggered the largest movement in the (written) history of the USA. 

But the war in Iraq still happened. Women’s rights feel more at risk than they have for decades. Climate change proceeds apace – indeed some political progress has even been reversed in recent years. The scale of change has not matched the scale of public outcry. 

Taylor and Hunt-Hendrix argue that size alone can’t carry a movement over from solidarity into change. The difference, they say, is organisation. A dozen very committed people can create more change than 100,000 retweets, likes or comments. 

It’s an argument that makes sense on many levels. But what does it mean for how we participate in the causes we care about?

It certainly doesn’t mean protest is useless. For us, it remains a vital part of democratic life. It’s how movements grow and begin to be understood publicly. It’s how we know other people share our position. 


09/08/2026

Solidarity doesn’t just arise naturally from a shared experience, it has to be created. This is one of Hunt-Hendrix and Taylor’s central arguments, and they keep coming back to the identity of the “worker” as an example. 

Before the labour movement, people who worked in factories, mines, and fields didn't necessarily see themselves as part of a common group. They were individuals or small groups with their own grievances. The category — and the solidarity that followed — had to be constructed, named, organised, and defended.

This is important because it affects how we think about failure in relation to the concept of solidarity. When it doesn’t materialise, it can’t simply be dismissed as being because people are selfish or individualistic. It’s because the work of construction wasn’t completed for some reason, and maybe even obstructed. For us, this argument feels like a surprisingly positive position – especially when it’s so easy to feel pessimistic about world events and a perceived lack of action. 

Have you ever found yourself in a moment where you consciously chose to identify with a group or a cause you hadn’t previously felt a part of? What was the trigger that made you take that mental leap?

“Solidarity” is a word we hear used a lot. In politics, in protest, in movement building, and in everyday life. But the ...
02/08/2026

“Solidarity” is a word we hear used a lot. In politics, in protest, in movement building, and in everyday life. But the thing it describes has existed a lot longer than the word we use for it in English.  

The English word has its roots in Latin — solidus, meaning whole. In Roman law, obligatio in solidum, meant a debt held in common by multiple people. It was French lawyers and Enlightenment philosophers who gave it political life. By the time it entered English in the 19th century, it was already carrying the idea of mutual obligation and collective responsibility that we understand it to have today. 

Taylor and Hunt-Hendrix begin their book with the etymology, before they get to the argument. It’s a trick some of us might have used in our essays at university, but here it feels less like an easy in, and more like a reminder that concepts that we take for granted have histories that shape what we think they are and what we think they can do. 

Is there a word in another language that captures something “solidarity” doesn’t? Or something similar, but different in the nuance?

26/07/2026

We’re back with a new book! 🎉

Solidarity: The Past, Present, and Future of a World-Changing Idea by Astra Taylor and Leah Hunt-Hendrix. A work of intellectual history that is also, openly, an argument. 

Not your average beach read for the summer, but something to keep us busy for the next few weeks, whatever the weather… Follow along as we explore some of the ideas that Taylor and Hunt-Hendrix present, and think about how this fits into our reading list so far.

A first question: what does the word solidarity mean to you?

Erica Benner is drawn to a particular kind of figure: not the hero who seizes the moment, but the person who holds a lin...
31/05/2026

Erica Benner is drawn to a particular kind of figure: not the hero who seizes the moment, but the person who holds a line when it would have been easier not to.

Adventures in Democracy shows us the people who insisted on procedures when others wanted shortcuts and named what they saw when naming it was costly.

Who understood that democracy isn't self-defending and that someone, somewhere, always has to choose to defend it.

These aren't always the people history remembers most clearly.

Who comes to mind for you (from the book, or from anywhere else)?

17/05/2026

📖 We’re coming to the end of our time with Adventures in Democracy! But it's worth pausing for a quick think before the final chapters. 🤔

Benner has taken us through a lot of history: crises, collapses, moments of repair, moments of failure. It isn't a comfortable read, but it isn't a despairing one either.

What has the book changed, complicated, or confirmed in how you think about democracy?

And what question is it leaving you with?

ericabenner

10/05/2026

Early in Adventures in Democracy, Bennett interrogates the myth of democracy’s “invention” in Athens. The story is less flattering than we’re usually told.

It wasn’t born from a beautiful idea, but because a small group of powerful people had taken too much, and the rest had run out of patience. Athens didn’t choose democracy as an ideal. It reached for it as a remedy.

That reframe changes everything that follows. If democracy begins not in inspiration but in crisis, not in certainty but in improvisation, does this explain its fragility? Or is some fragility inherent to any system built on disagreement?

26/04/2026

Adventures in Democracy is not a book that flatters its reader.

Benner is interested in what democracy asks not just of leaders or institutions, but of the people who live inside it. Somewhere in the early chapters, that question becomes personal.

What has the book asked of you that you weren't quite expecting?

If you're still in the opening sections, here's something to carry with you as you read: where does Benner seem to place responsibility for democracy's survival?

19/04/2026

📚 Adventures in Democracy treats democracy less as a system to be described than as a practice to be understood.

Benner moves through history and finds it under pressure — in moments of crisis, bad faith, and difficult decisions. The stories she chooses aren't the triumphant ones, but they expose what democracy has actually required of people, not in theory, but in practice, under pressure and pushed to make a decision.

As you read, think about what democracy asks? And of whom? 💡

12/04/2026

📚 Before we get into arguments and history, Erica Benner starts with a question that's harder than it sounds:

What do we actually mean when we say "democracy"?

Not the textbook answer. The one we reach for instinctively when we feel something is undemocratic, or when we defend something because it is.

As you begin reading, notice which assumptions you're bringing with you.

What does democracy feel like to you, before the book has a chance to complicate it?

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