A saint for our times, perhaps?
Since February 2004 San Precario, patron saint of precarious, casualised, sessional, intermittent, temporary, flexible, project, freelance and fractional workers, has appeared in various Italian cities. The saint appears in public spaces on occasions of rallies, marches, interventions, demonstrations, film festivals, fashion parades, and, being a saint, processions. Often he performs miracles. Although the first appearances are recorded on 29 February 2004, San Precario has multiplied and materialised in different disguises. Equitable in his choices, San Precario does not privilege one category of precarious worker over another, and he can appear in supermarkets in urban peripheries, in bookstores or, glammed up, at the Venice Film Festival. San Precario is also transgender, and it has appeared also as a female saint. A “cult” has spread rapidly and has led to the development of a distinct and colorful iconography, hagiography and rituals. Appropriating the Italian Catholic tradition of carrying saint statues in processions in urban spaces, the cult of San Precario functions at the same time as étournement, as a Temporary Autonomous Zone (TAZ), as carnival. It is also a tactic to make visible issues arising from the increasing casualisation of the work force. At a different level it can be considered a site of mythopoetic production.
I do like that word “mythopoetic”: with twice the latitude of either myth or poem, it conceivably could pack four times the punch — a useful attribute for a saint whose feast day occurs only once every four years.
(Via this Nancy Friedman tweet.)