Anarchic update news all over the world - 3 January 2017

Today's Topics:

   
1.  "EVERYWHERE IS squeezed" -- These are yours.... (tr)
      [machine translation] (a-infos-en@ainfos.ca)
   
2.  anarkismo.net: The Vision of Revolutionary Anarchism by
      Wayne     Price (a-infos-en@ainfos.ca)
   
3.  Belgium, al bruxelles: libertarian Ethics and radical
      antispecism By Val and J (Libertarian Youth BXL) (fr, it, pt)
      [machine translation] (a-infos-en@ainfos.ca)
   
4.  fda-ifa: KURDISTAN INFO von Karakök (a-infos-en@ainfos.ca)


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Message: 1




EVERYWHERE IS squeezed ---- A remaining steps of our constant pressures of fear and panic; 
With ever-changing everyday agendas that are constantly changing; In news bulletins, in 
discussion programs, in newspapers, on unlimited repetitions on radio, with "shares", 
"retweets"; With the media, who replaced us as "stupid" and manipulated; Our past, our 
urban transformation and destruction policies, which erase our identities and memories; 
The "illusion of democracy" that makes our freedom free and captivates us, and we are 
increasingly squeezed by the fact that the truth becomes more meaningless from day to day. 
---- We are squeezed because power makes its existence permanent; He needs it to raise his 
sovereignty over the wills he has stolen. We are squeezed because the power needs it to 
maintain its political power and to create new objects that it can use in its own wars of 
power. We are compacted; Because the state only opens our field by compressing us.

We are squeezed with misery

The ways we have fallen from the sun, the days when we have to continue with the feeling 
of exhaustion and exhaustion, the bodies that are weak, the minds that become unhappy as 
they become weaker ...

The ruling jams the streets in the darkness that we have to run around in the morning in 
order to go to the school, to catch up with the work, to catch the bus. We fill the 
darkness with a packed minibus in the darkness of the morning, or a metrobus with no space 
left, and unhappiness with it. As the state uncomfortably compresses us, it drifts to 
despair and helplessness; It turns into an endless incapacitated, inconsiderate and 
ineffective object that we are imprisoned.

We must resist when we sleep and when we wake up, against the state that seizes our 
morning sun and compresses us into darkness and misery, to regain our bodies and our 
minds. He must show courage to be late against the routine we are pressed against in the 
morning each morning against those who do not see, hear, know, and do not want to turn and 
make miserable individuals; We have to get out of this habit and its compactness.

Panic is Compressed

Banned broadcasts after explosive bombs; Denunciations after suspicious packages or bomb 
reports; Those who prefer to stay away from crowded areas or those who are forced to 
prefer this; Dollars that have been plunged to "prevent the crisis" against the 
ever-rising dollar rate; Those who dream of "running away" from this geography, repressed 
by war, death, economic crisis ...

In the lands we live in, the state is under dominion by individual, fear and panic; 
Digest; Compress it and destroy it over time. As long as the State is keeping this fear 
and panic in all social spheres, The individual becomes increasingly uncontrollable, 
incapacitated and squeezed into the destruction imposed by power.

Our lives are squeezed into crisis torture or death; Our days are spent seeking salvation 
from fear and panic.

We wear our bodies and minds day by day; We are freed from this fear-paranoid and 
impenetrable, which leads us to increasingly consuming our social and economic conditions, 
but only by creating areas outside of this fear and panic culture. We will not be trapped 
with fear and panic, the way of creating a new world from which we will be saved from 
jamming is by eliminating this paranoid-panicking culture by multiplying the areas outside 
the fear imposed by power.

Compressed with Agendas

The coup attempt and the declared OHAL; Almost every day the operations against the 
Kurdish Movement and the revolutionaries under the pretext of FETO, detention and arrests; 
Those who have been declared every day and who have been expelled from their posts by the 
new KCC; Judges detained among the trial; The laws recommended by all of us "asleep", 
changed and enforced; Bombs exploding in two different places within a week; 
Assassinations of bombs yet "past"; Images of soldiers burned by ISID ...

In the geography we live in, since the last 6 months we have started almost every day with 
new "last minute" news. Today, while weighing in bombs; The next day, we wake up with 
Turkish army tanks entering Syria. While the friendship between the Republic of Turkey and 
Russia is now considered "okay"; After the Russian ambassador killed by an assassination 
carried out by the police of the state, we are caught up in the frenzy that "the war with 
Russia will begin ..."

We can not keep up with the "mainstream agenda" of "a news that is falling into a bomb", 
sometimes even several times a day. It is far from being able to catch up with the agenda 
that governments are constantly and increasingly changing; After a day, we are being 
thrown into a new one; We are squeezed into agendas.

Faced with the agenda that the state has changed almost daily, in order to be able to get 
rid of this unscathed and stuck- We should be able to create our own agendas and get out 
of this "agenda traffic" that we want to be compressed. The day after we closed our homes 
for fear of bombs and called the "democracy rally" the next day, We must first create our 
own agendas against the illusions of the agenda imposed by the government, calling it "no 
economic crisis" and then calling on the dollar to cash in to prevent the crisis.

Compressed Again

All-day news, given as "last minute" throughout the day and in the same subtitle; News of 
a death in a broadcast program on the hour, the same announcement of the same speaker 
during the day; Titles that can not be discussed and discussed for hours in each 
discussion program; Endless repetitions on television and all communication channels ...

The state, especially by using the media, is dragging into the endless repetition of the 
same news, the same debate that is published throughout the day. With the same sad tone of 
voice, At the same time, the same interpretation and the same war continue to turn around 
on television every day-every hour of the same ignorance. The repetitions are increasingly 
numbing and distressing us by adapting to news, poverty, hunger, war, death, which are 
broadcast on the screens.

We must keep ourselves alert to all this turmoil and numbness; We must keep every 
perimeter open to our perceptions of being usurped on the war agenda that we are in. 
Trying to be learned, unaccustomed; We should not allow you to be usurped to avoid being 
squeezed again and again.

Compressed with Media

Especially after 15 July, the media began to function only as a manipulation tool. From 
the news programs to the debate programs, from the sports programs to the series, 
everything that was broadcast on television began to be used as a means to directly 
propagate power, whether or not it was broadcast on the official channel of the state.

Today news bulletins and debate programs are the political propaganda of power; Morning 
belts and marriage programs or in the series, only the publications of the propaganda of 
the dominant culture of power. The media is in a different place than giving information 
or telling the truth; Only manipulation of the existing truth; Through this manipulation, 
becomes an area of propagation of a social provocation. Social media also undertakes the 
same function in an internet environment where power can rule much more easily.

The media is pushing us to the manipulations that are prevalent in every news, every 
program, each line. Apart from this manipulation, the only thing we can do against 
incomplete and directed information is to create our cat information-communication channels.

Urban Transformation and Demolition Compaction

While power uses all the means it has in order to dominate the individual; This domination 
sometimes continues with direct attacks. Urban transformation and destruction is an 
example of this direct attack.

The state controls the living areas primarily for the individual he wants to control. The 
state, which aims to "transform" or "destroy" the areas in which the dominant culture does 
not exist or can not exist with urban transformation and destruction, aims to change and 
destroy the world, the present, the identity and the culture of the individuals living in 
these areas.

This new territory, which transforms any space for its own existence, transforms itself, 
wants to make its own identity and presence dominant. In particular, many streets after 
July 15, it occurs in, park, intersection name "democracy" into the state; It breaks down 
the reality that exists in all the places it transforms and imposes its own 
reality-culture on all these places. Power does not only destroy our habitats with urban 
transformation; At the same time, we want to transform and destroy our past, our culture, 
our identity and our memories.

In order to defend our own habits and "ourselves" against this attack of power and the 
struggle to compress us into its dominant spheres; We must create new places of collective 
dominance, collective free living spaces. Against the social spheres in which the 
government tries to transform; Politically and economically, we have to create new living 
spaces without statelessness and capitalism, in which the individual can not be under 
dominance.

We are compacted by democracy

The democracy we are constantly hearing after 15 July is an enforcing gathering of the 
existing power to make its dominance permanent. Everything is for "democracy"; In this 
period in which every practice is theorized on the way to "democratization"; We experience 
day-to-day what democracy actually means.

The government, which says that it feeds on democracy and struggles for democracy, closes 
the associations and press organizations almost every day; To detain and arrest those who 
do not speak for themselves or to those who reject it; They are dragging society into 
injustice for their "democratic" aims and interests and want to constrain it to this 
injustice. The "democracy" we talked about is the perpetration of the will of every 
individual in society; The individual, the power and its institutions.

Of course it is possible for us to exist against "imposed democracy". We create a politics 
outside the current state of politics against democracy; We are establishing a political 
process that is not centered and represented in a self-organized way; We need to create a 
culture in which our wills are not usurped by a power outside ourselves, our bodies and 
our lives are not compressed.

We are Compressed by the Indefinite Reality

Power squeezes us into our own fiction to destroy the existing reality and create the 
reality that we want. This fiction of power is the most crucial means to pass the 
misconceptions "to create an illusion that can make the truth meaningless". Power has 
taken people away from their realities with successive fictions since the beginning of 
history. But nowadays, the power that is mastered in using these tools has initiated 
perhaps the greatest struggle against the truth, the truth of the "oppressed", with the 
social media, the central media, the lost politicians.

The best way to assassinate a person, to annihilate a person's self, to constrain an 
illusion that is created by dominating a person is to take the "existing facts" from that 
person's hand. A person who can not reach the truth loses his ability of healthy thinking 
and production over time, loses his / her existence and is squeezed by the illusions of power.

With the media unhappiness, fear and panic, swiftly changing agendas, endless repetitions, 
the media as a manipulation tool, urban transformation and destruction, by the illusion of 
democracy, the power of the power is compressed and squeezed into its own domination by 
making the truth meaningless. Because the more the individual compresses, the more he 
creates new areas for himself.

 From the moment that the individual becomes aware of this jam where he is convicted in 
every moment of his life and every field, he struggles to overcome this jam.

To create a new reality from a perspective of organizational and sociality in a 
self-organized way; This reality, created in a collective way, begins to live collectively.

In the blind darkness in the morning, buses, metro, metrobus are compressed; Hopelessly 
unhappy, helplessly compressed into despair; The marriage in the morning, the main news in 
the evening, the nights are compressed into discussion programs; Compacted to simit tea 
account at minimum wage; Squeezed into job killings under the name of accident; Taken from 
the neighborhoods he built with his own hands and pressed into 60 square meters of houses; 
There is no gold under the pillow or a price to be surrendered, but poverty and cruelty 
are squeezed; To be annihilated by male domination and to be massacred by hate politics; 
Concrete walls - iron bars and prisons; Squeezed into a vote ballot; Squeezed in the state 
's wars of interest or squeezed into alive burning; Compressed to unreal reality; Of 
course, we will shrink from our lives that are compressed into loneliness, hopelessness 
and disorganization.

We must get rid of this jam where we are pressed against the spaces, the willingness to 
squeeze and the captivity over time. Everything that jams explodes and now we are on the 
verge of a social and economic explosion with all our jams. We must overcome this 
threshold and create our own free lives with our own hands and our meeting of our own, our 
organization.

This text from Meydan 35th issue.

http://meydangazetesi.org/gundem/2016/12/sikistiriliyoruz/

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Message: 2



Under the title, "The Two Main Trends in Anarchism," a selection of my writings has been 
published in Greek. The writings are taken from Anarkismo, except for the following, which 
was written originally for the new book. It focuses on the centrality of a vision of 
freedom, cooperation, and happiness in the program of anarchist-socialism. ---- There are 
many approaches to anarchism, but for me the central issue is the vision of an 
anti-authoritarian, stateless, classless, oppression-less, society. It is the vision of a 
world based on cooperation, participatory democracy, production for use rather than 
profit, free and equal association in all areas of life, and ecological balance with the 
natural world. It would involve networks and federations of self-managed workplaces, 
industries, communities, neighborhoods, and (so long as they are still needed) militia 
units (the armed people). These would be managed by direct, face-to-face, democracy-the 
self-organization of the people. To achieve this, people would organize under the 
principle of as much democratic decentralization as is practically possible and only as 
much centralization as is minimally necessary.

This does not mean the end of all social coordination or social defense, but the end of 
the state. The state is a bureaucratic-military-capitalist socially-alienated machine 
which is standing above the rest of society. There would be no more masses of professional 
police, military, politicians, judges, lobbyists, spies, prison guards, and bureaucrats, 
nor any of the capitalist businesses and semi-monopolies which support and are supported 
by the state. These are the principles and values of my vision of anarchism. They are 
consistent with the broad mainstream of the anarchist movement.

They are also consistent with the visions once held by millions of a past Edenic Golden 
Age, or of a future Messianic End Times when all oppression and sorrow will be gone and 
people will be free and equal. These myths fit the prehistorical truth that humans lived 
for tens of thousands of years in small, sell-governing, hunter-gatherer groups and 
agricultural villages, mostly cooperative and equal, without states, or classes, or 
markets. In a real sense the anarchist vision is of a spiral return to such a society, at 
a higher level of production-with guarantees of plenty for all and of sufficient leisure, 
in balance with the ecology.

As a vision, this is different from that of liberal capitalist democracy. Liberals and 
social democrats just want to expand the "good" parts of capitalist democracy while 
decreasing the "bad" parts. Gradually, a better world will supposedly come into existence. 
The liberals do not recognize that capitalism has its own limits. In particular, while 
most of today's capitalist states claim to be "democratic," the rulers make no such claim 
for their economy. The rationalization for the economic system is that it has a "free 
market." Any attempt to "extend democracy" to the capitalist economy would mean taking 
away the wealth and power of those who own the corporations and business enterprises, 
large and small. It would mean giving the wealth and power to those who work for those 
capitalists and work in those enterprises. It would give wealth and power to those who buy 
the companies' goods, consume their products, and pay taxes that subsidize their profits. 
To the corporate rich-the whole ruling class-this would seem like a terrible violation of 
all that was right and proper, the end of civilization, and a totalitarian attack on 
(their) freedom.

The capitalists and their agents and supporters would resist any such change-no matter how 
peaceful, gradual, and popular-tooth and claw, to the last drop of blood (theirs and the 
people's). Their democratic (bourgeois-democratic, that is) state would turn out to be not 
so democratic after all, as they would use it to crush popular resistance (or they would 
replace it with a more authoritarian state to do the job).

Reforms and improvements for the people have been won and may yet still be won (and should 
be fought for)-especially in periods of relative prosperity and stability. But when things 
get bad and the economy goes downhill, the boss class will pull back its benefits, shut 
down its cooperation with the popular classes, and resist giving any more reforms. This is 
happening right now. Then the chances for expanding the democratic-liberal aspects of 
modern capitalism into a better society become virtually nil-without a revolution.

The anarchist vision both overlaps with and contradicts the Marxist tradition. In the 
mid-1800s, both anarchism and Marxism developed out of movements for democracy, socialism, 
and workers' rights. Marxism, like anarchism, had a vision of a cooperative, democratic, 
society without classes or a state, ecologically balanced-won through the 
self-emancipation of the modern working class and its allies. Marx and Engels wrote very 
little about what communism might be like. Their comments are scattered throughout their 
works. But of what little they wrote, their goal was very close to that of anarchism.

Following in the footsteps of the early "utopian socialists" (Owen, Fourier, Cabet, etc.), 
both the original Marxists and the anarchists foresaw the end of the division of labor as 
developed under capitalism. In particular they rejected the division between order-givers 
and order-takers, between mental labor and manual labor. They saw the reorganization of 
technology and production in such a way as to expand the all-around potentialities of 
humans. They expected the end of the division between cities and countryside, between 
industry and agriculture. There would be a new ecological balance.

Having a vision of a libertarian, humanistic, communist society is not the same as having 
a blueprint of how such a society might work. The early "utopians" wrote detailed accounts 
of their visions. Marx predicted that a post-capitalist society would go through specific 
stages. It would first pay workers with labor-notes and later provide full communism 
("From each according to their ability to each according to their needs.") Anarchists, 
such as Kropotkin, were more likely to use detailed accounts not as blueprints but as 
heuristic examples of how their principles might be put into practice; for example, going 
directly to full communism. After Kropotkin, Errico Malatesta argued for an experimental 
and pluralistic approach to anarchism. He expected different communities, regions, 
nations, etc., to try out different ways of organizing non-capitalist, 
radically-democratic, societies, so long as there was no further exploitation.

Between Marx and the anarchists there were some important differences. Marx saw the state 
of capitalism as being replaced, not by a free federation, but by a new state of the 
working class and its allies. This workers' state would be transitional, evolving into a 
non-coercive but still highly centralized "public authority." And, while he was for a very 
democratic form of representative democracy, Marx and Engels did not at all see the need 
for decentralized, face-to-face, communal democracies at the root of a new society.

And they did not see a role for a moral vision of a new society. To Marx and Engels it was 
the material historical process which led to the ends of socialism and communism. They 
specifically rejected relying on the vision of the workers. The workers would fight for 
socialism because the workers would fight for socialism. The dialectical dynamics of 
capitalism would develop its internal contradictions. It would build giant capitalist 
enterprises with huge concentrations of workers and would heat up the class struggle 
between the workers and bosses. As a result, the workers would automatically develop class 
consciousness and self-organization, leading to the overthrow of capitalism. At no time, 
in their vast body of work, did Marx or Engels write that the workers and others should 
fight for socialism because it was right to do so, because socialism was good. 
(Undoubtedly, Marx and Engels were personally motivated by moral passions, but it was not 
part of their theoretical system.)

Although I am an anarchist, I agree that there are certain dynamics of capitalism, 
accurately analyzed by Marx, which push in the direction of socialism. These include the 
growth of industrial capitalism, the periodic and longterm crises of capitalism, and the 
development by capitalism of the international working class. But there are also 
countertrends, some of which were also discussed by Marx. There are certain stabilizing 
mechanisms within capitalism which can overcome short-term crises (at least for a while). 
Also, better-off workers are usually satisfied with the status quo. Worse-off workers may 
be beaten-down and demoralized. Whether and when these or other layers of the working 
class will rebel against capitalism cannot be known for sure. Socialist revolution is not 
"inevitable."

The historical struggle for a better society is not something which happens to 
people-through historical processes external to them. It is something which people do-as 
they react to historical circumstances. Class conflict is not a mechanical clash of 
forces, but a conflict of wills. Socialism is not an inevitability; it is a possibility, 
which will happen only if enough people chose to make it happen.

Marxism went from a vision very close to anarchism to become a rationalization for 
totalitarian, mass-murdering, state capitalism-until the "Communist" states collapsed back 
into traditional capitalism. I have just touched on some of its essential weaknesses which 
contributed to this result (while interacting with objective pressures): its centralism, 
its "transitional" state, and its non-moral determinism.

I reject the moralistic method of starting from a set of values (which a good society 
should have) to work out a plan for what a good society should be. This was the classical 
method of the "utopians," as well as the authors of "Parecon" (participatory economics) 
today. I also reject the mechanical conception of capitalism grinding out a new society, 
with a visionary consciousness playing little or no role. Such a view was dominant in 
Marxism (and, to an extent, in the work of the great anarchist Kropotkin). The split 
between these two views is based on a positivist split between values and facts. I do not 
accept this dichotomy. The struggle for a libertarian socialism, for anarchism, is both 
moral and based on social forces.

The Vision Could be Made Real

The vision of a free, democratic, and cooperative society is, then, rooted in the ancient 
visions of humanity. It is the culmination of the values raised by the greatest teachers, 
philosophers, and religious leaders. It extends the democratic rights proposed in the 
great bourgeois-democratic revolutions (the U.S. revolution, the French revolution, etc.) 
and expressed in the early programs of "utopian" socialism. Now these goals are able to be 
realized. In past revolutions, the people overthrew their old masters, but then most 
people had to go back to work if they were not all to starve. Only a few could be free to 
pursue science and mathematics, social coordination, managing waterworks, etc. Unlike 
pre-historical hunter-gatherer societies, there was just enough to support this 
non-producing elite (and its enforcers)-but there was never enough to provide plenty for all.

Now humans have the technology and productivity so that hard but necessary labor can be 
reduced to a minimum and shared by everyone. It is possible for most work to become an 
integration between creative, pleasurable, activities and useful labor, as crafts have 
sometimes been. Socialist communities can decide where to use automation, where to use 
small power machines, and where to work by hand. Contrary to its present development by 
centralized corporations and military states, industrial technology can be reorganized to 
support self-governing communities and industries. With modern means of communication, 
decentralized groupings could be coordinated from below. There can be enough leisure for 
everyone to go to meetings to make collective decisions, without taking up all their free 
time. People will be able to chose their life styles and activities; they will be able to 
decide themselves how to express their genders and sexualities.

However, because socialist revolution has been so delayed, this powerful technology also 
poses terrible threats. It is under a social system which developed in scarcity, which 
divided social wealth among competing capitalist firms, and divided the world among 
war-waging national states. It exists in a capitalist system which is driven to expand, to 
grow quantitatively, to accumulate ever more capital regardless of social or ecological costs.

The dangerous misuse of modern technology is clearest in the case of nuclear bombs. So 
far, the capitalist states have avoided nuclear wars. The rulers have feared the results, 
with good reason. Even a "small" nuclear war (or even a one-sided attack) not only creates 
local effects through huge blasts, but would throw into the atmosphere radioactive dust 
and debris, which would effect the whole world. It could cause a "nuclear winter," 
blocking out sunlight for years over the whole earth, possibly destroying civilization or 
even all humanity (and other species).

This has not yet happened, even during the Cold War. But non-nuclear wars are continuing 
across the world, while atomic bombs still exist, they are spread more widely, and they 
are being updated. The world capitalist class cannot bring itself to get rid of them. It 
would only take one nuclear exchange, once, to possibly wipe us out. These states and this 
ruling class need to be disarmed by the working people of the world.

At the same time, the capitalist misuse of technology is causing ecological catastrophes. 
These include the loss of species, the pollution of the land, air, water, and food, and 
worst of all, global warming. In the here-and-now this causes extreme weather, of storms, 
floods, droughts, and fires. It is tending towards heat levels which humans and other 
organisms have never experienced as a steady condition. Whether our civilization can 
survive is an open question.

The problem is that capitalism needs to grow and accumulate, or it collapses. But the 
ecological world has the exact opposite need. It requires a steady, balanced, system not 
geared to growth-or at least not quantitative growth of expanded production; qualitative 
improvements and increased complexity are another matter. This is a deep contradiction. 
Our industrial civilization is built on the increasing use of fossil fuels-which are 
limited and nonrenewable, polluting, and cause global heating. Neither the oil companies 
nor the capitalist class as a whole will willingly end this grow-or-die system.

After World War II, the theorists of capitalism claimed that they had solved capitalism's 
contradictions. There was to be eternal prosperity (at least in the 
industrialized-imperial-nations), with tamed business (boom-and-bust) cycles. They would 
do this through moderate government intervention in the economy (financial stimuli, tax 
and money manipulations). In fact the post-war prosperity lasted for almost thirty years.

Yet the deep crisis of capitalism during the Great Depression was only temporarily 
overcome. That required massive defeats of the world working class, the rise of Nazism and 
fascism, the rise of Stalinism, and the Second World War. This was followed by the 
reorganization of world imperialism (so that the U.S.A. became the main power), expanded 
military spending (on nuclear arms), the growth of world-spanning semi-monopolies, and the 
use of "cheap" oil and other natural resources (without paying for their eventual 
replacement). These forces provided for a new prosperity which lasted until the early 70s, 
when they ran out of steam.

Profits come from surplus value, which is nothing but the unpaid labor of the workers. (So 
says Marx, and I agree.) The very expansion of capitalist production means that there are 
ever more machines and raw materials being used, so that the labor force becomes a smaller 
proportion of what the capitalists pay for production (that is, while the number of 
workers may even expand, they are relatively fewer as compared to the even greater 
expansion of the non-human costs of production). This causes a relative drop in the amount 
of labor which may be used to make the produced commodities (and which determines their 
exchange value). Therefore there is a relatively smaller amount of unpaid (surplus) labor 
screwed out of the workers. The rate of profit declines for the overall set of 
capitalists. There are a range of counteracting forces which limit this fall in the rate 
of profit, described by Marx. But there continues to be a long-term tendency toward the 
fall of the profit rate.

This basic tendency has reached its long-term expression since about 1900, the beginning 
of what has been called "the epoch of capitalist decline." Since about 1970, it has 
reasserted itself against the apparent post-war prosperity. A major symptom (and, in turn, 
a contributing cause) has been the expansion of giant corporations: monopolies, 
semi-monopolies, and oligopolies. Another symptom is the lack of funds to deal with the 
global warming crisis. Overall, there has been stagnation, under- and un-employment, pools 
of poverty even in rich countries, expanded inequality, uneven development of the poor 
nations, increased wars and international conflicts, the growth of financialization 
(investment in money and paper, rather than in real production), and attacks by the 
capitalists on the unions and on the working class' standard of living. The evidence is 
that the overall economy will continue to decline, with moderate ups and downs, with 
further, and probably worse, crashes in the future-perhaps a depression worse than in the 
‘thirties.

These predictions of capitalist decline are not based on some absolute knowledge, rooted 
in reading Marx's Capital, or other sources. It is just the best evaluation of probable 
reality which I and others have been able to make.

Along with these looming catastrophes-nuclear war, global warming, economic crashes-are 
other evils of this system. Capitalism supports-and is supported by-a network of 
oppressions, including racism, sexism, heterosexism, national oppression, religious 
bigotry, and so on and on. It continues to be an ugly civilization, crushing the spirit 
and distorting human potentialities, causing suffering and sorrow in all sorts of ways.

The Alternative

So the vision of new world is possible. It is also necessary, if we chose to avoid 
military, ecological, and economic catastrophes, not to mention the continuing suffering 
caused by capitalism as it is. This is what Rosa Luxemburg meant by saying that the 
alternatives are "socialism or barbarism," summarizing statements by Marx and Engels. It 
is why Murray Bookchin, focusing on the ecological situation, upgraded this to "anarchism 
or annihilation."

This does not make socialism (anarchism, libertarian communism) inevitable. On the 
contrary, it means that capitalism has a dynamic which leads to greater and worse crises 
and catastrophes. As an economic system it is deeply flawed and irrational. It is highly 
unlikely (I will not say "impossible") that it can pull out of its current extended 
crash-landing and return to a period of stability and relative prosperity. The last time 
it did this, from the late 1940s to 1970-1975, it was at the cost of a Great Depression, a 
World War, post-war spending on nuclear arms, and the vast use of fossil fuels. To revive 
itself, even for a time, would require something similar. It seems unlikely that the 
system could survive either another world war or a deepened misappropriation of the 
natural world.

But the people of the world-the working class and its allies among the oppressed-could 
choose to replace capitalism with libertarian socialism. That is, to make a revolution. 
While, to repeat, there are forces leading in that direction, this is ultimately a moral 
choice, made by mass movements of millions of oppressed and exploited humans. The evils of 
capitalism and its states and oppressive institutions can be rejected and the long-held 
visions of a new and better world can be created. This does not depend on mechanical 
historical processes but on moral choice and commitment.

http://anarkismo.net/article/29882

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Message: 3



An activist from a Belgian association of animal rights * filmed for 4 months in animal 
experiments carried out within the VUB . These experiments were carried out in total 
violation of the legal provisions on the subject. But besides the question of legality, 
does such suffering still justify today the progress of science? How to adopt a refractory 
attitude towards this violent specism? ---- First of all, what is specism? It can be 
defined as the moral consideration that places human beings above all other forms of life 
on earth. By this definition, the tiniest human needs would justify the suffering and 
death of a being whom he considers inferior, such as an animal. ---- Why is it an 
irreconcilable doctrine with a libertarian ethic? For some decades, a growing reflection 
on the question has come to make the analogy between this type of specism and other forms 
of oppression such as racism, sexism, homophobia, among others. All are characterized by a 
conviction of superiority of a dominant group over a dominated group.

In an egalitarian society, freedom should be granted to everyone, not as a species, but as 
an individual. This is why animal liberation movements tend to have rights recognized as 
fundamental to human beings (right to life, freedom) to animals.

The experiments carried out at the VUB are a glaring example of the violence of specism in 
our society and of the little consideration given to other living beings. Beyond the 
non-respect of the legal norms in this matter, the question of the ethics of this practice 
arises. Indeed, no living being should be inflicted suffering and death for the sole 
purpose of satisfying the desires of a ruling class.

But this specism remains an inherent part of capitalism in our society and is useful in 
serving its interests. Capitalism inevitably requires exploitation whether human, animal 
or even environmental. If it wants to endure, the capitalist finds himself obliged to 
appropriate not only wealth and labor, but also freedom and even life.

For this reason, we believe it is essential to adopt a radical antispecist attitude, by 
refusing any form of appropriation of animal life. Only then will we be able to continue 
the struggle against any form of oppression inflicted by a part of the population towards 
groups which they consider, without justification, as inferior. It is only by pursuing 
this path that we can achieve the goal of a society that respects the human individual or 
not, as such, and its freedom.

* Note: This is the Gaia Association we not like to advertise this so assoc is criticized 
by many activists antispécistes for his racist and Islamophobic positions. Association 
which does not hesitate to share its manifestations with the party of extreme right 
Flemish Vlaams Belang. It seems important to clarify that the antispécisme defended in 
this article has nothing to do with this association and for us, the 'antispécisme is 
always anti-fascist, anti-racist, anti-sexist and anti-capitalist!

https://albruxelles.wordpress.com/2016/12/28/ethique-libertaire-et-antispecisme-radical/#more-2356

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Message: 4



The curfew declared by the Turkish state in Mardin's Nusaybin district on March 14 
continues in the 6 neighborhoods in the district with most of the district's population. 
The houses damaged during the curfew with artillery from tanks and mortars are being 
demolished as well as undamaged ones. The demolition has been completed in Zeynelabidin 
and Kisla neighborhoods while the demolition in Dicle, Firat, Abdulkadirpasa and Yenisehir 
neighborhoods continue. The barbed wire fences surrounding the Zeynelabidin and Kisla 
neighborhoods haven't been removed, even though the destruction and pillaging are done. 
People are not even allowed through to the cemetery in the area. ---- The sound of dozens 
of construction machines working simultaneously in four neighborhoods demolished by the 
Turkish state forces can be heard all over the city. The people try to enter the streets, 
now turned into open land, and figure out their plots.

At the fifth anniversary of the massacre in Roboskî, we wanted to remind everyone of the 
stories of the 36 people.

34 people from Roboski and Bujeh villages of Sirnak's Uludere district, 28 of them from 
the same family, were massacred by bombs from Turkish jet fighters on December 28, 2011.

As the fifth anniversary of the massacre draws close, those responsible for the massacre 
are still in the dark. At a time when deaths are reduced to numbers, we as the ANF will 
remind you of the stories of those murdered in Roboskî.
Bu reklamlar hakkinda
[...]

https://fda-ifa.org/kurdistan-info/

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