Today's Topics:
1. France, Alternative Libertaire AL #269 - Book: The Russian
Anarchists, the Soviets and the Revolution of 1917 (fr, it, pt)
[machine translation] (a-infos-en@ainfos.ca)
2. Czech, afed.cz: Mujeres Libres - Free Women [machine
translation] (a-infos-en@ainfos.ca)
3. black rose fed - FOR A WORKING CLASS FEMINISM: RESOURCES FOR
INTERNATIONAL WOMEN'S DAY (a-infos-en@ainfos.ca)
4. Britain, afed: Anarsist Kadinlar - Anarchist Women of Turkey
(a-infos-en@ainfos.ca)
5. Indonesia, anarkis.org - Genealogy Study of Political
Ecology BY M FAKHRU RIZA [machine translation]
(a-infos-en@ainfos.ca)
6. Britain, glasgow anarchists: Glasgow Events 7th March
(a-infos-en@ainfos.ca)
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Message: 1
"All power to the Soviets!" This rallying cry, appropriately confiscated and overwhelmed
by the Bolsheviks from 1917 onwards, Alexander Skirda brilliantly demonstrates that he is
inscribed in the heart of the habits of the Russian people, too often presented as servile
and resigned. ---- In a richly researched and recently reprinted book by the indispensable
Spartacus editions, the so erudite and discreet author of the Russian Anarchists, the
Soviets and the Russian Revolution of 1917 carefully traces the roots of the libertarian
customs historically present among the Slavic peoples. Whether through the mirs or the
vetches (types of communes and agricultural groupings), these are the heirs of a long
tradition of collective and democratic organization.
It is therefore no coincidence that the Russian Revolution of 1917 began under the best
auspices with the constitution of hundreds and thousands of factory committees, soldiers
and peasants, taking charge of the organization of economic life And social. And it was
only at the cost of a terrible coup de force that the Bolshevik militants took over the
great Soviet revolution and perverted it by centralization and authoritarian madness.
Long before Kronstadt, in the spring of 1918, the anarchists were the first victims of the
repression of the new power. Imprisoned, deported, eliminated, they will pay dearly for
their struggle for the autonomy of the soviets and their opposition to the dictatorship of
the "proletariat" or rather its pseudo-representatives.
Through a remarkable work of historian, compiling unpublished sources and translations,
the Russian Alexander Skirda irrefutably demonstrates the direct affiliation between
Leninism and Stalinism.
The crimes of the latter having been made possible only by the relentlessness of the
former to stifle the instincts of freedom of the Russian people by the establishment of a
pitiless state apparatus. The genes of totalitarian degeneration were inscribed at the
very core of the authoritarian conception of Bolshevik power.
In a second more agreed-upon part, the historian gathers together a series of fourteen
texts from 1918 to 1927, in which they give the floor to libertarians who have lived by or
near the Russian Revolution. There are obviously Alexander Berkman, Emma Goldmann and
Piotr Archinov, but also lesser known characters such as Anatole Gorélik or Valesky.
Special mention for the analyzes of Rudolf Rocker and Efim Yartchouk on the origins of the
soviet system and their role in the Russian revolution.
Alexander Skirda closes this scholarly book with a savory reading of anarchism in Soviet
historiography. There is no lack of smiles - or leaping - in front of the anathemas,
untruths and qualifications given by Bolshevik propaganda.
This work, brilliant though sometimes a little indigestible, has the great merit of
reminding us of the merits of the anarchists during the revolution of 1917, but also and
above all the reasons for their failure. It is in the light of this unique historical
experience that the libertarian communist militants of today must forge their practices
and their capacity for organization in order to open again the radiant horizon of the
social revolution.
Julien (AL Montpellier)
Alexander Skirda, The Russian Anarchists, the Soviets and the Revolution of 1917,
Spartacus, 2016, 348 pages, 19 euros.
http://www.alternativelibertaire.org/?Livre-Les-Anarchistes-russes-les
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Message: 2
On the occasion of International Women's Day represents one of the most remarkable in the
history of women's organizations. ---- Mujeres Libres (Free Women) was anarchistek
organization that fought for the liberation of women as well as for the social revolution
during Š PAIN civil war. The work you have done is truly inspirational. Their example
showed that the struggle against the oppression of women and against capitalism is most
effective when if it is linked in a fight for freedom. As anarchists rejected the
degradation of women and their shutdown sidelined throughout society and in the
Libertarian Movement. At that time feminism was understood even more closely than today -
Mujeres Libres it therefore not adopted because it was considered to be a theory that
seeks only for women, but in order to maintain existing privileges. Argued následovne_ " N
ejsme and we were not feminists. We were not fighting against men. We did not want to
replace the masculine hierarchy feminist. Cooperation is necessary to work, to fight - we
did not proceed in this way, the social revolution would never have been possible. Yet all
need our own organization that would fight for us. We are aware of the precedents that
have left us with feminist organizations and political parties ... We can not follow their
path. We can not separate , female ' problems from social problems. But we also can not
deny the importance of their own libertarian organization in which women are not merely
tools and accessories. "Although after the defeat of the revolution their influence (as
well as other anarchist groups) weakened, are still active in Spain.
In the 20s and 30s were the living conditions of the majority of the Spanish population
almost unbearable, which is doubly true for women. Throughout Spain were manifested in all
spheres of life, extreme gender differences. Most women were economically completely
dependent on men, whether they were their fathers or husbands. Housework and childcare
were exclusively female domain. Their salaries - in the villages and towns - were
obviously lower. For example, while the average daily wage of peasants hovered around 3
pesos, the women receive for equal work (basically from dawn to dark), only half the
amount. Additionally often they work in the worst-paid industries (textiles, food
processing, construction, etc.). Men and women living almost separate lives. " Most of the
social activities of women took place again only among women: family, neighborhood, work
or on the market. Men turn , functioned ' only in the male world - in factories, trade
union meetings or in local bars . " Woman's freedom of choice was limited in different
directions. Women have an incredible amount earned from prostitution (an estimated 6%). In
Spain and the oppression of capitalists and churches have approached oppression in the
form of a monolithic extremely patriarchal system.
The reasons for that are a minimum of women initially devoted work in the trade unions or
political organizations were basically two - traditionally perceived status of women and
the fact that only a minority of them worked outside the home. Although the CNT on her IV.
Congress in May 1936 in Zaragoza, dedicated space segment feminine issues and noted that
in an anarchist society "the two sexes are equal in both rights and obligations", in fact,
not an anarchist and trade union movement problems women too mute and almost absent any
internal debate on these issues. Gradually, however, the women began to actively
participate in political work and also set up their own group. In the spring of 1936
independently discovered two magazines called Mujeres Libres - in Barcelona and Madrid
(first published here on May 2). While Barcelona group sought primarily to increase the
activism of those women who are already in the Libertarian Movement organized and were
members of the CNT group in Madrid focused on all women. The merger took place in
September 1936 under the name Agrupacion Mujeres Libres. Mujeres Libres and was officially
launched at the beginning of the revolution.
After the outbreak of the women automatically participated in the liberation of Barcelona.
Built barricades, took care of supplies. To become full members of the militia, which
fought alongside the men. Throughout supplied anarchist militia and take care of the
common dining room. Gaining support and resources for women in militias, organized
practical training for the fight and based shooting. , To set up a school for nurses and
emergency clinics for the wounded in combat.
Additionally, creating the so-called. Working section (secciones de trabajo), which became
one of the main activities and were important because they helped women to come out of the
"house arrest". Eventually, the group Mujeres Libres in almost every factory. Working
sections were organized separately at the local, regional and national level and cooperate
with each union group of the CNT. In September 1936 had Mujeres Libres has 7 of these
sections. Women mainly in Barcelona and Madrid in many areas of production successfully
replaced the men fighting on the front (eg. In the chemical and metallurgical industry or
operate public transport).
Revolution was not just a fight against the fascists, but also to build a society that
respects the needs of all people, which was a fundamental goal Mujeres Libres. Its
activity built on two strategies - "Capacitación" (preparing women to be able to as a
"straight" role on the emerging society) and "captacion '(meaning active inclusion of
women in the anarchist movement). Mujeres Libres from the beginning sought to inspire
women to work in the trade unions. The problem was that the women did not whom to entrust
their children to watch. Therefore, Mujeres Libres based different "child centers",
especially for the children of mothers who have become trade union delegates. But to gain
real support creating a network of women anarchistek. Attended each meeting, they served
(among other things) each report sexist male behavior and propose possible solutions.
Issuing their own magazine ( Mujeres Libres ), which was distributed through existing
anarchist networks. There informed about his current work, education, culture, sports ...
Women from different parts of Spain, they also reported on working conditions, strikes and
everyday life in the country. In addition to theoretical considerations (eg. Emma Goldman,
Marie Louise Berneri, P. Kropotkin etc. ) also contained articles that could be found in
any other women's magazine - eg. Fashion or childcare. The magazine later added an own
books and pamphlets. Moreover, members of Mujeres Libres contribute to other anarchist
publications, which were mostly women's issues reserved special sections.
Many Spanish workers were uneducated and even illiterate. For this reason, Mujeres Libres
initiated various literary programs, technically oriented teaching and learning of Social
Sciences. In Barcelona also founded the women faculty Casa de La Dona, whose courses were
attended only in December 1938 daily 600 - 800 women. In cooperation with the anarchist
unions provide educational programs for apprentices. In the field of education is mainly
inspired thoughts of a free modern school Francisco Ferrer.
In Barcelona, on their own initiative formed a new hospital, which cared for women in
confinement and ensure delivery and postpartum care, along with education in health
prevention, sexuality and family planning. In February 1938 it was based in Barcelona
Institute of maternal and child care named after a major French anarchistce Louise Michel.
(In the social sphere, largely replaced the earlier work of the church, which for
collaboration with the capitalists and fascists became one of the sworn enemies of the
Revolution.)
Anarchist propaganda spread in different ways - radio broadcasting, primarily ambulatory
libraries and promotional channels. Them remembers a member of the Catalan Regional
Committee of Mujeres Libres Pepita Carpena: " We have tried to summon women together and
explain to them that such women do not lose their independence, and especially that they
can be both mothers and comrades ... Especially young women, then to me went and told -
it's very interesting, never before have we heard it. It's something we've always felt but
never really not experienced . " Mujeres Libres, often alongside members of the
syndicalist union (CNT) and the Anarchist Federation (FAI), passed through Catalonia and
Aragon, where he helped rural collectivization. Moreover, here drawing attention to
persistent forms of inequality - eg. Family salaries (most cooperatives paid head of a
family, man, every day the equivalent of about 7 - 10 pesos while his wife received only
half that amount).
To better understand the situation in which the Mujeres Libres and other anarchists found,
must realize that time the status of women in the Libertarian Movement. Here, too,
exhibited some discriminatory tendencies. Many articles in anarchist publications
logically contained complaints about the men - comrades who despite their political
beliefs are still expected to return home after the meeting will be able to behave like
gentlemen and women showed up in the kitchen. Even the anarchist circles echoed the views
that women should not participate in militias direct fighting ... They ran definitive
fulfillment in 1937, when women had involuntarily click Republican government to withdraw
from the front line in kitchens or hospitals.
Frustration Mujeres Libres peaked when he did not receive an official invitation as an
independent organization for the congress libertarian anti-fascist organizations in
October 1938. Their arrival informs Pura Perez Arcos as follows: " On October 7, we set
sail from the port of Alicante on a small English vessel. The group consisted of activists
from Madrid, Valencia and Andalusia different places. Our small delegation Mujeres Libres
had great expectations from the Congress ... Going on, trip 'in those days was very risky
and everyone knew, of course. Bombing ports went every night and we were on the British
ship passengers illegal ... We had to arrive the following morning, but as we approached
the objective, clearly we heard an explosion - fascists bombed the harbor. The captain
turned the ship north and then we circled around all day and even the night we arrived in
Barcelona - completely exhausted and hungry. We were (M ujeres L ibres ) tremendously
excited and ready to argue for participation Mujeres Libres on the floor of Congress. But
they did not want us at the meeting even started. " Coincidentally, also Emma Goldman
tried to get inside. While she gained free access, Mujeres Libres Congress were invited
only to discussions that are directly affected. Moreover, they could not vote because
delegates argued that it was not included in the pre-congress agenda and therefore did not
consult members here present opinions with other groups Mujeres Libres and should vote for
them. Delegates who opposed the autonomy of Mujeres Libres, mainly cite the following reasons:
1st) Anarchism does not discriminate between the sexes, and therefore, an organization
that focuses only on women can be truly libertarian.
2.) The Mujeres Libres should function as an autonomous organization, but should work
within departments and cultural centers.
This, however, Mujeres Libres sought to refute the following arguments: "You can not be
against our self-determination for the sole reason that anarchism does not allow the
differences between the sexes. We reach the conclusion that our current libertarian
organizations are largely worthy of that designation, because in them (whether
intentionally or out of necessity) Radical í I activist almost exclusively by men ...
Regarding the work in the trade unions, we are naturally active, well as outside. But
their operation is needed wider and more multilateral approach than what is capable of any
of the existing organizations. Women are particularly active in the union that does not
prevent them from applying their own opinions and creative vitality. We are not (M ujeres
L ibres ) separatist organization, and we do not want to create a separate women's unions,
since women can connect with men in already existing trade unions. "
These theoretical disputes were virtually never resolved.
When the Mujeres Libres first called to a libertarian meeting as a full member of the
libertarian families, it was also the last. Conchita Guillen describes his experience as
follows: "On the day of the evacuation of Barcelona (24 January 1939), when the fascists
were already almost at the gates, we were invited to a meeting Libertarian Movement, where
she eventually met representatives of the CNT, FAI, FIJL and Mujeres Libres. Jacinta
Escudero and I were delegates of local federations Mujeres Libres. It was a very important
meeting at a crucial moment: we could either fight back or quit (Barcelona) ... P
rohlásily we were behind the action part of the movement. "
After the final victory of the fascists in the Civil War (1939) hit the harsh repression
of course, also a member of Mujeres Libres. Many of them ended up on the scaffold, in
prisons, often had to hide in inhumane conditions, or were forced to emigrate. Even in
1945 it worked only in Madrid 8 prisons specifically designed for women sentenced for
political activities. Despite the continued persecution of Mujeres Libres in their
activities underground and work, although unfortunately in much smaller numbers, still (at
the time of the revolution had 30 000 members).
Mujeres Libres revived many aspects of anarchist theory. Above all, understand the
importance and necessity of direct action. Did not make the false and artificial
distinctions between propaganda and organizing is, between thoughts and actions. His ideas
are often formulated only on the basis of practical experience. Constantly emphasized that
free groups are only as strong as they individuality that will form. Although many of them
were at the outbreak of the revolution only 14 or 15 years, so quickly were able to
cooperate in creating a new society. Additionally they understand that a successful
revolution is not a matter for one night, but it is a continuous process, which because of
its dynamics can never fully capture in academic debates, but in real life. Undeniable is
their contribution to the emancipation of the oppressed Španelek patriarchy and for
anarchism itself, which brought a constructively-critical look at the current status of
women within the libertarian movement.
" To fight against fascism is just so little. Really need is a rational organization of
society on the principles of equality and social justice. Failing this goal, fascism is
just a word without meaning. "
" Only when women are not oppressed neither men nor capitalism, the social revolution is
complete!"
https://www.afed.cz/text/6622/mujeres-libres-svobodne-zeny
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Message: 3
On the occasion of March 8 - International Women's Day, we are releasing for distribution
two beautifully designed pamphlets on the themes of building working class feminism as
well as additional recommending readings and resources. ---- A Conservative Threat Offers
New Opportunities for Working Class Feminism ---- "This much is clear: the Women's March
represents a political opening to rebuild a revolutionary feminist movement (in
conjunction with other developing struggles) that advances demands to improve the lives of
working people and embraces conflict with the liberal, capitalist character of the
feminist movement of the day." ---- Text in English ----
http://www.blackrosefed.org/conservative-threat-offers-new-opportunities-working-class-feminism/
Breaking the Waves: Challenging the Liberal Tendency Within Anarchist Feminism
"Breaking the Waves is a call to break with liberal feminism and acknowledge the necessity
of reconstructing our own anarchist feminist historical tradition. We are simultaneously
declaring a need for anarchists who are feminists and feminists who are anarchists to
discuss and debate what anarchist feminism means in practice and to refine that definition
through renewed struggle. ... Our politics are more than just useful tools for managing
our personal lives; they represent the blueprints for a world worth fighting and dying for."
Article Text http://www.blackrosefed.org/breaking-the-waves/
Radio Interview on "Breaking the Waves"
Covering topics in the article and beyond, one of the authors discusses working class
feminism, the destructiveness of call out culture, the cult of the individual in the US,
making revolutionary politics relevant to every day people, and on the impact of Trump's
election.
"What's causing a lot of people anxiety is the anxiety of not knowing what exactly will be
in play[under a Trump presidency]and how this will pan out economically or with social
rights. I think this is the point where we can decide, an important juncture, are we going
to organize to defend the little stuff that we have now against attack - or can we use it,
can this be a political opening to create an offensive?"
Listen to the interview http://www.blackrosefed.org/breaking-the-waves-an-interview/
https://www.youtube.com/watch?v=uPDgXZr2Tj0
Additional Recommend Readings:
Insurrections at the Intersections: Feminism, Intersectionality and Anarchism
A critique of liberal conceptions of ‘intersectionality' and an outline of an anarchist,
class struggle approach. Text / Pamphlet
https://zabalazabooks.net/2014/04/06/insurrections-at-the-intersections-feminism-intersectionality-and-anarchism/
Queer Liberation is Class Struggle
How can we form organizations today that take up the struggles that queer workers, both
employed and unemployed, face at the workplace and in doing so, further the struggle for
all of the working class? So that our victories are also class victories? The need for a
working class queer liberation theory and practice is not just an academic foray. It is a
necessity for us to reach out beyond the abstract lingo of queer theory, beyond the annals
of academia, urban centers and progressive non profit scenes. Text / Pamphlet
With Allies Like These: Reflections on Privilege Reductionism
Enjoying a relatively hegemonic position in Left conversation, anti-oppression politics
have come to occupy the position of a sacred object-something that expresses and
reinforces particular values, but does not easily lend itself to critical reflection.
Indeed, it is common for those who question the operating and implications of
anti-oppression politics to be accused of refusing to seriously address oppression in
general. A political framework should be constantly reflected upon and evaluated-it is a
tool that should serve our struggles and not vice versa. Text / Pamphlet
https://zabalazabooks.net/2014/07/02/with-allies-like-these-reflections-on-privilege-reductionism/
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Message: 4
Anarchists in countries where International Women's Day is celebrated (March 8th) actively
point out its hypocrisy under Capitalism. The March issue of the Turkish anarchist
newspaper Meydan is being published by anarchist women. They asked women anarchists
internationally for contributions in support of this. Our gender-oppressed caucus wrote a
statement: ---- ‘Dear self-identified women and non-binary people of Turkey, ---- We would
like to send our solidarity from the Gender-oppressed/women's caucus of the Anarchist
Federation of the UK. We come from different places around the world but are all writing
from a little cabin in the Highlands of Scotland where we are having a quarterly meeting.
---- Although the situations of women and non-binary people are different in different
places in the world, everywhere we are suffering and fighting against violence in our
communities, in our relationships and in our workplaces. The government of the UK has made
drastic cuts to domestic violence services as part of their austerity drive, as well as to
housing and childcare. Trans-misogyny and violence against sex workers and LGBT people are
an additional threat. The racist logic of borders is a constant source of violence against
women and non-binary people, with the lack of a safe, dignified passage making an already
dangerous journey more perilous, and making women more vulnerable to those who would
exploit them. The denial of the existence of patriarchy is a constant problem, even within
the anarchist movement. As anarcha-feminists, we work to transform the organisations that
we are a part of, to make sure that the fight against patriarchy is recognised as
intrinsic to the class struggle.
We reject the idea that a woman Prime Minister and First Minister of Scotland in the UK
brings liberation for women. As working class women, we are oppressed by the state and
capital, and who is in control of these systems makes no difference to our oppression.
We send solidarity to women everywhere on International Women's Day, for the overthrow of
capitalism, white supremacy and patriarchy. We carry a new world in our hearts, and we
look forward to sharing it with you."
Incidentally, Meydan's editor Umut Firat is currently serving a prison sentence and began
a hunger strike late last year in protest against prison conditions. His conditions were
improved after fifty-five days and he ended his strike.
Anarchist Federation, Gender-oppressed causus
www.afed.org.uk
More information:
https://enoughisenough14.org/2016/12/24/turkey-statement-prison-sentence-to-managing-editor-of-meydan-newspaper/
See also, from APO in Greece, Group against patriarchy
Anarchist Political Organization (APO) - Federation of Collectives:
http://apo.squathost.com/international-solidarity-messages-about-the-8th-of-march/
https://afed.org.uk/anarsist-kadinlar-anarchist-women-of-turkey/
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Message: 5
Background ---- ....there was a time when the science is very advanced as it is today, it
seems we are still very rare to find academics and intellectuals who humbly willing to
explain comprehensively how a political ecology approach appears? What distinguishes it
from a political economy approach? How to integrate the two approaches? Where is the wedge
both approaches? Where is the separation between the two approaches? Review of these
questions is important, not only as a theoretical need, but further as a foundation that
underlies various environmental movements that have sprung up in recent years. ----
Environmental problems today is a central issue of concern for all circles both in
Government, academic and intellectual, to social activism. The emergence of various social
movements in Indonesia on behalf of the environment seems to portray that "ecological
awareness" has been attached and embedded in those who have been, are and will fight for
it. But the reality on the ground often I come across many infected ecological struggle
"paradigm split" or more fatal empty "perspective" . These things make me try to write a
little about the unrest.
Political Economy - Agricultural Studies and Classical Ecology - Ecology Politics
The concept of political ecology with a clear concept of political economy differ from one
another. The concept of political economy appeared to understand and cope with drastic
changes in the system of satisfying human needs, both by understanding the nature of the
need / desire, or to understand how the production and distribution of goods (goods) are.
Referring to Caporaso and Levine (1992, 2003) in the political economy of the classical
period begins after the publication of the Wealth of Nations Adam Smith in 1776 until the
publication of the book Principles of Political Economy by John S. Mill in 1848. Of the
various economic thinkers masterpiece classical political, Karl Marx believed to be an
important political figure of the last economy.
In his very popular, A Contribution to the Critique of Political Economy , Marx (1859,
1904) describes how a process of production and reproduction of a commodity is always
based on social relations between capital and labor. These views are then used to analyze
the process of transition from an agrarian mode of production (feudal) one to the other
mode of production (capitalism) can be understood by looking at the dynamics or internal
contradiction, namely the relationship mutually determine / influence between the
productive forces with the relation- relations of production. That Marx in one of the
chapters in his book that he called "primitive accumulation". So in short, agrarian
studies is the biological child of Marx's critique of the classical political economy and
is closely related to the spread of capitalism studied by Marx. As a consequence, the
agrarian studies will always use a political economy approach.
Meanwhile, ecological outlook was originally a view of trying to untangle the mechanistic
world view typical of medieval times. Medieval mechanistic view sees the world as an
atomistic separate unit, while the ecological view is a view that sees the world as a
whole is not tepisahkan one another, holistic. According to Capra (2001) in Adiwibowo
(2007), this paradigm shift started in the 1920s in Germany, where at the time of quantum
physics, the biology of the organism, and the psychology of gestalt grow as anti
mechanistic trend in academic circles. Ecological outlook is a logical consequence of the
development of science and the end of the Dark Ages. The period is called Nietzsche as a
bell that marks the death god.
Since the initial introduction of the term "ecology" by Ernst Haeckel in 1866, the
development of these disciplines can never be separated from the tradition until the term
Darwinism Social Darwinism of an American named Richard Hofstadter in 1944. Hofstadter
(1944, 1955) in Weikart (1993) defines social Darwinism as an ideology that uses a
competitive view of seeing the world, and Darwin's concept of "the struggle for existence"
which is applied in social theory as a base ideology. Ernst Haeckel himself is a biologist
who greatly admired Darwin, more than anyone else. He is the person most instrumental in
describing the evolution of ape to human. Speculation on the transition from ape to man
through Pithecantropus alalus (ape-man who can not talk) which is housed in Borneo,
Sumatra and Java eventually inspire Eugene Dubois; Dutch people who do research in the
region and surprisingly discovered Homo erectus as a "missing link" in the evolution of
apes - humans.
Since the emergence of the term ecology, much to develop the knowledge through a wide
variety of approaches. Not limited only to biology, but evolved into the field of social
sciences; goegrafi, anthropology, economics to sociology. Ecological transition from
biological sciences to the social field, starting from the geography that develop
environmental determination approach. Ellen C. Semple (1911) states that all cultures and
human behavior is basically the direct influence of environmental factors (climate,
topography, natural resources, geography). That view according to political ecology expert
Dr. Soeryo Adiwibowo in the lecture session in FEMA-IPB is highly reductive. This view was
concluded that the British people could be reliable because geographically sailor in UK is
the land (islands) surrounded by sea. Arab nations are monotheists since settled in the
empty desert drives them only worship God Almighty. Eskimos are primitive societies,
nomadic and impoverished because of the harsh natural conditions and limited natural
resources. Variety of other approaches such as following each other then posibilisme
approach to environmental, cultural ecology, ecosystem ecology, etc. developed by the
discipline of anthropology. While political ecology emerged as a reaction to the
apolitical nature of the field of cultural ecological studies and studies on environmental
risks (Watts 1983).
Sliced Political Economy with Political Ecology
The term political ecology is already used in the early 1970s. Eric Wolf (1972) used it to
refer to the relationship of land ownership and political management of natural resources.
Ezenberger (1974) used the term to refer to the environmental movement by the bourgeoisie
in Europe and North America in the 1960s and early 1970s, he saw is fundamentally rooted
in capitalism. Therefore, the development of techno-science will not be able to address
the structural causes of the environmental crisis. The term political ecology was first
used in academic publications in the late 1960s, while starting to become the subject of
research in the early 1970s (Forsyth 2003). The term emerged in response to the
theoretical need to integrate the practice of using natural resources with a political
economy approach locally-globally, as well as a reaction to the political development of
the growing environment (Peet and Watts 1996). Political Ecology started developing since
the late 1970s and early 1980s (Satria 2009). Broadly speaking, political ecology is the
type of field research that examines the relationship between the political economy of the
community or society at large to environmental changes (Adiwibowo 2005).
This intellectual currents developed in relation to the background of widespread social
upheaval during the 1960s and early 1970s (Watts 2001). It is a period marked by a wave of
anti-authoritarianism and activism where violence in the streets of Mexico City, Paris,
and Los Angeles. Protests against civil rights, women's rights and environmental movement
in the 1960s and 1970s who later experiences simultaneously shape the experiences of
individual academics that eventually form the social and political context that gave rise
to political ecology itself.
Field of political ecology committed to intensive research and field-based rigorous
empiricism. In addition, the authors of the initial political ecology is affected by the
resurgence of Marxism in the 1960s in the study of political economy and agrarian studies,
as well as the theory of dependency and world system of Andre Gunder Frank, Samir Amin and
Immanuel Wallerstein. Political ecology itself is an epistemological project, which
appears to destroy the established apolitical structure of the relationship between
society and the natural environment. Thus, the beginning of the academic work in the
political ecology seeks to deconstruct the dominant explanation of the time, among others,
about the famine in Nigeria, Nepal soil erosion, and deforestation in Brazil that
previously rooted in the concept of Malthusian over-population. Therein the authors of the
beginning of building an alternative explanation to the phenomenon of the environment,
which is rooted in political economy, marginalization, colonial capitalism, and the abuse
of state authority (Perreault et al 2015).
Intersection Political Economy with Political Ecology
Theoretically, the field of political ecology was arguably more oriented towards a
specific understanding of the range of dynamics in specific locations rather than to
generalize the epistemological framework oriented in a particular discipline. So that's
why this field needs to be balanced by a theoretical framework and diverse disciplines,
which will be able to sustain an explanation for the dynamic. Methodologically,
orientation for understanding in a specific location, combined with deep roots in the
historical search, which means that political ecology must have broader visibility
especially on field-based research methods, especially ethnographic, coupled with in-depth
analysis.
Blaikie and Brookfield (1987); Bryant (1992); Greenberg and Park (1994); Zimmerer (2000)
in Forsyth (2003) states that political ecology refers to the social and political
conditions that include causes, experience, and the setting of environmental problems. Use
of the term political ecology is growing definition raises a variety of different
perspectives.
In the perspective of structuralism, political ecology appear to agree on two basic
points. First, the environmental problems facing the Third World is not only a reflection
of the failure of the policy and the free market, but rather a manifestation of political
and economic power more widely. The strength associated with the spread of capitalism
around the world, especially since the 19th century Second, political ecology is the need
to see further changes in the process of political economy multiscale; local, regional and
global (Peet & Watts 1996 in Bryant and Bailey 1997).
Ecological perspective of political post-structuralism believes that nature is a "social
construction" because what we noticed, interpret and give meaning comes from direct
experience and cultural repertoire (value systems, traditions, religions, educational
content, etc.), economics, technology, science and myths (Escobar 1996: 46; in Adiwibowo
2005). Post-structural political ecology focuses attention on how, by whom and why
environmental knowledge, discourse and narrative is produced, represented, contested
(Blaikie 1995: 143; Peet and Watts 1996; Adiwibowo 2005).
Liberation Ecologies or who prefer I call the Post Political Ecology is a variety of new
approaches that claim goes beyond the approach of Classical Political Ecology . The term
was introduced by Richard Peet and Michael Watts in his book "Liberation Ecologies;
Environment, Development, Social Movement " in 1996. In his book Peet and Watts (1996)
mentions that the Liberation Ecologies as " .... new theoretical engagement between
political ecology and post-structuralism on the other hand, and practical engagement with
new political movement, organization, and institution of civil society, challenging the
conventional notion of development, politics, democracy, and sustainability on the other "
. The definition involves three approaches science as well, Political Economy, Post
-Strukturalisme, Ecology and Politics itself.
Critics; Eco-Anarchism as a political ecology that transcends
The historical-theoretical elaboration of the above at least shows how the political
ecology approach to post-political ecology has been dominated by the Marxian tradition
which stems from a political economy approach, further than Darwinian evolutionist view.
Post a political ecology actually surpassed anything, he stays in the same tradition and
perspective, only coupled with post-structuralist approach. Darwin was not without
criticism, in 1902 Peter Kropotkin made an essay entitled "Mutual Aid: A Factor of
Evolution" that essentially denied the central thesis of Darwin claimed that in nature
there is also a law of mutual aid to survive and progressive evolution of a species. It is
far more important than the law stating mutual struggle. This description I ever wrote in
my previous article "Sharing Power: Perspectives Egelitarian Natural Resources Management" .
Emptiness perspective Kropotkin and Darwin thought that continuously direpetisi make
eco-anarchism is increasingly alien and taboo for intellectuals who studied and conducted
studies of political ecology. It also led to a lot of the environmental movement who felt
that the fight and struggle is a political struggle ecology (practical), where typically,
the struggle will leave only the political struggle (with kepentinganya), but the struggle
ecological (and their interests) has been lost somewhere.
Bookchin is the most meritorious continue the tradition of thought Kropotkin. Amid the
intellectual emptiness of the notion of "ecological anarchists" who at that time was
dominated by the Marxian tradition. Not only forward, Bookchin also exceeded Kropotkin to
further develop the Mutual Aid his Kropotkin to make the theory of Social Ecology.
Bookchin known to begin to realize about the crisis of environmental developments in 1952,
when he wrote an article entitled The Problem of Chemical in Food where in the article
Bookchin not just talking about environmental pollution, but Bookchin mendudukan problems
environment as social problems are similar and equally important.
In the 1960s the view Bookchin could then be summarized and sharply Formulated by
concluding that the idea of the domination of nature by man, comes from a very real
domination of man against man. Post-1952, various articles and books related to his views
published in which almost all of his work is an effort quest to explain the emergence of
social hierarchy and domination and to explain how, sensitivity, and practices that can
generate an ecological society that is truly harmonious. The book "Post-Scarcity
Anarchism" (1971, 2004) is a pioneer of the vision. The book consists of several essay of
1964 which addressed criticisms over the hierarchy than classes, domination rather than
exploitation, creating institutional freely rather than abolition of the state, compared
with the freedom of justice, contentment rather than happiness. For Bookchin change the
emphasis is not just a rhetorical counter-cultural , these changes mark the removal of the
views of previous commitments in the form of socialist orthodoxy. Bookchin crave what is
referred to as the Libertarian Social Ecology, or what is called Victor Ferkiss as
Eco-Anarchism .
At that time in the 1960s, words like hierarchy and domination is still very rarely used.
Traditional radicals, especially the Marxists, they speak almost exclusively in terms of
class, a class analysis and class consciousness; their concept against oppression
primarily limited to material exploitation, poverty, and inequality in employment.
Likewise, orthodox anarchists who put most of their emphasis on the State as the source of
all forms of social injustice. Just as the emergence of private ownership as the "original
sin" for the orthodox Marxists, as well as the State is considered the "original sin" for
the Anarchists orthodox. Even in the early 1960s, the use of the term hierarchy is
avoided, and more often referred to as "debates authority", without exploring the origins
of authority, relationship with nature, and its importance for the creation of a new society.
Bookchin then focuses on how should a free society based on ecological principles, may
mediate the relationship between humans and nature. As a result, Bookchin began to explore
the development of new technologies that can be measured comprehensively the human
dimension. Such as, solar technology solar, windmill installations, organic gardens and
the use of local resources, which is done by a decentralized community. That view is
directly aware that it takes a direct democracy, decentralization, self-fulfillment,
self-empowerment in the form of communal social life. In short, the commune which will be
formed is a non-authoritarian community
The view of Social Ecology Bookchin has a socio-political dimension that sharply was in a
pillowcase in the book " Municipalisme Libertarian " written by Janet Biehl him his friend
and successor of thought Bookchin. This is supposed to be referred to as something beyond
political ecology, social ecology where historically separated from the tradition of
political ecology and not rooted in the source of analysis and the same approach.[]
The author is a student of the Faculty of Human Ecology, Graduate School of Bogor
Agricultural Institute (IPB).
Bibliography
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Political Ecology Perspective[dissertation]. Kassel (DE): Universität Kassel.
Adiwibowo S. 2007. Human Ecology . Bogor (ID). Human Ecology Faculty-IPB
Adiwibowo S. 2013. Back to the Straight Path. Yogyakarta (ID): Forci Development.
M. Bookchin, 1971, 2004. Post Scarcity Anarchism . Oakland (US): AK Press.
Bookchin M. 2005. The Ecology of Freedom: The Emergence and Dissolation of Hierarchy .
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Satria A. 2009. Ecology Politics fisherman . Semarang (ID): LKIS.
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MJ Watts. 1983. On the poverty of theory: natural hazards research in context. In: Hewitt,
K. (ed.), Interpretations of Calamity from the Viewpoint of Human Ecology. Boston: Allen &
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Weikart R. 1993. The Origins of Social Darwinism in Germany from 1859 to 1895. Journal of
the History of Ideas, Inc .
Wiradi G. 1984. Patterns Land Tenure and Agrarian Reform; Two Ages Land Tenure. Editor SM
P Tjondronegoro and G. Wiradi. Jakarta (ID): PT Gramedia.
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Sajogyo Institute
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http://anarkis.org/genealogi-studi-ekologi-politik/
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Message: 6
Hi everybody, Lots on in March. A-Chat is back and we have a sing-a-long celebration of
Rachel Corrie (details below).
Notice the first two events listed are repeating every week, same day each week.
Also the Scottish Government consultation on fracking is ongoing til end of May.
https://consult.scotland.gov.uk/energy-and-climate-change-directorate/fracking-unconventional-oil-and-gas/
And see https://www.facebook.com/groups/frackwatchglasgow/ for details of events to
participate. More on this next week.
Love,
https://glasgowanarchists.wordpress.com/2017/03/07/glasgow-events-7th-march/
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