Today's Topics:
1. lasoli.cnt.cat: REFLECTIONS FROM KURDISTAN: THE REVOLUTION
IS (MORE THAN) A WAY OF LIFE. by Arturo Martínez (ca) [machine
translation] (a-infos-en@ainfos.ca)
2. Britain, afed: AFED TRANS ACTION FACTION* STATEMENT IN
RESPONSE TO EVENTS AT LONDON ANARCHIST BOOKFAIR 2017
(a-infos-en@ainfos.ca)
3. Greece, Anarchist Political Organization APO: Concentration
at the Argentine Embassy - Tuesday 31/10 at 18:00 (gr) [machine
translation] (a-infos-en@ainfos.ca)
4. anarkismo.net: The Kurdish people should get involved in and
support campaigns on Local and National issues by Zaher Baher
(a-infos-en@ainfos.ca)
5. Brazil, Federasion Anarquist Gaucha - FAG [CAB]: Fantastic
Infamy! -- A conspiracy theory to the taste of the far right!
(pt) [machine translation] (a-infos-en@ainfos.ca)
6. France, Alternative Libertaire AL Octobre - Americas:
Decolonial feminism is organized in Abya Yala (fr, it, pt)
[machine translation] (a-infos-en@ainfos.ca)
7. Britain, Brighton Solidarity Federation opens a dispute with
The Property Shop lettings agency (a-infos-en@ainfos.ca)
----------------------------------------------------------------------
Message: 1
"Live as you act, act as you speak, speak as you think" -- Member of Komalen Ciwan (Youth
Movement) ---- The news and analysis that comes with us from Kurdish confederal and
democratic experience are many and varied. We know the main features of his political
project: liberation of women, radical democracy, communalism, youth, self-defense,
ecology. We admire its guerrillas and the fight against fascism of ISIS. We applaud the
democratic advances in Northern Syria and pay attention to the cooperative economic model
that begins to cement. The achievement of including the different cultural and ethnic
sensibilities within the same project of coexistence is taken as an example to be followed
for the Middle East region. But, are we really aware of the political militancy behind all
that? That political militancy that has made it possible for all that is now developing.
MORE THAN A MOVEMENT, A PEOPLE IN MOTION
We can not think of the Kurdish movement under Western movements. They are not a social
movement, they are a moving town. They do not conform to collectives, activist groups or
campaigns, they make up a social system, an own institutionality. Academies, cooperatives,
youth organizations and women or the communes do not form isolated realities, if not that
regulate social life in the territories where the democratic movement has sufficient force.
There is an ideological monolithism. In the political organization of cadres, the project
is one, which is collectively decided in the Congresses and Conferences. The discussions
are held and given internally in the different organizations and bodies. But the
discipline and acceptance of collective agreements are shown as one of the fundamental
facts for the success of the project.
The ideological and strategic changes of the movement as a whole are a sign that there is
a constant discussion, criticism and self-criticism. For a lot of importance and weight
that Öcalan has in the movement, the opinions of a single person are not sufficient for
the development of a whole political project. And less when that person has been years of
prison isolation. The PKK is essentially the space where all experiences and practices are
collected, discussed, analyzed, shaped and returned to society in the form of slogans and
proposals.
WHEN THEY SAY THAT REVOLUTION IS A WAY OF LIFE, THEY DO NOT SAY IT FROM THE INDIVIDUALIST
READING THAT STATEMENT HAS FROM THE WEST.
THE POLITICAL PICTURE
A political picture is a militant person with intensive training and proven experience.
The Kurdish political cadres are formed through the network of Academies and within the
political organizations themselves. This training is based on the constant discussion
among militants and in practice in all areas of a militant's life: social, military,
economic, philosophical, ideological ...
Beyond the training, there is commitment. The picture is a person 100% committed to and
with the movement. He is a person who does not possess material assets, has no property,
does not develop a family or sex-affective relationships, does not receive a salary or
have a paid job, he does not have a fixed residence. His life is dependent on the
movement, his life is devoted to the revolutionary paradigm. This idea is based on the
fact that revolution is a way of life, it is about prefiguring in the political cadres the
ideal of being to which one aspires, a person released from the evils of capitalist
modernity: private property, patriarchy or the individualism The communal life develops
there where the pictures coexist.
In this way, the only material link of the political picture with reality is the
materiality constituted by the movement. Nothing aches them to state-capitalism, his life
is by and for movement and revolution. And there are thousands of political cadres on all
fronts and territories. The respect won is a true hero and referent of the Kurdish people.
When they say that revolution is a way of life, they do not say it from the individualist
reading that statement has from the West. They say it because only a body of people
released from the evils of capitalist modernity can develop an ideology, a system and a
social paradigm capable of breaking with the social structures of domination rooted in the
depths of each individual.
If they have the capacity to have this body of political cadres, it is because they have a
mass movement that supports them, supports them and reproduces the slogans of this nucleus
of the new town.
This militant way exists since the origins of the PKK, where they conceive that there can
be no revolution without revolutionaries fully dedicated to their task. Today the cadres
are not exclusively the guerrillas of the Qandil mountains, but they are there where the
popular movement needs them. Therefore they do not have a residence or a fixed task, it is
the organization, and their collective decisions and needs, which guide the action of each
painting. Today in Qandil, tomorrow at Qamislo and passed to Ahmed.
COMMON LIFE
The political cadres develop, in the possible and according to the circumstances, a form
of community life. The lack of material possessions leads them to develop these communal
life practices. This is not something exclusive of the paintings, in the youth academies
these practices are also carried out, as well as in women's organizations.
This way of life means sharing all aspects of everyday life, from feeding to rest. This
allows you to generate essential ties of trust in a revolutionary movement and with
military components. In addition, continuous coexistence is used to carry out a constant
political formation through discussion.
THE PATRIOTS
Who is not a painting, but it supports or participates in the movement, it is named as a
patriot. What unites all patriots is their active ties with the democratic movement of
various forms. In general, patriots contribute the amount of one month's salary to the
movement every year. The patriots are also the activists, who form the organizations,
participate in the communes, go to the acts or support the cadres.
They are the bulk of the population that ultimately lives and reproduces the social system
generated by the movement. The patriotic-cadre relationship is deeply admired. In general,
the Kurdish people had been devoid of their identity and culture, and it has been the
action of the cadres, constituting the movement that today has given back the pride of
being to the bulk of the Kurdish people.
THE PICTURES IN ACTION
In order for us to get an idea of the importance of the political cadres, we can give a
sample of its fat brush action.
Northern Syria, West Kurdistan, Rojava, is beleaguered by ISIS. Popular self-defense
groups are not enough to fight. That's when guerrillas, political-military cadres, move
from the mountains of Qandil (Iraq) to the territory of conflict. The sum of forces gains
territory and expels the city from the city to ISIS invaders.
That's when, once the territory is liberated, the political action of the cadres is set in
motion. The cadres are those that form Civil Councils that lay the foundations of the new
Democratic Institution, the Communes and Confederalism. The cadres build the entire social
structure and occupy positions of responsibility, thus orienting under the idea of
democratic paradigm policies. When the system is mounted and there has been a time during
which they have also been dedicated to training the local population, the cadres have
already fulfilled their objective and are removed to another task where they are required.
Makhmur, Iraqi Kurdistan, Bashur. In 2014 ISIS begins to take an accelerated territory in
northern Iraq. The town of Makhmur flees to the Qandil mountains before ISIS arrives.
Qandil is the guerrilla headquarters, where the population goes for help and protection.
The guerrillas organize the displaced, get housing and meet their needs. Meanwhile,
another large group of guerrillas, remember: political-military cadres, go to Makhmur,
already taken by ISIS, and in a matter of days they release it.
In Makhmur during the invasion of ISIS no civilian died. Once released, the population
returned to Makhmur and 3 defensive lines were established. A form of community policeman
(Asayish), a body of voluntary and rotating participation that carries out guards around
Makhmur and the third line are guerrilla groups that watch over in the adjoining areas
with the town.
In 2015, two ISIS militants tried to commit an attack, but popular self-defense groups
killed the two terrorists, a Kurd fell martyr.
THE REVOLUTION IS COMMITMENT
The Kurdish example is not reproducible mechanistically in our territory. But of course we
must keep in mind that the general features that they have developed are, many of them,
indispensable for any truly revolutionary project.
The construction of a paradigm, commitment, formation and discipline, understood as
respect for collective agreements, are necessary points and common to any emancipatory
movement.
The existence of a parent organization, the PKK, has enabled the formation of several
generations of militant cadres who have been able to develop different rooted structures
in the territories for the satisfaction of social needs. Even so, the PKK is far from
being the central and centralizing party that was once. The strategic line of the party
consists in being more and more a social political movement that a party to use. Hence the
idea that the PKK is an ideology in itself, leaving the tasks of generating
institutionality and political project to Koma Civakên Kurdistan (KCK - Union of
Communities of Kurdistan), a transnational entity that brings together all that magma of
organizations, cooperatives and institutions.
http://lasoli.cnt.cat/27/10/2017/reflexiones-desde-kurdistan-revolucion-mas-que-forma-vida/
------------------------------
Message: 2
Context of the statement: ---- There were anti-trans leaflets put in the toilets at the
London Anarchist Bookfair (the leaflets were quickly removed). There was also a small
group of people who started handing out similar leaflets at the entrance. The leaflets
claimed the very existence of trans people was a threat to women and girls. We reject this
claim, it has no basis in reality and instead scapegoats trans people, who are already at
a high risk of violence and oppression. ---- The leafleters were confronted by a large
group and told to stop leafleting/leave. Whilst the leafleting did stop, some of those
that had leapt to the defence of the leafleters continued the confrontation long
afterwards. ---- "The anti-trans literature that was being handed out and posted in
toilets, and the actions of all those who enabled this, was unacceptable and has no more
place at an anarchist bookfair (or, indeed, in society generally) than sexism or homophobia.
We call on the bookfair collective to implement a policy that specifically excludes
anti-trans stalls and literature, as well as ensuring the safety and wellbeing of all
oppressed people at the bookfair.
This is in no way an issue of free speech. If the anarchist bookfair invited everybody we
disagree with to speak, there would be no room for anarchism. Part of anarchist politics
is being specific about what behaviour we do and don't consider to have a place in an
anarchist society. "
- Statement from the AFed Trans Action Faction (*in formation)
https://afed.org.uk/afed-trans-action-faction-statement-in-response-to-events-at-london-anarchist-bookfair-2017/
------------------------------
Message: 3
On 1 August in Chubut province, Argentine Patagonia, a Mapuche community together with
solidarity ruled out a street in the Benetton group's headquarters area, protesting for
the landing of the land by the company. Gendarmerie forces attacked by shooting and
chasing those who tried to defend themselves as they could. During the repressive
operation - according to many eye-catchers - the anarchist Santiago Maldonado was arrested
by the gendarmerie, who was forced into a white van by force and actually abducted him
since Santiago did not communicate with anyone again . His corpse was found - two and a
half months later - on 18 October in a Patagonia river, in a barbarous reminder of the
30,000 "disappeared" junta, an unforgettable sign in the history of Argentina held in
collective memory in a way similar to Nazi crimes.
During the kidnapping of his partner, a major mobilization has been developed to return
Santiago with gatherings, demonstrations and conflicts in many Argentine cities. While the
state, the cops and the media were involved in a pardon of the indignation of indigenous
struggling indigenous communities and anarchist fighters, they were denied any
responsibility for abducting their partner by focusing their propaganda on conspiracy
theories about extinction or the threat they pose for the state as "internal enemy" those
who stand against the plans of the bosses and especially the anarchists.
The natives of the Mapuche tribe - in Chile and Argentina - struggle to defend their
communities, their culture and their land from the looting and destruction brought about
by their exploitation by large multinational companies to which they are granted by the
state, which has taken it from indigenous peoples with a series of wars and genocides from
the time of the "conquest" of the American continent. In their struggle, they have often
faced persecution, imprisonment, and the violence of repressive mechanisms, as well as the
gangs of partisans operating on behalf of the bosses on both sides of the Andes. In
Chubut, much of Mapuche claims the land owned by the Benetton Group, which has been
established in the region since 1990 and has a total of more than 900,000 hectares across
the country, one third of which is located in Chubut.
Santiago was murdered because, as an anarchist, he chose to stand and fight with the
indigenous peoples, chose to be on the side of the oppressed and the exploited, and
against the torturers and murderers of the oppressive forces, the anti-social and
anti-social plans of the state and the economic elites.
Comrade Santiago Maldonado will be present at the races that break out in every corner of
the earth like all the fighters who gave their lives for a free and fair world without
inequalities, without exploitation and oppression ...
Internationalist Solidarity
- our comrades in Argentina who accept the repression of the Argentine state and resist
-The Indians Mapce and all the indigenous peoples who defend their land against its use by
Benetton's modern conquistadors.
Anarchist collectives "Omikron72" & "Circle of Fire"
- members of the Anarchist Political Organization
------------------------------
Message: 4
This article explains the problems that the ethnic minorities are facing and who is their
common enemy. This article particularly concentrates on Kurdish diaspora who lives in
Europe, US and other countries; it provides evidence that the Kurdish diaspora faces the
same problems as the native people in the host country. Despite being facing the same
problems or sometimes even more so, but they still do not involve themselves in the local
and national campaigns. ---- The article points at the reasons that may contribute to the
cause of not involving the campaigns. ---- The Kurdish people should get involved in and
support campaigns on Local and National issues ---- Zaher Baher Oct 2017 ---- The
emigration of Kurdish people to Europe, Scandinavia, the United States (USA) and other
countries started during World War ll. However, they remained a tiny minority, compared to
immigrants from many other countries, until the mid-1970s and early 1980s, when major
waves of Kurdish migration from the different parts of Kurdistan started. In Iraqi
Kurdistan emigration started after the collapse of the Kurdish movement led by Mustafa
Barzani in March 1975. In Iranian Kurdistan it started after the "revolution" when the
Islamists came to power. In Turkish Kurdistan it started as soon as the PKK movement
emerged in the 1980s. In Syrian Kurdistan it started in 80s, but was very slow until the
start of the "Arab Spring".
At present, there are no data on the number of Kurds in these countries. However, one
thing is clear, Kurds from Iraq and Turkey make up the majority of Kurdish migrants.
The Kurdish diaspora has many problems in common with migrants from other nations. These
include language, housing, social connections, employment, and looking after family left
behind in the homeland. What brought all migrants to their destinations were political
reasons including economic issues. Many of them have suffered from imprisonment,
repression and persecution. Attacks on some of their nations by the US, Russia and Western
countries, or subjugation of their governments to the demands and wishes of these
countries were also another major factor.
All the above problems were and still are common among almost all ethnic minorities. If we
look at migrants from Africa as a whole, the Middle East, Asia, Central Asia, South East
Asia, the Far East, some Eastern European countries and South America, we can see this is
the reality. Their people have left their countries not least because of such reasons.
Given the main reasons for emigration to Europe and elsewhere are war and political issues
we should ask an important question. Why are these people not involved in politics here,
in their new countries? There could be various reasons for this. Seeking to avoid
politicising their present suffering compared to the past, not connecting the cause of
past suffering to the government in their new homeland, fear of attack and suppression
from the countries they came from, family problems, lack of confidence, and social
problems. There are probably other reasons too, related to what people face in their
everyday lives: discrimination and prejudice, inequality and injustice. However, whatever
their reasons, not participating in what goes on in their new countries cannot be justified.
In addition to the common causes that resulted in their emigration, migrants, wherever
they came from, have enemies in common too. Migrants who have escaped their homelands now
often live in States that are creating wars around the world; and that support the
terrorist groups and make the arms deals with dictatorial and fascist governments that
result in the displacement of people. Not only are these States causing mass migration, at
the same time they are closing their borders in their face of those they have displaced.
Given this, why are these people silent and failing to translate their anger and hope into
some productive action?
In the rest of this article I will try to concentrate on the Kurdish diaspora in respect
of their activities and involvement in politics. Many of them are very active for their
own causes. However, generally, they do not connect their struggle to the machinations of
the State in their country of destination and so do not expand their activities to actions
against their new state, or to support for campaigns about local and national issues in
their new homeland.
We all know our communities in Britain are under threat from whoever is in power, Labour,
Tory or Lib Dem. We have been under this threat to the point at which we are at risk of
losing our identity, our individual freedom, and whatever the present or previous
generations have achieved. Indeed, we face losing almost everything. Look at the history
of the past three or four decades: the restriction of freedoms, the installation of over
15 million surveillance cameras to invade our freedom by spying on us, being terrorised by
the police through implementation of laws promulgating the so-called the war on terror,
the attacks on trade union and workers' rights, constant changes in the rules and
regulations relating to qualifying for benefits and housing, homelessness, selling social
housing, expanding academy schools, closing down maternity and A&E wards in many
hospitals, trying to privatise other health services, long hospital waiting lists, the
introduction of tuition fees, increase in utilities bills, increases in the pension age,
the introduction of zero-hours contracts, over 6.5 million workers receiving less than the
minimum wage, so many children living in poverty, over half a million people relying on
food banks, and increases in pollution levels. The list can go on and on - in short we
have modern slavery.
Most or all of the above problems affect Kurdish people, and other ethnic minority people,
more so than native British people. The reasons for them being affected so badly are
because they have large families, family problems here and back home, language
difficulties, lack of understanding of the system, and psychological and health problems
due to their social and political experiences.
There are many groups in different boroughs in London and in other cities campaigning
against the government and corporations on each of the issues raised above. These groups
have fought back against the government and the corporations in their own way and some of
them have been successful. There is no doubt that the victories of any of these campaigns
are much more beneficial to the Kurdish community and other ethnic minorities than to
native people due to their special circumstances.
Kurdish people should be involved and campaign hard shoulder to shoulder with other
people. It is time to escape the self-marginalisation, it is time to fully participate in
local campaigns, it is time to publicise the issues affecting the Kurdish community here
by going to meetings, taking part in demos, protests and offering solidarity to local
campaigns and in return getting back support and solidarity with issues that are more
specifically Kurdish.
With regard to the latter, Kurdish people should use this solidarity to make their own
issues into local and national issues. Simply doing demos attended only by the Kurdish
community, organising rallies and protests alone - making a bit of noise, raising some
placards and pictures of one leader or another are not enough. If they expect this
activity is sufficient for their voice to be heard by the media and the authorities here,
they are mistaken.
If Kurdish people want their voices to be heard by the rest of the population, the State
and local authorities they should integrate into wider society in order to get their
sympathy, support and solidarity. It is not right to expect others to help you but not
help them in exchange. The truth is everybody shares the fruit of winning campaigns.
Having said the above it does not mean Kurdish people should leave their own question
behind and concentrate only on what is going here. More it is that if you want to gain
more support and solidarity you should be involved in politics in the country you live in
as well as your own questions. The Kurdish people should know that those who support their
enemies back home are the State and corporations here. The weaker the State and the
corporations here, the weaker the government in their own home countries, and the stronger
the struggle and the faster the victory.
This is not simply a problem in Britain. I know through other comrades and friends in
European and Scandinavian countries and the USA that there are hardly any Kurdish people
taking part in activities unless those activities directly relate purely to the Kurdish
struggle.
Here in UK, especially in London, where I have lived for a long time, I know there are
many boroughs where the Kurdish Community constitutes a fair proportion of the ethnic
minorities in the borough. In these boroughs there are major issues that people, including
the Kurds, are facing. These issues directly affect the Kurdish people, but still they
have been silent, concentrating on their own affairs as if these problems are nothing to
do with them.
In Haringey where I live, we have major problems with the local authority and central
government. While a great many of Kurdish people live in the borough, and indeed have a
few community centres here, as far as I am aware, only a tiny minority of them are
involved in any of the many ongoing campaigns in Haringey.
Related Link: http://Zaherbaher.com
https://www.anarkismo.net/article/30634
------------------------------
Message: 5
INFAMY! There is no other term to refer to the farce that was promoted on Sunday by Rede
Globo through the "Fantastic" program. Known for his idiotic and sensationalistic aspect,
Fantástico already alerted, in his early paintings, his fetish for conspiracy theories by
presenting one more of his stories about mysterious OVINIS. Packed in the conservative
wave, the conspiracy theories, "rigor and wisdom" of the stupid, have been gaining
increasing space in the major media. It would not be fair to the Fantastic who would fail
to apply an "authentic". ---- The sensationalism presented around a new conspiracy theory
was the subject of an alleged "criminal anarchist organization," ostensibly propagated
over the past few days and guarded as the program's "golden key."
The subject in question addressed the operation of the Rio Grande do Sul Civil Police
directed to the cultural space Parhesia, the Pandorga urban occupation, and our political
organization, Gaucho Anarchist Federation / Brazilian Anarchist Coordination (FAG / CAB).
Since the start of the operation (Oct. 24), the local mainstream media, with RBS on the
front line, have already been active in this conspiracy. Accompanying and disseminating
almost in real time the whole procedure of the Civil Police, the news programs completely
endorsed the police version, issuing all sorts of judgment and convictions. In the midst
of the horrors show, SBT's telejournalism was highlighted, stating that they were neo-Nazi
groups.
Isolated attacks have been associated scandalously the anarchist ideology and our
organization in particular. The calculation is clear and widely known: they seek through
the media bombardment to coerce social activists who identify with anarchism, to leave on
the defensive, to force the public to pray the "moral and good manners" primer of the
"good citizens" lynchers and Internet hatters, who are increasingly gaining ground in the
country.
They seek, through factoids, to criminalize artistic and cultural initiatives beyond our
organization, known for more than 20 years of uninterrupted militancy in the various
struggles and organizations of workers and oppressed.
It is an operation to the liking of the extreme right that has been grouping around a
moralistic agenda and with a strongly Macarthist discourse. This right wing right from the
wave of school occupations has been investing in the promotion of militias to provoke,
intimidate and, when possible, physically attack acts promoted by the left or against what
they consider an attack on "good manners".
Meanwhile fascist proto-militias and their hate crimes pass with impunity!
Gathering among others in pro-Bolsonaro groups, these extreme right-wing militants are
making a big reactionary carnival on social networks, displaying weapons and calling on
"good citizens" to attack "leftists" and "bandit advocates" , while increasingly taking
their dementia to the streets.
In a mobilization of the municipalities of Porto Alegre, in the occasion in State of
strike, a teacher was attacked with a retractable stick by a captain of a youtuber, both
bound to the MBL. The next day, they were greeted with great cordiality in the Paço dos
Açorianos by the Mayor Marchezan / PSDB, who soon thanked their deeds.
As the snake's egg clashes from north to south, we have recently seen a turbulent mob and
cripple an academic activity about the centenary of the Russian Revolution at the Federal
University of Pernambuco (UFPE) screaming for "military intervention now!" The onslaught
of teaching activity to patrol and censor everything that is said in schools and
universities has been one of the many hysterics on the far right agenda. But if we are
talking about the southern region of the country, the far right historically had a "dark"
presence, little or nothing addressed. It is Nazism, or neo-Nazism.
It was precisely in Porto Alegre that Editora Revisão was housed, responsible for editing
and widely disseminating Nazi and Holocaust denial literature, whose website is still
active. It was in Porto Alegre where, because of a quipá, youths were stabbed in a
bohemian neighborhood of the city and it is also here where on the streets are daily cases
of physical aggression to homosexual couples, transvestites, street dwellers, women,
blacks and immigrants, mainly Haitians and Senegalese. Behind these attacks are neo-Nazi
and integralist groups operating in a coordinated way in a "corridor of hatred" that
involves Porto Alegre-Serra Gaúcha-Blumenau-Curitiba. Periodically, the "gigs" of bands
"RAC" where they take part to make a kind of ritual at the end of the concerts:
All this confraternity of the extreme right, which practices and encourages cowardly acts
of hatred, is very well known by the Delegate Garden, ruler of the ongoing conspiracy
against anarchism. For more than 10 years, the Garden Delegate has been entrusted with the
task of investigating the work of these extreme right-wing groups. However, to date,
Jardim has presented nothing more than television appearances with his characteristic cachet.
The Stockholm Syndrome of a "new" crusader against the left!
Essa não é a primeira vez que Jardim direciona sua carga à lutadores sociais. Em 2013, em
meio às muitas manifestações populares que reivindicavam o direito à cidade e protestavam
contra os gastos da copa em Porto Alegre, uma operação de caça de militantes da Brigada
Militar resultou na prisão de 3 professores que caminhavam após a dispersão do ato com uma
bandeira do CPERS.
Jardim was the Delegate who took charge of the case and soon sought to frame the militants
as responsible for stoning the Julio de Castilhos Museum and the Cathedral amid a series
of assumptions. They needed a scapegoat to present as a trophy in the mainstream media,
directing them to the prison. Unable to complete its objective, given the strong
solidarity that guaranteed the release of the companions, Jardim did not restrain himself
and made a point of summoning the dirty service of RBS. The next day, there was a featured
story on Zero Hour and ClicRbs that accused teachers of "vandalism." It was not enough to
mention the full name of two companions and a companion, the matter stamped a photo of
Garden showing their photos. In more than 10 years with the responsibility of
investigating neo-Nazi action, Garden never publicly exposed one of his militiamen.
However, when it comes to some popular mobilization, some manifestation of left, Garden
seems to foam.
Não seria exagero sugerir que todo esse tempo enquanto responsável da Polícia Civil para
investigar o neo-nazismo no Rio Grande do Sul tenha levado o senhor Jardim à uma Síndrome
de Estocolmo, apaixonando-se por aqueles que estava responsável por reprimir. A
manifestação da simpatia enrustida não poderia vir de melhor forma que clamando cadeia,
prisão e deportação à militantes sociais e a esquerda, elemento basilar de toda
manifestação nazi-fascista.
O que representa a aventura do Delegado Jardim e da Rede Globo?
The latest episode seems to be setting the delegate's "golden moment", which has never had
such a hearing. Representative of "good", crossed against "evil gangs", Jardim now finds
himself at a crossroads where he will have to decide which detestable figure in the
history of the oppressed will seek to "reincarnate." It may be that it wants to be a
version of the tropics of Frederick Katzmann in his farce against Sacco and Vanzetti or
Hermann Göring in his alarm by the fire to the Reichstag.
Whatever it is this week, the sad figure of Jardim stole the scene in the political
conjuncture of the country seeking to create a scarecrow to conclaim a witch hunt. Taxing
and intimidating an ideology and a political organization amid a moment of important
strikes in the region, where its militancy takes an active part seeking to take to the
final consequences the provisions of struggle and organization that sprout in each place
of work, study and dwelling. Jardim and Rede Globo seek to sow panic and disorientation;
at first, in militant anarchism, they will soon take on the task of completing their
farsish onslaught, laden with factoids and arapongagens, with the whole of the left and
social movements. Garden stole the scene to open the true farce that is the far right
alternative and its adventurers on duty, which, with the approval of the oligopoly of the
mass media, develop in the courts and in the repressive apparatus of the State, calling
for and promoting the genocide of black youth in the peripheries, violence against LGBTs
and religious intolerance; the extermination of indigenous peoples and quilombolas, and
fiscal adjustment.
Terrorism against the underdogs, terrorism against our class! Jardim, Rede Globo and its
crusaders who are aware that we will not bow!
Against adjustment and repression! Fight and organization!
Federation Anarchist Gaúcha (FAG) - Organization integrated to the Brazilian Anarchist
Coordination (CAB)
https://www.facebook.com/FederacaoAnarquistaGaucha/posts/1733138210031063
------------------------------
Message: 6
In anti-racist political circles in France, the decolonial approach may be used in a way
that seems to contradict feminism. Yet in Latin America, from which decolonial thought
comes, there is a whole decolonial feminist current. ---- Decolonial thought refers to a
trans-disciplinary Latin American trend, including philosophers, sociologists,
semiologists and pedagogues. One of the main figures of this current is the Peruvian
sociologist Anibal Quijano who theorized the coloniality of power. This notion is based on
a rereading of the history of modernity since 1492. ---- Feminist criticism of decolonial
thought ---- With this theory, it modifies the classical Marxist critique. It highlights
the fact that capitalism was constituted on the basis of a process of racialization.
Capitalism and racism are therefore indissociable. But this is not all: the state and the
modern Eurocentric episteme are also constituent elements of this regime of power. The
colonial power of power designates a reality that does not end with the declarations of
independence of the colonies. It is still being pursued in the economy, politics and the
production of knowledge.
Decolonial feminism is a continuation of Quijano's thought at the same time that he
criticizes it. The Argentine philosopher Maria Lugones is at the origin of this
inflection. It is based on both queer theory and black feminism. She reproaches Quijano
for failing to show how colonial modernity has also built gender on the basis of male /
female dysmorphism. As a result, capitalist modernity does not only include racialization
of the workforce, but a sexuation of it.
It is in some way in a more historical form, the thesis that is also defended by Françoise
Vergès in her book Le Ventre des femmes [1]. It shows the importance of the racial control
of motherhood in the capitalist economy. As an example, it can be recalled that in the
Portuguese Empire, up to the law of the " free belly ", children born of a slave, even
if their father was a free and white man, remained slaves.
But decolonial feminism in Abya Yala [2]is not just an intellectual movement, it is
articulated closely with a feminist social movement whose intellectual and militant
figures are among others Yuderkys Espinosa and Ochy Curiel. They are women who have the
distinction of being from popular backgrounds and being Afro-descendants.
The decolonial feminists are part of the filiation of what is called autonomous feminism
in Latin America as opposed to institutional feminism. That is to say, it is a current
which puts forward the organization of social movements, rather than relying on state
intervention.
This leads decolonial feminists to be critical of the populist and governmental strategies
of the Latin American left. Yuderkys Espinosa stated in his interview in 2016: " One of
the problems we face with the various forms of populist governments, such as those
experienced in the last decade in various Latin American countries, is that they produce a
weakening of social movements, a dependence on the State and an androcentric policy, which
dilutes all forms of radicality, which suspends criticism under the logic of the common
enemy, and therefore if you are not with us, you are on the side of the enemy forces
attacking us . "
Another interesting aspect of decolonial feminism is how it integrates ecological
thinking. Indeed, Latin American decolonial thinkers and thinkers rely on Amerindian
thoughts to reflect on an alternative lifestyle to that imposed by the coloniality of
power. Thus the decolonial pedagogue, working in Ecuador, Catherine Walsh developed an
action and a critical discourse against the developmental orientations and the broken
promises of President Rafael Correa. Despite a constitution that proclaims the " buen
vivir" (A concept derived from Amerindian thought), the President later chose
developmental orientations that did not respect the relationship to the Mother Earth of
the Indian communities. The interest of decolonial feminist thought is therefore to
propose an intersectional framework of thought that integrates different dimensions: the
criticism of capitalism, racism, the gender system, the state and Eurocentric
epistemology; and to incorporate the ferments of an ecologist thought [3].
An intersecting framework of thought
The problem in France of the reception of the term " decolonial " "Is the fact that
many people who use or criticize this notion are unaware that in reality it refers to a
transdisciplinary Latin American thinking that constitutes a political, historical and
philosophical criticism of colonial modernity and the development of racial categories in
Latin America. Decolonial thinking implies a profound reflection on the social
discrimination still suffered today by indigenous peoples and Afro-descendants in the
American subcontinent. Nevertheless, we must beware of a too mechanical transposition of
the racial categories elaborated in the Americas to the European situation. In fact,
European racial history did not begin in 1492. As Jean-Frédéric Schaub showed,For a
political history of race [4], the Iberian Peninsula has developed a racialization based
on religion against Jews and Muslims, called the policy of " purity of blood ." This
policy could also be applied to Gypsies.
Decolonial feminism decentrates decolonial thought polarized around capitalism and race,
introducing issues of sex and sexuality. It thus allows an intersectional approach to all
of these questions which avoids reintroducing the idea of a main front that would be
constituted by political antiracism.
Irene (AL Friend)
[1] Françoise Vergès, The Ventre des femmes, Albin-Michel, 2017.
[2] Term adopted by Amerindian organizations to designate the Americas.
[3] To go further on decolonial feminism, read the article by Jules Falquet on
Contretemps.eu of April 2017
[4] Jean-Frédéric Schaub, For a political history of the race, Seuil, 2015
http://www.alternativelibertaire.org/?Ameriques-Le-feminisme-decolonial-s-organise-en-Abya-Yala
------------------------------
Message: 7
The Property Shop, deposit theft ---- Brighton Solidarity Federation has started a dispute
with The Property Shop on St James's Street. A tenant has been organising with SolFed
after they were charged for repairs that the landlord was obligated to carry out. ----
Along with the tenant, Brighton SolFed wrote to The Property Shop on 18th October,
explaining the issues and outlining options for redress. The Property Shop requested an
extension on the one week deadline for a response, which Brighton SolFed granted, but The
Property Shop still did not respond within that timeframe. ---- Consequently, along with
the tenant, Brighton SolFed has begun a public dispute with The Property Shop. This began
with a picket outside the branch at 5pm on Tuesday 31st October. This first action was met
with strong public consensus, culminating with a number of former Property Shop tenants
that were passing by sharing with us their previous negative experiences with this agency,
one of whom - otherwise unrelated to our dispute - even joining us on the picket line in
solidarity with the grievance and in frustration with the agency's practices.
With the support of Brighton SolFed, the tenant is demanding that the landlord return the
£344 withheld from their deposit, along with the £60 contract fee they paid, as
compensation for the distress of this situation. The tenants were left without a shower
for a month, and the landlord is attempting to make deductions for maintenance that he was
legally obliged to carry out, to ensure the working and maintenance of santiary
facilities. As the tenant explained, 'the Property Shop have been really sneaky and
unhelpful. They keep delaying every step of the dispute, they left us without a working
shower for over a month, and they didn't tell me about charges until three months after I
moved out, so I couldn't open a dispute through the deposit protection scheme. The whole
thing is incredibly stressful and worrying. How many other people have they done this to?'
So far, The Property Shop have refused to acknowledge the problem. The problem for them is
that SolFed does not hide disputes in administrative or judicial procedures. Our intention
is to bring every dispute onto the streets. Not just because it is faster, cheaper and
more effective, but also because it is the only way we can understand that each of us has
the same problems. Through solidarity and direct action, ordinary people have the power to
improve their lives.
An injury to one is an injury to all!
http://www.brightonsolfed.org.uk/brighton/brighton-solidarity-federation-opens-a-dispute-with-the-property-shop-lettings-agency
------------------------------
Geen opmerkingen:
Een reactie posten