Anarchic update news all over the world - 2.12.2018

Today's Topics:

   
1.  France, Alternative Libertaire AL #288 - Sexual violence,
      And meanwhile, the reception places are closing (fr, it,
      pt)[machine translation] (a-infos-en@ainfos.ca)
   
2.  Rojava, internationalistcommune: Statement on International
      Day for the Elimination of Violence against Women
      (a-infos-en@ainfos.ca)
   
3.  anarkismo.net, Greece: To make trade unionism dangerous
      [machine translation] (a-infos-en@ainfos.ca)
   
4.  Britain, 'Woke Anarchists': Against Anarcho-Liberalism - the
      curse of identity politics (a-infos-en@ainfos.ca)
   
5.  London Anarchist Federation: The police are not your
      friends- a tale from an anti-fascist counter demo
      (a-infos-en@ainfos.ca)
   
6.  Belarus, pramen: 12 things to do instead of calling the cops
      (a-infos-en@ainfos.ca)
   
7.  CGT, Lanaren Konfederakunde Nagusia: BORED DEATH BY
      ASSASSINATION OF THE VICTIM por Andrés Gallego (ca) [machine
      translation] (a-infos-en@ainfos.ca)


----------------------------------------------------------------------

Message: 1






At the end of 2017, the last day reception center in Lorient for women victims of violence 
closed because of lack of funding. A collective has risen to demand its reopening, for the 
moment without result, despite the effects of announcement of the government in this area. 
---- The Lorentaise antenna of the "   Moments Pour Elles   " device, which was not 
already open full-time, accompanied until its closure a hundred women a year. These are 
all people who have since found themselves without specific space to accompany them, guide 
them, listen to them. At issue: a withdrawal of funding from the state, which led the two 
pilot associations, the information center on the rights of women and families (CIDFF) and 
Save 56, decreed the closure of the antenna. Yet, in 2017, violence against women was 
declared "a   great national cause  By the government with, behind, the promise of a 
larger budget. In fact, there are many places that are threatened with closure, or even 
that have had to go out of business altogether. While large-scale movements like MeToo 
show the prevalence of violence against women in society as a whole, and the figures 
remain the same from year to year, a woman who dies every three days under the blows of 
her spouse, it is difficult to understand why the maintenance of the reception and 
listening places is not one of the budget priorities.

At the origin of the collective "   Women on the fringe   ", people who were indignant on 
the one hand of the closure of the antenna, on the other hand that this closure is done in 
general indifference. The collective, which launched a petition, then wished to challenge 
all local funders, without response.

A mobilization that goes up
This marked the beginning of the mobilizations aiming first of all to inform widely the 
population, but also to push the decision makers to meet delegates of the collective. 
Thus, over a week in September, rallies took place respectively in front of the town hall, 
the agglomeration and the prefecture, then Rennes in front of the headquarters of the 
regional council. Members of the collective also made an improvised and theatrical 
appearance at the summer school of feminism organized by Marlène Schiappa, hoping to be 
publicized. But nothing was to spoil the "   feminist   " facade of the government, and 
the collective happening was not relayed.

Today, the mobilization will take a particular dimension as the 25 November international 
day against violence against women approaches. Even if this date is not confined to 
intra-family violence, we can only hope that this local struggle will gain visibility, and 
perhaps get the reopening of the antenna, a real need in the proximity of women victims of 
violence.

Beatrice (AL Lorient)

http://www.alternativelibertaire.org/?Et-pendant-ce-temps-les-lieux-d-accueil-ferment

------------------------------

Message: 2






As Women of the Internationalist Commune of Rojava we are greeting all of the women 
worldwide, fighting daily against patriarcal opression and violence and taking their 
struggle to the streets . We are standing shoulder to shoulder with you and recognise this 
fight as a common struggle. The fight for the liberation of women is internationalist and 
we need to lead our struggle according to this understanding. To say it with the words of 
Audre Lorde: "As long as even just one woman is not free, I cannot be free." ---- Violence 
against one or more women is always an expression of the systematic oppression of women 
worldwide. Eventhough this violence and opression has various faces and shows itself 
diffrently in different parts of the world. Nevertheless the violence against women is not 
private or a single case, but part of the patriarcal structure, which is deeply rooted in 
the base structure and ideology of capitalism. That is why the fight against violence 
against women is a revolutionary fight. It is about a lasting change of this social 
structure and mentality. For this it is important not only to stress, against what we are 
fighting, but to show also, what we are fighting for and to actively build up these 
alternatives.

A part of this construction, a part of this alternative, is already happening here in Rojava.
The womens` revolution is one of the strongest powers that is pushing forward the process 
in Rojava. With Jinwar for example, a village only for women is constructed. There they 
live, educate themselves and build up their own economy. Together they form a space which 
is free of mens‘ violence and opression. We send greetings to the friends in Jinwar, who 
today are celebrating the 25th of November with the official opening of the village.
Jinelogy, the womens‘ science, is another part of the alternative and the aim to develope 
a science from the perspective of women. For the liberation of women it is important to 
make visible and explore the history and the role of women in the society, because this 
history has been opressed, destroyed and forgotten for hunderds of years.
The judicial system in Rojava has been changed radically too. Instead of male police and 
bourgeoise judges, there is a communal justice comitee, where women are the first ones 
being asked if there is violence in the family, marriage or neighborhood. Social conflicts 
can therefore be solved collectively during women have a leading role in it. Thr aim is 
not primarly to achieve a punishment, but to change the behaviour and attitude of the 
people through education.

These are concrete examples of how the women here in Rojava change their reality. It is 
certain, that the liberation of the society can not take place without the liberation of 
women. As long as women are not free, society cannot be free. On the situation of women, 
we can see the situation of the whole society. When women are opressed the whole society 
is opressed too. Because of this everyone has to understand the centrality of the fight 
for the liberation of women. An autonomous organisation of women inside the revolutionary 
movement is needed worldwide in order to develop the necessary power and strenght with 
which we will fight for our liberation and take the whole society with us.
An international womens‘ fight is needed, which accepts the differences and is able to 
strenghten the common, in order to overcome that system together.

We wish all the fighting women of the world sucsess and all the necessary motivation and 
passion to take on this path together.

JIN JIYAN AZADÎ

http://internationalistcommune.com/statement-on-international-day-for-the-elimination-of-violence-against-women/

------------------------------

Message: 3





Meeting Wednesday, 28/11/2018 ---- If the unions are the spear in the hands of the 
workers, the sharp point is the strike. A strike away from leaderships, bureaucrats and 
party mechanisms, which only serve to serve the state and capital. A strike that breaks 
with the bosses, young and old, and not descends with them on the street in the light of 
the social or ethnic alliance. ---- Let's make the union a dangerous gathering Wednesday 
28/11/2018, at 10:30, at the Labor Center of Ioannina. ---- In recent days, there has been 
a great deal of turmoil between the GSEE-ADEDY and the PAME rounds in the November strike. 
The story begins with the announcement of a strike by building contractors on 8/11. ADEDY 
called on a strike on the 14th of the month, forcing builders to change the day for 14/11, 
waiting for GSEE's call. The GSEE finally calls on 28/11, forcing all the labor centers 
that control PAME to call on 28/11, leaving the 14/11 builders call.

There is no need for anyone to have a look at the trade union history of the place to 
figure out how bad the case is. On the one hand, PAME tried to pull the GSEE into a 
strike, a practice that has been going on for years, and on the other hand the bureaucrats 
of GSEE and ADEDY managed, quite easily, to create a great deal of turmoil for PAME trade 
unionists, forcing them to fold.

Somewhere between this situation, the workers and many primary unions, who saw the classic 
strike - fireworks (shortly before the vote on the budget), have been found to degenerate 
once again. Numerous texts have been written about the dirty and disruptive role of 
bureaucratic tertiary organs in the country, and we have not expected anything less.

In spite of the trade-offs and the degeneration of the strike promoted by GSEE, ADEDY and 
PAME, while watering the tree of national reconciliation, workers and workers must realize 
that the interests we serve are clearly class . Nothing and never given us a fight.

Even collective agreements, which have entered the SYRIZA agenda, are a pre-election 
trick. We can not expect governments and bosses to give us a hand. Instead, we must fight 
and claim our living conditions. The "exit from the crisis" is nothing but a fictitious 
scenario, which we all understand, of course, because we have not seen any increase in our 
salary, any improvement in our material living conditions. The increased primary surplus, 
for which our ears have stunned us, has come from the heavy taxing of the working class 
and is destined for the pockets of the state masters and the bosses, namely the caravans 
and the cops, in the form of retrospectives.

"Oasis" in this situation is the effort of the first-class clubs in Athens and 
Thessaloniki to call a cross-party strike on November 1 without waiting for any GSEE and 
ADEDY. Organization in trade unions and resistance to workplaces is not a motto that we 
have fetishised but it is our weapon against bosses whom only they do not want are workers 
who perceive the oppression they are experiencing and the security they can provides a 
strong trade union body. A security that gives us the chance to be able to claim what has 
been taken after eight years of "austerity."

Finally, if the unions are the spear in the hands of the workers, the sharp point is the 
strike. A strike away from leaderships, bureaucrats and party mechanisms, which only serve 
to serve the state and capital. A strike that breaks with the bosses, young and old, and 
not descends with them on the street in the light of the social or ethnic alliance.

UNDER THE HANDS FROM THE EMERGENCIES

NO CONFIDENCE IN GSEE AND

PARTICIPANTS SELF-ORGANIZATION IN WORKPLACES

AGAINST THE FRIENDS OF THE RENTING SLAVERY

FREEDOM OF UNION OF IOANNINA

ese.ioanninon@gmail.com

Related Link: http://eseioanninon.squat.gr

https://www.anarkismo.net/article/31212

------------------------------

Message: 4






Anarchism in the UK is a joke. Once symbolising hard-fought struggles for freedom, the 
word has been stripped bare to make way for narrow-minded, separatist and hateful identity 
politics by middle class activists keen to protect their own privileges. We write this 
leaflet to reclaim anarchism from these identity politicians. ---- We write as 
self-identified anarchists who see our roots in the political struggles of the past. We 
are anti-fascists, anti-racists, feminists. We want to see an end to all oppressions and 
we take an active part in those fights. Our starting point though is not the dense 
language of lefty liberal academics, but anarchism and its principles: freedom, 
cooperation, mutual aid, solidarity and equality for all regardless. Hierarchies of power, 
however they manifest, are our enemies. ---- Identity politics is part of the society we 
want to destroy.

Identity politics is not liberatory, but reformist. It is nothing but a breeding ground 
for aspiring middle class identity politicians. Their long-term vision is the full 
incorporation of traditionally oppressed groups into the hierarchical, competitive social 
system that is capitalism, rather than the destruction of that system. The end result is 
Rainbow Capitalism - a more efficient & sophisticated form of social control where 
everyone gets a chance to play a part! Confined to the ‘safe space' of people like them, 
identity politicians become increasingly detached from the real world.

A good example is ‘queer theory' and how it has sold out to corporate masters. The concept 
of queer was not long ago something subversive, suggesting indefinable sexuality, a desire 
to escape society's attempts to define and study and diagnose everything, from our mental 
health to our sexuality. However, with little in the way of class critique, the concept 
was readily appropriated by identity politicians and academics to create yet another 
exclusive label for a cool clique that is, ironically, anything but liberatory. 
Increasingly, queer is a nice badge adopted by some to pretend they too are oppressed, and 
avoid being called out on their shit, bourgeois politics.

We don't want hear about the next DIY event, queer night or squatter fest that excludes 
all but those who have the right language, dress code, or social circles.. Come back when 
you have something genuinely meaningful, subversive and dangerous to the status quo.

Identity politics is narrow-minded, exclusive and divisive. At a time when we need to be 
reaching outside of our own small circles more than ever, identity politics is all about 
looking inwards. That's probably no coincidence. While claiming to be about inclusivity, 
it is highly exclusionary, dividing the world into two broad groupings: the Unquestionably 
Oppressed and the Innately Privileged. There are few grey areas allowed in practice and 
conflict is continually stoked between these two groups.

We do get it, it's not all about class, but if we can't rally together to even recognise 
who really holds the reigns of power then we haven't a hope in hell of getting anywhere. 
If their vision were truly one of liberation for all, then theirs wouldn't be a politics 
of divisiveness, constantly pitting one group against another in a manner similar to 
capitalism and nationalism. Things that muddy the simple binary of oppressed vs. 
privileged, such as personal life experiences or traumas (which cannot be neatly summed up 
by one's identity as a member of an oppressed group),, or things that people may not feel 
comfortable talking about, such as mental health or class, are often wilfully ignored by 
identity politicians.

As, of course, is the most glaringly obvious point: that the problems we face go well 
beyond queerphobia or transphobia, but the whole fucking system of planetary enslavement, 
destruction, exploitation and imprisonment. We don't want to see anyone in the prison 
system, whether they are black trans women, or cis white men (which, by the way, make up 
the vast majority of people imprisoned in the UK). It is unsurprising that politics based 
on such exclusivity results in constant internal clashes and seeing each other as the 
enemy, particularly given its vulnerability to exploitation by middle class 
identity-politician managers.

Identity politics is a tool of the middle classes. It is flagrantly used and abused by 
articulate, well-educated group representatives to entrench and maintain their own power 
through politicking, dogma and bullying. The comfortable backgrounds of these activists is 
betrayed not only through their use of academic language but through their sense of 
entitlement and confidence in using other activists' time and energy to switch the focus 
towards them and their feelings. Indeed, a lack of work ethic, a certain fragility, and a 
preoccupation with safety and language rather than material conditions and meaningful 
change are other aspects which reveal the class background of many identity politicians.

We see this in the ease with these individuals ‘call out' other people at the slightest 
deviation from the code of practice they have unilaterally imposed, assuming that everyone 
ought to think as they do or have the time to devote to learning it. Thus ignoring the 
reality of daily class struggle.

There is a false equivalence between membership of the Unquestionably Oppressed and being 
working class. On the contrary many in the Unquestionably Oppressed espouse liberal values 
rooted in capitalist ideology rather than being truly liberatory.

A politic that is based on having the right language and access to the right tone and 
codes is one that is inherently a tool of oppression. It is certainly not being 
representative of those who it claims to speak for, those at the bottom of society. An 
anarchist analysis recognises that though someone may be from an oppressed group, their 
politics, or the demands made on behalf of the Unquestionably Oppressed, may nevertheless 
be purely liberal, bourgeois and pro-capitalist.

Identity politics is hierarchical. By entrenching the power and status of middle class 
petty politicians, identity politics is hierarchical. Beyond the chicanery, imposing 
certain dogmas also enables this power to go unquestioned. These include: implicit 
hierarchies of oppression; the creation and use of loaded terms intended to provoke an 
emotional response (‘triggering', ‘feeling unsafe', ‘Terf', ‘fascist'); those who aren't 
members of specific groups being denied an opinion on the wider politics of these groups; 
the idea that members of the group should under no circumstances have to do any ‘labour' 
of explaining their politics to non-members of the group; framing alternative discourses 
as ‘violence'; and the idea that one cannot question a representative or member of these 
groups (no matter how bad their politics) by virtue of the fact that they are 
Unquestionably Oppressed.

These dogmas are used to maintain norms, whether in subcultures or wider society. 
Anarchists should be suspicious of any tendencies that are based on unquestionable 
principles, particularly ones which so obviously create hierarchies.

Identity politics often exploits fear, insecurities and guilt. It is important that we 
recognise this on two fronts. One, it is used to disenfranchise rather than actually 
empower, as is claimed. It reinforces the idea that people are fragile victims rather than 
agents of change, and therefore need to accept leaders. Though safer spaces and language 
are important, the extent of the obsession with these things is not a sign of strength but 
of self-perpetuating victimhood.

Through social anxiety, it places on everyone else the guilt of being somehow privileged 
and being utterly accountable for the giant systems of oppression that actually only 
benefit a few. It also allows those within minority groups who benefit from state and 
capitalist structures off the hook from any sort of accountability for their oppressive 
actions or prejudiced behaviour.

An anarchist analysis means we should recognise that members of oppressed groups can hold 
elite and repressive positions too, and should be equally challenged, not just given a 
cowardly pass.
Identity politics has infected anarchist spaces.

Sadly, anarchism is being hollowed out in a rush to virtue-signal, to be ‘good allies'. 
Allydom is all too often enacted as blind acceptance of the politics of those who are 
Unquestionably Oppressed, or claim to be, no matter how shit their politics or personal 
behaviour is. It is willing subservience to the politics of others, the least anarchist 
position that can be taken and pure spinelessness.

Self-appointed leaders who do not agree with our politics should not be given a platform 
by us. So, it is ironic that we have allowed groups with little or no radical politics to 
enter our spaces and shut down debate, and claim that anything that disagrees with their 
viewpoint must be fascist. It should go without saying that fascism is not something that 
should be trivialised in this way.

It also amazes us that obvious parallels with right-wing politics are not seen, not least 
in the way feminists dismissed as ‘feminazis' is reflected in the current use of the word 
‘fascist' against radical feminists by trans rights activists, as well as slogans calling 
for ‘terfs' to be killed regularly cropping up in anarchist spaces both online and real 
world. It is shocking that the violence of this misogyny is being celebrated, not condemned.

Anarchism is against gods. Is there any phrase that sums up anarchism better than ‘no 
gods, no masters'? Such hierarchy and exclusivity are antithetical to anarchism. We used 
to assassinate politicians, and uncountable numbers of comrades gave their lives for the 
struggle against power. We still reject politicians of all stripes, whether Tories, Labour 
or those who see themselves as leaders of movements based around identity. It is against 
the most basic principles of anarchism to accept leadership by others, because we believe 
all are equal. Likewise we do not accept the notion that we cannot question or query 
positions held by other activists or those who call themselves anarchists - which 
unfortunately identity politics all too often insists on.

Anarchism does not support patriarchal religions and anarchists have a long history of 
conflict with them. It is an embarrassment the way so much of what passes for anarchism in 
the UK today acts as apologists for those who want to avoid any challenge to their own 
sexism and patriarchy or even continue their oppressive religions, simply because 
reactionary conservatives treat them as scapegoats.

The destruction of anarchist projects is carried out and celebrated in the name of 
identity politics, simply to appease those who have no interest in anarchism itself. And 
if any do stand up and challenge it, they are met with abuse or even physical attack - 
behaviour that used to be challenged but is now condoned because it comes from those who 
are considered to be oppressed. Here more than anywhere the utter failure of anarchist 
politics by those who supposedly represent it is the most obvious. Lets start by calling 
out Freedom News for starters, whose uncritical support of groups with little in common 
with anarchism is shameful.

Anarchism is not identity politics. Anarchism is not just another identity as some like to 
claim. This is a common crass and lazy kneejerk response from the identity politicians, 
and a way to avoid answering actual political issues. It also shows no understanding of 
how identity politics is used to manipulate and subvert anarchist spaces for personal 
agendas. Sure, ‘anarchist' can be claimed as an identity too, and anarchists are prone to 
(often rightly criticised) cliqueish behaviour. But the similarities ends there.

Unlike identity politicians or the SWP, most anarchists do not try to recruit followers, 
but instead attempt to spread ideas that will support communities in fighting for 
themselves in a way that cannot be recuperated. Our agenda is radically different and rare 
in that our core politics are not about furthering our own personal power and status. 
Anarchism encourages people to question everything, even what we ourselves have to say, in 
the spirit of freedom.

Unlike the inherent, exclusive characteristics of identity politics with its in-groups and 
out-groups, anarchism is for us a set of ethics that guide how we understand and react to 
the world. It is open to any who will look or listen, something anyone can feel, no matter 
what background they come from. Often the results will be diverse, as people combine it 
with their individual personalities, life experiences, and other aspects of their identities.

One doesn't need to know the word anarchy to feel it. It is a simple and consistent set of 
ideas that can act as anything from guidance in a particular conflict, to the foundation 
of future societies. To refer to anarchist principles then when there is conflict about 
identity politics, makes sense when we are supposedly united by these principles.

Being gay or having brown skin does give rise to similar experiences to those who share 
these characteristics, and obviously means you are likely to have social links, empathy or 
a sense of belonging to this group. However, lived life is actually much more complex and 
you might have as much or more in common with a random white queer woman than you would 
with a fellow brown cis man.

Identity politics at times mirrors the chauvinism of nationalism, with different groups 
seeking to carve out their own domains of power according to categories derived from the 
capitalist order. We, on the other hand, are internationalists who believe in justice for 
all. Anarchism seeks to raise up all voices, not just those of minority groups. The notion 
that oppression only affects minorities rather than the masses is the product of bourgeois 
politics that never had any interest in revolutionary change.

Identity politics is feeding the far right. On a final note, it is worth stressing how 
much identity politics plays into the hands of the far right. At best, ‘radical' politics 
looks ever more like irrelevant navel-gazing to many. At worst, middle class identity 
politicians are doing an excellent job of alienating already disenfranchised cis white 
people, who happen to make up the large majority of people in the UK, and are increasingly 
gravitating towards the Right.

To ignore this fact and continue to engage in infighting over identity politics would be 
the height of arrogance. Yet, at a time when we are seeing fascist movements multiply, 
anarchists are still distracted by politics of divisiveness. For too many, identity 
politics is simply a game, toleration for leads to constant disruption of activist circles.

Final note. To us anarchism is cooperation, mutual aid, solidarity and fighting the real 
centres of power. Anarchist spaces should not be for those who merely want to fight those 
around them. We have a proud history of internationalism and diversity, so lets reclaim 
our politics for a genuinely inclusive future.

This article has been formatted as an  A5 pamphlet for printing.
---------------------------------------------------------------
Woke Anarchists'

"We are a small collective based in the UK that focuses on real world campaigning - we try 
not to spend too much time on social media... We came together to try and address this 
issue which is being so destructive to many of our spaces and get a healthier debate going.
>
> We have started a webpage at wokeanarchists.wordpress.com for this project, which is 
still pretty new as it goes. Can also be found on facebook at 
https://www.facebook.com/emma.workingclass.5 and twitter at @WAnarchists"

------------------------------

Message: 5






Originally published in Rebel City, this is a first hand account of policing at an 
antifascist counter demo in Dover. ---- On my way to the protest I'm stopped by police on 
suspicion of carrying an offensive weapon. They ask me to give my name and address before 
they can search me. I refuse, so they ask two more times before admitting this is not a 
requirement and so begin the search.  I have nothing that could be used as a weapon on me 
but they confiscate my scarf as they feel it could be used to disguise my face. They say I 
can get it back in a week's time if I give my name and address. I refuse. They give me a 
ticket to say which officers searched me and leave with my scarf. Fifteen minutes later I 
am stopped again. The officer informs me the flag I am carrying could be used as an 
offensive weapon (maximum sentence: four years). As I am being restrained I inform them 
that the officers who searched me previously did not agree with them. They do not believe 
me. I produce the ticket from the previous search and I'm let go.

At the protest we're quickly surrounded by police. They want to clear the road so the 
neo-Nazis can march along it. A few minutes later the first horse charge comes. The horses 
push a few people back but there's nowhere for us to go as we're surrounded on two sides 
by a police line and the other by a metal fence. The police horses to my left crush me 
against the police line to my right. People are screaming, some are on the floor. The 
horses retreat whilst snatch squads start forming behind the police lines. They give a 
warning that anyone wearing a face covering may be arrested. The man to my right has a 
bandana across his face so becomes a target for the police. Four officers grab him and try 
to pull him away. People around him hold on to him and a tug of war begins. After a tense 
minute I hear the commanding officer shout ‘Leave him, just grab anyone'. They shift their 
attention to me and try to drag me away. Another tug of war. The two women behind me hold 
me around the waist and my rucksack. The police give up after about a minute.

This happens three more times as the police attempt to grab individuals from the crowd. 
The final time is the worst. More police come and push a lot of people back. As there is 
still nowhere to go people trip over and collapse and soon have police standing on them as 
they try to grab their targets. I am grabbed by the arms by two officers whist a third 
punches me in the face three times. I think he is trying to knock me unconscious so I'll 
be easier to drag out of the crowd. There is a lot of screaming. A woman to my left shouts 
‘someone is going to die' as people fall on top of each other on the floor, with comrades 
standing on top of them and nowhere to go. Eventually the police give up and retreat. 
About six people were taken, likely to be charged with ‘violent disorder'.

The lines of protesters and police are in a stalemate. An officer shouts ‘You're just as 
bad as them! They have a right to protest!', I reply ‘When you go home tonight you can 
tell your kids you spent the day helping Nazis march'. The officer replies ‘We're just 
doing out jobs!' so a man over my shoulder shouts back ‘that didn't hold up at Nuremberg!' 
I think we won the battle of words.

The commanding officer appears on the front line and shouts that we must move to the 
‘designated protest area'. Still reeling from the punches to my head I move back in the 
direction he's pointing. When I get there another line of police start screaming at me to 
go back the way I came. It soon becomes clear there is no ‘designated protest area' and 
the police don't know what they're doing.

Instead we're kettled for an hour as the Nazis march past. There are between 30 and 40 of 
them and 400 of us with the same number of police.

When I get home I see on the news that, apparently, the protest turned violent and six 
people were arrested for violent disorder. I realise these were the people who were stood 
near me, arbitrarily arrested because they were the only ones the police could grab. They 
will face court and potential jail sentences.

In one afternoon I was nearly arrested for three or four different crimes, none of which I 
had committed. I was assaulted by a police officer and subject to (attempted) arbitrary 
arrest. But when I considered complaining, I was advised not to bother as I would most 
likely get charged with violent disorder as the police would make up statements that I 
started the altercation where they beat me. I still, however, consider myself lucky as, 
thanks to my comrades, I was not snatched by police. I have since learned a woman who was 
arrested on the day has been sentenced to one year for violent disorder.

https://aflondon.wordpress.com/2018/11/28/the-police-are-not-your-friends-a-tale-from-an-anti-fascist-counter-demo/

------------------------------

Message: 6






1. Don't feel obligated to defend property-especially corporate "private" property. Before 
confronting someone or contacting the police, ask yourself if anyone is being hurt or 
endangered by property theft or damage. If the answer is "no," then let it be. ---- 2. If 
something of yours is stolen and you need to file a report for insurance or other 
purposes, consider going to the police station instead of bringing cops into your 
community. You may inadvertently be putting someone in your neighborhood at risk. ---- 3. 
If you observe someone exhibiting behavior that seems odd to you, don't assume that they 
are publicly intoxicated. A traumatic brain injury or similar medical episode may be 
occurring. Ask if they are OK, if they have a medical condition, and if they need assistance.

4. If you see someone pulled over with car trouble, stop and ask if they need help or if 
you can call a tow truck for them. If the police are
introduced to such a situation, they may give punishments and unnecessary tickets to 
people with car issues, target those without papers, or worse.

5. Keep a contact list of community resources like suicide hotlines. When police are 
contacted to "manage" such situations, people with mental illness are sixteen times more 
likely to be killed by cops than those without mental health challenges.[Note: Some 
suicide hotlines call police and rely heavily on law enforcement. Check local hotlines and 
make sure you ask about their protocols.]

6. Check your impulse to call the police on someone you believe looks or is acting 
"‘suspicious." Is their race, gender, ethnicity, class, or housing situation influencing 
your choice? Such calls can be death sentences for many people.

7. Encourage teachers, coworkers, and organizers to avoid inviting police into classrooms, 
workplaces, and public spaces. Instead create a culture of taking care of each other and 
not unwittingly putting people in harm's way. If you're part of a group that's holding a 
rally or demonstration, DON'T get a permit or otherwise cooperate with the police.

8. If your neighbor is having a party and the noise is bothering you, go over and talk to 
them. Getting to know your neighbors with community events like block parties is a good 
way to make asking them to quiet down a little less uncomfortable. Or find another 
neighbor who is willing to do so.

9. If you see someone peeing in public, just look away! Remember, for example, that many 
homeless people do not have reliable access to bathrooms.

10. Hold and attend de-escalation, conflict resolution, first-aid, volunteer medic, and 
self-defense workshops in your neighborhood, school, workplace, or community organization. 
When possible, donate to these initiatives so they remain recurring.

11. Don't report graffiti and other street artists. If you see work that includes 
fascistic or hate speech, paint over it with friends.

12. Remember that police can escalate domestic violence situations-especially those 
involving people of color. You can support friends and neighbors who are being victimized 
by abusers by offering them a place to stay, a ride to a safe location, or to watch their 
children. Utilize community resources like safe houses and hotlines.

Calling the police often escalates situations, puts people at risk, and leads to violence. 
Anytime you seek help from the police, you're inviting them into your community and 
putting people who may already be vulnerable into dangerous situations. Sometimes people 
feel that calling the police is the only way to deal with problems. But we can build 
trusted networks of mutual aid that allow us to better resolve conflicts ourselves and 
move towards forms of transformative justice, while keeping police away from our 
neighborhoods.

Source: May Day Collective, Washtenaw Solidarity and Defense, & PLOT

Note: These are (intentionally) not "one-size-fits-all" solutions. Looking for 
one-size-fits-all solutions is (in part) how we ended up with excessive reliance on the 
police. How we intervene or respond to harm is dictated by each specific situation, risk 
assessment, what resources and privilege are at our disposal, and the community. Community 
building requires nuance, open-mindedness, and work. This resource is merely one, 
non-conclusive tool among many.

Source: 
https://www.facebook.com/BingPLOT/photos/a.262591950531255/979809332142843/?type=3&theater

https://pramen.io/en/2018/11/12-things-to-do-instead-of-calling-the-cops/

------------------------------

Message: 7






A person expert in laws will be able to put all the necessary aggravations to properly 
qualify the crime -induced- of the state that has led Alicia to take her own life. She has 
pulled the trigger but the gun has been put in her hand and she has been left alone, in 
the open, with no housing alternative, in violation of all human and divine laws. ---- 
Yesterday the murder of Maguette Mbeugou was remembered. The magistrate who responded to 
her complaint understood that the risk profile was not met; the Minister of Interior 
subsequently sang the "mea culpa" because the protocols had not helped in this case as in 
opening the news is the judiciary (no sex), blind and deaf who ruled against the women 
those who took their lives. The first case was in Madrid, the second occurred two months 
ago in Bizkaia and tomorrow we will see minutes of silence again (or in this case not 
because it was not directly a man who killed her even though the system has masculine 
traits and patriarchal attitudes) carried out by those who should have avoided this . 
Hypocrisy, brazenness, lies, ... Madrid the government of change ... according to official 
means, the Municipal Police of Madrid accompanies (protects ... paradox, the police of the 
town ..) an average of sixteen judicial commissions a day!.

https://www.cgt-lkn.org/blog/archivos/5809

------------------------------