Today's Topics:
1. France, Union Communiste Libertaire AL #311 - Against
racism, Phenomenon: the material bases of Islamophobia (ca, de,
it, fr, pt)[machine translation] (a-infos-en@ainfos.ca)
racism, Phenomenon: the material bases of Islamophobia (ca, de,
it, fr, pt)[machine translation] (a-infos-en@ainfos.ca)
2. CNT-AIT statement (ca) [machine translation]
(a-infos-en@ainfos.ca)
(a-infos-en@ainfos.ca)
3. freedomnews: Obituary: Alexandre Skirda (1942-2020) (ca, de,
it, fr, pt) (a-infos-en@ainfos.ca)
it, fr, pt) (a-infos-en@ainfos.ca)
4. France, Union Communiste Libertaire AL #jan21 - Special file
Paris 1871, The bruised hope of the Paris Commune (ca, de, it,
fr, pt)[machine translation] (a-infos-en@ainfos.ca)
Paris 1871, The bruised hope of the Paris Commune (ca, de, it,
fr, pt)[machine translation] (a-infos-en@ainfos.ca)
5. Interview conducted by Le Monde Libertaire (FA) to the
newsroom of Tierra y Libertad By ANA (ca, it, pt) [machine
translation] (a-infos-en@ainfos.ca)
newsroom of Tierra y Libertad By ANA (ca, it, pt) [machine
translation] (a-infos-en@ainfos.ca)
6. mujeres en lucha organizacion: Dissonant Feminist Podcast
No. 11: Balance of 2020 in a feminist key - women fighting
organization (ca, de, it, fr, pt) [machine translation]
(a-infos-en@ainfos.ca)
No. 11: Balance of 2020 in a feminist key - women fighting
organization (ca, de, it, fr, pt) [machine translation]
(a-infos-en@ainfos.ca)
7. Cnt valladolid.es - CYL Health: Enough of April Fools (ca,
it, pt) [machine translation] (a-infos-en@ainfos.ca)
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Message: 1
Islamophobia has material bases and it is part of a story. It is the product of
historically anchored inegalitarian relations induced by the States and serves
the interests of the dominant classes by working against the mobilizations of the
dominated. ---- An ancient symbolic imagination, through the Crusades or the
Battle of Poitiers, built Islam as a mortal enemy of the West. In colonial
Algeria, the status of indigenous passed through the personal status of French
Muslim, thus legitimizing inequality. ---- The many scholarly productions (Ernest
Renan for example) "enslaving" Muslim civilization were part of a paternalistic
Orientalism to legitimize the colonial "civilizing mission". The forced
disclosure is completely in the continuity of this Islamophobia. The transition
from a racism of the biological type to a racism of the culturalist type after
the war and decolonization have updated this colonial Islamophobia.
From Creil in 1989 to the burkini in 2016
We can date the emergence of contemporary Islamophobia to the 1980s. It will
accompany the neoliberal restructuring and the redeployment of Western
imperialism. In France, during the Talbot Poissy strikes in 1983, Prime Minister
Mauroy spoke of "holy strikes" manipulated by Shiite fundamentalists while France
was fighting at the same time the nascent Hezbollah in Lebanon.
In 1989, the case of veiled high school girls in Creil inaugurated a French
specificity of Islamophobia: anti-veiling prohibitionism. The sociologist Pierre
Bourdieu then wrote, in this regard, that to the question "should we accept the
veil in the classes" , we must understand "should we accept a North African
presence in France" [1].
The years 2003-2004 constitute a turning point: the law prohibiting "ostentatious
religious symbols" in public schools, colleges and high schools, was voted in
2004 in a right-left consensus, trampling on secularism brandished as a banner
and in fact offering an argument. respectable on the far right.
In 2010, the niqab was banned from public places and the Chatel circular of 2012
banned veiled accompanying mothers: the withdrawal of this iniquitous circular
was also a first victory against Islamophobia. But the controversies of 2016 on
the burkini show that this fight is far from over.
The will of the political class to control and monitor Muslims intensified after
the attacks of 2015. Between the repeated assaults of the extreme right [2], now
joined by the right [3]against the wearing of the veil in public space, the
threat of dissolution of the Committee against Islamophobia in France (CCIF), a
legal defense association described as an "Islamist pharmacy" by the Minister of
the Interior [4]or the information note where we learn that "moderate Muslims"
are watched in the same way as fundamentalists and Islamists[5], Islamophobia
seems stronger than ever.
The racist division of labor
Taking on conspiratorial aspects ("Great replacement", "cultural insecurity" ...)
sometimes with anti-Semitic overtones (the Jewish lobby organizing this
replacement), security (enemies from within, suspicion of radicalization, fear of
terrorism, legitimization of xenophobia. ..), Islamophobia does not exist in a
vacuum and has material bases: the racist division of labor, making immigrants,
with or without papers, and French and French women and men from immigrant
families. adjustment variables thanks to discrimination.
Islamophobia is thus the best ideological support for the latter alongside
denunciations of communitarianism in working-class neighborhoods, also justifying
urban policies of gentrification under the guise of "social mixing". Islamophobia
also has a sexist dimension through the obsession with the veil, weakening the
women who wear it by denying their freedom and autonomy.
Islamophobia is commonly found in the West, but also elsewhere: in India with the
deprivation of citizenship of two million people, in Burma with the terror
against the Rohingyas, in China with the persecution of the Uighurs, in Russia
with the submission of the people Chechen to an Islamist gangster under the
orders of the Kremlin ... This contempt for Muslim populations legitimizes wars
by dehumanizing populations or, on the contrary, by pretending to want to come
and save them.
in the service of geopolitics
The scarecrow of Islamist terrorism also justifies geopolitical alliances and
support for authoritarian regimes. Just as Françafrique and the marginalization
of Overseas France feed on negrophobia, French imperialism in the Middle East
needs Islamophobia.
The republican regime has long used the Muslim religion to supervise workers in
post-colonial immigration by establishing clientelist relationships with
religious notables, linked to diplomatic ties with the countries of origin
(Moroccan, Turkish Muslim federations, the Great Mosque of Paris and the Algerian
State ...). The demonstrations of independence of young Muslims vis-à-vis these
structures since the 1990s worry the State and the Ministry of the Interior: the
production of Islamophobia is also linked to all these supervision practices and
the fear of losing control.
Islamophobia evolves in the face of resistance from the dominated. The debate on
the veil in 2004 thus arose after the mobilizations of the previous decades:
against double punishment and police crimes, on colonial memory, mobilizations in
support of Palestine and against the war in Iraq, movement of undocumented
migrants, etc.
Faced with these changes, it was both right and left to put everyone in their
place. Moreover, we can only note that Islamophobic attacks often coincide with
social mobilizations: the wave of 2004 thus appears after the strong movement to
fight against the breakdown of pensions in 2003.
Anti-racist social resistance
Islamophobia is thus a steamroller of racist domination which can only be
destroyed at the cost of a major ideological counter-offensive and the
construction of a balance of power involving the victims of this hateful campaign
and the whole of the social movement.
UCL Antiracist Commission
FIGHTING THE LOGICS OF SEGREGATION
Islamophobia is defined as racism against populations of Muslim faith or
perceived as such. It is not to be confused with the criticism of Islam as a
religious doctrine, which falls within the scope of freedom of opinion. However,
the desire to make certain religious symbols (for example the veil, halal,
mosques) invisible in the public space testifies to a discriminatory strategy.
This contributes to developing a fear of Islam, then spreading the racism
suffered by Muslims or assimilated as such: the term is consecrated, continuing
to argue over it is sterile.
We are currently facing a new Islamophobic offensive on the part of French
institutions, whether political or media, such as Blanquer taking up the language
elements of the RN when he claims that "Islamo-leftism is wreaking havoc[...]in
university ". In general, it is all people who are Muslim or perceived as such
who are targeted by liberticidal measures aimed at making them second-class
citizens with limited rights, thus reactivating the colonial logic in which
Islamophobia s 'registered. The society for which we are fighting must guarantee
freedom of conscience and freedom of worship, with a strict separation between
faiths and public affairs, but without discrimination against a particular
religious minority.
Validate
[1] "One problem can hide another" , Pierre Bourdieu, 1989.
[2] "Marine Le Pen wants to ban the veil in public space" , France Inter, October
22, 2019.
[3] "Radical Islam: Fillon for the ban of the veil in public space," but not in
the street "" , Europe 1, October 20, 2020.
[4] "Gérald Darmanin will propose the dissolution of BarakaCity on Wednesday and
within two weeks of the CCIF," an Islamist dispensary "" , Franceinfo, October
27, 2020.
[5] "Terrorist threat: what the intelligence services say to Macron" , Europe 1,
October 30, 2020.
https://www.unioncommunistelibertaire.org/?Phenomene-les-bases-materielles-de-l-islamophobie
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Message: 2
We inform that as a continuation of the communiqués published on this issue, the
CIT continues with its strategy of suing the unions that make up the CNT-AIT.
This time before the National Court. ---- The CNT-AIT will act in defense of its
Principles, Tactics and Purposes that are none other than those of
Anarcho-Syndicalism. An anarcho-syndicalism that has its origins in 1864, the
year in which the International Workers' Association or First International was
founded for the first time, of which the CNT-AIT is, according to the agreements
of the AIT Congress, its only and legitimate section in the territory of the
Spanish state. ---- We will continue to inform
" https://www.cnt-ait.org/comunicado-de-la-cnt-ait/ "
http://elmilicianocnt-aitchiclana.blogspot.com/2020/12/comunicado-de-cnt-ait.html
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Message: 3
The influential French historian and translator, best known for his research on
revolutionary Ukraine in the early 20th century, died on Wednesday December 23rd.
---- Alongside his extensive series of works on Russian radicalism, the
Makhnovtchina and Krondstadt, Skirda published Facing the Enemy: A History of
Anarchist Organisation (Autonomie Individuelle et Force Collective: Les
Anarchistes et l'Organisation de Proudhon a nos Jours), the as yet untranslated
biography of Jan Vaclav Makhajski Le Socialisme des Intellectuels and a number of
highly critical works on Leninism, listed (in French) here. ---- He founded the
Groupe d'Etudes et Action Anarchiste (Anarchist Studies and Action Group) with
fellow anarchist historian Roland Biard when they were both 19, taking an active
role in the wave of demonstration which took place against France's war in
Algeria. A number of his works are available at the Kate Sharpley Library.
The following tribute has been adapted from Le Monde Libertaire.
Following a long illness, our friend, our comrade, Alexandre Skirda passed away
at the age of 78 years.
Did he go to the banks of the Dnieper to join Nestor Makhno, like him a
descendant of the Zaporozhian Cossacks?
His interest in this region and his knowledge of the language had enabled him to
get to know the revolutionary peasant movement in southern Ukraine, heir to
several centuries of direct-democratic practice. In books such as Nestor Makhno -
Anarchy's Cossack: The Struggle for Free Soviets in the Ukraine 1917-1921, he
showed how in this period the creation of free municipalities aimed to establish
a stateless society, and the way in which the Bolshevik State then destroyed them
- eliminating in the process the Revolutionary Insurrectionary Army of Ukraine,
which had made it possible to defeat the reactionary Whites.
Even today the name of Alexander Skirda winds up the majority of Trotskyist
militants, who cannot forgive him for having revealed the way in which the Red
Army, sent by Trotsky, crushed the Municipality of Kronstadt, which wanted for
Russia a direct, federalist democracy, and declared on March 8th, 1921:
"It is here in Kronstadt that the first stone of the Third Revolution opposed to
the bureaucratic order of the Bolsheviks was laid, leaving behind the
dictatorship of the Communist Party, the chekas and state capitalism."
By publishing Kronstadt 1921: Free Soviets Against Party Dictatorship, he granted
at long last the wish of Stépan Pétrichenko, president of the Kronstadt
Provisional Revolutionary Committee: "They can shoot the Kronstadians, but they
will never be able to shoot the truth of Kronstadt." His research enabled him to
write several books on this historical event, which have been the subject of
translations in various countries and numerous re-editions, enriched by new
documents.
Most recently he had translated and presented Kronstadt in the Russian Revolution
by Efim Yarchuk, previously unpublished. Yarchuk, one of the principal organisers
of the Kronstadt anarchists, describes how he lived and dedicates his work "to
those who shed their blood during the revolution of 1905 for the complete
emancipation of the proletariat from the yoke of capital and authority. To those
who fought in February and July 1917 against the masters of the world. Those who
let themselves be deceived by the slogans of the proletarian state soon raised
their arms against the new masters, the Bolsheviks. In memory of those who
perished on the road leading to the Society of Free Men: Anarchy."
Having had the opportunity to see that mountain of documents which fed his books,
those mentioned here being only a part, we were able to measure the importance of
his historical work revealing what has long been hidden - as much by the "whites"
as the "reds" - about a revolution which had consequences, for decades, on the
workers' movement in many countries.
We will not forget Alexandre Skirda, that essential historian of the Russian
revolution, and also the anarchist activist who, from the 1960s, led the
Anarchist Study and Action Group.
Le Monde Libertaire
https://freedomnews.org.uk/obituary-alexandre-skirda-1942-2020/
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Message: 4
With this special dossier of Alternative Libertaire, on the occasion of the 150th
anniversary of the event, it is a question of rediscovering it in its
singularity, without dressing it up in anachronistic tinsel. ---- Murdered, the
Municipality of 1871 was in more ways than one. It was brought about by the
ruthless repression of the Bloody Week. It was achieved by the calumnies that
were poured out on it, reducing it to a "treason" fomented by occult forces. It
was again through the Stalinist disguise which, with the blows of a chisel, tried
to establish a connection between the federated wall and the place of
Colonel-Fabien, via the USSR. It was so by its reduction, in school textbooks, to
an episode of civil war without logic.
But bruised, it was also a little bit by a workers movement too fond of images of
Épinal: barricades of cobblestones, bayonets and red flags in tatters.
However, the Paris Commune was a little more than that.
It is important to rediscover it in its singularity, without dressing it up in
anachronistic tinsel. No, the Commune was neither libertarian, nor socialist, nor
communist. Like the workers' movement of the time, she was both a patriot and an
internationalist ; combatant and antimilitarist ; self-managed and bureaucratic ;
republican and proletarian ; socialist and moderate... and fiercely anticlerical.
She respected the Banque de France but set the Tuileries on fire. Not very
feminist, she was nevertheless a springboard for female action.
Illustration from HD Justesse, Histoire de la Commune de Paris (1879)
The dossier proposed by Alternative Libertaire seeks to decipher a key moment in
the history of popular emancipation movements. It is of course a tribute to the
women and men whose hope was so great that it still inspires us today. But memory
and lucidity must go hand in hand, and we have sought to avoid both mythification
and condescension. What were the internal contradictions, the dynamics, the
limits ? What lessons for us today, what pitfalls to avoid ?
While refusing to annex the Municipality of 1871 to the history of the anarchist
movement - which will not be born until a decade later - we have tried to analyze
it from a libertarian point of view. How far was there a surge in popular power ?
Was there a temptation to question private ownership of the means of production
and exchange ? Why was the "people in arms" thus struck down by the regular army
? To what extent was the hierarchy of men and women altered ? What were the
educational and democratic principles in gesin? Let us leave devotion to the
devotees, bitterness to the backsliders, and ask ourselves the questions like
revolutionaries, following the example of the most lucid of the Communards: both
feet firmly in the present and all our energy stretched towards the future.
A file coordinated by Guillaume (UCL Montreuil) and Cuervo (UCL Marseille)
Summary
Pre-revolutionary crisis
The first fruits of the Commune
The political trends that will animate the revolution
Paris AIT in dispersed order
Commented timeline
March 18-May 28: from the rising revolt to the ultimate barricade
Political memory
When the libertarians took their distance
For the anarchist Jean Grave, "The Commune legislated, but acted little"
Gustave Lefrançais (1826-1901), between communalism and anarchism
The international posterity of the idea of "commune"
Popular power
Municipality, neighborhood committees, an unfinished dialectic
Social measures: no revolution without attacking private property
Educational aspects
The alliance of hands and brains
Feminist aspects
Serge Kibal (historian): "A beginning of recognition of women as free individuals"
Military aspects
Why and how the federates were crushed
Lyon, Marseille ... failed attempts
Bibliography
Rougerie, Tombs, Thomas ... the red flag on every page
Illustration: "A citizen in charge of guarding the rue de Lille", taken from
Bertall, Les Communeux. Types, characters, costumes, Plon, 1880.
https://www.unioncommunistelibertaire.org/?L-espoir-meurtri-de-la-Commune-de-Paris
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Message: 5
Cheers, folks, and thanks for this distance interview in Covid's times, which
allows us to keep in touch. How about starting with a brief presentation of you
and your group Albatros, from Madrid (FAI) and with the memory of those drinks we
had on July 12th of last year? ---- Great! We will start by saying that our group
- Albatros - was formed in the mid-nineties with people from other FAI groups,
Juventudes Libertarias and others who participated in an anarchist group for the
first time. From the first moment we were a synthesis group, as we developed (and
developed) tasks in different areas. Perhaps the main thing is the dissemination
of ideas, for which we use all the means at our disposal: conferences, press
articles, pamphlets and even made a short film about Bakunin, which is on the
network, and a documentary against the false charity of the Church. (Ouróboros).
The anti-religious struggle is one of our constants, but not the only one. We are
not a very large group, which sometimes limits us a little, but we have a circle
of militant friends who, although they are not in the group,
Today it is up to us to introduce Tierra y Libertad (Terra e Liberdade), the
press agency of the Iberian Anarchist Federation, to readers of Le Monde
Libertaire. An anarchist newspaper so famous that it inspired Ken Loach for his
film. What date does it go back to?
Let's start by saying that Tierra y Libertad is not an FAI press agency, but an
anarchist publication edited by FAI. This means that the Federation appoints the
Editorial Committee and has the last word on everything that concerns the
newspaper, but it is not an organ or a spokesperson because the Federation does
not have a "single" voice. For this reason, the newspaper does not have an
editorial article and all contributions must be signed. The newsroom has the
power to reject those articles that do not seem appropriate; only if they come
from a federated group are the reasons given to the group that sent them, and if
they do not agree with the reasons given, they are sent to all federated groups
so that a federal decision can be made.
From time to time, the Federation changes the Editorial Committee, a position
that no group wants to maintain because it limits its activity so much by having
to publish the newspaper every month. Years ago (perhaps many) in the Federation
we decided that the Editorial Committee would be passed on to the Albatros group,
which in turn delegated to us, Hector and Alfredo, to carry it out. We belong to
two different generations (we have 11 years of age difference) with different
militant experiences and also different professions (docker and printer).
The newspaper was born in 1888 no less as a weekly, it was a daily for a short
period of time in the early twentieth century and later it became a weekly, with
an irregular and clandestine appearance during the Franco dictatorship and
reappeared as a weekly in 1976.
What you put of Ken Loach, unfortunately, is not right. He took the name of his
film out of longing, not the newspaper. Some comrades, including those on the
editorial board at the time, participated in the filming. Neither Loach nor his
production company knew about the newspaper. In any case, Loach is a Trotskyist
and in his film he emphasizes the role of the POUM (Marxist party) more than that
of the anarchists.
What role did the newspaper play in history and in different historical stages:
civil war and social revolution, dictatorship, post-Francoism?
Since its foundation, one of the aims of the newspaper was to provide information
about the anarchist movement and also to serve as an organizational reference for
the movement itself, while showing its educational aspect, all in a country with
a very high percentage of illiteracy. Tierra y Libertad, like other press organs
and libertarian texts, was read aloud at workers' meetings to give an opportunity
to those who were still illiterate. As the libertarian movement extends its task
of culture among the working class and, at the same time, many other libertarian
newspapers are created, Tierra y Libertad becomes an organ of diffusion and
debate instead of an organ of information, commenting on the news of the
movement. Made by federated anarchist groups, it was never an organ of any
federation, which was called in different ways until 1927, when Spanish groups
joined the Portuguese, giving rise to the Iberian Anarchist Federation, the name
of the organization that persists today.
With the 1936 coup d'état, the revolutionary process of the working class was
accelerated, and our newspaper is on the streets weekly commenting on events and
offering an anarchist orientation. For reasons of the moment, it is starting to
be edited by FAI as a whole (a situation that has not changed until now). With
the fascist victory, the newspaper goes into hiding irregularly, also publishing
manifests, leaflets and posters in the form of monographs. In Mexico, comrades in
exile publish a newspaper with the same headline, but which has no organic link
with what was done in the interior of Spain or with the FAI.
With the death of the dictator, we reached the political transition to democracy
andTierra y Libertadbegins to be published (at first clandestinely) with a fixed
periodicity - monthly - and with a rotation of the Editorial Committee among the
federated groups. The newspaper serves as a unifying element of the Federation
and also of other non-federated groups.
Who published and publishes the newspaper? Who writes in TyL today? And what are
your various themes?
Historically, many people have written for the newspaper, including famous
writers such as Azorín. Naturally, also the most well-known anarchists, such as
Malatesta and Kropotkin. Today, militants and theorists inside and outside Spain,
inside and outside the FAI, write in the newspaper. We try to publish analysis
articles covering all fields of social struggle (unionism, feminism,
anti-militarism ...), giving them a libertarian bias.
Today, how is it organized, financed, what is the impact and what is the spread
of TyL?
The organization of the newspaper is simple: we receive the articles or ask the
right people, as well as we review the libertarian press in other languages and
translate what we think is appropriate. The newspaper is financed through its
sale, subscriptions and extraordinary contributions from readers and groups. With
regard to circulation, we only print 1,000 copies, in addition to the web
version, which we are recently trying to improve. Many paper signatures come out
of the web version.
Who are your readers, is there a reading or selling point for the newspaper or
does it operate by subscription? Is it possible to subscribe from France?
The newspaper is intended for the general public. In addition to the signature,
it can be obtained at the premises of the libertarian movement, including the
union headquarters. We have subscribers from all over the world, especially from
Latin America.
Monthly, weekly ... or in other ways, including a website, do you consider
improving the current formula?
In principle, we do not consider changing the frequency. We would like to have
other specific publications, in addition to newsletters from groups and
geographical areas that already exist. We think that the anarchist movement in
Spain needs a weekly magazine (as it has in Italywith Umanità Nova ) that makes
propaganda commenting on the news, a theoretical magazine (like itsRéfractions ),
a scientific magazine (we haveGerminal.Revista de Estudios Libertarios ), leaving
advertising for analysis to Tierra y Libertad (monthly, like itsLe Monde
Libertaire ).
Has the pandemic influenced TyL, its functioning and even its publications?
Actually yes. There were several months when we were unable to publish it. At the
beginning of the confinement, the printing shop where we printed it closed and
then, when it started working again, we were unable to use the facilities where
we packed it and prepared it for the mail; it must be said that the facilities
are not ours, but that of another libertarian organization that leaves us a space
in exchange for a monthly financial contribution.
Are we going to continue celebrating together next July 19, since this summer it
was not possible?
Of course, yes! We are waiting for you...
Monica Jornet
Groupe Gaston Couté FA
December 2020
Source:https://federacionanarquistaiberica.wordpress.com/2020/12/21/entrevista-realizada-por-le-monde-libertaire-fa-a-la-redaccion-del-tierra-y-libertad/
Translation> Liberto
anarchist news agency-ana
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Message: 6
2020 was a very difficult year in which we had to face an unusual situation due
to its magnitude and effects worldwide. Therefore, we want to present what we
consider to be the best and worst of the year for the feminist and dissident
movement.
Hear us on:
YouTube // https://youtu.be/Q24ouU1VEag
Ivoxx // https://go.ivoox.com/rf/63241944
https://mujeresenluchaorganizacion.wordpress.com/2020/12/31/disonantes-podcast-feminista-no-11-balance-del-2020-en-clave-feminista/
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Message: 7
The innocent are jokes that consist of deceiving another person, causing a
well-crafted lie to be created. For this, naivety, good faith, the trust that the
person who receives the deception has in whoever lies is used, who does not stop
even if the other shows some suspicion, and once he has managed to deceive him,
he laughs in his face to the scream from: "INNOCENT!" ---- There are simple
innocents and others twisted, there are kind and in bad taste, there are those
that deceive a child and others that seek to tease groups. But the worst, the one
that lasts the longest, of which we are more than fed up, is the innocent that
the Junta de Castilla y León is spending us with public health .
From CNT we continue to denounce that his wonderful management has resulted in
decades of cuts in personnel, wages and materials . The only thing that has
increased are working hours and precariousness , which has made many
professionals have had to opt for internal or external emigration in search of a
future.
For those who remain, the situation is getting worse: more workload, lack of
substitutions, saturation, obligation to cover the missing colleagues. All of
which translates into ever-growing waiting lists, patients without quality care,
minimal services, preventable deaths . And a growing frustration in each and
everyone, except politicians.
Because neither the Board nor the Ministry of Health are frustrated, no matter
how much they go out to tear their clothes so that we continue to trust and
maintain our good faith. Your business is based on everything going on , even in
times of pandemic.
Public Health does not matter to those who outsource services such as laundry,
cooking and cleaning; for them, waiting lists are the perfect excuse to refer to
the private one. What about a perfectly suitable closed specialty center? It does
not matter, that the older people who would use it move to the other end of the
city or that they stop the treatments, that these old men do nothing but spend.
Overall, all these companies belong to their friends and they know that they will
"pay" them well for these concessions.
And when people protest, everything is solved by going out and promising things
like that they will not fire anyone, or that they will reopen the doctor's
offices in the villages, or that they will return to face-to-face care, or that
primary care will be reinforced , or.... It's so easy to promise ...
Butthe CNT will continue without keeping silent . They don't fool us.
For this reason, this December 28 from the CNT we denounce the INNOCENTED that
they are spending with Public Health and all of us who are part of it, workers
and users, with puppets that show that we are not those simple people who
believe, to the that they manipulate and that they laugh at.
For Quality and Public Health: DO NOT TAKE YOU FOR INNOCENT! OUT OF THE PRECARITY
OF OUR HEALING!
https://www.cntvalladolid.es/sanidad-cyl-basta-de-inocentadas/
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it, pt) [machine translation] (a-infos-en@ainfos.ca)
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Message: 1
Islamophobia has material bases and it is part of a story. It is the product of
historically anchored inegalitarian relations induced by the States and serves
the interests of the dominant classes by working against the mobilizations of the
dominated. ---- An ancient symbolic imagination, through the Crusades or the
Battle of Poitiers, built Islam as a mortal enemy of the West. In colonial
Algeria, the status of indigenous passed through the personal status of French
Muslim, thus legitimizing inequality. ---- The many scholarly productions (Ernest
Renan for example) "enslaving" Muslim civilization were part of a paternalistic
Orientalism to legitimize the colonial "civilizing mission". The forced
disclosure is completely in the continuity of this Islamophobia. The transition
from a racism of the biological type to a racism of the culturalist type after
the war and decolonization have updated this colonial Islamophobia.
From Creil in 1989 to the burkini in 2016
We can date the emergence of contemporary Islamophobia to the 1980s. It will
accompany the neoliberal restructuring and the redeployment of Western
imperialism. In France, during the Talbot Poissy strikes in 1983, Prime Minister
Mauroy spoke of "holy strikes" manipulated by Shiite fundamentalists while France
was fighting at the same time the nascent Hezbollah in Lebanon.
In 1989, the case of veiled high school girls in Creil inaugurated a French
specificity of Islamophobia: anti-veiling prohibitionism. The sociologist Pierre
Bourdieu then wrote, in this regard, that to the question "should we accept the
veil in the classes" , we must understand "should we accept a North African
presence in France" [1].
The years 2003-2004 constitute a turning point: the law prohibiting "ostentatious
religious symbols" in public schools, colleges and high schools, was voted in
2004 in a right-left consensus, trampling on secularism brandished as a banner
and in fact offering an argument. respectable on the far right.
In 2010, the niqab was banned from public places and the Chatel circular of 2012
banned veiled accompanying mothers: the withdrawal of this iniquitous circular
was also a first victory against Islamophobia. But the controversies of 2016 on
the burkini show that this fight is far from over.
The will of the political class to control and monitor Muslims intensified after
the attacks of 2015. Between the repeated assaults of the extreme right [2], now
joined by the right [3]against the wearing of the veil in public space, the
threat of dissolution of the Committee against Islamophobia in France (CCIF), a
legal defense association described as an "Islamist pharmacy" by the Minister of
the Interior [4]or the information note where we learn that "moderate Muslims"
are watched in the same way as fundamentalists and Islamists[5], Islamophobia
seems stronger than ever.
The racist division of labor
Taking on conspiratorial aspects ("Great replacement", "cultural insecurity" ...)
sometimes with anti-Semitic overtones (the Jewish lobby organizing this
replacement), security (enemies from within, suspicion of radicalization, fear of
terrorism, legitimization of xenophobia. ..), Islamophobia does not exist in a
vacuum and has material bases: the racist division of labor, making immigrants,
with or without papers, and French and French women and men from immigrant
families. adjustment variables thanks to discrimination.
Islamophobia is thus the best ideological support for the latter alongside
denunciations of communitarianism in working-class neighborhoods, also justifying
urban policies of gentrification under the guise of "social mixing". Islamophobia
also has a sexist dimension through the obsession with the veil, weakening the
women who wear it by denying their freedom and autonomy.
Islamophobia is commonly found in the West, but also elsewhere: in India with the
deprivation of citizenship of two million people, in Burma with the terror
against the Rohingyas, in China with the persecution of the Uighurs, in Russia
with the submission of the people Chechen to an Islamist gangster under the
orders of the Kremlin ... This contempt for Muslim populations legitimizes wars
by dehumanizing populations or, on the contrary, by pretending to want to come
and save them.
in the service of geopolitics
The scarecrow of Islamist terrorism also justifies geopolitical alliances and
support for authoritarian regimes. Just as Françafrique and the marginalization
of Overseas France feed on negrophobia, French imperialism in the Middle East
needs Islamophobia.
The republican regime has long used the Muslim religion to supervise workers in
post-colonial immigration by establishing clientelist relationships with
religious notables, linked to diplomatic ties with the countries of origin
(Moroccan, Turkish Muslim federations, the Great Mosque of Paris and the Algerian
State ...). The demonstrations of independence of young Muslims vis-à-vis these
structures since the 1990s worry the State and the Ministry of the Interior: the
production of Islamophobia is also linked to all these supervision practices and
the fear of losing control.
Islamophobia evolves in the face of resistance from the dominated. The debate on
the veil in 2004 thus arose after the mobilizations of the previous decades:
against double punishment and police crimes, on colonial memory, mobilizations in
support of Palestine and against the war in Iraq, movement of undocumented
migrants, etc.
Faced with these changes, it was both right and left to put everyone in their
place. Moreover, we can only note that Islamophobic attacks often coincide with
social mobilizations: the wave of 2004 thus appears after the strong movement to
fight against the breakdown of pensions in 2003.
Anti-racist social resistance
Islamophobia is thus a steamroller of racist domination which can only be
destroyed at the cost of a major ideological counter-offensive and the
construction of a balance of power involving the victims of this hateful campaign
and the whole of the social movement.
UCL Antiracist Commission
FIGHTING THE LOGICS OF SEGREGATION
Islamophobia is defined as racism against populations of Muslim faith or
perceived as such. It is not to be confused with the criticism of Islam as a
religious doctrine, which falls within the scope of freedom of opinion. However,
the desire to make certain religious symbols (for example the veil, halal,
mosques) invisible in the public space testifies to a discriminatory strategy.
This contributes to developing a fear of Islam, then spreading the racism
suffered by Muslims or assimilated as such: the term is consecrated, continuing
to argue over it is sterile.
We are currently facing a new Islamophobic offensive on the part of French
institutions, whether political or media, such as Blanquer taking up the language
elements of the RN when he claims that "Islamo-leftism is wreaking havoc[...]in
university ". In general, it is all people who are Muslim or perceived as such
who are targeted by liberticidal measures aimed at making them second-class
citizens with limited rights, thus reactivating the colonial logic in which
Islamophobia s 'registered. The society for which we are fighting must guarantee
freedom of conscience and freedom of worship, with a strict separation between
faiths and public affairs, but without discrimination against a particular
religious minority.
Validate
[1] "One problem can hide another" , Pierre Bourdieu, 1989.
[2] "Marine Le Pen wants to ban the veil in public space" , France Inter, October
22, 2019.
[3] "Radical Islam: Fillon for the ban of the veil in public space," but not in
the street "" , Europe 1, October 20, 2020.
[4] "Gérald Darmanin will propose the dissolution of BarakaCity on Wednesday and
within two weeks of the CCIF," an Islamist dispensary "" , Franceinfo, October
27, 2020.
[5] "Terrorist threat: what the intelligence services say to Macron" , Europe 1,
October 30, 2020.
https://www.unioncommunistelibertaire.org/?Phenomene-les-bases-materielles-de-l-islamophobie
------------------------------
Message: 2
We inform that as a continuation of the communiqués published on this issue, the
CIT continues with its strategy of suing the unions that make up the CNT-AIT.
This time before the National Court. ---- The CNT-AIT will act in defense of its
Principles, Tactics and Purposes that are none other than those of
Anarcho-Syndicalism. An anarcho-syndicalism that has its origins in 1864, the
year in which the International Workers' Association or First International was
founded for the first time, of which the CNT-AIT is, according to the agreements
of the AIT Congress, its only and legitimate section in the territory of the
Spanish state. ---- We will continue to inform
" https://www.cnt-ait.org/comunicado-de-la-cnt-ait/ "
http://elmilicianocnt-aitchiclana.blogspot.com/2020/12/comunicado-de-cnt-ait.html
------------------------------
Message: 3
The influential French historian and translator, best known for his research on
revolutionary Ukraine in the early 20th century, died on Wednesday December 23rd.
---- Alongside his extensive series of works on Russian radicalism, the
Makhnovtchina and Krondstadt, Skirda published Facing the Enemy: A History of
Anarchist Organisation (Autonomie Individuelle et Force Collective: Les
Anarchistes et l'Organisation de Proudhon a nos Jours), the as yet untranslated
biography of Jan Vaclav Makhajski Le Socialisme des Intellectuels and a number of
highly critical works on Leninism, listed (in French) here. ---- He founded the
Groupe d'Etudes et Action Anarchiste (Anarchist Studies and Action Group) with
fellow anarchist historian Roland Biard when they were both 19, taking an active
role in the wave of demonstration which took place against France's war in
Algeria. A number of his works are available at the Kate Sharpley Library.
The following tribute has been adapted from Le Monde Libertaire.
Following a long illness, our friend, our comrade, Alexandre Skirda passed away
at the age of 78 years.
Did he go to the banks of the Dnieper to join Nestor Makhno, like him a
descendant of the Zaporozhian Cossacks?
His interest in this region and his knowledge of the language had enabled him to
get to know the revolutionary peasant movement in southern Ukraine, heir to
several centuries of direct-democratic practice. In books such as Nestor Makhno -
Anarchy's Cossack: The Struggle for Free Soviets in the Ukraine 1917-1921, he
showed how in this period the creation of free municipalities aimed to establish
a stateless society, and the way in which the Bolshevik State then destroyed them
- eliminating in the process the Revolutionary Insurrectionary Army of Ukraine,
which had made it possible to defeat the reactionary Whites.
Even today the name of Alexander Skirda winds up the majority of Trotskyist
militants, who cannot forgive him for having revealed the way in which the Red
Army, sent by Trotsky, crushed the Municipality of Kronstadt, which wanted for
Russia a direct, federalist democracy, and declared on March 8th, 1921:
"It is here in Kronstadt that the first stone of the Third Revolution opposed to
the bureaucratic order of the Bolsheviks was laid, leaving behind the
dictatorship of the Communist Party, the chekas and state capitalism."
By publishing Kronstadt 1921: Free Soviets Against Party Dictatorship, he granted
at long last the wish of Stépan Pétrichenko, president of the Kronstadt
Provisional Revolutionary Committee: "They can shoot the Kronstadians, but they
will never be able to shoot the truth of Kronstadt." His research enabled him to
write several books on this historical event, which have been the subject of
translations in various countries and numerous re-editions, enriched by new
documents.
Most recently he had translated and presented Kronstadt in the Russian Revolution
by Efim Yarchuk, previously unpublished. Yarchuk, one of the principal organisers
of the Kronstadt anarchists, describes how he lived and dedicates his work "to
those who shed their blood during the revolution of 1905 for the complete
emancipation of the proletariat from the yoke of capital and authority. To those
who fought in February and July 1917 against the masters of the world. Those who
let themselves be deceived by the slogans of the proletarian state soon raised
their arms against the new masters, the Bolsheviks. In memory of those who
perished on the road leading to the Society of Free Men: Anarchy."
Having had the opportunity to see that mountain of documents which fed his books,
those mentioned here being only a part, we were able to measure the importance of
his historical work revealing what has long been hidden - as much by the "whites"
as the "reds" - about a revolution which had consequences, for decades, on the
workers' movement in many countries.
We will not forget Alexandre Skirda, that essential historian of the Russian
revolution, and also the anarchist activist who, from the 1960s, led the
Anarchist Study and Action Group.
Le Monde Libertaire
https://freedomnews.org.uk/obituary-alexandre-skirda-1942-2020/
------------------------------
Message: 4
With this special dossier of Alternative Libertaire, on the occasion of the 150th
anniversary of the event, it is a question of rediscovering it in its
singularity, without dressing it up in anachronistic tinsel. ---- Murdered, the
Municipality of 1871 was in more ways than one. It was brought about by the
ruthless repression of the Bloody Week. It was achieved by the calumnies that
were poured out on it, reducing it to a "treason" fomented by occult forces. It
was again through the Stalinist disguise which, with the blows of a chisel, tried
to establish a connection between the federated wall and the place of
Colonel-Fabien, via the USSR. It was so by its reduction, in school textbooks, to
an episode of civil war without logic.
But bruised, it was also a little bit by a workers movement too fond of images of
Épinal: barricades of cobblestones, bayonets and red flags in tatters.
However, the Paris Commune was a little more than that.
It is important to rediscover it in its singularity, without dressing it up in
anachronistic tinsel. No, the Commune was neither libertarian, nor socialist, nor
communist. Like the workers' movement of the time, she was both a patriot and an
internationalist ; combatant and antimilitarist ; self-managed and bureaucratic ;
republican and proletarian ; socialist and moderate... and fiercely anticlerical.
She respected the Banque de France but set the Tuileries on fire. Not very
feminist, she was nevertheless a springboard for female action.
Illustration from HD Justesse, Histoire de la Commune de Paris (1879)
The dossier proposed by Alternative Libertaire seeks to decipher a key moment in
the history of popular emancipation movements. It is of course a tribute to the
women and men whose hope was so great that it still inspires us today. But memory
and lucidity must go hand in hand, and we have sought to avoid both mythification
and condescension. What were the internal contradictions, the dynamics, the
limits ? What lessons for us today, what pitfalls to avoid ?
While refusing to annex the Municipality of 1871 to the history of the anarchist
movement - which will not be born until a decade later - we have tried to analyze
it from a libertarian point of view. How far was there a surge in popular power ?
Was there a temptation to question private ownership of the means of production
and exchange ? Why was the "people in arms" thus struck down by the regular army
? To what extent was the hierarchy of men and women altered ? What were the
educational and democratic principles in gesin? Let us leave devotion to the
devotees, bitterness to the backsliders, and ask ourselves the questions like
revolutionaries, following the example of the most lucid of the Communards: both
feet firmly in the present and all our energy stretched towards the future.
A file coordinated by Guillaume (UCL Montreuil) and Cuervo (UCL Marseille)
Summary
Pre-revolutionary crisis
The first fruits of the Commune
The political trends that will animate the revolution
Paris AIT in dispersed order
Commented timeline
March 18-May 28: from the rising revolt to the ultimate barricade
Political memory
When the libertarians took their distance
For the anarchist Jean Grave, "The Commune legislated, but acted little"
Gustave Lefrançais (1826-1901), between communalism and anarchism
The international posterity of the idea of "commune"
Popular power
Municipality, neighborhood committees, an unfinished dialectic
Social measures: no revolution without attacking private property
Educational aspects
The alliance of hands and brains
Feminist aspects
Serge Kibal (historian): "A beginning of recognition of women as free individuals"
Military aspects
Why and how the federates were crushed
Lyon, Marseille ... failed attempts
Bibliography
Rougerie, Tombs, Thomas ... the red flag on every page
Illustration: "A citizen in charge of guarding the rue de Lille", taken from
Bertall, Les Communeux. Types, characters, costumes, Plon, 1880.
https://www.unioncommunistelibertaire.org/?L-espoir-meurtri-de-la-Commune-de-Paris
------------------------------
Message: 5
Cheers, folks, and thanks for this distance interview in Covid's times, which
allows us to keep in touch. How about starting with a brief presentation of you
and your group Albatros, from Madrid (FAI) and with the memory of those drinks we
had on July 12th of last year? ---- Great! We will start by saying that our group
- Albatros - was formed in the mid-nineties with people from other FAI groups,
Juventudes Libertarias and others who participated in an anarchist group for the
first time. From the first moment we were a synthesis group, as we developed (and
developed) tasks in different areas. Perhaps the main thing is the dissemination
of ideas, for which we use all the means at our disposal: conferences, press
articles, pamphlets and even made a short film about Bakunin, which is on the
network, and a documentary against the false charity of the Church. (Ouróboros).
The anti-religious struggle is one of our constants, but not the only one. We are
not a very large group, which sometimes limits us a little, but we have a circle
of militant friends who, although they are not in the group,
Today it is up to us to introduce Tierra y Libertad (Terra e Liberdade), the
press agency of the Iberian Anarchist Federation, to readers of Le Monde
Libertaire. An anarchist newspaper so famous that it inspired Ken Loach for his
film. What date does it go back to?
Let's start by saying that Tierra y Libertad is not an FAI press agency, but an
anarchist publication edited by FAI. This means that the Federation appoints the
Editorial Committee and has the last word on everything that concerns the
newspaper, but it is not an organ or a spokesperson because the Federation does
not have a "single" voice. For this reason, the newspaper does not have an
editorial article and all contributions must be signed. The newsroom has the
power to reject those articles that do not seem appropriate; only if they come
from a federated group are the reasons given to the group that sent them, and if
they do not agree with the reasons given, they are sent to all federated groups
so that a federal decision can be made.
From time to time, the Federation changes the Editorial Committee, a position
that no group wants to maintain because it limits its activity so much by having
to publish the newspaper every month. Years ago (perhaps many) in the Federation
we decided that the Editorial Committee would be passed on to the Albatros group,
which in turn delegated to us, Hector and Alfredo, to carry it out. We belong to
two different generations (we have 11 years of age difference) with different
militant experiences and also different professions (docker and printer).
The newspaper was born in 1888 no less as a weekly, it was a daily for a short
period of time in the early twentieth century and later it became a weekly, with
an irregular and clandestine appearance during the Franco dictatorship and
reappeared as a weekly in 1976.
What you put of Ken Loach, unfortunately, is not right. He took the name of his
film out of longing, not the newspaper. Some comrades, including those on the
editorial board at the time, participated in the filming. Neither Loach nor his
production company knew about the newspaper. In any case, Loach is a Trotskyist
and in his film he emphasizes the role of the POUM (Marxist party) more than that
of the anarchists.
What role did the newspaper play in history and in different historical stages:
civil war and social revolution, dictatorship, post-Francoism?
Since its foundation, one of the aims of the newspaper was to provide information
about the anarchist movement and also to serve as an organizational reference for
the movement itself, while showing its educational aspect, all in a country with
a very high percentage of illiteracy. Tierra y Libertad, like other press organs
and libertarian texts, was read aloud at workers' meetings to give an opportunity
to those who were still illiterate. As the libertarian movement extends its task
of culture among the working class and, at the same time, many other libertarian
newspapers are created, Tierra y Libertad becomes an organ of diffusion and
debate instead of an organ of information, commenting on the news of the
movement. Made by federated anarchist groups, it was never an organ of any
federation, which was called in different ways until 1927, when Spanish groups
joined the Portuguese, giving rise to the Iberian Anarchist Federation, the name
of the organization that persists today.
With the 1936 coup d'état, the revolutionary process of the working class was
accelerated, and our newspaper is on the streets weekly commenting on events and
offering an anarchist orientation. For reasons of the moment, it is starting to
be edited by FAI as a whole (a situation that has not changed until now). With
the fascist victory, the newspaper goes into hiding irregularly, also publishing
manifests, leaflets and posters in the form of monographs. In Mexico, comrades in
exile publish a newspaper with the same headline, but which has no organic link
with what was done in the interior of Spain or with the FAI.
With the death of the dictator, we reached the political transition to democracy
andTierra y Libertadbegins to be published (at first clandestinely) with a fixed
periodicity - monthly - and with a rotation of the Editorial Committee among the
federated groups. The newspaper serves as a unifying element of the Federation
and also of other non-federated groups.
Who published and publishes the newspaper? Who writes in TyL today? And what are
your various themes?
Historically, many people have written for the newspaper, including famous
writers such as Azorín. Naturally, also the most well-known anarchists, such as
Malatesta and Kropotkin. Today, militants and theorists inside and outside Spain,
inside and outside the FAI, write in the newspaper. We try to publish analysis
articles covering all fields of social struggle (unionism, feminism,
anti-militarism ...), giving them a libertarian bias.
Today, how is it organized, financed, what is the impact and what is the spread
of TyL?
The organization of the newspaper is simple: we receive the articles or ask the
right people, as well as we review the libertarian press in other languages and
translate what we think is appropriate. The newspaper is financed through its
sale, subscriptions and extraordinary contributions from readers and groups. With
regard to circulation, we only print 1,000 copies, in addition to the web
version, which we are recently trying to improve. Many paper signatures come out
of the web version.
Who are your readers, is there a reading or selling point for the newspaper or
does it operate by subscription? Is it possible to subscribe from France?
The newspaper is intended for the general public. In addition to the signature,
it can be obtained at the premises of the libertarian movement, including the
union headquarters. We have subscribers from all over the world, especially from
Latin America.
Monthly, weekly ... or in other ways, including a website, do you consider
improving the current formula?
In principle, we do not consider changing the frequency. We would like to have
other specific publications, in addition to newsletters from groups and
geographical areas that already exist. We think that the anarchist movement in
Spain needs a weekly magazine (as it has in Italywith Umanità Nova ) that makes
propaganda commenting on the news, a theoretical magazine (like itsRéfractions ),
a scientific magazine (we haveGerminal.Revista de Estudios Libertarios ), leaving
advertising for analysis to Tierra y Libertad (monthly, like itsLe Monde
Libertaire ).
Has the pandemic influenced TyL, its functioning and even its publications?
Actually yes. There were several months when we were unable to publish it. At the
beginning of the confinement, the printing shop where we printed it closed and
then, when it started working again, we were unable to use the facilities where
we packed it and prepared it for the mail; it must be said that the facilities
are not ours, but that of another libertarian organization that leaves us a space
in exchange for a monthly financial contribution.
Are we going to continue celebrating together next July 19, since this summer it
was not possible?
Of course, yes! We are waiting for you...
Monica Jornet
Groupe Gaston Couté FA
December 2020
Source:https://federacionanarquistaiberica.wordpress.com/2020/12/21/entrevista-realizada-por-le-monde-libertaire-fa-a-la-redaccion-del-tierra-y-libertad/
Translation> Liberto
anarchist news agency-ana
------------------------------
Message: 6
2020 was a very difficult year in which we had to face an unusual situation due
to its magnitude and effects worldwide. Therefore, we want to present what we
consider to be the best and worst of the year for the feminist and dissident
movement.
Hear us on:
YouTube // https://youtu.be/Q24ouU1VEag
Ivoxx // https://go.ivoox.com/rf/63241944
https://mujeresenluchaorganizacion.wordpress.com/2020/12/31/disonantes-podcast-feminista-no-11-balance-del-2020-en-clave-feminista/
------------------------------
Message: 7
The innocent are jokes that consist of deceiving another person, causing a
well-crafted lie to be created. For this, naivety, good faith, the trust that the
person who receives the deception has in whoever lies is used, who does not stop
even if the other shows some suspicion, and once he has managed to deceive him,
he laughs in his face to the scream from: "INNOCENT!" ---- There are simple
innocents and others twisted, there are kind and in bad taste, there are those
that deceive a child and others that seek to tease groups. But the worst, the one
that lasts the longest, of which we are more than fed up, is the innocent that
the Junta de Castilla y León is spending us with public health .
From CNT we continue to denounce that his wonderful management has resulted in
decades of cuts in personnel, wages and materials . The only thing that has
increased are working hours and precariousness , which has made many
professionals have had to opt for internal or external emigration in search of a
future.
For those who remain, the situation is getting worse: more workload, lack of
substitutions, saturation, obligation to cover the missing colleagues. All of
which translates into ever-growing waiting lists, patients without quality care,
minimal services, preventable deaths . And a growing frustration in each and
everyone, except politicians.
Because neither the Board nor the Ministry of Health are frustrated, no matter
how much they go out to tear their clothes so that we continue to trust and
maintain our good faith. Your business is based on everything going on , even in
times of pandemic.
Public Health does not matter to those who outsource services such as laundry,
cooking and cleaning; for them, waiting lists are the perfect excuse to refer to
the private one. What about a perfectly suitable closed specialty center? It does
not matter, that the older people who would use it move to the other end of the
city or that they stop the treatments, that these old men do nothing but spend.
Overall, all these companies belong to their friends and they know that they will
"pay" them well for these concessions.
And when people protest, everything is solved by going out and promising things
like that they will not fire anyone, or that they will reopen the doctor's
offices in the villages, or that they will return to face-to-face care, or that
primary care will be reinforced , or.... It's so easy to promise ...
Butthe CNT will continue without keeping silent . They don't fool us.
For this reason, this December 28 from the CNT we denounce the INNOCENTED that
they are spending with Public Health and all of us who are part of it, workers
and users, with puppets that show that we are not those simple people who
believe, to the that they manipulate and that they laugh at.
For Quality and Public Health: DO NOT TAKE YOU FOR INNOCENT! OUT OF THE PRECARITY
OF OUR HEALING!
https://www.cntvalladolid.es/sanidad-cyl-basta-de-inocentadas/
------------------------------
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