#WORLD #WORLDWIDE #TURKEY #ANARCHISM #News #Journal #Update - (en) Turkey: Revolutionary Anarchism: Total Struggle - Karala (ca, de, it, pt)[machine translation]

 We are aware that power is organized and infiltrates every aspect of our lives.

Since power can exist in a hierarchical environment due to its nature, it has to
establish the oppressor-oppressed relationship in all areas. Accordingly, the
heterosexual man is positioned above all other sexual identities and
orientations, the bosses over the workers, the rich over the poor, the human
being above all other beings, the dominant nation and religious belief over other
peoples and beliefs, the educated over the uneducated, the old over the young.
All social problems are problems arising from this ruling structure. It is
neither some unequal existence in the nature of life - as capitalists claim - nor
some mispositions in the organization of life - as Marxists claim - that create
these problems today. Today it is the very way of organizing life that creates
these problems. Life today is organized in a powerful way.

Therefore, the solution to these problems is neither accepting the natural
inequalities and not seeing all these as a problem - as the capitalists claim -
nor changing the positions in the organization of life - as the Marxists claim.
The solution to these problems is to completely change the way life is organized.
This change is not by restoring, curing, correcting, treating, as the reformists
claim; It is possible to destroy this entire powerful organization down to its
capillaries, completely abolish it, destroy it and create it again.

This is the basic thesis of anarchism. Anarchism has built its entire line of
struggle around this basic principle throughout history. Here, the main issue
that distinguishes it from all readings inside or outside of capitalism is that
it puts the problem in power. In addition, anarchism did not consider any form,
type, appearance and reflection of these problems created by power more important
than the other.

In our opinion, the main problem is neither that of workers alone, nor of women
alone, nor of LGBTI+s alone, nor of any people or peoples who are oppressed
alone. Neither of these problems is urgent, painful, or important than the
others, nor can any of these problems be solved by solving the other. So, for
example, we do not believe that the emancipation of the workers is the
emancipation of women, just as we do not believe that the problems of an
oppressed people are more painful than the problems of the workers. We think that
in all these struggles, self-organizations should be established and the
manifestation of power in that area should be destroyed with these organizations.
However, it should not be forgotten that it is the power that causes all these
manifestations and the power should be driven out of all these areas. And this
can only happen with a holistic struggle. According to this understanding, we
cannot fight only for our own oppression. Because we believe that if even one of
us is not free, we are all prisoners. With the awareness that the source of all
these problems is the power, we have to stand in solidarity with all the
oppressed and continue the struggle shoulder to shoulder for all of us.

However, we should also know that the power is not only in front of us, above us,
outside of us. The powerful understanding that organizes all social life has
affected every individual, including the one who declares that he is against it.
Therefore, the struggle must be waged against the manifestations of power within
us, just as it is against the manifestations of power in front of us. The
individual in struggle must destroy the power within himself and its
manifestations, and must revolutionize and liberate himself. For this reason,
individuals who wage a revolutionary anarchist struggle and the
self-organizations created by these individuals are sexist, propertyist,
homophobic, racist, gerontocrat, etc. can't have any powerful thoughts and can't
relate in that way.

Class Struggle

One of the social problems that are intertwined and triggering each other is that
of those who own property and decide how to organize production, consumption and
distribution relations; it is the power it exerts over the propertyless, who are
enslaved in this whole process, who create all production with their labor, but
who can only get a share of it to survive - in order to continue production.
Here, the oppressor class exploits and enslaves the oppressed class.

Although capitalism has been considered a modern phenomenon for many years by
both its proponents and opponents, its roots go back to ancient times. Capitalism
was formed by the forcible confiscation and ownership of assets that are in
everyone's use, the enslavement of the dispossessed in this way, and the
accumulation of the produced in the owners. The property-owning class seizes the
produced by tearing the means of production from the producer; centralized the
relations of production, consumption and distribution, and the ongoing process
has revealed modern capitalism. In addition, capitalism is not just an economic
system, as it is formed by seizure and the emergence of property and is
constantly in contact with other powerful structures.

Everything that nature offers to everyone and everything that life needs in a
class society; Those who produce houses, clothes, food, goods, and those who have
all the knowledge of life do not have the vital tools. They do not have even the
slightest say in the entire production process. The minimum wage, salary, daily
wage that is considered to be paid to the workers in capitalism is not even a
crumb of what the workers produce. Capitalists feed on what workers plant, dress
with what they sew; He lives in the palaces built by the workers and uses what
the workers produce. But workers are doomed to crumbs only to survive, keep
working, and earn more for the bosses.

Where there is injustice, rebellion is inevitable. Workers, whose entire life for
centuries have been occupied solely to feed the capitalists, have been
mechanized, alienated from life, murdered in work-related crimes. Of course,
where all these injustices exist, there has always been struggle. Great and
systematic exploitation has also created large and organized resistances against it.

 From the 19th century, when the attacks of capitalism intensified, the workers'
struggle also grew and developed. It is in this century that anarchism began to
take its place in the class struggle as an effective social movement and way of
thinking. Since the 1st International, anarchists have fought against the bosses
and the states that protect them, with the slogan "The liberation of the workers
is only in their own hands". The "general strike" weapon, which has been the most
basic weapon of the working class throughout history, was brought to the class
struggle for the first time by anarchist unions.

Anarchists are in unions in many parts of the world; by being at the forefront of
the barricades in workers' revolts; by organizing factory occupations, strikes
and general strikes; by distributing leaflets and newspapers for the emancipation
of the working class in the streets and in the factories; It organized the class
struggle by making collectivizations to meet the needs of the working class. This
effective struggle stems from the fact that anarchists are workers and oppressed,
who can do nothing but sell their labor and struggle to survive. Anarchism's
approach to this struggle, which was born within the class struggle, has never
been to bring consciousness to the working class from outside. Besides,
anarchists have never reduced this struggle to only certain gains,

Just as in the organization of the struggle that started in 1886 with the demand
for "8 Hours a Day" and created May Day, anarchists took part in the workers'
struggle for rights and demonstrated the power of the workers' organization, so
that the workers, the unemployed and the oppressed, exploited, condemned to
hunger, poverty and murdered by the capitalists, can be freed. They defended the
necessity of a struggle beyond the struggle for rights and self-organizations.
However, what anarchists understand by class struggle is not the replacement of
one class for another, but the establishment of classlessness.

Errico Malatesta, a revolutionary anarchist who has fought in many geographies
from Italy to Egypt, explains the importance of a holistic workers' struggle with
these words:

"What matters to us is not just that workers make more or less demands; they try
to get what they want by their own efforts, by their direct action against the
capitalists and the government. We have always understood the vital importance of
the workers' movement and the need for anarchists to take a strong and active
role in it. And this is mostly the result of our comrades' attempts to give
working groups a more vibrant and flourishing structure. We, the labor union;
that workers today can begin to understand the slavery situation they are in,

For the revolutionary anarchists, who have been directly involved in this
struggle for centuries, a free and just world where everything is everyone, there
is no property and no authority, therefore there is no exploitation, oppression
and massacres; can be created by a holistic struggle against capitalism. The
class struggle will be successful by fighting against all ruling structures, as
well as creating organizations that will help us destroy the selfish, competitive
forms of relations and consumption culture caused by capitalism, and that will
enable workers to meet their own needs and produce against capitalism. The aim of
this struggle, which aims to fight for rights against the bosses according to the
needs and conditions, to de-boss the workplaces or to form collectives and
cooperatives, should be to create a classless world.

Classlessness is possible with anarchism!

People's Struggle for Freedom

to capitalist exploitation; The peoples have been fighting for freedom for
centuries against the invasion, destruction and assimilation attacks of the
states. The nation-state process, which developed with the emergence of
industrialization, modern capitalism, the colonial races of the states and the
spread of nationalism ideology, tried to dominate the peoples in a dual way. On
the one hand, a people became a nation under the influence of oppression,
manipulation and exploitation; on the other hand, another people was exposed to
the attacks of the nationalized nations.

As Rudolf Rocker said, "It is the nation that creates the state, but the concept
of nation does not correspond to the concept of the people. Nation is a created
concept". People refer to communities living in the same geography, speaking the
same language and sharing the same culture. The concepts of nation and nation,
created by the influence of state politics, have different meanings due to the
effective position of religion in the geography we live in. The concept of nation
aims to keep communities together by creating religious or mythical partnerships.
The concept of nation, on the other hand, was formed by the separation of the
modern state from religion or by the policies such as secularism/secularism that
it promoted, and by the sameness of all citizens around a certain mind, depending
on the same land and the same law.

However, both the concepts of nation and nation construct the hierarchy between
human communities through the state. He claims that peoples with states are more
developed than peoples without states. This hierarchy, which is built on the
basis of being a nation or not being a nation, sees attacks and assimilation
against stateless peoples as legitimate in order to spread development. In this
process, the practice of statehood, in which peoples lived within the framework
of the concept of nation/nation, always found the rise of freedom struggles.

Even though the liberation struggles of the peoples have been tried to be defined
with national or national characteristics and identified with the desire to
establish a state, these struggles; It has inevitably been shaped by the struggle
against local and global powers, centralism and states. Today, the struggles
taking place in different geographies from Rojava to Chiapas do not comply with
the classical definitions of national struggle.

The freedom struggles of peoples organize social life with their own
decision-making processes and their own culture; It is a resistance movement of
people who come together against marginalization, assimilation and massacres and
share a common culture . The organizations established by the people, which
started to struggle with the aim of achieving social and political
transformation, are essentially against the state. Anarchists, who are aware that
the freedom of the people cannot be ensured as long as the state emerges, has
been involved in these struggles for centuries.

Anarchists have always taken an active part in the struggle of the Polish people
against the Russian Empire, in the struggle of the Armenian and Bulgarian peoples
against the Ottoman Empire. Mihail Bakunin, who was on the side of the people's
freedom struggle at every stage of the revolutionary struggle, frequently
expressed his support in the texts "Call to the Slavs", "National Declaration",
"State and Anarchy". While he was on the side of the Slavic peoples under the
occupation of the Russian Empire, he also stated that the freedom of the Slavic
peoples could only be completed with the freedom of other peoples.

According to him, the freedom of peoples is achieved not only by winning in one
place, but by gaining them everywhere. "The progressive Slavs must be purged as
soon as possible from naive deceptions and nationalist games that claim to be the
so-called representatives of popular aspirations." expressed in words. He
explained that after a people's independence from an empire or state, instead of
their own state and military organization, they should establish a federalist
structure built on the basis of absolute freedom and autonomy of cities, regions,
communes and individuals.

Anarchist revolutions were intertwined with people's freedom struggles in many
geographies where anarchism, which defended the freedom struggles of peoples in
different geographies, turned into a social revolution even before there was a
theory of "the right of nations to self-determination". Because only in this way,
the freedom gained by a people can be completed by integrating with the freedom
of another people. To understand this, one can look at the impact of anarchism on
popular struggles, from Indonesia to Mexico.

In summary, popular movements taking place on a stateless ground are important
for anarchists. Because peoples can only re-create their lives on a stateless
ground with their own political, social and economic decisions. For all these
reasons, we are a part of the freedom struggle of the Kurdish people, who have
been fighting against the state and capitalism for centuries in the geography we
live in. For anarchists, the legitimacy of the struggle of peoples who have been
banned from speaking their own language for years and marginalized in social life
is quite clear. The people's struggle for freedom is a struggle for social
revolution. It is the responsibility of anarchists to be a part of the freedom
struggle of the oppressed peoples against assimilationist, invading and massacrer
states.

The Struggle for Freedom of the Sexes

With the emergence and institutionalization of the ruling structures, the power
has been embodied in the male, the gender disconnected from nature. Trying to be
the master of nature, the man tried to be the master of other sexes as well. When
this masculine domination was organized and states were established, social
values changed completely; New values have emerged that legitimize men's power.
Along with these values, individuals from all gender identities and sexual
orientations except "heterosexual men" are positioned below in the gender
hierarchy. Just as man has put himself in the center of nature with the emergence
of powerful structures, the heterosexual man has put himself in the center of
man. Other than heterosexual men, they are seen as tools at the service of men,
not subjects with separate wills. Femininity and masculinity are culturally
constructed and learned patterns for these purposes. Sexism, which is all
powerful ways of thinking and acting that say one gender is superior to the
other; practice survives through language apart from physical attacks. The one
who humiliates and ignores the non-man; Discourse, words, insults and swearing
that threaten one's body and existence cause the legitimization of violence and
discrimination against non-men in social life.

With the concept of gender that accepts only women and men, the position of women
and men in the society and their roles suitable for this position and the extent
to which they will participate in social life have been determined. The
political, economic and social differences of men and women in society are
determined by the division of labor based on gender. The characteristics and
skills of women or men, the expected behavior patterns from women and men are
separated from each other; Both are assigned gender roles. Gender roles are the
whole of the roles and responsibilities that are socially assigned to the sexes
in different cultures, in different geographies and historical times. In this
sense, gender not only denotes sex, but also determines power relations between
the sexes.

Although the male-dominated system oppresses the majority of the society (women
and LGBTI+s), it has been internalized by the majority of the society. The
internalization of male dominance begins in the family, which is the micro state
of the state. It is reinforced by the education system, whose function is to
integrate the individual into the values of the society; It continues with
religious teachings and religious institutions, with the laws of the state. In
the social functioning where male domination exists, the reflexes, discourses,
behaviors and forms of relationship of the individual who internalize male
domination are patriarchal. Thus, we act with the social roles of male dominance
in all our behaviors, reproduce and reinforce the patriarchy.

Those who have been directly attacking the existence of women for thousands of
years, reducing her to an object, a slave; interfering with the way he dresses,
speaks and establishes relationships, what work he does and what time he goes
home; In short, the male-dominated system that exploits, murders, uses and rules
must be destroyed.

The male-dominated system that attacks the existence of LGBTI+s, tries to
distance them from social life and completely destroys their will must be
destroyed. Every attack on existence reveals a struggle; The struggle with this
identity continues until male domination and sexism are eliminated. Fighting
against male domination and all forms of sexism is a must for freedom.

In addition, it is necessary to reject socially imposed gender roles, and to
abandon male-dominated forms of relationships and discourses today. For us
anarchists, who are against all forms of domination and power, freedom includes
the freedom of all sexes. Both the women's struggle and the LGBTI+ struggle are
not just a defense of identity, but a struggle for existence. Anarchist women's
organizations and LGBTI+ organizations are both self-organizations. Starting from
our own lives, we will continue to fight against the male-dominated system and
masculinity, to take part in self-organizations that fight for the freedom of the
sexes, and to support these self-organizations.

Youth Challenge

Gerontocracy - age hierarchy - has an important role in the systematization of
power relations and structures. In order to maintain their own existence,
governments try to control the youth, the most active, creative and productive
part of social life, by using gerontocratic relations, which is one of the oldest
power relations.

Considering that it is important to control the youth in order to ensure the
control of the society, the governments use the means of pressure and
manipulation together. Governments with institutions such as family, education
and army target the youth and try to create "next generations" suitable for them.

Obedience to authority is continued with the education system after it is taught
in the family, which is the smallest unit of the state. Governments use the
education system to create suitable, unquestioning and obedient generations. With
the education system, it is also desired to train qualified personnel for capitalism.

Competition and selfishness are imposed on the youth through exams, and it is
tried to distance the youth from social problems and life with the concern of the
future.

Despite their large share in production, thousands of young workers who are
studying, graduating or not studying at university receive a very small share of
the income they bring to social life and are constantly exploited.

Youth has been one of the most dynamic groups in social struggles in almost every
period against all these institutions and relations that cause loneliness,
weakness and surrender. The creative and energetic character of the youth, which
governments try to infiltrate into every aspect of their lives, to enslave their
will and to apply all kinds of oppression, is one of the qualities most needed by
the freedom struggles.

The role of youth in social movements in many geographies of the world in the
current period is an indicator of this. As Kropotkin insistently emphasized in
the article in which he called the youth to struggle, the excitement of the youth
has an important place in social struggles.

The domination of the older one over the younger one is over; We are fighting for
a world where information is not squeezed into exams, high fees, universities,
free information sharing will be ensured, and intellectual and practical
creativity can be freely put into action.

With the thought that the youth can win this struggle with an organization that
provides individual and social transformation, we must increase the struggle
against the attacks against the will, lifestyle and life of the youth in the
streets, in the universities, in all areas of life.

Ecology Challenge

The domination of man, who thinks that he is the master of nature by separating
himself even though he is a part of nature, and sees all living and inanimate
beings in nature as a source; no less dangerous than the domination of man over man.

Approaches that advocate the same error in essence, such as "everything in the
world has been created for the service of man" or "the most evolutionarily
developed species, man has the right to use other beings as he wishes", cause
this domination to be accepted by different segments of the society. . The power
that creates itself with this domination relationship is, of course, against life
and ecological harmony, which is the only remedy for the existence of life.

It is imperative for our salvation to defend ecological harmony against the
systematic attacks of the state and capitalism, and to raise the ecological
struggle. Because this field of struggle against the plundering of nature and
life covers all beings. And of course there is no salvation alone. This struggle
will continue until all beings are freed from the attacks of the powers, that is,
from the powers that be. If we are defending life; animate or inanimate, we have
no choice but to struggle with all beings in nature.

While the struggle in this area is knitted together with the local subjects in
the local, on the other hand, it should produce general strategies because the
source of the problem is common; is power.

By establishing regional or agenda-oriented associations, platforms that form the
basis for common struggles, or by being included in existing platforms, with
which we can sometimes agree on basic principles; sometimes by knitting our own
processes, village by village, neighborhood by neighborhood; sometimes we need to
try to socialize this struggle by putting these practices into writing and
explaining our theory that feeds on our practice.

Only in this way can we create our own agendas as well as opposing the plundering
policy of the government. Only in this way can we go beyond being disjointed
particles that legitimize power even though it seems to be against it, thrown off
the agenda in the dead-end of postmodernism, and never come up with a solution
because it does not look at the issue as a whole.

Yes, it is not possible to get rid of the crises of capitalism and the state,
which are on the agenda of different segments of the society, such as food, water
or the climate crisis, which directly affect their lives, even if they are not on
their agenda, with a partial struggle. In addition, we need to examine why and
how these current crises have become unsolvable crises.

If we are to deal with the water crisis, it is obvious that covering up the fact
that the agriculture and industry sectors are responsible and pretending that the
solution consists of more cautious and efficient use of water by individuals does
not contribute to the struggle for ecology.

While the food crisis stems from all socio-ecological injustices in the
production-distribution-consumption processes of food, those who say that the
solution should be sought only in the healthy food and "organic sector" are not
outside of this sector.

To give a more detailed example; It is not possible to separate those responsible
for the climate crisis, those who raise the discourse on the climate crisis
worldwide and propose to solve this crisis with alternatives to green capitalism,
and those who ignore this crisis.

It is obvious to what extent fossil fuels, which are considered to be one of the
most important reasons of this crisis, have destroyed nature, but we cannot
ignore how high the destructive power of this energy is with the profit
strategies, central and large-scale planning of renewable energy companies.

It is obvious that the "popular environmentalists", who are the touting of these
crisis discourses, do not offer a "solution" for capitalism other than new
sectors, and that fossil fuel companies do not aim to "save the world" with their
investments in the renewable energy sector.

It should also be underlined: A fight that focuses only on the increasingly
popular climate crisis, "Which energy is greener?" from concentrating on the
question, "Do you really need that much energy?" does not put the question on its
agenda, cannot take it. Therefore, it is not possible to go beyond painting
capitalism and the state green.

The way out of these innumerable crises is not to choose between savage
capitalism and green-painted capitalism or to demand ecological reforms from the
state, but to destroy capitalism and the state altogether.

And yet, collective solutions to be created in the face of different problems in
different regions, albeit in different forms and methods, beyond the illusions
offered by capitalism and the state; It will be a part of an integrated struggle
with the relations that locals will establish in line with the principle of
solidarity with each other.

According to Élisée Reclus, "The complete union of man and nature can be achieved
through the destruction of the borders between peoples as well as between castes."

This means the destruction of the economic inequality and exploitation system
within capitalism, the political oppression system within the modern state, the
sexual hierarchy system at the origin of the patriarchal family, the ethnic
oppression system in the racial hierarchy, and the speciesist hierarchy system
based on the understanding of dominating and dominating nature.

If a single living thing, a single species, a single people, a single genus, even
a single individual is imprisoned, the earth is in captivity; life is captive.
The only way out of this bondage is the whole struggle for freedom.

https://karala.org/dergi/devrimci-anarsizm-butunluklu-mucadele-karala/
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