Today's Topics:
1. wsm.ie: Anti racism campaigners demonstrate against Calais
eviction at French embassy in Dublin (a-infos-en@ainfos.ca)
2. Exarchia, Athens, October 27, 2016: March against the State,
mafias and social cannibalism (gr) [machine translation]
(a-infos-en@ainfos.ca)
3. Greece, Call to the 2nd Congress of APO (gr)
(a-infos-en@ainfos.ca)
4. France, Alternative Libertaire AL - international, World Day
for Kobanî 2016, on 5 November in Paris (fr, it, pt) [machine
translation] (a-infos-en@ainfos.ca)
5. Britain, glasgow anarchists: Glasgow Events Detailed
~~Glasgow Autonomy Update~~ 29.10.2016 (a-infos-en@ainfos.ca)
6. France, Coordination of Anarchist Groups - Lyon: Debate -
sexist advertising, oppression vectors (fr) [machine translation]
(a-infos-en@ainfos.ca)
7. asj bonn: Real self-organized - change Nordstadt Dortmund
from below! Call to anarchist Kiezdemo with FLTI * Block (de)
[machine translation] (a-infos-en@ainfos.ca)
8. Robert Graham: "We Still Do Not Fear Anarchy" and René
Berthier's comment par Eric Vilain (a-infos-en@ainfos.ca)
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Message: 1
Monday night saw dozens of anti-racist campaigners gather at the French embassy to protest
the eviction of Calais refugee camp. France is heading into an election and the eviction
which will see thousands of people taken out of the camp is seen as an election stunt by
President Hollande seeking to win right wing votes. ---- Below are videos of three of the
speeches delivered last night by people who have gone through the refugee process
themselves or have been involved in solidarity work at the Calais camp. Last nights
protest also launched #NotOnOurWatch - a call for the Irish government to relocate 200
children from Calais to Ireland. There were about 1100 unaccompanied minors at the camp in
total. ---- Gary Daly recently returned from the Calais refugee camp (now under eviction)
speaks at last nights protest at the French embassy in Dublin.
Ellie from the Movement of Asylum Seekers in Ireland who herself spent 7 years in Direct
Provision spoke at the protest against the Calais eviction outside the French embassy in
Dublin earlier. Ellie's son was displaced from her for over 3 1/2 years, she asks if the
politicians making the racist laws sleep at night.
Ellen O'Keefe who just returned from volunteering at the Calais refugee camp now being
evicted tells a protest at the French embassy tonight of her experiences there. The text
below is an approximate transcript of what she said;
This time in the camp has been so different compared to the month I spent there during the
summer. The resilience, strength and spirit of kindness is still there but with a heavy
sense of hopelessness. I spent time in the warehouse packing backpacks with plastic bags
and ponchos so that people will have some protection from the rain and spent time in the
medical caravans helping out my sister.
We met mostly young men, quite a few underage boys, and a few older guys. Some of the
young guys were still acting jokey with us, trying their arm at flirting, being generally
"normal" young men, but behind the bravado the fear and uncertainty was obvious.
They have travelled so far and many have been there for so long living in absolutely shit
conditions, and all that time were hanging on to some distant hope that the unknown future
would be better, that they would reach the UK and see family and friends again after they
had aged years in just a few months. Now with the demolition a new uncertainty looms that
is all the more hopeless.
I sincerely hope people will reach safety and be granted asylum with this forced move but
my heart is breaking knowing that so many will undoubtedly be deported. Once they are
separated into smaller groups and dispersed around the country it will be much easier for
the government to swiftly deport them, many don't speak English or French and will not be
able to demand fair treatment and will not know their rights. I'd like to believe that the
process they go through will be fair and adequate and well organised with enough
translators and access to independent legal support but that seems highly unlikely given
the actions of the EU up until this point.
With the camp being cleared so soon we decided to try to give out all the useful stuff
that was left in the caravans and wouldn't be used otherwise. There is a deep sense of
despair, but at least we had some laughs too - after their consultations we weighed the
guys down with a random assortment of things from the caravan, they definitely thought we
were a bit daft handing over face moisturiser and blemish cream, which are not priorities
right now! But they accepted them earnestly and gratefully with a laugh.
All the faces I saw are etched into my mind - men coming in with coughs and colds and sore
toes from damp shoes and shoulder pains acting up from when they were beaten by the police
in Libya and itchy skin from the scabies that will not go away because they can't wash all
their blankets and clothes and have to share anyway.
Soft, sweet young boys, forced to become men, with sore throats and stuffy noses taking
care of themselves so far from their families living in the muck and filth. It sends
shivers down my spine to think of the journey they've taken, what they saw along the way,
the treatment they received from smugglers and militias, the brothers or mothers or
friends or strangers they saw drowned and swept away in the sea.
How will they ever be okay? How are they being treated like this?
We weighed then down with vitamins and painkillers and vapour rub and warm socks and
packets or tissues and gloves and a wish of good luck on their way out.
I never could have imagined that this would be the world I would be living in, growing up
so safe and protected I assumed the world and Ireland was governed by fairness and concern
for others. When I first fully began to learn of the injustice that is the reality for the
majority of the world's inhabitants everyday and the multiple oppressions our societies
are built on I assumed everyone would be deeply scandalised and care and act. It still
shocks me every single day that this is actually the world we live in, which we have
inherited and maintain by choosing whether to act or ignore these injustices.
It felt so terrible sending all those boys back out into the intensely cruel fear and
uncertainty and the coming violence of the riot police, armed and dangerous, with only
socks and vitamins to help them along. We had no way to reassure them about anything
because the reality of what they are facing is so terrifying, because they probably won't
be okay under these policies, because the people deciding their fate and implementing the
policies of the EU will not have to look into their faces and see each of their individual
personalities, and histories, and traumas and dreams.
They will put them on a plane and send them back to danger. I am constantly shocked by how
"well" people deal with all of this, I put myself in their place and know that there is no
way I would have made it this far. I have so much respect for what they have managed to
overcome and yet still maintain their humanity, still act kind and still laugh and smile
though they are crumbling inside.
We finished off the trip by visiting a friend and his sister in their caravan. Despite the
stress they were still as hospitable and welcoming as always. They are from Afghanistan
and they really have no clue what they're going to do, trying to reach family and safety
in the UK with two gorgeous little children.
They've been living in the Jungle for ten months, dealing with a level of such intense and
overwhelming stress and degrading conditions that no human should ever have to endure.
What's most obvious when talking to people going through this is the total lack of control
over their own lives, the humiliating limbo that is waiting and waiting and waiting with
no indication of what is going to happen, with no-one to talk to who can give you a real
answer for what is going to happen to you and your family. The conditions of uncertainty
are corrosive and detrimental to people's well being and mental health.
Those we spoke to and met over the past few days were either despairing, angry or resigned
knowing they had no control over their futures. Underneath all of that is undoubtedly
massive levels of depression. The tension in the camp was palpable and no outlets for
stress are possible.
I left the camp with a heavy heart and sit in college writing this now, confused by the
calm and silence all around me while knowing that right now so many people are facing
terrifying uncertainty as they step onto a bus taking them god knows where and hoping
they'll reach somewhere better. I hope this turns out better than we are all imagining, I
hope the French government treats people in a humane manner.
As we left I took one last glimpse of the camp and wondered how this will all be
remembered. How and who is doing the recording? What will we say we did when we look back
on it? How will our governments employ selective remembering to paint themselves in the
most positive light possible?
So many people have gone through this place and been affected by it, there has been so
much beauty and so much horror, so much pain. I wonder what versions of the story all the
media are telling. They have mobbed the camp right now to document its fall, which will
hopefully ensure somewhat better behaviour from the riot police whose violent actions are
finally being recorded for all the world to see.
But the cameras will be gone soon and people will be hidden away in centres. This is not
just a news story or something that should be forgotten in a week though the eviction and
demolition is an attempt to erase the presence and reality of the camp and make this into
an invisible history. The story continues for all those facing state violence, unrelenting
fear and precarity who are being degraded and dehumanised every single day by out policies
while we watch.
Too many have died violent deaths in Calais and at the borders of Europe and suffered
unimaginable trauma because of racist EU policies.
What kind of society do we want to in and what values do we want to underpin it?
This violence is being carried out in our name and we must stand against it.
http://www.wsm.ie/c/protest-against-calais-eviction-french-embassy-dublin
------------------------------
Message: 2
On October 27, 2016 was held in the neighborhood of central Athens Exarchia a march
against the state, mafias and social cannibalism. The march had been called by various
assemblies and collectives. ---- The appeal of the "Assembly of anarchists for social
emancipation and class" is quoted: "Against the phenomena of social cannibalism occurring
around us in terms of disintegration and collapse of the authoritarian political and
economic organization of society the struggle for life, dignity and social liberation will
intensify more and more. No matter how bold they are mafias and gangs of all kinds, the
path of solidarity, social emancipation and class, and the struggle against the state and
capital, will pass over his body. Against the state, mafias, gangs, social cannibalism and
antisocial practices everywhere we propose self-organization, class solidarity and
militant resistance. "
In the march that followed the rally on the square of Exarchia 250 people participated.
The march stopped at the monument to Alexis Grigoropoulos, where the slogan shouted
"Alexis is alive in the hearts of all fighters." Then he stopped near the police station,
where several slogans like "pigs Maderos murderers" and "Maderos, mafias and parastatals:
All slags work together" was shouted.
During the march many pamphlets were distributed, and slogans like "Exarchia is a historic
neighborhood shouted. Drug dealers outside the square "," Poverty, homelessness and
cannibalism: These are the state and capitalism "and" Not in Exarchia or anywhere. A crush
mafias in every neighborhood. "
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Message: 3
The 2nd Congress of the Anarchist Political Organization (APO) - Federation of Collectives
will be held in November 26-27, in the city of Patras, Greece. Groups and collectives who
wish to be present as observers are welcome to participate in the morning plenary session
which will take place on Saturday Nov. 26.
For further information and details contact: anpolorg@gmail.com
We are looking forward to hearing from you!
Solidarity greetings,
Anarchist Political Organization - Federation of Collectives
------------------------------
Message: 4
To support the resistance Rojava, as against yesterday Kobanî Daesh as now to Afrin
against the Turkish state, and raise our voices unite on 5 November to strengthen
international solidarity around the struggle for peace and freedom, against those who
cause wars to economic and imperialist purposes. ---- On 15 September 2014, the
obscurantist forces Daesh attacked the Kurdish town of Ayn al-Arab, Syria, taking with
heavy artillery to Iraqi and Syrian armies, and with the support of Turkey, Qatar and
Saudi Arabia. ---- Then occupying large territories in Iraq and Syria, Daesh posed a
serious threat to humanity. The main goal of this organization is to establish a system
banning sectarian values of democracy, freedom and equality. Informed that goal, several
States still sought to quench their regional interests by supporting this organization.
While Turkey was seeking by this means to destroy the status obtained by the Kurds in the
region, Qatar and Saudi Arabia had, themselves, sectarian targeted.
On the other hand, some western powers closed their eyes to the cruelties of Daesh for
economic and hegemonic reasons. With these supports, Daesh continued its attacks, not only
in the region but also in the rest of the world, causing the deaths of hundreds of
thousands of people and throwing millions more on challenging roads of the exodus. ' "
PARIS
Saturday, November 5, 2016, at 15h
Square of the Republic
the event on social networks to join and broadcast!
Daesh aimed primarily Kurds and women to build his empire of fear. On 14 August 2014, his
gang attacked the town of Shengal (Sinjar in Arabic), killed thousands of civilians and
abducted over 5,000 Yezidis women to become sex slaves.
Encouraged by the Turkish state, Daesh undertook to destroy the secular, egalitarian and
pluralistic administration set up by the Kurds in Rojava. On 15 September 2014, he began
to attack the town of Ayn al-Arab. It was then witnessed the confrontation, in Ayn
al-Arab, two entirely opposite positions: on one side the regressive system represented by
Daesh the other ecological, democratic and egalitarian principles embodied in the
democratic system in the confederalism place by the Kurds.
Kobanî became a symbol for all progressives, Democrats and especially women, across the
world. The defeat of Daesh Kobanî to mark the end of a nightmarish myth, that of the
indestructibility of Daesh.
The values held by those who resisted Kobanî, particularly women's determination, have
become a beacon of hope against the obscurantism of Daesh. November 1, 2014, World Day for
Ayn al-Arab, millions of people gathered around the world to defend freedom and to
denounce the forces supporting Daesh. The fighters and the freedom fighters and all those
who supported them have destroyed the empire of fear created by Daesh.
Today Kobanî is free, but Daesh continues its attacks in the region, with support from
some states. We urge you to participate numerous and many of the world day for Ayn
al-Arab, to celebrate the victory of Ayn al-Arab, at the dawn of its third year, and to
send a strong message to state sponsors of barbarism Daesh.
Let us raise our voices and unite on 5 November to strengthen international solidarity
around the struggle for peace and freedom, against those who cause wars to economic and
imperialist purposes.
- Collective Solidarity Kobanî
Kurdish Democratic Council in France 16 rue d'Enghien 75010 Paris 09.52.51.09.34
info@cdkf.fr www.cdkf.fr
http://www.alternativelibertaire.org/?Journee-mondiale-pour-Kobane-2016
------------------------------
Message: 5
Hi everyone, ---- Brief update this week. ---- Special attention to Demo in Paisley
against ‘new Dungavel' on Tuesday 8th of November from 2. GET DOWN THERE!!! Lets get show
them there's to be no more detention in Scotland, NO ONE IS ILLEGAL! ---- Love to you all,
---- Glasgow A-Fed Autonomy Updaters ---- Africa in Motion Film Festival: Time ---- 28th
October to 6th November ---- Various locations across Glasgow and Edinburgh - ---- see
http://www.africa-in-motion.org.uk/programme/glasgow/ for Glasgow events Welcome to the
11th edition of the Africa in Motion (AiM) Film Festival! We are back and ready to present
a packed programme of screenings, discussions, Q&A sessions with filmmakers, pop-up
screenings, workshops, exhibitions, live performances and more, across Edinburgh and
Glasgow. Artistically innovative and thought-provoking, the programme takes on bold
narratives through a range of features, documentaries and shorts.
This year we have taken a unique collaborative approach to curating the festival, with a
number of different groups and organisations taking part in choosing what they want to see
on screen. Residents from East Lothian and Paisley have programmed two pop-up film
festivals taking place within their home regions. We have engaged young programmers to
curate a package of events inspired by taking part in our ‘Reviving Scotland's Black
History' summer school. Postgraduate students from the University of Glasgow made up the
selection committee for the Short Film and Documentary Competitions.
This year our festival theme is ‘Time', through which we explore the past, present and
future of Africa, looking at different eras of African history including slavery,
colonisation, globalisation and future concepts of Africa. We will also look at cultural
notions of time including a focus on Swahili time, the Amharic calendar, and the place of
tradition in a modern world. By looking at different political, cultural and social epochs
we aim to show how Africa has never been a place bound in past tradition separated from
the rest of the world, but has always been influenced by and connected to global movements.
Our festival theme of ‘Time' is illustrated through our cover design and trailer created
by South African artist, Diek Grobler, who in his own words, drew inspiration from ‘The
way in which rock artists have been telling stories with pictures in the flickering light
of fires on cave walls for centuries. Cinema in Africa is ancient!'
-------------------------
Gendered Violence in Activist Communities Workshop
Saturday 5th November 10:00-17:30
GAS (contact organiser for directions thesalvagecollective@gmail.com)
Identifying, challenging and preventing gendered violence in your activist group,
organisation and community
Free 1-day workshop facilitated by the salvage collective at Glasgow Autonomous Space.
The salvage collective brings together women, transgender and non-binary survivors and
activists who experience gender oppression, violence and abuse in activist communities. We
aim to provide a network to share experiences, resources, skills and build communities of
belief, support and action.
We recently launched a report-zine and toolkit to help develop knowledge and understanding
about gendered violence in activist communities
(seehttps://projectsalvage.wordpress.com/research/)
We are very happy to facilitate a series of free one-day workshops funded by the Feminist
Review Trust across the UK:
The workshop starts at 10am and finishes at 5:30pm at the latest. Food and refreshments
will be provided. Activists of all genders are welcome.
PLEASE NOTE THAT YOU HAVE TO REGISTER TO ATTEND THIS WORKSHOP. Places are on a first come
first served basis however if the workshops are over-subscribed priority will be given to
activists with disciplinary, complaints, safer spaces, accountability and policy
responsibilities.
For more information and to register for a place.
E-mail: thesalvagecollective@gmail.com
Web: http://projectsalvage.wordpress.com/workshops
-------------------------
Poverty of Thought
Sunday 6th November 13:30-15:00
Tramway, 25 Albert Drive, G41 1
We're screening a programme of short films & artists moving image+ followed by discussion
at #AMIF2016 - Artists Moving Image Festival - organised by LUX Scotland and the Tramway.
Our programme is called Poverty of Thought
Sight | Dir. Thirza Cuthand | Canada | 2012 | 3:34 min
Purging | Dir. Nabeela Vega | USA | 2013 | 1:32 min
How to Stop a Revolution | Dir. Kenji Tokawa | USA | 2011 | 10:32
Migration - Fareez | Dir. Nabeela Vega | USA | 2013 | 7:21 min
Untitled | Dir. Digital Desperados | UK | 2016 | 5 approx min
Migration - Nilofar | Dir. Nabeela Vega | USA | 2013 | 10:03 min
20 Reasons | Dir. Feel Tank Chicago | USA | 2007 | 5:21 min
Title | Dir. Charles Newland and the KAKKA Collective | UK | 2016 | 3:46 min
Our part of the programme has BSL & subtitles. The venue & toilets are wheelchair acessible.
When does it fail to flow? How often does it flow for you? Money is an energy. With a
positive attitude you will draw the money that you need to you. You create your own reality.
Capitalism: A complex and global economic system where the means of production are owned
by a minority and the majority sell their labour in order to gain the means to survive.
The goods and services produced by those who sell their labour create a profit that
belongs to the minority who own the means of production.
What is you personal relationship to money? Why do middle class art practitioners feel a
safety in asking endlessly rhetorical questions? What has been your families' generational
relationship to money?
And now - how do you survive? How much time do you have to be creative? What do you do to
support other people beside yourself to be creative? What do you do to support people from
life circumstances different from your own to be creative?
Do you feel precarious? Do you think of yourself as part of the precariat?
How can we help each other?
The #AMIF2016 runs over the whole weekend of the 5th & 6th November
Day 1: Making People Up, Saturday 5 November
Curated by Sarah Tripp
Making People Up manifests characters on the screen, stage and page. This programme of
screenings, performances and readings in three ‘acts' will unfold within the exposed,
theatrical machinery of Tramway 1.
Day 2: Between You and The Screen, Sunday 6 November
Curated by Ed Webb-Ingall
What is alive is not what's on the screen,' says filmmaker Jean-Luc Godard, ‘but what is
between you and the screen.' It is this proposition for the cinema auditorium as a social
space that is the starting point for Between you and Screen, a day of moving-image
presentations that reflect on notions of dissonance and disobedience in the cinema.
Ticketing: Prices are set by #AMIF2016 so our usual free/donations entry doesn't apply BUT
if people are keen to go & money is an obstacle message us & we can almost certainly sort
something out - just give us as much notice as possible!
-------------------------
Demonstration at Council Meeting on Paisley Detention Centre
Tuesday 8th November 14:00-17:00
Cotton Street, PA1 1WB Paisley, Renfrewshire
Protest outside the Council Meeting on 8th November!
Stop the New Detention Centre in Paisley!
On 8th November, Renfrewshire Council will make a decision over the planning application
to build a new detention Centre in Paisley.
http://bit.ly/2fa0Rir
We will show our anger at this plan, and call for the council to reject it.
No Detention in Scotland, No One is Illegal!
Objections can still be sent to the council about the planning application, more info on
how to do this here:
http://stopdetentionscotland.weebly.com/object-to-the-planning-application.html
-------------------------
Black Lives Matter Scotland: Organising Event
Saturday 12th November 15:00
GAS
Event held by Black Lives Matter Scotland for black people (including mixed race)
interested in organising future events in Glasgow.
Please contact blmscotland@riseup.net for directions to Glasgow Autonomous Space, or just
turn up!
-------------------------
CHARITEA - With Haifa Zangana
30 November at 18:30
Fred Paton Centre, 19 Carrington Street, G4 9AJ
We've all seen the news reels and sensational headlines, and we've all heard first hand
accounts from friends and family still caught up in the ongoing conflict in Iraq.
What we don't hear enough about is all the positive humanitarian work that is currently
ongoing inside the country to help rebuild valuable infrastructures which help the people
that are most in need.
Join us to raise awareness and much needed funds to help this work to continue! £15 a
ticket and in return you will be served delicious Iraqi food, live Iraqi Oud and poetry as
well as helping Iraqi Refugeeshttp://theiair.co.uk/en/about/
With us to give a talk on the evening will be Haifa Zangana who is a novelist, political
commentator and currently has a weekly column in Al-Quds newspaper as well as being a
regular contributor for The Guardian, Red Pepper, and Al-Ahram.
This is a ticketed event limted to 120 seats. Please reserve your seating through one of
the following hosts by texting IRAQ2016 with the number of seats to be reserved. £15 per
ticket free for kids under 8
Supported by Scottish Action for Refugees (SAFR)
All funds go to International Action for Iraqi Refugees
Vivian - 07540706747
Fayrouz - 07828310433
Wesun - 07545035341
Doors open 6.30pm.
SUPPORT REFUGEES. SUPPORT IRAQ. SUPPORT HUMANITY.
-------------------------
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https://glasgowanarchists.wordpress.com/2016/10/29/glasgow-events-glasgow-autonomy-update-29-10-2016/#more-2769
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Message: 6
Not to sell or to take, we are not objects! ---- An analysis of publisexisme. ---- Within
the month Libertaire , the Coordination of Anarchist Groups - Lyon proposes a debate on
the theme of sexist advertising. ---- See you Saturday, November 5 at 16h in the Black
Feather (8 rue Diderot, 69001 Lyon). Free prices. ---- Advertising instrument of ideology
of the capitalist system, uses and reinforces the worst gender stereotypes, racist,
homophobic, lesbobophes, transphobic and biphobic for the sole purpose of selling. ---- By
taking the whole ideology supposedly natural inequality men / women, imposing a
physiognomic model, love, sex and single family based on male domination and
heterosexuality, carrying motherhood as the supreme culmination of femininity, relegating
women free domestic work and child rearing, the publisexisme is one of the most direct
vectors and violent patriarchy and anti-feminism and leads the oppression of people
refusing this standard or are not correspondent .
We invite you to analyze the different stereotypes in sexist advertising, consequences
every day and discuss the strengths and possible alternatives.
Compared to this theme, we recommend reading this article published on 2014: The
publisexisme, vector all oppressions
https://rebellyon.info/Debat-Les-publicites-sexistes-vecteurs-d-17085
------------------------------
Message: 7
On 04.11. There will be an anarchist Kiezdemo through the Nordstadt from 3 pm, meeting
place is in front of the Anarchist book and cultural center Black Pigeon. With the
demonstration, we want to highlight the complex problems in the neighborhood, but also the
different perspectives and approaches of solutions from below which have developed in the
last few years to the public. ---- In the last few years some approaches have developed
which can be part of change from below. New spaces have been created, such as the North
Pole (left pub and meeting point), the recorder (alternative pub) or the anarchist book
and cultural center - Black Pigeon. They offer space for non-commercial culture, political
organization, free education and much more. The Black Pigeon as the newest room has
managed to become a neighborhood within a few months. Especially children from the area
make use of the center, so the space for many has become a reference point after school.
Time and time again, neighbors are actively involved, for example, the food-sharing
refrigeration tank was revived and a neighborhood picnic kicked.
The Foodsharing Refrigeration Clock, the many Umsonstbücher and the Gib-and-Nimm-Regal are
a practical contribution to mutual help among the neighborhood. In the anarchist center,
we are currently seeing a strong approach of movement into society to actively intervene
with changes in the small. In addition to Langer August's long-standing cultural center,
which is particularly important as an infrastructure for the movement and offers space to
the lesbian and gay center KCR, the VeloKitchen of a self-help bicycle workshop with vegan
cuisine as well as the Alevitisches Kulturzentrum Dortmund & Environment eV and
KURDISTANZENTRUM Dortmund Thus a bit by bit a structure from which we can act.
In 2014 and 2015, there were a total of 4 occupations to win a Social Center in the
Nordstadt (Avanti). Even if no social center was reached at the end, the first occupation
showed for all who were impressing that the occupations in Dortmund were possible and
important. We still hold firmly to the fact that targeted targeting against property
ownership is an important part of our work and that house occupations are a wonderful
means. Just because no space has been achieved does not mean that the Avanti movement has
failed, it has politicized many people and the collected experiences can always be used
for new approaches. At this point it is important to gather more courage for the future.
Especially with regard to the current increased efforts to upgrade Nordstadt. Thus, for
example, an occupation for a space in the fleeced self-organization could be made an
option to take a part of the city on the other hand, on the other hand to create a
bitterly necessary starting point for fugitives, in which the risk of repression is reduced.
For years, an influx of leftists and anarchists has been observed in the Nordstadt. Of
course, we find that the district is attractive to comrades, but if this does not result
in a further structured structure, only the existing is consumed, we see no development
potential. For the sake of the mentioned, but many other reasons, we see as anarchist * a
real chance that the Nordstadt really can become "our quarter".
On many problems, we do not have clear answers, but we think that it is possible to make
changes with the people around us. There are many questions to be answered:
How do we deal with the current revaluation processes?
How do we deal with the stigmatization of the neighborhood?
How do we deal with right-wing violence, which also happens in Nordstadt?
How do we deal with police detention / repression in the neighborhood?
How can we deal with everyday racism together with those affected?
How do we deal with problems that exist in the neighborhood like: Mafia structures,
trafficking in human beings, sexualized violence, drugs, compulsive prostitution, playfulness?
How can we make ourselves feel more comfortable in our neighborhood?
How do we get as few people as possible to fall into the hands of religious rat trappers?
How can we destroy the illusion of the parties and official bodies in order to take life
and the quarter into their own hands instead?
Let us meet and share our questions, ideas and approaches. For a free life, learning and
loving without domination, in the Nordstadt and beyond.
Notes on the nature of the demonstration:
Colorful, open and combative - please no black block
We do not want any side-turpis to be able to push people at any time
Brings you instruments
We would be delighted if you creatively contributed to the demo
The first rows of the demonstration form a FLTI * block
The demonstration is registered
Party flags, party youth organization flags, national flags and flags authoritarian
Communist organizations we will not tolerate
Calling the Anarchist Group Dortmund
Calling the FLTI * block - We have B (l) ock!
We, the people who define themselves as women *, lesbians *, trans * and inter * sexually,
assign themselves to another or no gender - FLTI, together put the first series on the
Kiez demo through the Dortmund Nordstadt on 4 November . It is important for us that no
person who is in the block is addressed to their gender.
We are concerned with the visualization of non-cis-male residency and gender-specific
suppression in everyday life. In addition, we want to break with old-established
stereotypes of the "male road fighter", the heroically demanded "front" stands.
Especially in the northern city are FLTI * people especially often (sexual) exposed to
violence.
Yourself, especially to move as non-male read FLTI * person in public in the northern
city, or arrest, often means being exposed to verbal or physical abuse. In particular, sex
workers, homeless persons and drug users are affected, as there is a lack of protection
and / or retreats, such as accommodation options or consumption areas. The shelters that
exist are mostly dominated cis male and thus can not provide sufficient security.
Increased police presence and monitoring to provide more security, but existing problems
are only shifted and not fight the underlying causes.
These problems include the physical separation the residential areas of social (sub)
groups and patriarchal structures in an urban society.
an example of stigma and repression can be found among others in the area of North market
where sex workers * inside are forced into a precarious undocumented situation. This
situation promotes dependency and human trafficking.
Often an increased number of criminal offenses in the Nordstadt are spoken, which are also
increasingly recorded by increased police policymaking and controls. The resulting
statistics are used as an argument for racist acts. Surveys are mainly addressed in the
media, if they can be used for this purpose and are supposed to affect German persons.
We show resistance!
We want the North City is a place where all can move freely!
Counter racist police controls!
Fight the patriarchy and the Mackertum!
Come to the Black Pigeon on 4 November at 15:00 and join our block on the demo. We get the
road back!
Purple loud strong - Queerfeminist group Dortmund
http://asjbonn.blogsport.eu/2016/10/31/echt-selbstorganisiert-nordstadt-von-unten-veraendern-aufruf-zur-anarchistischen-kiezdemo-mit-flti-block/
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Message: 8
The quote in the title is taken from Bakunin himself, who first publicly identified
himself as an anarchist in 1868, around the time that he joined the International. It is
surprising then that in another book along similar lines, René Berthier argues that the
anarchist movements that emerged Social Democracy & Anarchism in the International
Workers' Association 1864 - 1877 from the struggles within the International regarding the
proper direction of working class and socialist movements constituted a break with rather
than a continuation of "Bakuninism," and that Bakunin is better described as a
revolutionary socialist or syndicalist than as an anarchist. I think my book provides a
good counter-argument to that position.
https://robertgraham.wordpress.com/2016/05/22/we-still-do-not-fear-anarchy/
Robert Graham's Anarchism Weblog
Anarchism: A Documentary History of Libertarian
Ideas
We Still Do Not Fear Anarchy
This month marks several
noteworthy anniversaries: the
suppression of , the Haymarket
affair, and Bakunin's birthday
(May 18 on the the Paris
Communeold Russian
calendar; May 3o on the
modern calendar), among
others. It has also been about a
year since the publication of
‘We Do Not Fear Anarchy
- We Invoke It': The First
International and the
Origins of the Anarchist
Movement (AK Press). I
discussed the roles of both
Bakunin and the Paris
Commune in the emergence of
self-proclaimed anarchist
movements in Europe and the
Americas in that book. The quote in the title is taken from Bakunin
himself, who first publicly identified himself as an anarchist in 1868,
around the time that he joined the International. It is surprising then
that in another book along similar lines, René Berthier argues that
the anarchist movements that emerged (Social Democracy &
Anarchism in the International Workers' Association 1864 -
1877) from the struggles within the International regarding the
proper direction of working class and socialist movements
constituted a break with rather than a continuation of
"Bakuninism," and that Bakunin is better described as a
revolutionary socialist or syndicalist than as an anarchist. I think my
book provides a good counter-argument to that position. I also
included several selections from Bakunin's anarchist writings in
Volume One of Anarchism: A Documentary History of Libertarian
Ideas. But this is a blog, not a book, so today I thought I would just
present some quotations from Bakunin in which he identifies himself
as an anarchist and describes what he is advocating as a form of
anarchism, in terms of tactics, methods, means and ends.
Bakunin's Anarchism
"We do not fear anarchy, we invoke it. For we are convinced that
anarchy, meaning the unrestricted manifestation of the liberated life of
the people, must spring from liberty, equality, the new social order, and
the force of the revolution itself against the reaction. There is no doubt
that this new life-the popular revolution-will in good time organize
itself, but it will create its revolutionary organization from the bottom
up, from the circumference to the center, in accordance with the
principle of liberty, and not from the top down or from the center to the
circumference in the manner of all authority."[Program of the
International Brotherhood]
"Outside of the Mazzinian system, which is the system of the republic in
the form of a State, there is no other system but that of the republic as a
commune, the republic as a federation, a Socialist and a genuine
people's republic - the system of Anarchism. It is the politics of the
Social Revolution, which aims at the abolition of the State, and the
economic, altogether free organization of the people, an organization
from below upward, by means of a federation."[Circular Letter to My
Friends in Italy]
"I am the absolute enemy of a revolution by decrees, which is the
application of the idea of a revolutionary State and a sequel of it; that is,
a reaction disguised by revolutionary appearances. As against the
system of revolutionary decrees I oppose the system of revolutionary
action, the only effective, consistent, and true system. The authoritarian
system of decrees, in seeking to impose freedom and equality, destroys
them. The Anarchist system of action evokes and creates them in an
infallible manner, without the intervention of any official or
authoritarian violence whatever. The first leads inevitably to the ultimate
triumph of an outspoken reaction. The second system establishes the
Revolution on a natural and unshakable foundation."[Letters to a
Frenchman on the Present Crisis]
"Let us turn now to the Socialists, who divide into three essentially
different parties. First of all, we shall divide them into two categories:
the party of peaceful or bourgeois Socialists, and the party of Social
Revolutionists. The latter is in turn subdivided into revolutionary State
Socialists and revolutionary Anarchist-Socialists, the enemies of every
State and every State principle."[World Revolutionary Alliance of
Social Democracy (Berlin: Verlag, 1904)]
"To the Communists, or Social Democrats, of Germany, the peasantry,
any peasantry, stands for reaction; and the State, any State, even the
Bismarckian State, stands for revolution... Altogether, the Marxists
cannot even think otherwise: protagonists of the State as they are, they
have to damn any revolution of a truly popular sweep and character
especially a peasant revolution, which is anarchistic by nature and
which marches straightforward toward the destruction of the State. And
in this hatred for the peasant rebellion, the Marxists join in touching
unanimity all the layers and parties of the bourgeois society of
Germany."[Statism and Anarchy]
"Since revolution cannot be imposed upon the villages, it must be
generated right there, by promoting a revolutionary movement among
the peasants themselves, leading them on to destroy through their own
efforts the public order, all the political and civil institutions, and to
establish and organize anarchy in the villages."
"When the peasants have felt and perceived the advantages of the
Revolution, they will give more money and people for its defense than it
would be possible to obtain from them by ordinary State policies or
even by extraordinary State measures. The peasants will do against the
Prussians what they did in 1792. For that they must become obsessed
with the fury of resistance, and only an Anarchist revolution can imbue
them with that spirit."
"But in letting them divide among themselves the land seized from the
bourgeois owners, will this not lead to the establishment of private
property upon a new and more solid foundation? Not at all, for that
property will lack the juridical and political sanction o f the State,
inasmuch as the State and the whole juridical institution, the defense of
property by the State, and family right, including the law of inheritance,
necessarily will have to disappear in the terrific whirlwind of
revolutionary anarchy. There will be no more political or juridical rights
-there will be only revolutionary facts."
"Once the wealth of the rich people is not guaranteed by laws, it ceases
to be a power. Rich peasants are now powerful because they are
specially protected and courted by the functionaries of the State and
became they are backed up by the State. With the disappearance of the
State, this backing and power also will disappear. As to the more cunning
and economically stronger peasants, they will have to give way
before the collective power of the peasant mass, of the great number of
poor and very poor peasants, as well as the rural proletarians-a mass
which is now enslaved and reduced to silent suffering, but which
revolutionary anarchy will bring back to life and will arm with an
irresistible power."[Letters to a Frenchman on the Present Crisis]
"We revolutionary anarchists who sincerely want full popular
emancipation view with repugnance another expression in this[Social
Democratic]program - it is the designation of the proletariat, the
workers, as a class and not a mass. Do you know what this signifies? It
is no more nor less than the aristocratic rule of the factory workers and
of the cities over the millions who constitute the rural proletariat, who,
in the anticipations of the German Social Democrats, will in effect
become the subjects of their so-called People's State."[Letter to La
Liberté]
"The road leading from concrete fact to theory and vice versa is the
method of science and is the true road. In the practical world, it is the
movement of society toward forms of organization that will to the
greatest possible extent reflect life itself in all its aspects and
complexity.
Such is the people's way to complete emancipation, accessible to all-
the way of the anarchist social revolution, which will come from the
people themselves, an elemental force sweeping away all obstacles.
Later, from the depths of the popular soul, there will spontaneously
emerge the new creative forms of social life."
"We, the revolutionary anarchists, are the advocates of education for
all the people, of the emancipation and the widest possible expansion of
social life. Therefore we are the enemies of the State and all forms of the
statist principle. In opposition to the metaphysicians, the positivists, and
all the worshippers of science, we declare that natural and social life
always comes before theory, which is only one of its manifestations but
never its creator."
"Such are our ideas as social revolutionaries, and we are therefore called
anarchists. We do not protest this name, for we are indeed the enemies
of any governmental power, since we know that such a power depraves
those who wear its mantle equally with those who are forced to submit
to it. Under its pernicious influence the former become ambitious and
greedy despots, exploiters of society in favor of their personal or class
interests, while the latter become slaves."
"Our polemic had the effect of making them[the Marxist Social
Democrats]realize that freedom or Anarchism, that is, the free
organization of workers from below upward, is the ultimate aim of
social development, and that every State, their own people's State
included, is a yoke, which means that it begets despotism on one hand
and slavery on the other."
"They say that this State yoke-the dictatorship-is a necessary transitional
means in order to attain the emancipation of the people:
Anarchism or freedom is the goal, the State or dictatorship is the
means. Thus to free the working masses, it is first necessary to enslave
them."
"While the political and social theory of the anti-State Socialists or
Anarchists leads them steadily toward a full break with all
governments, and with all varieties of bourgeois policy, leaving no other
way out but a social revolution, the opposite theory of the State
Communists and scientific authority also inevitably draws and enmeshes
its partisans, under the pretext of political tactics, into ceaseless
compromises with governments and political parties; that is, it pushes
them toward downright reaction."[Statism and Anarchy]
"Between the Marxists and ourselves there is an abyss. They are the
governmentalists; we are the anarchists, in spite of it all."[Letter to La
Liberté]
"In accepting the Anarchist revolutionary program, which alone, in our
opinion, offers conditions for a real and complete emancipation of the
common people, and convinced that the existence of the State in any
form whatever is incompatible with the freedom of the proletariat, and
that it does not permit the international fraternal union of nations, we
therefore put forth the demand for the abolition of all States."[Program
of the Slav Section (Zurich) of the International]
"The lack of a government begets anarchy, and anarchy leads to the
destruction of the State, that is, to the enslavement of the country by
another State, as was the case with the unfortunate Poland, or the full
emancipation of the toiling people and the abolition of classes, which,
we hope, will soon take place all over Europe."[Science and the Urgent
Revolutionary Task]
"In a word, we reject all legislation - privileged, licensed, official, and
legal - and all authority, and influence, even though they may emanate
from universal suffrage, for we are convinced that it can turn only to the
advantage of a dominant minority of exploiters against the interests of
the vast majority in subjection to them. It is in this sense that we are
really Anarchists."[God and the State]
&*&*&*&*&*&*&*&*&*&*&*&*&*&*&*&
Reply by René Berthier
Concerning Bakunin's "anarchism"
There is of course something of a provocation in my assertion about
Bakunin not being an "anarchist" but if one cannot be a bit iconoclastic with
anarchists, where do we go? Naturally, I keep on saying that Bakunin is an
anarchist when I have a conversation on the question, because nobody
expects Bakunin not to be an anarchist and I don't necessarily feel like
giving a half-hour explanation each time.
Besides, I can easily imagine the mess that would result in the
historiography of anarchism if it was agreed that Bakunin was not
"anarchist", but something else - revolutionary syndicalist, as the French
anarchist Gaston Leval said (author of "Bakounine, fondateur du
syndicalisme révolutionnaire" http://monde-nouveau.net/spip.php?article3. -
"Bakunin, founder of revolutionary syndicalism").
I was a member of his "Centre de sociologie libertaire" when he
published this series of articles. Today I confess I do not entirely share
Gaston's approach, although mostly I agree with him. My reluctance is that I
do not think Bakunin has founded revolutionary syndicalism but that he was
a precursor. And I rather think he was a precursor of anarcho-syndicalism.
But that's another debate.
7
However, I maintain that there is something in what I wrote in SocialDemocracy
& Anarchism: although Bakunin occasionaly claims to be an
anarchist, he nevertheless did it rarely and reluctantly.
The best is to go and see the texts. Robert Graham gives 14 quotations
of Bakunin using the word "anarchy", but I'm afraid he is not convincing.
Examination of Robert Graham's quotations
? Among the 14 quotations, seven refer to "anarchy" as chaos or
disorder, which is the way Bakunin usually understands the word.
In the second quotation[Circular Letter to My Friends in Italy], Graham
makes a mistake because in the original Italian text Bakunin does not use
the word "anarchism"[political doctrine]but "ANARCHY" (in capital letters -
chaos).
? In 4 cases Bakunin uses the word "anarchy" or "anarchist" but feels
necessary to add an explanation, as if the concept was not immediately
understandable by the reader. As in God and the State: "...It is in this sense
that we are really Anarchists "...
? Concerning the third quotation[Letters to a Frenchman on the Present
Crisis]: this quotation comes from a text (Letter I) where the word "anarchy"
can be found 5 times:
a) "the present-day economic anarchy". In other words the perfectly
ordinary meaning of the word: disorder, chaos.
b) They[the authoritarian revolutionaries]don't understand "the
power and life that lies in what the official people of all colors, from lily
[royalists]to dark red[communists]call anarchy". Obviously, Bakunin
refers to disorder, chaos: the power of popular uprisings to move the
masses.
c) The French revolutionaries of 1789: "Far from restricting freedom
of popular movements for fear of anarchy, they provoked them in all
ways." Here again, Bakunin means chaos: the outbreak of a popular
uprising creates the conditions for a revolution - a perspective Bakunin
sees favorably, but which has nothing to do with a particular doctrine or
social system.
d) & e) The French revolutionaries of 1789: "Revolutionaries for good,
they soon recognized in the masses the true revolutionaries, and allied
themselves with them so as to instil the revolution, anarchy, and to
organize the popular revolutionary anarchy." Same as above. Apart from
the fact that nobody thought of anarchism (in the modern political sense
of the word) in 1789 in France.
? In 3 of the quotations, the word "Anarchy" could be understood as a
political doctrine or system.
? One of the quotations Graham makes seems to me totally counterproductive
if his intention was to prove Bakunin was an "anarchist" in the
modern and positive sense of the word. Graham quotes Bakunin saying that
"the lack of a government begets anarchy, and anarchy leads to the
destruction of the State, that is, to the enslavement of the country by another
State" - in other words anarchy=enslavement. I don't quite see where the
positivity of anarchism lies.
Robert Graham's 14 quotations show that if Bakunin undoubtedly used
the word "anarchy", a close (and critical) examination of these texts shows
that Graham most of the time (not always, though) misinterprets what
Bakunin really says.
It is of course not my intention to dispute the fact that Bakunin uses the
word "anarchist" and its derivatives in the positive sense of social or political
doctrine - but he does it quite rarely. I just want to show that if we want a
somewhat serious approach to the issue, we must analyze the texts closely.
One then realizes that things are more complicated than some believe:
* Bakunin felt really uneasy in the use of the word.
* When he wanted to define his membership to a political current, he
would call himself a collectivist, a revolutionary socialist or a federalist.
* He never uses the word "Anarchism" (except once).
&*&*&*&*&*&*&*&*&
I made a study on Bakunin's use of the word "anarchy" because all along
my thourough reading of the Russian revolutionary's works, I often found
passages where he uses the word, and rarely in a positive way.
So I made a search in the CDRom of his works issued by the Amsterdam
Institute of social history and I divided his writings in several parts:
* Positive references: 11 texts, 0,7Mo
* Negative references: 38 texts, 4,05 Mo
* Ambiguous references: 17 texts, 2,4 Mo
* Positive claim as anarchist: 9 texts, 0,5Mo
* "Anarchy" as a simple historical fact: 11 texts, 0,6Mo.
Of course someone else can do the same job as I did and find
differences in the results, but not substantially, I think.
This shows that the reference to "anarchy" in Bakunin deserves at least a
critical examination.
Peter Kropotkin wrote that Bakunin and his friends "even avoided to
claim the anarchist name. The word an-archy (that is how it then was written)
seemed to link the party to the Proudhonists whom the International at that
time was fighting the ideas of economic reform." (Paroles d'un révolté.)
"Collectivist", "revolutionary socialist" or "federalist" were the words
Bakunin and his friends used to call themselves.
Of course, this is a blog, and I will not develop this question, but I invite
those who read French to refer to a study I wrote (which is still provisional)
on the occurrence of the word "anarchist" and its derivatives in Bakunin's
works:
L'usage du mot "anarchie" chez Bakounine (The use of the
word "Anarchy" in Bakunin. - http://mondenouveau.net/spip.php?article185
Most of the times, Bakunin uses the word in its normal sense, that is
chaos, disorder. In a letter to Celsio Ceretti (13-27 March 1872), mentioning
the situation of the International in Turin, he complains that "there is nobody
in Turin to bring order to this disgusting anarchy". This is how most of the
time he uses the word "anarchy", even in his "anarchist" period - after 1868.
One month later, Bakunin writes to Tómas González Morago (21 May 1872)
saying he defends the idea of open debate within the International and says
it must not adopt a unique, mandatory program. And he adds:
"I challenge you to formulate any explicit doctrine that could
unite under its banner millions, nay, tens of millions of
workers. And unless you impose the beliefs of one sect to all
others, it will lead to the creation of a multitude of sects, that is
to say, the organization of genuine anarchy in the proletariat
for the greatest triumph of the exploiting classes."
One is entitled to question a writer who is qualified as an anarchist but
who so often uses the word in the common sense of disorder. This issue
deserves to be seriously examined.
In the texts which I point as "ambiguous", Bakunin may use the word
positively, but he takes great care to precise the sense of the word, as if he
was reluctant to use it: "we, anarchists, that is to say..."
In "The Slavic question", a text he sent to Herzen in August 1867, Bakunin
says: "I am an anarchist", but he adds that "not to give good reason to my
enemies for so little, I am a federalist from head to foot". It follows that it is his
enemies who qualify him as an "anarchist", and that the term is synonymous
with federalism. Bakunin feels necessary to provide an alternative term -
which he does quite often.
In a letter to Albert Richard of March 12, 1870, Bakunin evokes anarchy, but
he feels obliged once again to give an explanation: "...that is to say, the true, the
frank popular revolution".
In a chapter of "Knouto-Germanic Empire" entitled "Historical Fallacies of
the School of doctrinaire German Communist" he uses the word "anarchist"
but he adds "This is the way we are really Anarchists".
In "Mazzini's Political Theology and the International", he writes: "...the
social-revolutionaries, otherwise known as anarchists",
Etc.
&*&*&*&*&*&*&*&*&
The most interesting class of texts is probably what I call "Anarchism as
a simple historical fact" and which causes quite a number of
misinterpretations, including with Robert Graham, it seems. In these cases,
Bakunin uses the word in the normal sense of chaos, disorder, particularly
the subsequent chaos to large political and social crises in which society
disintegrates and no global organization survives.
And this is exactly what Bakunin means in the very first quotation
Graham makes and that he uses as the title for his book:: "We do not fear
anarchy, we invoke it. For we are convinced that anarchy, meaning the
unrestricted manifestation of the liberated life of the people...", etc. The
anarchy Bakunin (and Graham, obviously) refers to in this text is nothing but
the chaos following the collapse of a social system, it is by no means a
positive political or social doctrine or system.
Insofar as this quote uses the word "anarchy" in the common sense of
"chaos", it was maybe not necessarily a good idea to refer to it in the title of
a book about the First International...
Of course, ordinary bourgeois consider such situations of chaos/anarchy
with horror. Bakunin also sees anarchy as chaos, but unlike the members of
the ruling class, this chaos does not frighten him, because, according to him,
the destruction of a social order is necessarily followed by its reconstruction
on new foundations. His Hegelian training is never far away, but this kind of
dialectics remains highly questionable.
And Bakunin never refers to "anarchism" (as a political doctrine, except
once and rather ironically concerning Carl Vogt). He always speaks of
"anarchy".
&*&*&*&*&*&*&*&*&
My book (Social Democracy & Anarchism in the International Workers'
Association, Merlin Press) develops an idea with which Robert Graham
disagrees, and which can be discussed of course, but it is based on facts:
after the Congress of Saint-Imier (1872) two currents, which had been
hitherto (relatively) inconspicuous, eventually confronted within the "antiauthoritarian"
International. I also say that one of these currents, which was
to become the anarchist movement, totally contravened (Verviers Congress,
6-8 September 1877) the principles set forth by Bakunin, who repeated that
the International should not develop a mandatory program, even if it was
anarchistic. This can easily be verified.
In other words Bakunin clearly distinguished the work of activists in the
mass organization (IWA) and their activity as a specific group (the Alliance).
The two activities were to be complementary in Bakunin's view, but they
never were. This can also be easily verified.
And I say that by imposing an "anarchist program" to the IWA in 1877,
the anarchist current did exactly what Bakunin had accused Marx of having
done.
The thesis I develop in my book is that these two currents, whose
opposition had remained strangely unseen, anticipated anarchism and
revolutionary syndicalism. There is nothing really original in such a
statement, but whether you agree or not with this thesis, it remains that I
provide a number of arguments that deserve being examined.
An Italian historian, Maurizio Antonioli, provides powerful insights
concerning the links between Bakunin, James Guillaume, revolutionary
syndicalism and anarchism in a text written 40 years ago:
Bakunin tra sindacalismo rivoluzionario e anarchismo:
organismi specifici e organismi di massa / Maurizio Antonioli,
L'Antistato, Milan 1977,
and recently translated into French:
Bakounine entre syndicalisme révolutionnaire et anarchisme /
Maurizio Antonioli; postface de René Berthier / Paris: Noir &
rouge, 2014.
Perhaps it is time to translate it into English?
I conclude my remarks by saying that I took great pleasure in reading We
Do Not Fear Anarchy, We Invoke It, in which I learned a lot. The international
libertarian movement has produced during the past twenty years a number of
books that will remain references. The only regret I have is that these works are
rarely translated into other languages and are confined to their original
language sphere.
In solidarity
René Berthier
http://monde-nouveau.net/spip.php?article621
http://federation-anarchiste.org/
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