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Beware of the State’s Anarchists ">Nihilist [re. 12-23-2010: "Anarchy in the EU; Today's mail bombings at the Swiss and Chilean embassies in Rome are thought to be the work of anarchists. Two employees who opened the packages are both ..."] Let's remember the last "anarchist" bombing... In the end of December 2003, various European Union (EU) institutions received a number of letter bombs. One of them is said to have exploded in the hands of the president of the EU Commission, Romani Prodi, but without causing any injuries. The press was quick to announce that this was the work of anarchists. The proof of this was a letter sent to the paper La Repubblica, where a so far unknown group with the name Informal Anarchist Federation claimed responsibility for two earlier bombs left near Prodi's home in Italy. Italian anarchists, however, take a very different view of whom are to blame: This was a provocation, they are convinced, meant to put Italy's anarchist in disrepute, and to give an excuse for increased repression against the country's strong extra-parliamentary left.
Turkey's Tattoo Politics Piotr Zalewski Every year on November 10, at exactly 9:05 a.m., Europe's biggest city comes to a halt. Air raid sirens begin to blare. Pedestrians freeze in their tracks. Schools, factories, and government offices suspend work to observe two minutes of silence. On Istanbul's massive thoroughfares, cars, buses and trucks screech to a stop, their drivers and passengers spilling out onto the street, many of them teary eyed, to stand to attention.
“Socialism in One Country” Before Stalin, and the Origins of Reactionary “Anti-Imperialism”: The Case of Turkey, 1917-1925 Loren Goldner “All information on the situation in Khiva, in Persia, in Bukhara and in Afghanistan confirm the fact that a Soviet revolution in these countries is going to cause us major difficulties at the present time…. Until the situation in the West is stabilized and until our industries and transport systems have improved, a Soviet expansion in the east could prove to be no less dangerous than a war in the West…a potential Soviet revolution in the east is today to our advantage principally as an important element in diplomatic relations with England. From this I conclude that: 1) in the east we should devote ourselves to political and educational work…and at the same time advise all possible caution in actions calculated to require our military support, or which might require it; 2) we have to continue by all possible channels at our disposal to arrive at an understanding with England about the east.” — Leon Trotsky, Secret memo to Lenin, Zinoviev et al. June 1920[1] [Prefatory Note: The following article had its origin in a “Letter to the Editor”, ca. 2001, to a Trotskyist group, inquiring about a commercial treaty signed by the Soviet Union with Kemalist Turkey in March 1921, a mere two months after 15 leading Turkish Communists were murdered just off the Turkish coast. Those who ordered and those who committed these murders were never identified and are the basis for numerous theories, but everything points to some person or persons in the Kemalist movement, up to the highest levels. What interested me was of course not a murder mystery but the fact that the Soviet Union entered into an alliance with a government that was patently killing and jailing pro-Soviet communist militants, and said and did little or nothing about it. That dynamic was of course familiar to anyone acquainted with post-1945 world history, as in the case of Nasser’s Egypt or other “progressive” Third World regimes, but here was the same pattern only four years after the Russian Revolution, i.e. in a period when almost everyone, myself included, thought that the dominance of Soviet national interests over “proletarian internationalism” really emerged into full view only with the triumph of Stalin and “socialism in one country” in 1924.
Peter Linebaugh's New Introduction to the Works of Thomas Paine “Where liberty is, there is my country,” declared Benjamin Franklin, to which Thomas Paine replied, “Where is not liberty, there is mine.” Tom Paine was a worker and commoner. He spoke and wrote from a particular experience, that of an English artisan at the onset of industrialization. He was, too, a planetary revolutionary—indeed, he helped give meaning to the term—and as such his writing is hugely significant for the twenty-first century. If we were to compare him to any contemporary figure, it would be Che Guevara. He asserted aspiration, possibility, the unheard of. He breathed the warmth of human agency to frigid hierarchies of power. The phrase “world revolutionary” might have several meanings—a sailor of the seven seas, a scientist of the universal mind, a philosophe in the republic of letters, a journeyman on the move. Rachel Corrie in Palestine, Ben Linder in Nicaragua, Brad Will in Oaxaca, those from the USA who step forth onto the world stage at places of maximum hope in the class struggle, express his spirit. As with Guevara or Jose Martí, he too struggled within the belly of the beast. He likened the British Empire to Jonah’s whale.
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Patrons Lacking for Debord's Manuscripts Le Monde, 17 June 2009 http://www.notbored.org/BNFa.html Bruno Racine, the president of the Bibliotheque Nationale de France (BNF) hosted 200 potential patrons on Monday, 15 June, at a dinner gala in the Hall of Globes. The dinner guests were encouraged to give as much money as possible to help the BNF acquire the archives of Guy Debord, the leader of situationism. According to Mr. Racine, these archives constitute "a unique collection for the literary avant-gardes."
Conversation with Raoul Vaneigem Hans Ulrich Obrist Translated from the French by Eric Anglès HUO: In his book Utopistics, Immanuel Wallerstein claims that our world system is undergoing a structural crisis. He predicts it will take another twenty to fifty years for a more democratic and egalitarian system to replace it. He believes that the future belongs to “demarketized,” free-of-charge institutions (on the model, say, of public libraries). So we must oppose the marketization of water and air.1 What is your view? RV: I do not know how long the current transformation will take (hopefully not too long, as I would like to witness it). But I have no doubt that this new alliance with the forces of life and nature will disseminate equality and freeness. We must go beyond our natural indignation at profit’s appropriation of our water, air, soil, environment, plants, animals. We must establish collectives that are capable of managing natural resources for the benefit of human interests, not market interests. This process of reappropriation that I foresee has a name: self-management, an experience attempted many times in hostile historical contexts. At this point, given the implosion of consumer society, it appears to be the only solution from both an individual and social point of view.
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‘‘A Laughter That Will Bury You All’’: Irony as Protest and Language as Struggle in the Italian 1977 Movement (Anonymous Submission) Summary Perhaps the most innovative aspect of the Italian ‘‘1977 Movement’’ in its conflict with the grey, humourless political system was its use of irony to ridicule its opponents. Irony was central to the identity of the movement and its cultural and political break with the institutional old and vanguardist new lefts. Its use, particularly by the ‘‘Metropolitan Indians’’, the transversalists and other ‘‘creatives’’, marked a social revolt by mainly marginalized young people, who invented a new political counter-culture based on linguistic experimentation in circumstances far from the optimism of 1968. The paper, based directly on primary sources from the movement and on interviews with former participants, reassesses a movement usually characterized as ‘‘violent’’ by Italianist social history. It concludes that the movement’s ‘‘ironic praxis’’ contributed to a fundamental change in Italian society in the late seventies and has influenced the political style of contemporary alterglobalist and anti-capitalist movements.1 Introduction ‘‘The revolution is over. We have won.’’ (Zut/A/traverso, Bologna, June, 1977)2 The 1977 Movement (known as settantasette – ‘‘Seventy-Seven’’ – in Italy) marked the end of Italy’s ‘‘long sixty-eight’’, which had lasted for a decade, as compared to a few weeks in France and elsewhere. While the iconoclastic punk movement screamed ‘‘No future’’ in Britain, perhaps the main weapon of the revolt of ‘‘Year Nine’’3 against the austere, humourless, bureaucratic authoritarianism of the Italian Communist Party (ICP), and its ‘‘Historical Compromise’’4 with the corrupt Christian Democrat regime, was its caustic irony and satirical wit. This was particularly the case with the ‘‘Metropolitan Indians’’ (indiani metropolitani: largely non-violent demonstrators who used face paint and headdresses to signify their break from the ‘‘seriousness’’ of politics and emphasize the theatrical and ludic aspects of protest.
* This is a brief outline of the libertarian footprint in the history of Venezuela, prepared by members of the Collective Editorship of El Libertario www.nodo50.org/ellibertario. We hope that this serves as a useful point of reference for those who are interested in the subject.
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