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"The whole idea of 'anarchism', the whole word, has gathered a lot of connotations over time which have obscured people’s ability to understand it. I mean, in the public mind in the States I imagine it’s pretty similar to a lot of other English-speaking countries: anarchism is seen as chaos, disorder, and so on. But when you look closely at anarchism, to understand what its core ideas are, you have to look at its history, you have to look at when it emerges. And when you look at its emergence, you have to go back to the 1860s, you find it emerging in the union movement, the workers’ movement, in the socialist movement."Richard Estes and Ron Glick interviewed Lucien van der Walt, co-author of Black Flame: The Revolutionary Class Politics of Anarchism and Syndicalism, on their show “Speaking In Tongues,” KDVS, 90.3 FM, University Of California, Davis. The interview took place on September 25, 2009.
The interview covers issues like defining anarchism, anarchism and trade unions today, the issue of centralisation, anarchism and globalisation then and now, the Soviet Union and Communism, the Spanish Civil War, anarchism and immigration today, the relationship between class struggle and other forms of oppression, anarchism after Seattle, and anarchism and postmodernism.
« J’ai des doutes sur les attentats du 11 Septembre. » Qui n’a déjà entendu cela ? Les théories du complot n’ont cessé de se développer depuis dix ans, et cela n’a rien de réjouissant. Car, après les superstitions et les religions, elles constituent de nouvelles œillères, une nouvelle entrave à la révolte, en obscurcissant la compréhension du capitalisme et de l’impérialisme.
internazionale / ambiente Monday December 14, 2009 06:57 by FdCA - Gruppo di Lavoro energia e ambiente
Quanti anni sono passati dal vertice di Kyoto che partorì il famoso protocollo, secondo il quale gran parte degli Stati della Terra si impegnavano a ridurre le proprie emissioni di CO2 e degli altri gas serra, responsabili principali dell'aumento repentino della temperatura media del Pianeta?Come possiamo continuare a delegare i nostri bisogni, la difesa della nostra salute e dell'ambiente biologico in cui viviamo, a persone che, per il ruolo sociale che rivestono, pensano prima di tutto ad accumulare denaro e proprietà, infischiandosene del bene collettivo?
The expansion of the US attack on Afghanistan and Pakistan is not due to the personal qualities of Obama but to the social system he serves: the national state and the capitalist economy. The nature of the situation guarantees that the system will act irrationally. Anarchists should participate in building a broad movement against the war, while raising our political program.In discussing President Obama’s expansion of the US attack on Afghanistan and Pakistan, it is important not to focus on Obama as a personality but on the social system to which he is commited, specifically to the war-waging capitalist national state. “War is the health of the state,” as Randolph Bourne declared during World War I. It is what the national state is for, what it does, and why it still exists, despite the real trends toward international unity and worldwide coordination. In an age of nuclear bombs, the human race will not be safe until we abolish these states (especially the big, imperial, ones such as those of North America, Western Europe, and Japan) and replace them with a federation of self-managing associations of working people.
Anarchism can learn a lot from the feminist movement. In many respects it already has. Anarcha-feminists have developed analyses of patriarchy that link it to the state form. We have learned that no revolutionary project can be complete while men systematically dominate and exploit women; that socialism is a rather empty goal if men's domination of women is left intact.This essay argues that anarchists can likewise learn from the theory of "intersectionality" that emerged from the feminist movement. Indeed, anarchist conceptions of class struggle have widened as a result of the rise of feminist movements, civil rights movements, gay and lesbian liberation movements, etc. But how do we position ourselves regarding those struggles? What is their relationship to the class struggle? Do we dismiss them as "mere identity politics"?
Sat 25 Nov, 04:19
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