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italia / svizzera / economia / comunicato stampa Thursday May 11, 2017 19:27 byAlternativa Libertaria/FdCA

il 12 e il 13 maggio si svolgerà al Parco Due Giugno l’ AltroVertice organizzato dal coordinamento Molti più di 7: una due giorni di dibattiti, laboratori, iniziative ludiche anche per i più piccoli,assemblee, concerti.
Saremo studenti, lavoratori, disoccupati, precari, migranti, pensionati, in uno spazio aperto della nostra città nel quale discutere e praticare un modello di sviluppo e un’idea di società differenti da quelli che i 7 grandi della terra discuteranno chiusi nelle loro stanze.



Dall’11 al 13 maggio nella città di Bari si terrà il G7, il vertice fra i ministri delle finanze di Francia, Germania, Giappone, Italia, Regno Unito, Stati Uniti e Canada.
Durante quelle giornate, il centro cittadino diventerà un’enorme zona rossa, chiusa e militarizzata, che si estenderà intorno alle stanze all’interno delle quali verranno prese decisioni che riguardano tutte e tutti noi.
A questo vogliamo opporre qualcos’altro: uno spazio di discussione, partecipazione, democrazia reale, che coinvolga tutta la popolazione e che rimetta al centro i problemi che vive il nostro territorio.
In Puglia ogni giorno subiamo le conseguenze di scelte politiche prese senza alcun tipo di confronto con la cittadinanza. I tassi preoccupanti di disoccupazione, povertà e dispersione scolastica danno la cifra di una regione nella quale le diseguaglianze sono in crescita, e sempre più persone vedono calpestati diritti e dignità.
A questo proposito, è centrale la condizione drammatica nella quale versano migliaia di migranti, ai quali non è garantita alcuna tutela, che ogni giorno vengono sfruttati nei campi, dalla Capitanata al Salento, lavorando per ore sotto il controllo dei caporali, e che nelle nostre città sono continuamente esclusi e marginalizzati.
In Puglia lo sfruttamento non si limita alle persone, ma coinvolge fortemente i territori: dall’Energas a Cerano, dall’ILVA alla TAP, questa regione soffre scelte in ambito industriale ed energetico che non hanno mai coinvolto la popolazione, ponendola il più delle volte sotto il ricatto salute e ambiente contro lavoro.
Dall’ambiente, alle migrazioni all’economia, vogliamo riprendere parola, conoscerci, confrontarci.
Per questo, il 12 e il 13 maggio si svolgerà al Parco Due Giugno l’ AltroVertice organizzato dal coordinamento Molti più di 7: una due giorni di dibattiti, laboratori, iniziative ludiche anche per i più piccoli,assemblee, concerti.
Saremo studenti, lavoratori, disoccupati, precari, migranti, pensionati, in uno spazio aperto della nostra città nel quale discutere e praticare un modello di sviluppo e un’idea di società differenti da quelli che i 7 grandi della terra discuteranno chiusi nelle loro stanze.

PROGRAMMA

Venerdì 12 maggio

Ore 16 - LABORATORIO SULL\\\'AMBIENTE: ESPERIENZE TERRITORIALI A CONFRONTO con A Sud Onlus, Coordinamento Nazionale No Triv, Acqua Bene Comune Puglia

ORE 19 - DIBATTITO SU AMBIENTE E MODELLO DI SVILUPPO con la partecipazione di Rita Cantalino (A sud), Rosanna Rizzi (Coordinamento Nazionale No Triv), Silvia Calvani (Rete della Conoscenza - Studenti per l\\\'ambiente) , Gianluca Maggiore (Comitato No Tap) e Marco Santoro (Movimento NO TAP)

ORE 21 - CONCERTO: U\\\' Papun, i Funketti Allucinogeni, Funkyou, Sis Jane Warriah & Yuts an Culture Band con il progetto di produzione BROTHERTZ,Papaceccio, DJ MANZO

Sabato 13 maggio

Ore 11 - LABORATORIO: PER UN ALTRO MODELLO DI
ACCOGLIENZA ED INCLUSIONE DEI MIGRANTI con Inuit, Casa delle Culture,Arci Puglia, Missionari Comboniani Bari

ORE 12 - LABORATORIO DI TEATRO a cura del maestro Enrico Caruso
ORE 18 - RAPPRESENTAZIONE TEATRALE

ORE 19 - DIBATTITO: DISEGUAGLIANZE E WELFARE

ORE 21 - CONCERTO: Municipale Balcanica, Foja, TUPPI, The People Speak,CEKKA e Look Out MC con DJ PUPPET, Lady B aka Lady Barese,Paracadutisti in Borghese
https://issuu.com/retedellaconoscenzapuglia/docs/piatta...forma
international / anarchist movement / opinion / analysis Thursday May 11, 2017 12:34 byWayne Price

Anarchism is an uncertain term. Self-identified anarchists sometimes see their particular school of anarchism as the only legitimate type of anarchism. For example, I have been told that I am not an anarchist or that what I believe is not anarchism. This happens most often over discussions about anarchism and radical democracy, or anarchism\'s use of aspects of Marxism, or support for technology, or advocacy of the self-organization of revolutionary anarchists.


“Anarchism” is a very broad and uncertain term. Probably most of the public think that anarchists are for breaking windows and blowing things up, unaware that many anarchists are absolute pacifists. Meanwhile, those who identify themselves as anarchists sometimes define anarchism as their particular school of thought. They regard other anarchists as not really anarchists at all.

Taking me as an example: In my years of trying to work out a particular anarchist perspective, I have repeatedly been told that I am no sort of anarchist or that what I advocate is not genuine anarchism.

(1) Most recently I have been informed that what I advocate is not anarchism, because I am for democracy. I have called anarchism “extreme democracy”, or “democracy without the state.” Others have informed me that “an-archy” means “no rule” while “demo-cracy” means “rule of the people;” therefore they are supposedly incompatible. And anyway, isn’t “democracy” the ideological cover for U.S. imperialism?

(2) I have been called a “Marxist,” because I think that there are aspects of Marx’s Marxism which can be useful for anarchists—in particular, Marx’s political economy. (It is also noted that before I was an anarchist I had been a Marxist, of an unorthodox, dissenting, Trotskyist variety.)

(3) I have been denounced for accepting technology and civilization, which are regarded as inherently oppressive and statist, and therefore un-anarchist.

(4) I believe that revolutionary anarchists who agree with each other should voluntarily organize themselves into democratic federations. This would make them more effective in participating in broader movements and organizations, such as unions, community groups, and other associations. This is sometimes called “neo-platformism” or “especificismo” or “dual-organizationalism.” But this view has been denounced as equivalent to Leninist vanguardism, and definitely un-anarchist.

I am not including every topic on which I have had disagreements with other anarchists. For example, I have had polemics with anarchists who advocate a gradualist, non-revolutionary, approach to achieving our common goal. None of them have challenged my right to call myself an anarchist, nor have I challenged them. For example, I reviewed the book Black Flame, which gave an overview of revolutionary class struggle anarchism. l wrote that it was an exceptional book—except for its denial that those who shared the goals of anarchism, but did not accept revolution or class struggle, were really anarchists. While I agreed with the book’s class perspective, I thought this denial of others’ anarchist bona fides was sectarian and narrow-minded (see Price 2009a).

In responding to challenges to my anarchism, I must admit to ambivalence. I am proud to be part of a tradition of struggle against capitalism and the state and all oppression. I am proud to “stand on the shoulders of giants” (which hopefully permits us to see further than they did). I am glad that I do not have to reinvent the wheel in terms of radical theory or practice.

At the same time, I do not much care about labels. I do not care whether I am genuinely an orthodox anarchist. I do not know what an “orthodox anarchist” would look like. I would be just as happy calling myself a “revolutionary libertarian socialist” or “anti-authoritarian socialist.” This goes two ways. It is why I see no point in denying that, say, “anarchist-primitivists” are anarchists; instead I prefer to argue that they are wrong about their goals and their strategy. There are, however, some limits to my pluralistic tolerance: I do not accept as anarchists people who are against the state but for capitalism (self-labeled “anarcho-capitalists”). And I certainly do not accept fascists as anarchists (so-called “national anarchists”)!

In Defense of Democratic Anarchism

It is true that imperialist-capitalist states use “democracy” as ideological cover. They use a good concept—self-rule by the people—to rationalize their authoritarian, exploitative system. But there are limits: they do not claim that their economic system is democratic! To demand that the capitalist economy be turned into a democratically self-managed system is a direct challenge to capitalism!

Anarchists who reject “democracy” almost always call for self-management, self-rule, or self-government—all terms which mean the same as “democracy.” And they always use terms like “liberty” or “freedom,” which are also widely used by the capitalist states as ideological cover, just as much as “democracy.”

Democratic anarchists advocate decentralized, face-to-face, direct democracy, in the community, in the neighborhood, in the socialized workplace, in the consumer association, with communities and workplaces affiliated through federations and networks. As for “rule,” when everyone governs then there is no “government.” When everyone participates in decision-making, at every level, and in every way, then there is no state. The state is a bureaucratic-military institution which stands over the rest of society. Radical democracy is the abolition of the state and the self-organization of the people—which is anarchism.

Some collective decisions have to be made (should the community build a road; should the workshop work four or five days a week). How will they be made? Surely by mutual discussion, with everyone participating, and then deciding through some sort of democratic procedure. What else? A minority may be dissatisfied with the outcome of any particular discussion of an issue (true whether they use majority votes or consensus). But minority members will have fully participated in the preceding discussion. They will have a chance to be in the majority on the next issue.

Some anarchists have preferred not to use the term “democracy.” Others have used it, from the very beginning. Proudhon wrote, “We want the mines, canals, railways handed over to democratically organized workers’ associations…vast federations of companies and societies woven into the common cloth of the democratic and social Republic.” (quoted in McKay 2014; 8). The first revolutionary anarchist association was organized by Bakunin and his comrades under the name of the Alliance for Socialist Democracy. More recently, anarchists who used “democracy” positively included Paul Goodman, Noam Chomsky, Murray Bookchin, Cindy Milstein, Lucien van der Walt, and David Graeber. I have gone into the relationship between anarchism and democracy in more detail elsewhere (Price 2009b; 2016a).

Anarchism’s Use of Marxism

(2) In his bitterest polemics against Marx, during the split in the First International, Bakunin insisted that Marx had made major contributions. In particular, Bakunin praised historical materialism, and Marx’s political economics, written in Capital. Over the years, many other anarchists have expressed similar agreement with Marx’s critique of political economy and with other aspects of his theories—even while rejecting Marx’s politics. Anarchists agree with Marx’s goal of the abolition of capitalism, the end of the state, and the creation of a classless, stateless, society. Revolutionary anarchists agree with Marx about the need for a working class revolution, in alliance with all those oppressed and exploited. In my opinion, Marx’s political economy is extremely useful in dealing with the economic, political, and ecological crises which the world is now going through.

However, like other anarchists, I reject Marx’s program of a transitional “workers’ state” or “dictatorship of the proletariat.” I reject Marx’s strategy of building workers’ parties to run in elections or to take state power in some other way. I reject Marx\'s economic program of national ownership of industry by the state. I condemn all the states established by Marxists; I regard them all as state capitalist. (This includes the one-party police state established by Lenin and Trotsky, which the Trotskyists still endorse.) Despite the scientific and humanistic aspects of Marx’s vision, Marxism repeatedly led to disaster: social-democratic support for their imperialist states, and then to mass-murdering Stalinist totalitarianism—and finally to the collapse of these regimes back to traditional capitalism. These results are rooted—I believe—in Marx’s authoritarianism, his centralism, and his teleological determinism.

Given these views, I do not see why I should be regarded as a Marxist. I am an anarchist who has been influenced by Marxism. (Personally, before I was an unconventional Marxist—and then a revolutionary anarchist—I was first an anarchist-pacifist. No one is born quoting Kropotkin.) Anarchism and Marxism is further discussed in Price (2015; 2013).

An Anarchist View of Technology

(3) My views on technology have been attacked by people who do not bother to understand them. In particular by primitivists and anti-civilizationists (whose theories were mostly originated by libertarian Marxists, ironically). It is true that I do not reject all technology or want to go back to hunter-gatherer society, as these people do. However, long ago I learned from Paul Goodman, Ralph Borsodi, and Lewis Mumford, among other decentralists, to have a flexible and humanistic approach to technology (as has since been taught by E.F. Schumacher of the “small-is-beautiful” trend).

After a revolution, we would start with the existing machinery and knowledge, as developed by capitalism and the state. But working people would re-organize and re-build the machinery and communities, as well as the process of production, sexual and romantic relations, political and other social interactions, etc. Technology would be re-created and rearranged to permit democratic management by the workers, the development of human creative potential, and ecological balance. Similar views have become more widespread with the fear of climate change and the growth of eco-socialism (see Price 2016b).

Neo-Platformism and Anarchist Self-Organization

(4) Liberals organize themselves to spread their ideas through writings, speech, and action. So do conservatives, Marxists, Pentecostal Christians, and fascists. It makes sense for anarchists to also organize themselves in order to spread their ideas through writings, speech, and action. Anarchists seek to counter the liberals, conservatives, Marxists, Pentecostal Christians, and fascists. But a voluntary federation of revolutionary anarchists is not a “party” (vanguard or otherwise). It does not seek to take power for itself, to get elected to rule the state or to overthrow the existing state and create a new state. An anarchist organization is part of the self-organization of the people and seeks to be part of the workers in their self-mobilization.

From the beginning of the anarchist movement, there were those who advocated such self-organization. As mentioned, Bakunin and his comrades organized the Alliance for Socialist Democracy, to spread anarchist ideas inside and outside the First International (to Marx’s outrage). Ericco Malatesta criticized the anarcho-syndicalists of his time for only building militant labor unions without also building anarchist groupings to work inside and outside the unions. Makhno led the Ukrainian Insurgent Army against both the Bolsheviks’ army and the White counter-revolutionary armies. Together with other exiles from Russia and Ukraine, he decided that the anarchists had lost to the Leninists because they had not been organized enough. He and his comrades worked out the “Draft Platform” which called for an organization of revolutionary anarchists. Similarly, the anarchists in Spain, after World War I, were worried that their labor union federation (the CNT) would be taken over by either the Communists or by reformists. So they organized themselves into a federation of anarchists, the FAI, inside the broad union federation.

Many anarchists today do not want any sort of organization beyond a local group or perhaps a journal. But I agree with those who seek to build a significant anarchist federation which is capable of affecting the course of the popular struggle for a better world (see Price 2006).

Is There an Orthodox Anarchism?

While there may be an “orthodox Marxism,” there is no “orthodox anarchism.” As far as I am concerned, anyone whose aim is for a society without states, capitalism, or other oppressions—who wants a classless, stateless, cooperative association of freely-organized and self-managed associations, is an anarchist. Anarchists can and do have a wide range of opinions on how to reach such a society and how to organize it in detail. These opinions should be honestly discussed, not covered over or shut up through name-calling or red-baiting.

One thing which has attracted me to anarchism is its openness to various influences. As I have argued, anarchism has been affected by the democratic-liberal tradition as well as Marxism, and also the non-socialist decentralist tradition. Personally my views have also been influenced by Dewey’s instrumental philosophy, radical psychoanalysis, feminism, Zen, Malcolm X’s thinking, and eco-socialist concepts. I hope this has enriched my anarchism.


References

McKay, Iain (ed.) (2014). Direct Struggle Against Capital. A Peter Kropotkin Anthology. Edinburgh UK/ Oakland CA: AK Press.

Price, Wayne (2016a). “ Are Anarchism and Democracy Opposed? A Response to Crimethinc.”
https://anarchistnews.org/content/are-anarchism-and-dem...thinc

Price, Wayne (2016b). “Eco-Socialism and Decentralism.”
http://www.anarkismo.net/article/28974?search_text=Wayn...Price

Price, Wayne (2015). “In Defense of the Anarchist Use of Marx’s Economic Theory.” http://www.anarkismo.net/article/28438?search_text=Wayn...Price

Price, Wayne (2013). The Value of Radical Theory: An Anarchist Introduction to Marx’s Critique of Political Economy. Oakland CA: AKPress.

Price, Wayne (2009a). “The Two Main Trends in Anarchism.” http://www.anarkismo.net/article/13536?search_text=Wayn...Price

Price, Wayne (2009b). “Anarchism as Extreme Democracy.” The Utopian.
http://www.utopianmag.com/files/in/1000000006/anarchism...e.pdf

Price, Wayne (2006). “Anarchist Organization, Not Leninist Vanguardism.”
http://www.anarkismo.net/article/2212?search_text=Wayne...Price

*written for www.Anarkismo.net

venezuela / colombia / luchas indígenas / news report Thursday May 11, 2017 08:43 byCentro de Comunicación y Educación Popular Enraizando

Sobre los hechos acontecidos el 9 de Mayo del 2017, donde la fuerza pública arremetió contra la comunidad nasa de Corinto, sin importarle lo más mínimo los derechos humanos; con operativos del ESMAD, de la policía y, de la fuerza militar. En los hechos falleció Daniel Felipe Castro, quién fue impactado en dos ocasiones, por el hombro y por el costado izquierdo, lo que generó que por las heridas en los pulmones y el derramamiento de sangre interno, muriera por paro respiratorio cuando ya iba camino a Cali a ser atendido, en las cercanías de Padilla. Por otro lado, un periodista del colectivo Enraizando también fue herido por un impacto de bala en la parte del abdomen bajo por la espalda, generándole afectaciones en el sistema intestinal, y se encuentra ahora en tratamiento médico, estabilizado luego de una primera cirugía.

Sobre los hechos acontecidos el 9 de Mayo del 2017, donde la fuerza pública arremetió contra la comunidad nasa de Corinto, sin importarle lo más mínimo los derechos humanos; con operativos del ESMAD, de la policía y, de la fuerza militar. En los hechos falleció Daniel Felipe Castro, quién fue impactado en dos ocasiones, por el hombro y por el costado izquierdo, lo que generó que por las heridas en los pulmones y el derramamiento de sangre interno, muriera por paro respiratorio cuando ya iba camino a Cali a ser atendido, en las cercanías de Padilla. Por otro lado, un periodista del colectivo Enraizando también fue herido por un impacto de bala en la parte del abdomen bajo por la espalda, generándole afectaciones en el sistema intestinal, y se encuentra ahora en tratamiento médico, estabilizado luego de una primera cirugía.

Se denuncia que la comunidad estaba desde muy temprano, cerca las 6 de la mañana, haciendo presencia de forma pacífica por las orillas de la vía Corinto-Miranda, por las cercanías de la hacienda Miraflores. Que estaban con pancartas alusivas al proceso de liberación, pero no bloqueaban la vía ni hostigaban a los pasajeros. Su intención era visibilizar más lo que sucede en esta lucha contra el gran acaparamiento de tierras por élites económicas a la población norte caucana, de tal forma que comprendan la protesta que se lleva con nombre de “Liberación de la Madre Tierra.”

Que las comunidades de 20 resguardos, acompañaron está actividad que empezó desde el 8 de mayo y se llama “La minga de trabajo y pensamiento”, y que también el 9 de mayo estaban desde muy temprano cortando caña, para sembrar maíz y alimentos para solventar la grave crisis alimentaria que enfrenta al pueblo nasa casi al exterminio físico, como lo afirma el fallo T-030 de la Corte Constitucional.

Alrededor de las 10:30 llega la primera tanda de fuerza pública por la entrada a la hacienda Miraflores, donde ahora es una base militar. Durante la entrada de estos operativos a a hacienda, se ataca a la comunidad con gases, recalzadas y con disparos de fúsil. Hiriendo a un par de personas de la comunidad liberadora al golpearlas con gases.

Que alrededor de las 11:15 empieza a llegar la segunda tanda de fuerza pública, aunque esta dirigida a tomarse el puente para entrar a Corinto, cuando pasa por el sector de la entrada de Miraflores, rafaguea los comuneros que se encontraban ahí, hiriendo de gravedad al comunero Daniel Felipe con dos impactos de bala, y generándole la muerte; y a un periodista del colectivo Enraizando, que en el momento se encuentra en tratamiento médico, estabilizado; y que en el caso del periodista se noto una intención deliberada pues hubo en varias ocasiones, consignas de la fuerza pública de que se debía atacar directamente a los periodistas. Algo que va en contravía con la carta de los Derechos Humanos, con DIH, y con el ejercicio del periodismo libre e independiente, de la libre expresión sin ser objeto de persecución.

Se denuncia que cuando estos dos heridos iban a salir para Corinto a recibir atención médica, la fuerza pública estaba torpedeando la salida, un fenómeno que se ha vuelto reiterativo en cada minga de liberación, donde no solo no se deja salir a los heridos para que sean debidamente atendidos según los Derechos Humanos, sino que es regla general que los espera la fuerza pública para judicializarlos en los centros de salud, si alcanzan a llegar, una medida anticonstitucional y que va en contravía de los derechos humanos. Que ya ha habido muertos dentro de los liberadores por este accionar, como fue Guillermo Pavi en el 2015, que tras ser impactado por balas en una minga de liberación en la hacienda La Emperatriz, la fuerza pública no dejó que saliera para recibir la atención médica necesaria y murió desangrado.

Se denuncia además, que los rafagueos que se hicieron contra la comunidad se sustentaron según mensajes enviados por altos mandos de la fuerza pública a las autoridades indígenas, porque había milicianos infiltrados dentro de la jornada de movilización comunitaria, algo que se rechaza y se toma como una estigmatización y como una vil excusa para poder arremeter contra la población civil. Ya se ha reiterado en múltiples ocasiones que la comunidad defiende su autonomía de todo grupo armado legal e ilegal, y que las mingas de liberación son un mandato de las comunidades.

Se denuncia también el accionar de las autoridades locales, en este caso del Alcalde Edward Ferando Díaz, que el pasado domingo expidió el decreto 026 del 7 de mayo de 2017, “por medio del cual se realizan algunas restricciones a la movilidad durante los días 8 y 9 de mayo; debido a vías de hecho programadas por los cabildos indígenas del norte del Cauca afiliados en la ACIN, sobre propiedades privadas en el sector del Guanábano, gualanday y vía hacia vereda Santa Elena”, cuyo único fin es generar más estigmatización contra las comunidades liberadoras de la madre tierra.

Por los hechos acontecidos el día de ayer, por la muerte de Daniel Felipe Castro, por los heridos de hoy, por el asesinato hace no más de dos meses de Javier Oteca, por todos los liberadores que han muerto, por la gente en la lucha por la tierra, las comunidades reunidas en la “Minga de trabajo y Pensamiento”, han decidido continuar en trabajo comunitario de forma indefinida. Se insta a las organizaciones sociales, a las organizaciones de Derechos Humanos, a los entes regulatorios de la fuerza pública a que estén pendiente de los hechos ya acaecidos, y de los que seguirán en esta jornada de movilización comunitaria.

Centro de Educación y Comunicación Popular Enraizando

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venezuela / colombia / luchas indígenas / comunicado de prensa Thursday May 11, 2017 08:40 byLiberación de la Madre Tierra – Territorio Bakatá

El día 9 de mayo de 2017, en el transcurso de la Minga Territorial de Trabajo y Pensamiento, del proceso de liberación de la Madre Tierra, celebrada en el Norte del Cauca por el pueblo ancestral Nasa, DANIEL FELIPE CASTRO BASTO de 16 años de edad fue asesinado por la fuerza pública colombiana

El día 9 de mayo de 2017, en el transcurso de la Minga Territorial de Trabajo y Pensamiento, del proceso de liberación de la Madre Tierra, celebrada en el Norte del Cauca por el pueblo ancestral Nasa, DANIEL FELIPE CASTRO BASTO de 16 años de edad fue asesinado por la fuerza pública colombiana

¡No habrá olvido para las caídas, ni perdón para las asesinas!

Se conoce que hay dos heridos más, uno de ellos un compañero indígena y el otro un periodista independiente del Centro de Comunicación y Educación Popular EnRaizando y corresponsal del colectivo Rebeldía Contrainformativa, quien fue baleado a sangre fría por la espalda. Su estado de salud es crítico y se encuentra en unidad de cuidados intensivos en un hospital de Cali a la espera de nuevas intervenciones quirúrgicas. Esta situación no es casual, ya que en el momento del ataque la fuerza pública manifestó que él era blanco directo por estar registrando el proceso de liberación, tanto así que desde la camioneta de la policía se escuchó “denle a ese, al de gris, bájense al de gris”, haciendo referencia al buso que llevaba el comunicador popular que quería ser asesinado por su labor de cubrimiento en favor de la liberación; luego hubo una ráfaga de tiros contra su humanidad y por suerte solo fue alcanzado por uno de ellos en el glúteo izquierdo, comprometiendo órganos vitales. Esto constituye a su vez un atentado contra la libertad de prensa y de pensamiento en Colombia.

También se alerta que las personas que continúan dentro de Corinto y los heridos NO TIENEN GARANTIAS POLITICAS NI DE DEREHOS HUMANOS por el momento.

¡La sangre derramada jamás será negociada!

El proceso de Liberación de la Madre Tierra se inicia el 16 de Diciembre de 2014 y se ubica en 9 veredas a lo largo del Norte del Cauca. Plantea realizar una reforma agraria por el hecho, a causa de la irresponsabilidad del Estado frente a los compromisos adquiridos históricamente a nivel Nacional e Internacional con el pueblo Nasa, tras prácticas de exterminio contra dicho Pueblo. El territorio Nasa está actualmente ocupado por los grandes monopolios azucareros para biocombustibles, quedando así desplazadas las comunidades ancestrales. La liberación es un proceso autónomo, de soberanía sobre el territorio desde la acción pacífica y organizada, que consiste en la reapropiación de la tierra desde el corte de la caña del latifundio y el sembrado del alimento propio

¡Que la tierra no alimente camiones sino personas!

Esto se suma a la presencia de personas encapuchadas en el casco urbano de Corinto, intimidando a la población y a las comunidades indígenas, imponiendo toques de queda y señalamientos que crean un ambiente de zozobra y terror para aislar y cohibir la acción colectiva y los procesos de lucha. Razón por la cual se alerta a organizaciones defensoras de derechos humanos y solidarias a estar en máxima alerta frente a posibles casos de montajes judiciales

¡Al que anda solo, cualquier perro lo muerde!

Estos hechos que denunciamos no responden a casos aislados, sino que obedecen a las dinámicas de represión por parte del Estado y los mecanismos paraestatales en todo el territorio nacional y específicamente en el Norte del Cauca, en fuerte contradicción a los supuestos escenarios que plantean los acuerdos de paz: amenazas constantes, hostigamientos de diversos grupos armados y persecución judicial y mediática contra el movimiento social y popular.

¡No hay paz sin tierra!

Por las veredas aun camina la palabra de Guillermo Pavi, Gersaín Cerón, Marco Aurelio Díaz, Javier Ascúe, Javier Oteca y Felipe Castro, cuya sangre ha quedado sembrada en los cañaduzales y la vía panamericana, su vuelta a la tierra nos da la fuerza para seguir luchando y organizando la rabia para defender la vida y liberarla.

Por último, hacemos un llamado a las diferentes expresiones nacionales e internacionales de resistencia desde abajo a hacer su pronunciamiento de solidaridad efectiva frente a esta y todas las luchas sociales que gestan los pueblos del mundo en vía a construir autonomía y libertad.

¡Hasta que se apague el sol!

Liberación de la Madre Tierra – Territorio Bakatá

italia / svizzera / ambiente / comunicato stampa Wednesday May 10, 2017 23:45 byAlternativa Libertaria/FdCA

Norcia, 13 maggio, ore 16.00 - iniziativa dei Comitati e Associazioni contro il gasdotto SNAM \\\\\\\"Rete Adriatica\\\\\\\"

Norcia, presso Spazio Solidale 24 zona industriale - ore 16.00 - iniziativa de Comitati e Associazioni contro il gasdotto SNAM \\\\\\\"Rete Adriatica\\\\\\\" col geologo Francesco Aucone (AL-Roma)

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Employees at the Zarfati Garage in Mishur Adumim vote to strike on July 22, 2014. (Photo courtesy of Ma’an workers union)

Employees at the Zarfati Garage in Mishur Adumim vote to strike on July 22, 2014. (Photo courtesy of Ma’an workers union)

Sun 28 May, 20:29

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