Today's Topics:
1. [Kurdistan]Jineoloji - The liberation struggle of Kurdish
women and Jineoloji By ANA (pt) [machine translation]
(a-infos-en@ainfos.ca)
2. France, Alternative Libertaire - Kobanê: a feminist
reconstruction project, in Paris on March 22 by AL Montreuil , AL
Paris North East (fr, it, pt) [machine translation]
(a-infos-en@ainfos.ca)
3. [Ecuador] The Shuar against the State and Capital By ANA
(pt) [machine translation] (a-infos-en@ainfos.ca)
4. France, Alternative Libertaire AL #269 - Euskal Herria
(Basque Country): When the repression never stops (fr, it, pt)
[machine translation] (a-infos-en@ainfos.ca)
5. "Black & Red" APO: INSTANT LICENCES IN D. Koufodinas AND K.
GOURNA | Microphone 7/3 CHAMBER TO 17.00
(a-infos-en@ainfos.ca)
----------------------------------------------------------------------
Message: 1
Jineoloji is a new scientific perspective developed by Kurdish women since 2011, focusing
on the social reality of women from a female perspective. Through this new perspective,
they intend to propose a methodology contrary to the dominant male view about the
existence of women. They also want to counter the Eurocentric and racist view that,
through scientific approaches of gender and class, have approached women as object of
study. In this way they perpetuate the structures of social power, as well as their
methods of knowledge production. As Kurdish women claim, Jineoloji emerges as a response,
a radical intervention and an alternative epistemology against the patriarchal mentality
in the field of social sciences, ---- Öcalan - the intellectual leader of the Kurdish
liberation movement - gives the initial premise "Woman is the colony of the historical
society that has reached the worst position within the nation-state ... Woman's slavery is
the deepest and most disguised social area, Where all kinds of slavery, oppression and
colonization are put into practice. "(Öcalan, Democratic Confederalism, p 17). Jineoloji
aims at revealing thousands of years of dissimulation of women's existence, their
identities, histories, emotions and intellectual realities, as well as their exploitation
and slavery carried out by capitalism, modernity and state discourses.
In response to this, Jineoloji aims to make visible the ontology and history of women by
exposing their contributions throughout the history of civilizations in philosophy,
science, religion, mythology and morality, among other fields. Its purpose is to redefine
science through the meanings of women and rewrite the 'history' of humanity through a new
referential perspective that does not neglect the role of women in building society and
communal life. That is why Kurdish women underline the common origin of the words, Jîn
(woman) and Jîyan (life); Jineoloji is not only a search for the truth of women but also
for life. On the other hand, Jineoloji must be interpreted as a part of the Kurdish
liberation struggle, its continuous intellectual, ideological-political quest,
self-defense and mobilization, Which defies the colonization of society. The Kurdish
movement's decades-long struggle has, since the 1990s, put women's liberation as their
epicenter with the motto "Women's liberation is the liberation of society."
This effort echoed an internal transformation in the struggle organized by the PKK and
also of other organizations. From 1987 onwards, women began their own autonomous
organizations within various structures: 1993 - training of women's army; 1996 - creation
of theory and practice for the emancipation of the patriarchal system; After 1998 -
ideology of women's liberation; 1999 - formation of a women's party; Since 2000 -
construction of a democratic social system framed in the paradigm democratic, ecological
and gender equality. Since the 1990s, the liberation of women as its epicenter with the
motto "Liberation of women is the liberation of society." This effort echoed an internal
transformation in the struggle organized by the PKK and other organizations as well. From
1987 onwards, women began their own autonomous organizations within various structures:
1993 - training of women's army; 1996 - creation of theory and practice for the
emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999
- formation of a women's party; Since 2000 - construction of a democratic social system
framed in the paradigm democratic, ecological and gender equality.
Since the 1990s, the liberation of women as its epicenter with the motto "Liberation of
women is the liberation of society." This effort echoed an internal transformation in the
struggle organized by the PKK and also of other organizations. From 1987 onwards, women
began their own autonomous organizations within various structures: 1993 - training of
women's army; 1996 - creation of theory and practice for the emancipation of the
patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a
women's party; Since 2000 - construction of a democratic social system framed in the
paradigm democratic, ecological and gender equality. This effort echoed an internal
transformation in the struggle organized by the PKK and other organizations as well. From
1987 onwards, women began their own autonomous organizations within various structures:
1993 - training of women's army; 1996 - creation of theory and practice for the
emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999
- formation of a women's party; Since 2000 - construction of a democratic social system
framed in the paradigm democratic, ecological and gender equality.
This effort echoed an internal transformation in the struggle organized by the PKK and
also of other organizations. From 1987 onwards, women began their own autonomous
organizations within various structures: 1993 - training of women's army; 1996 - creation
of theory and practice for the emancipation of the patriarchal system; After 1998 -
ideology of women's liberation; 1999 - formation of a women's party; Since 2000 -
construction of a democratic social system framed in the paradigm democratic, ecological
and gender equality. 1996 - creation of theory and practice for the emancipation of the
patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a
women's party; Since 2000 - construction of a democratic social system framed in the
paradigm democratic, ecological and gender equality. 1996 - creation of theory and
practice for the emancipation of the patriarchal system; After 1998 - ideology of women's
liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic
social system framed in the paradigm democratic, ecological and gender equality.
These structures allowed them to take part in politics, in the social and military
organizations of the liberation struggle on an equal footing with men. These autonomous
organizations also meant challenging the gender dichotomy that nationalism created by
defining the state and army as male institutions that have the function of protecting,
leaving women as protected. With these organizations, the struggle for the liberation of
women, as well as of all people, is given meaning. Women's participation in the
anti-colonial struggle offered a way to challenge the colonial definition of women as
oppressed and made it clear that women are not willing to wait until national / socialist
liberation to deal with their own liberation. Before this moment, Their liberation
struggle was seen by "their" parties and organizations as part of a larger "struggle"
against capital. By creating their own spaces, women also confronted the male, patriarchal
and chauvinist domination of the socio-political arena that overshadowed women's
experiences, forcing them to take a masculine attitude so as to have a voice in all
aspects of society.
Jineoloji, which is part of the long history of the women's liberation movement, is
therefore the expression of the desire to restore the link between the production of
knowledge and science from society, and especially women, by suggesting Women who dwell on
the social realities based on the mind, intelligence and feminine emotions. It is also
part of a quest for truth and a great social transformation that finds its meaning in the
sociology of freedom - the liberation of women, men and society. As one woman claims,
"This is a task of all anti-colonial, anti-capitalist, anti-power,[of all]individuals and
women. We refer to these alternative social sciences as the sociology of freedom. "
Jineoloji is the affirmation of the idea that those who can not think for themselves, who
can not think according to their own perspectives derived from their personal experiences,
can not be governed. Consequently, they can not be free. This is the starting point of
Jineoloji. It is also a step towards changing socialist paradigms that want liberty, an
equal and just life but which, however, have not been able to solve their internal
contradictions, leaving aside the oppression of women.
Although several feminist studies have already made substantial contributions and theories
denouncing societal sexism from different perspectives, which also feed and strengthen
Jineoloji, this new perspective marks a distinction between the two approaches.
In this sense, Jineoloji is the result of continuous experiences and efforts of feminist
movements, but nevertheless does not refrain from raising a critique of feminism for the
reason of having been unable to surpass the liberal and reformist perspectives that helped
to alleviate the contradictions of the system Dominant and dependent on the structures of
the state instead of becoming an engine of social transformation and autonomous
sociopolitical organizations of women. In this way, Jineoloji claims a prominence of the
communal experiences of women and leads collective responses and practices related to
their problems in order to be able to build a new and different society, beyond the limits
of the one in which we live today. And truly they keep his word. Nowadays, Mainly in
Rojava but also in Bakur (in a more initial phase), the Jineoloji and the struggle for the
liberation of women are born to life in the autonomous assemblies of women who make their
own decisions on matters that concern them and which are not open The negotiation with
men. There is also the rule of co-presidency - there is always a woman and a man
representing any organization and a minimum of 40% quota in decision-making bodies that
guarantee the presence of women in these processes.
Women have also been able to ban polygamy, forced marriages and continue to form their own
structures, from health care to education, law, justice and economics. The Mala Jîn
(literally "women's house") functions as a popular justice house dealing with a wide range
of issues related to the condition of women and decides on retaliation to be carried out
or mediates between the two parties in conflict.
Women's cooperatives also flourish in various Kurdish areas, thus proving that the
struggle is not just a matter of mental or cultural liberation, but also a struggle
against exploitation and women's economic freedom. In addition, women's academies continue
to be born and run entirely by women, where the community decides the issues to be
addressed. Academies do not function like universities in the classical sense of the word,
where there is a hierarchical structure and a separation between the faculty and the
student body. Here spaces of knowledge and exchange of experiences are created.
During one of our talks with Kurdish companions, they also told us that they intend to
build ecological villages for women as an alternative to traditional women's shelters.
These are seen by the movement as prisons that do not aim to reintegrate women who are
victims of patriarchy and macho violence, rather than short-term solutions that use
individual responses to social problems and end up penalizing women to the detriment of
the attackers, Without providing alternatives that could alter the social paradigm. In
this sense, Jineoloji is also being taught in schools since high school and with prospects
to be implemented since elementary education, trying to create awareness of gender
equality very early.
Examples multiply each day as women strive for their own liberation and the creation of a
new society where the gulfs that had been created by patriarchy and the male mentality are
being dismantled by Kurdish women's desire to create a society More egalitarian and just,
where their efforts to build it are not forgotten.
The Serhildans, popular revolts against the colonization of Kurdistan, driven and led by
women many years ago, are now flourishing with the birth of new communes, cooperatives,
women's houses and with every woman in the liberation struggle. The well-known Kurdish
expression of anger or suffering - "zilgit" - is today a cry of joy and vitality. Women
continue to give life to Kurdistan, beautifying it with their own touch and removing
themselves from colonization, oppression and exploitation. They are freeing themselves
from the bonds of patriarchy and the dominant male mentality that has tried to shape and
suppress their existence for centuries.
JIN JIYAN AZADI!
Source:
facebook.com/guilhotina.info/photos/a.440006416115840.1073741829.434894793293669/1201876139928860/?type=3
------------------------------
Message: 2
Evening debate and fundraising, as part of Anti-Colonial Week, Wednesday, March 22 at 92,
rue d'Aubervilliers, Paris 19e. With me collective Solidarity women Kobanê and Alternative
libertarian. ---- In 2015, in Kobanê, Syrian Kurdistan, the YPG-YPJ militias rejected the
jihadists of the Islamic state. ---- Two years later, the city remains to be rebuilt. Now,
building new is the possibility of doing so in accordance with the social, feminist and
egalitarian ideals defended by the Kurdish left. ---- It is in this spirit that the
women's movement Yekîtiya Star is working on a reconstruction project promoting the
economic, political and cultural autonomy of women. ---- Read about it: "Kobanê: Feminism,
reconstruction, self-management" , Alternative libertarian, April 2016 ---- First, it is a
matter of reviving two production cooperatives - olive and textile - destroyed by the
Islamic State.
Second, there is a question of building a women's academy, a place for exchanges and
training, which would include conference and lecture rooms, a library, a cafeteria, but
also a health center (gynecology, obstetrics, psychological support for victims of war...).
Tertio, there would be a public square decorated with a work of art in tribute to the
feminist struggles in the Near East.
The Solidarité Femmes Kobanê collective , which raises funds (already 10,000 euros) for
this purpose will take stock of this project and will talk more generally about the
movement of Kurdish women.
Kobanê: a feminist project of reconstruction Wednesday
March 22nd at 7:30 pm
in the premises of Alternative libertarian
92, rue d'Aubervilliers, Paris 19th
(metro Stalingrad, Riquet or Marx-Dormoy)
http://www.alternativelibertaire.org/?Kobane-un-projet-feministe-de
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Message: 3
For the Ecuadorian philosopher Bolivar Echeverria modern life is based on an absurdity:
---- " ... a way of life in which, amidst the possibility of abundance, reproducing itself
is at the same time mutilating, sacrificing, oppressing and exploiting one another." ----
That is to say, the current technical and social possibilities are such that allow us to
reach the long-awaited Sumak Kawsay (the full life of all beings that inhabit this
planet). But, "the curse of abundance" is that despite this, today's society generates,
consumes, reproduces social wealth by destroying its two main sources: humans and nature.
---- Historically, we have become peoples and cultures, each of which has particular
characteristics as a result of different ways of relating human work to nature and of
meaning that experience, that is, of creating a certain type of society. But, in addition,
as peoples and individuals, they are possessed of a particular characteristic: the "Ruray
- ushay", the capacity to do, to build, to create, both individual and above all
collectively. This, for many, would be the ability or characteristic that makes us humans
and away from the animal (although never totally). On the other hand, there is nature -
Allpamama - as material sustenance for the reproduction of peoples and cultures, but also
as a source of meanings and knowledge that has accompanied the long process of production
of the different human societies in history,
These two sources of social wealth are destroyed under capitalism to accumulate values. It
destroys the nature and cultures of the world to sustain the opulent life of a small group
of people in the world. This absurdity, as Echeverria says, is observed when we look at
the current offensive of transnational mining in various territories of Shuar nationality,
aggression against peoples, their ways of life, and their means of social reproduction:
the Amazon jungle.
But the history of the expansion of capitalism has never been exempt from its
corresponding resistance, for what generates wealth (the doing) and those who take
ownership are necessarily united: "there is no capital, there is no accumulation possible,
no human creators, doers" . The Shuar, a warlike people, has sovereignly inhabited the
southern Ecuadorian and Northeastern Amazon for centuries, long before the nation states
were built ignoring, as everywhere in Abya Yala, the presence of native nations. The role
that the government is playing in front of the Chinese mining companies shows the
actuality of racism and the coloniality of a state that despises the immemorial presence
of the indigenous peoples. When President Correa says that in these territories there were
no ancestral peoples, he merely voiced an old ideology according to which the Amazon was a
wasteland, and therefore available for exploitation. At the same time, Correa speaks for
this historic mission of the colonial states of America: to build a single nation
overcoming the presence of the original peoples.
In this sense, the struggle of the Shuar nation is directly against the colonial state,
against this structure of domination that has served to subdue the indigenous peoples in
the name of the good of a nation that never recognized in practice the historical
plurality of that country. His struggle shows the violence that this colonial state must
exert against the different peoples to try to consolidate and culminate this inconclusive
and inevitable process that says "a State - a Nation". At the same time, his struggle
shows the "actuality of plurality" as a project of overcoming these political structures
that do not allow the territorial self-determination of indigenous nationalities and their
own historicity. The Plurinational State - as the anthropologist Rita Segato suggests -
must be a guarantee of the reshaping and self-determination of peoples, of the "return of
history, Of the capacity of each people to unfold their own historical project. " And this
is precisely what is at stake in the struggle of the Shuar people against the extractive
policy of this government.
But, moreover, the aggression of the Chinese mining transnationals on Shuar territory show
another dimension of the struggle, this time against savage capitalism. In the capitalist
world, according to Bolivar Echeverría, the reproduction of the social life of all people
is made possible subordinately to the logic of accumulation of capital. Human beings, as
individuals and peoples, fail to fully determine their mode of social reproduction, but
live it in an alienated way.
" ... because its natural process of reproduction does not obey its own telos capable of
synthesizing it, but to someone else who is the 'cosmic' telos of value installed as
self-affirming subject, which is valued: the telos of accumulation Capitalist ".
In simpler terms, the logic of capital does not allow people to freely decide their
collective way of life, but rather imposes on it a life that serves mainly the
accumulation of wealth for a few. In this logic, nature and human beings become things,
goods that are bought, sold, consumed, exploited. The struggle of the Shuar people against
the great capitalist mining is also against this speculative logic, it is a struggle to
keep open the possibilities of being subjects, to be able to decide the terms of
historical coexistence outside the constraints of capital, Next to Sachamama (jungle). The
Shuar resistance to the great Chinese mining thus defies the control of capital over the
human being, peoples and nature. It shows that people over time are not only victims of
capitalist aggression and the colonial state, but that deep down we are - despite the
effects of domination - people who struggle every day to build a path that allows us to
concretize our own projects of society. It is a bet for the possibility of being free.
Inti Cartuche Vacacela
Source:
https://periodicoacracia.wordpress.com/2017/02/08/acracia-62los-shuar-contra-el-estado-y-el-capital/
Translation> KaliMar
https://periodicoacracia.wordpress.com/2017/02/08/acracia-62los-shuar-contra-el-estado-y-el-capital/
------------------------------
Message: 4
After the arrest of activists in the Basque Country at the end of December, a return to
the state repression that has been the subject of decades-long struggle for
self-determination. ---- On the night of 16-17 December 2016, five militants involved in
the ETA peace process and outside the organization were arrested in Louhossoa in Iperralde
(northern Basque country, The territory of the French State). This highlights the
situation in Euskal Herria. These people were accused of possessing weapons, while they
were implementing the disarmament decided by ETA. Despite this decision five years ago,
the French and Spanish states are turning a deaf ear and blocking any process leading to
the self-determination of the Basque people.
A peace ignored by Paris and Madrid
Since the creation of ETA in 1959, when the notion of Basque race was abandoned in favor
of the class struggle against the French colonial occupiers on one side and the Francoists
on the other (in Hegoalde, the South Basque Country, Located in the territory of the
Spanish state), the organization takes the responsibility to engage in the political path
of a long consciousness work. From the outset, it was a struggle against Francoism[1]and
this allied Spain of the fascists and capitalist imperialism; It continued during the
"transitional period" which saw many of the foundations of Francoism enduring, and then
against the facade autonomy of 1979 which left a free hand to a Basque bourgeois minority
represented first by the Basque National Party (PNV, center right) and by the Basque
Socialist Party (PSE-EE, liberal left).
There followed years of stalemate for ETA: a part of the Basque people, who recognized
themselves as a liberation organization, moved away from it when it was locked in a spiral
of violence. In 1987, an explosion attributed to ETA in a commercial center in Barcelona
caused twenty-one victims and marks this divorce. Accused by its own contradictions and
realizing that violent expression minority has no space, ETA announces in 2010 that it
will no longer carry out violent offensive actions. Madrid and the Basque Socialist
government deny this political decision and Zapatero, leader of the Spanish Socialist
government, boasts of a repressive policy that would have pushed back the Basque
organization. The Gernika agreement was signed on 20 September 2010 between political
organizations of the abertzale left (independence), Basque trade unions and associations
of various backgrounds, including feminist organizations, defending Basque language
Basque, , Support for political prisoners. This happens in a context of social turmoil,
notably with the general strikes of September 2010 against Zapatero's austerity plans.
This agreement "for a democratic exit on the road to peace" requires ETA to abandon the
violent confrontation and to engage in a political process of independence of Euskal
Herria where the Basque people can decide their own future.
The year 2011 marks a decisive step in the organization. On 10 January, she announced a
general, permanent and verifiable ceasefire and put an end to the "revolutionary tax" in
April. At the same time, an international working group is being set up to give concrete
expression to the announced ceasefire; PSE-EE and PNV refuse to participate. As a
continuation of this process, the Aiete conference[2]calls for an end to the violence. A
few days later, ETA responded by confirming "the definitive and irreversible cessation of
its armed struggle". The French and Spanish Governments do not follow up. They remain
deaf, too, at the large demonstration on 7 January 2012 in Bilbao, which gathers more than
100,000 people asking for amnesty of prisoners and political prisoners in prison in France
and Spain.
The French state fights the will of the Basque people to take control of its future.
Regularly, the French and Spanish interior ministries boast of "the arrest of very high
officials of ETA". Very complacent about the powers in place, the majority of the press
makes headlines ... and ignores the follow-up which very often reveals that these were
only advertising operations and attempts to intimidate Of those who defend the rights of
peoples. Le Roux, the first cop in France, welcomed the police operation on 16 December,
adding "there is no peace process". The French State therefore publicly assumes a war in
the Basque Country.
Arkaitz Agirregabiria and Igor Uriarte, two political prisoners who were members of the
Basque Political Prisoners' Collective (EPPK), denounced their conditions of imprisonment
in Villepinte prison (Saine-Saint-Denis prison) in December: "Since the jihadist actions
perpetrated in The French State, this state has taken advantage of this situation to
restrict rights and freedoms in the name of security. They waged war beyond their
frontiers and assigned discipline to the working class within their own country by
restricting their rights. The rule of law has become a state of emergency, which is
reflected in prison. "
348 Political Prisoners
The States on both sides of the Pyrenees want at all costs to silence the Basque language.
There are still 348 Basque prisoners and political prisoners in the jails of France and
Spain; According to the laws in force in the states that imprisoned them, eleven could be
released for health reasons. The French and Spanish governments refuse to reconcile and
return to the Euskal Herria, making contact with relatives difficult if not impossible;
They are subjected to conditions of detention imposed on almost all imprisoned persons
(mitard, three showers per week at best, dirt, rats, refusal of conditional release,
etc.). On 14 January, the annual demonstration in their support gathered 78,000 people in
Bilbao.
The ostracism towards the Basque people is also found on the trade union ground. For six
months, the Confederation CGT has multiplied legal remedies to try to prohibit the LAB
(Langile Abertzaleen Batzordeak) union from access to elections in very small companies.
It has used insulting arguments (assimilation to the extreme right), ridiculous
(denunciation of bilingualism), dangerous for trade unionism, including for many CGT teams
(assertion that a trade union must not take political positions, In question the laws of
the republic). To deny the claim "Living and working in the Basque Country" is to ignore
the situation in Hegoalde (deindustrialisation and precariousness) and in Iperralde
(priority to tourism leaving behind the hinterland). It is ignoring a people who defend
themselves against the employers and for their emancipation.
Internationalists, we must support an oppressed people, imprisoned, denied in many ways,
but also claim the amnesty of political prisoners and prisoners. Libertarian Communists,
our role is to support self-determination, against the repression of Madrid and Paris, and
to support those who are acting for an anti-capitalist and self-governing break. Gorri eta
beltz! [3]
Christian (AL Southeast Suburbs) Martial (AL Saint-Denis)
[1]The first public intervention claimed by ETA took place on 18 July 1961; It was the
derailment of a train of Franco militants who were going to a demonstration celebrating
the 25th anniversary of the Fascist coup d'etat of 1936.
[2]This conference was held on October 7, 2011, under the auspices of what are commonly
referred to as "international experts" (such as Kofi Annan, former United Nations
Secretary-General Gerry Adams, Former leader of the Irish Sinn Fein, and Pierre Joxe, the
former French Minister of the Interior and Defense. A large number of associations, trade
unions, political, socio-economic, Basque, French and Spanish Is the result.
[3]"Red and black! "
http://www.alternativelibertaire.org/?Euskal-Herria-Pays-basque-Quand-la
------------------------------
Message: 5
O Dimitris Koufodinas member E.O.17N, who has been held since the summer of 2002 in Greek
prisons right licensing for seven years. For the umpteenth time we requested the right to
received negative response from the competent council, because policies placements online.
---- This movement only as fronimatiki prosecution may be seen as in this case there is no
legal reason anyone. The Koufodinas not have any disciplinary action as a prisoner, having
completed eight years and sentence is pending against any criminal proceedings felony.
---- We are under no illusion concerning civil justice and "rights" of. The state comes to
prove that justice is like snakes, stings them barefoot. Criminal law is a regimented
structure manner targets those who dispute the sovereignty of the state, while its
institutions cut and sew case laws to broaden its authority in society.
Through this case the state is presented as heir and successor after the Civil War as a
reality and shows the real face. As much rhetoric and throwing several parrots of, as much
speculation and make deputies to journalists service, negative decisions are vengeful
character towards the fighter ethos, against those who do not repent, not demobilized,
they do not make repentance statements and does not renounce the beliefs.
The fovikotita which treated the Koufodinas stems from the hatred that the state feels for
those who question the framework of power. The state knows that in the minds of Greek
reality the figure of the thief, the rebel, the enemy of power exercised and fascinated.
It was and will be connected to the consciousness of this figure with the character of
social agonist. The fovikotita regime stems from the legacy of its historical existence,
which is intertwined with the tanks of the '44 Scobie and napalm the Americans in '49.
Modern totalitarianism of the Greek state is put into a special exemption regime agonist
D. Koufodinas as it removes the right licensing as a prisoner and this is because the
consciousness of the state of political prisoners, the unrepentant is in active
delinquents, is the enemy. An enemy not even be heard is right. So esmos academic
"fathers" of the law winks at anthropofylakes Korydallos and the state sends dogs to
surround buildings, exclude halls and cancel events.
The same exemption regime imposed on K. Gourna member of EA, who lacks the right
adeiotisis of vengeance. Vindictively he chose not to regret and denounce. But he did not
choose and so many others to become useful to the system either through cooperation or
through the decline of belief and for future exemplifications. So that define who gets the
permits and define the criteria of application of the law by the state itself. And this
simply because power is not accountable, has the knife but has the karpouzi.Logodotei only
shortly before the overthrow.
As the state and the leftist government manifest themselves as heirs of "national
baptistery" and repentance statements as revealed that modern western costumes prosecutors
and the uniforms of policemen and the military judge from the same tailor, so we have for
placing the our own heritage. The legacy of our songs of struggle and weight to look at
them in the eyes.
THE STATE AND THE DOGS OF OUR NOT scare.
DIRECT licensing of political prisoners D. Koufodinas AND K. GOURNA.
Microphone Tuesday 7/3 at 17.00, Arch.
Collegiality for social anarchism "Black and Red", a member of the Anarchist Political
Organisation -O.S-
https://maurokokkino1936.wordpress.com/2017/03/03
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