Anarchic update news all over the world - 4.01.2018

Today's Topics:

   
1.  Greece, FOR THE EFFECTIVENESS OF POWER SUPPLY IN THE AREA         OF THE POLITICAL By "Circle of Fire" [APO] (gr) [machine
      translation] (a-infos-en@ainfos.ca)
   
2.  Ruptura Colectiva (RC): The revolutionary paradigm of Civil
      Council on Northern Syria & Southern México -- Demián Revart
      (a-infos-en@ainfos.ca)


----------------------------------------------------------------------

Message: 1






On November 14th, a group of people locked the doors of the Polytechnic University 
forbidding entry into hundreds of people and imposing controls even on primary school 
children who visited the same morning. It decided and ordered the prohibition of "party 
and political organizations" in the Polytechnic and the presence of 
anarchist-anti-authoritarian societies in the way they choose, as they themselves admit in 
their text. (" The general attitude of saying that comrades and comrades with their 
political organizations / collectives would not come in, which was not our main point and 
was not in the communication, meant practically not to put a table and not to have 
occupied political body ", from the text after the evaporation of" occupation "
As anarchists, we are struggling for the social and classical emancipation that goes 
through the broad outreach to the social and class oppressed. We promote the organization 
of the downstream social, class, and political organizations of the base so that our 
society and our class are not the state and capital, so that they are not the struggling 
and the suffocating social base of the hopes of aspiring "saviors and redeemers ". Based 
on this reasoning, we find ourselves in the struggles - and each year as a college in the 
Polytechnic - and these ideas are promoted in the way we choose without giving anyone the 
right to impose our will, whether it be a party or a snippet .it meant the redemption of 
the insurgency, hierarchy, and "hurrying" rebellion ) that we riding on our imaginary 
horses will release us.

  In the past, we have often encountered aspiring Polytechnic rulers and the rebels of the 
rebellion, sometimes even larger and smaller, who, whenever they attempted to enforce, 
exploited as a value the use of the 1973 Uprising, while practically pursuing the 
exclusion of all and the consolidation of their own sovereignty. And we have given along 
with many other battles against repression and party armies to keep the Polytechnic an 
open space for thousands, who each year and with different starting points visit it to 
remember and honor, to inspire and draw from the contents of the '73 Revolution.

Besides, the message of that rebellion is not a historical fossil, but it continued to 
inspire the struggles in the years of the post-conflict, symbolizing the refusal of peace, 
assimilation and capitulation. The Polytechnic became a space of meeting social, class and 
political subjects over time, a field of collectivization of resistance through 
assemblies, occupations, conflicts with the forces of repression. Facts that sometimes 
sparked, and sometimes participated in these anarchists, such as the seizure of the 1990s 
against the acquittal of the cop, Melista, for the assassination of M. Kalteza, the 
1991-92 school disorder, the occupation of '94 after the invasion of the police in all the 
occupations of Athens and the arrests of anarchists in the Patission tables, the 1995 
rebellion that began as an act of solidarity with the political prisoners and insurgents 
of the Korydallos prison until December 2008 and a number of other smaller moments of 
resistance marked the course of social and class struggles and became a reference point 
for the radicalization of consciences. They have not only succeeded in sabotaging the 
rhetoric of power that the Polytechnic symbolized bourgeois democracy and the tomb of the 
insurrection, but they created breaches in the enforcement of social consensus, addressed 
and mobilized wider social forces. The blatant counterfeiting and appropriation of these 
struggles and rebellions, which are a collective field, to justify the rule of authority 
over struggling people and the service of micropolitical feasibility is a blatant 
blasphemy. Micro-political feasibility manifested through the ban on access to the 
Polytechnic to anyone who did not accept the terms that set an occasional scam. With 
declarations, which, among other things, were to reproduce a regime-inspired 
"anti-political", which is the camouflage for the absolute domination of the disguised 
political tactics, the otherwise supposedly "anti-political". The distortion and the 
looseness of the anarchist liberation project in the case of a temporary group that 
decides and orders, the transformation of the revolt into caricature, the threats and the 
bruises to anyone who did not fit visually into the pause, the ban on entering the 
Polytechnic in fighters who have given the their blood inside it, unfortunately, is not a 
thunderbolt in the sky. it is considered by some almost self-evident the application of 
the basic authority "authority": the power of the treaty strong towards those who, at 
times, find it weak.

  Not only is this enforcement not self-evident, but on the contrary it is not in any way 
connected with us, and from our position in the anarchist struggle we have been fighting 
it and we will always fight it. This imposition is the material expression of a deeply 
antisocial, elitist and anti-genius perception, which, regardless of the phraseology it 
uses, faces them from the bottom in the way that the ruling elites define. As "inferior" 
and "insignificant", as values of use and followers of the plans of the chiefs and chiefs. 
The movement is treated with the same hostility, for it is the only real obstacle to the 
empowerment of the micro-rulers who, instead of the collective self-organization, want to 
impose the "organization" of the feuds and gangs. The movement is open to the storm of 
ideas and tendencies and not to submissive delusional plans. It is open to the thousands 
who suffer under state and capitalist tyranny, and not to power, in order to impose its 
so-called "acquire "  .  "Acquired" in the present came to the unthinkable point of taking 
responsibility for the exclusion of anarchist collectivities from the Polytechnic  (" For 
this reason, it was considered to be the anarchists' acquis that in the open occupations 
and actions one does not make the material of the organization's policy or collectivity");

  The Polytechnic was and remains an area of the movement and not a whim of those who 
define as leaders of anything, who will make an event, what characteristics it will have, 
whether it will have a political presence and how it will be. Its character is the result 
of the mobilization and the presence of too many, which some unlikely elitists of 
misfortune discredit as "sheep". Our presence there has been won, thanks to the 
contribution and struggle of thousands, which no one has the right to eliminate or impose 
on face control, as a prerequisite for their presence there accepting any "conditions" 
that they have decided 15 among themselves. (" In practice it meant that anyone who wanted 
could be enough to respond to two political terms"The fact that the repressive army of the 
MATs will very hardly invade this area, that it is feasible to hold assemblies and events 
there, that it is a refuge and a base for the fighters is largely due to this massive 
racing stock, and certainly not in 10 rails or in the "contribution" of those who are 
imagined to use it to exclude those who are not like their faces.

As a collectivity, we have remained in the field outside the Polytechnic, where for years 
we have been promoting disinformation material during the three-day period. The supposed 
"occupation", as expected, not only did not live the Polytechnic, but it was during its 
duration that the life and massiveness of the space remained after decades of crap by 
party mechanisms. The clipping replaced the multiple-party cowboy line - which was forced 
through races not to exclude those who did not drive - with the line of a single crap that 
excludes those who did not.

   In this treaty on Thursday, November 16, after a call for the "Classical Anti-Attack - 
anarchist-communist group", a concentration took place at the Exarchia Square, which moved 
to the Polytechnic and hundreds entered it from the gate of Stournari Street . The alleged 
"occupation" simply disappeared, under the weight of its inability to assemble anything 
beyond exclusion. As soon as this blockade ceased to exist, the "occupation" ceased to 
exist, which evaporated when the self-evident occurred, when many comrades and comrades 
were found in their "natural" space, simply indifferent to the fetaquas of the 
"lock-cheer". This self-evident ability of comrades and comrades to be in the Polytechnic 
has been questioned and "restricted". Without illusions about the overall state of the 
movement (and its time-lagging substitution of its functions from the "space"), we can not 
but see the presence of anarchists and fighters as a sine qua non in the Polytechnic. It 
is not surprising, of course, the selective "vision" of the one who, in the hundreds, 
"stood out" and made "recognizations" trying to connect the unconnected ones, nor do we 
consider that the call for food and cigarettes also lacked the corresponding eyewear for 
political myopia.

Ultimately, the so-called "antipolitics" consists in the political tactic of a particular 
person who, through the failure of his attempt to create a monopoly business and ownership 
of a space of struggle, aims and slander by continuing his desperate attempt to "focus" on 
in every way, and above all through the constant challenge and the creation of 
confrontational conditions, in a futile quest of a certain being. Exclusion, imposing 
conditions, threats, "recognitions" are the manifestations of this effort to create 
situations that are dangerous to the struggle, and in particular to provoke a conflict and 
the attack on the people of the movement, which has been suggested and sought for a long 
time. (from the same text:In addition, there were comrades who did not want the natural 
conflict in the movement " ... that is, there were others who wanted it, something that 
had become clear in a meeting of the day before). The ultimate objective of "occupation", 
therefore, was simply to place an enemy dilemma on the movement itself. Or should he or 
she have to accept the imposition or should take action in view of the expectation that 
the situation will worsen . It is the quality of companions and companionships and their 
refusal to join the "strong" logic that canceled both the acceptance of enforcement and 
the expectation of rising.

And, obviously, the expectations of "rising up" and the failure of the anarchist struggle 
can easily be recognized by state mechanisms, who can use to their advantage a treaty 
created by those who speculate on the fetishism of violence, anti-social behavior , the 
laxity of anarchist vision and practice. To exploit it in the direction of the suppression 
of the anarchist movement - through the reproduction of the mesic caricature of 
"alibiously violent and antisocial" - and its isolation from the social and classical 
basis. They are therefore themselves solely responsible for the permanent undermining of 
the struggle and its exploitation.

For our part, it goes without saying that even the hidden and hidden threats and 
challenges touch us, nor will we ask for the permission of any bigman for our presence in 
the Polytechnic and in any place of the social and class struggle, and we will continue to 
be facing in the efforts of anyone to ridicule and scoff at Anarchy and Rebellion.

Anarchist Collectivity "Circle of Fire" - a member of the Anarchist Political Organizat

http://apo.squathost.com/

------------------------------

Message: 2






The mythical year 2018 is approaching. If this were a mainstream article would begin the 
paragraph complementing the first sentence saying that "and Mexican society is already 
enlisting their bets for the electoral contest..." but no!, outside -and far away- from 
the electoral vortex, there are countless alternatives that do not seek to couple into the 
representative politics times, but to the citizen action times. Nor do contemplate 
political parties or the "independent" figurines that come from them. The key-separation 
between State and society is being marked deeply in a way of crack -now yes- in Mexican 
society that is enlisting "very other"[1]initiatives, after passage of generations that 
have seen those who hold the political class -from the municipal health clinic bureocraut 
to the honorable president- as temporary subjects and never as change subjects.

So... what's the alternative? Hold on, now cool things are coming.

For a long time, citizens living in the neighborhoods, colonies, subdivisions, farms and 
communities of the emblematic municipality of San Cristóbal de las Casas in Los Altos de 
Chiapas, have had the idea of creating a ‘people's government', with the argument that 
"the best solution is the self-organization of the people to realize what is established 
in the constitutional Article 39: to ensure all public power emerges from the people and 
is instituted for the benefit of the people".

November 2005, Chiapas, Mexico - San Juan Chamula market, San Cristobal de Las Casas, 
Chiapas Province, Mexico - Image by © Michele Falzone/JAI/Corbis

This, to speed up self-consciously a remedy to the problems and generalized violence that, 
despite being an urban territory with the greatest investment as tourist locality and 
other capitals in one of the states -paradoxically- with the highest extreme poverty 
indices in the country, there also the misrule gradually propitiates "social 
disintegration, lawlessness, impunity, insecurity, invasions, plunder, ecocide, water 
crisis, lack of jobs, traffic chaos, addictions, corruption, etc.", according say the 
members of the Citizen Council Promoter of a Good Government for San Cristóbal that was 
constituted on last October 23th, after a community assembly in the Salón Victoria located 
in the Calle Ejército Nacional.

In its public convocation -but with a legitimate restriction for political parties, state 
officials or personal figures that hold the capitalist system- the Citizen Council is 
defined as "an organizational space of community service (...) formed by councilors 
recognized by their honesty and spirit service that will last in their charge for three 
years at most and the coordination of the Council will be collective and rotating".

Among the goals to achieve, comrades share us the following postulates:

a) To procure its permanent strengthening by incorporating more members and best practices.

b) Elaborate a Citizen Program of Good Municipal Government effective for the integral 
reconstruction of our municipality.

c) Carry out a truly democratic process so that the citizens (...) of San Cristóbal can 
propose and support nonpartisan citizens recognized for their honesty and service spirit 
who are willing to be members of the Citizen Council Promoter of a Good Government.

d) To support so that the people's candidates participate successfully in the next local 
electoral process, bearing in mind that, independently of the results of the electoral 
journey, the commitment of all is to continue promoting the organization of the people and 
the execution of the Citizen Program of Good Government for the integral reconstruction.
***
The new paradigm that roams in the territories of San Cristóbal de las Casas -Chiapas-, 
Tepepan -original town in the south of México City- or Ixmiquilpan -Hidalgo- could be the 
spearhead for the formation of civil councils in México and the world, due its high 
population rate and basically, for being cosmopolitan cities, joining at the same time 
from its trench -and with its respective differences- to the enormous movement for the 
autonomy that is building by the Indigenous Council of Government of the CNI-EZLN, today 
since October 2016, but in history since January 1st, 1994.

Recently and at the same juncture -but thousands of miles away- the Syrian Democratic 
Forces (SDF) & the People's Protection Units (YPG) liberated 100% the city of Al-Raqqa 
from the Islamic State claws, which left the field open for a social experiment that is 
plenty identical to the idea for San Cristóbal de las Casas: the Civil Council.

Combatientes de las YPG celebrando la liberación total de Al-Raqqa.

In one of their first communiqués on April, they announce this council structure will take 
over the administration, security and stability of the city without the Bashar Al-Asad's 
government intervention or any external military force:

"In our role we announce to our people the Civil Council of Al-Raqqa will carry out the 
administration and services responsibility of the citizens assuring the needs of them, and 
the internal security will take care of the stability in the liberated zones.. Moreover, 
we await the day of city liberation, and for  this, the city would be in the custody of 
our Council.

Finally, we call on our people to be united to provide help to free the forces and to 
cooperate with the Civil Council to form a democratic society. It's about the ambition of 
our people"[2].

Regarding the similarities between Northern Syria and Southern México, the Argentinean 
researcher and writer, Nicolás de Antueno, writes about this article:

"Recently, within the Democratic Federal System of Northern Syria, there were a very 
curious elections, since there were two great things not chosen in these elections: a) 
political parties and b) programs. What is chosen are people (more than 22,000) in charge 
of execute those labors that exceed the real possibilities of the community assemblies. If 
someone executes wrongly some of the orders given by assemblies, it is revoked and it puts 
another more obedient. In Zapatista territories this is called "Good Government". In 
short, because would boring: the 200,000 citizens of San Cristóbal de las Casas -and 
another municipalities- are about to take their lives in their hands".

And for what these experiences serve us? Could it be instead of waiting for the chimerical 
revolution that changes the existing order of things from one day to the next, it really 
is in the daily local autonomous organization in our fragments of the city?
***
At the time of drafting this article, the Citizen Council Promoter of a Good Government is 
in permanent activities of linking, logistics and homogenization with the people of the 
municipality.

ALL SOLIDARITY WITH THE PROPOSALS ARISING FROM BELOW AND THE HEART!, FOR THE LIFE AND 
COMMUNITY HARMONY!

[1]In Zapatista philosophy and praxis, the term "very other" is framed by antisystemic 
alternatives -or in their words, the "alternative alternatives"- used to solve social 
problems, omitting the dogmatic need to appeal to the paternalism of the State and its 
institutions. In this case, I use the reference to describe in the facts, the autonomous 
local organization outside of the electoral times.

[2]"Tras liberar la ciudad de Al-Raqqa en Siria de ISIS, se avanza hacia el autogobierno", 
Ruptura Colectiva (RC), April 17th, 2017. 
(http://rupturacolectiva.com/tras-liberar-la-ciudad-de-al-raqqa-en-siria-de-isis-se-avanza-hacia-el-autogobierno/)

------------------------------