Banner drop action by Antiauthoritarian Movement Thessaloniki
It was not a coincidence that we chose the building at Nikis Av. 39 in Thessaloniki to hang this banner. We are political emotionally attached to it. It was the home of a few of us, till it was evacuated -simultaneously with two other squats- from the cops of the leftist Syriza government at the 2nd July 2016. The common ground of these three squats was the fact that refugees were living inside. Syriza prepared the ground for the rightwing
neoliberals of New Democracy to continue on the way to the totalitarian management and re-contextualisation of the migration issue from the side of the state. From the human living conditions, „we live together-we fight together“ and the mutual aid to the hells-on-earth of the detention camps.
What about now with the #stayathome dogma and the orders to keep the right safety distances? All these apply only to those that have a home and not the ones that the state chooses to make invisible. Homeless, refugees and prisoners are being abandoned completely and left to die during the pandemic. But also a lot of people that have a home right now, watch their housing situation becoming more and more fragile. We had felt the housing crisis deepen also before the pandemic. The rents were exploding due to gentrification, the extreme touristification and the short term rentals. The auctions of the first residence are also about to start. The real estate capital smells money and views our houses and neighbourhoods as investments with the blessings of the state, which can only be happy to see the creation of whole territories populated by individualised, flexible human consumers. The fact that our house remains empty after 3,5 years -along with thousands of buildings around the world- strips down the irrationality and violence of state and capital.
In the upcoming extreme poverty we ought to deepen the mutual aid political proposal that came up due to the pandemic. We will either move as a collective or the law of the jungle, hence the law of the market and the dehumanisation will dominate. We have to take roots in our neighboorhoods and from there start to imagine another world, where no one is being left behind.
EVACUATE MORIA – SHUT DOWN CAPITALISM
Short videoclip by our comrades from Antiauthoritarian Movement on solidarity in times of corona
Gepostet von Αντιεξουσιαστική Κίνηση Αθήνας – Antiauthoritarian Movement am Dienstag, 21. April 2020
The reality of a threatening pandemic that has spread like a shadow over our cities has created a weird, unpleasant condition, a numbness and a suffocating feeling. The virus was born in the furnace of Wuhan, one of the engines of the Chinese capitalist miracle, an area where hot and humid climate meets the frenzied industrial production of raw materials and the over-concentration of a proletariat without future. The virus has no political color, but the environmental and political conditions that allowed its birth and rapid spread in the Chinese province and let it reach every corner of the globe most surely have. The thought that almighty capitalism, this totalising social phenomenon, is non-centralized, offers no consolation. A conspiracy theory suggesting that this virus fights on behalf of one side of the planetary war or that its purpose is to solve the constant demographic problem of overpopulation would offer a solution, that would somehow explain the situation. Fortunately, however, not all causal relations are based on how the state and capitalism operate, or at least they do not directly intersect with their core dimensions and strategic action.
The pandemic situation feels like an experience of a world-shaking event, whether or not that proves to be the case. Our eyes have been stretched by the uninterrupted reproduction of unprecedented images. And if China’s dystopian sci-fi was banned from our perception of reality as something exotic -as Ebola once was- the stacked coffins of neighbouring Italy, the empty streets of Western Europe and the drones looking down at us in downtown Athens, leave no room for misinterpretation. We have to go way back, in the heart of the era of extremes, of the short 20th century, to find an event that has so deeply entrenched the planet that it has anchored the present and future of humans. The absolute nature of these lines can be crushed in the wall of reality and of business-as-usual. Ηowever, at the moment, when they are written, the general feeling is this: we live something important that will change us and the world around us.
The virus was born in a world of systemic inequality and exclusion. Those who see the stars from the bottom of the barrel are incomparably most affected. Unemployed people, precarious workers, drug addicts, people incarcerated in prisons, psychiatric clinics and detention centres, face and will face the pandemic literally in terms of survival without having anything to expect from the state and the bosses. Prisons have already declared a high security state and refugees and migrants, who are being suffocated in detention centres such as Moria in Greece, are searching and finding ways to cope using their own forces. Τhe pre-existing or on-going financial hardship has a different effect on different people – some will receive wages without working, while others will not be paid at all. As the pandemic affects conditions of life at global level, openness and closedness, inclusion and exclusion, exception and norm, core elements of the state’s self-interested nature, determine who lives and how, today and tomorrow – they also indicate our political tasks.
Governance in the time of the coronavirus is pivoting on shifting the responsibility to the citizens, on prohibition and repression – it is no coincidence that, behind closed doors, the rulers compare the current condition with that of the Twin Towers attack – but also discuss how to control a situation that seems to escalate very rapidly and, as a result, seriously endangers the health of our fellow citizens.
Starting from the last point, I think we ought to focus on the particularity of the Coronavirus and the resulting crisis which leads states to take onerous, undemocratic, extraordinary measures, culminating in a curfew. This task requires maintaining a delicate balance and reflecting upon the state’s nature. Biopolitics and necropolitics, statisticalization and algorithmization, instrumentalization and constant expansion are elements of the state’s modus operandi and we all know that (?). The state’s point of view is that of public health, which emphasises health policy, by connecting politics and medicine, through quantification and measurability. Many of the measures taken today to control the pandemic could remain active, expand or return slightly modified after the end of it. However it is not wise at the moment to only identify sinister motives behind the adoption of these measures. With numerous examples around us, it seems more appropriate to fully realize that the way in which the state manages this situation is narrow, rigidly set up and does not include any planning about what happens next. In any case, the state doesn’t need much incentive to manage our lives on our behalf, or expand its authority as much as possible; it is simply its role.
Returning to the current perspectives adopted by various governments around the word, we cannot let the deliberate and strategic choice of over-emphasizing on individual responsibility go unnoticed. “Individual responsibility”, “citizens who need to be disciplined”, “the unscrupulous, on account of whom we all have to pay the price” have become a well-written and contagious mantra that comes from above to penetrate our minds, here in the bottom – not accidentally reminiscent of the quite memorable “we ate them together” [a phrase that Theodorοs Pagalos, Pasok’s Member of Parliament said back in the days of memorandums to justify the austerity measures]. The government’s attempt to refuse any responsibility is mediated by blaming the rogue Greeks, who do not protect themselves and the community as a whole. Media help create an atmosphere and pave the way for new, stricter bans. Individual responsibility for public health issues is presented as obvious and as something we must take seriously – and as far as the lived experience of these days shows, the solution of “We Stay Home” has become an act. However, it becomes outrageous that this solution has been raised into an emblematic motto of a government that, beyond bans, has taken no other measures to curb the pandemic: this government hasn’t proceeded with the thousands of hirings it announced, it doesn’t provide the necessary protective working conditions to health care workers, it doesn’t proceed with the requisition of private clinics, it doesn’t protect workers in the workplace.
There is a confusion around individual responsibility and self-restraint, a confusion that has endured in our groups for decades, it has a political and anthropological context and creates complications. Regardless of whether the state policy surrounding the coronavirus crisis consists of bans and repression, self-restraint and a sense of responsibility for us and those around us must be non-negotiable. Our political proposal and outlook is not a general anti-authoritarianism and anti-conformism, but the building of communities based on freedom and solidarity, communities with deep roots and understanding of boundaries.
At the moment, the general consensus is one of a population that expects to be “managed” even more, more effectively, with a firm hand and determination. This feeling is grounded, but we must evaluate it, without paralyzing in the face of new facts, and given that for many the main characteristic of the last decade is a state of fear, a feeling of constant struggle to keep our heads out of the water and whenever we find something to catch, it disappears magically, alas, and we sink deeper.
For many, the state seems to be today the buoy that will finally endure, so they hastily grab it.
It goes without saying that the media blitzkrieg that paints images of strategists of the future for our – in reality – helpless leaders assists to that, but what also helps is our anthropological aversion to boundaries, which creates insecurity and psychologicaldistance between us. Let’s not despair though! The alignment behind the state authority is not universal, and is also characterized by qualities and tensions that we are interested in analyzing and interfering with, such as questioning the capitalist approaches to the management of public goods, re-evaluating entire areas of social activity, the image of the subject in relation to themselves and the community.
On the other hand, the conditions of the pandemic encourage a sense of humanity. It reminds us of our vulnerability and mortality but also of the futility of striving for total sovereignty over the natural environment. It shows us how much we need each other, how difficult it is to survive on our own – let alone live a life that is worth living. So let’s not rush to judge the applause from the balconies, let’s not underestimate the need for symbolic practices that offer relief to the subjects and allow for some emotional connection [in the UK many people went in balconies to applaud health workers, a symbolic trend that was started by the wife of the prime minister and which many saw as hypocritical]. Rather, let’s approach this moment of realising our vulnaribility and mortality as an opportunity to devise a generous repertoire of solidarity movements, with overwhelmingly different ethics, character and form than those underpinning public and private sectors policies. It is always a bet for us to create and maintain an area between the state and the market, an area that cannot be fully controlled by them. Under these conditions, the bet is harder but also more critical.
At the risk of bitterly regretting this prediction, we reiterate that the coronavirus condition is a pivotal event that shakes the pillars of today’s world, today’s status quo, and possibly determines part of tomorrow’s agenda. To begin with, the spread of the virus around the world is following the frenzied course of neoliberal globalization. The way our world is interconnected, coupled with the ecologically destructive prevalence of tourism, extreme consumerism and the neoliberal ruthless movement of goods, does not allow such phenomena to be mitigated locally or – even regionally -. At the same time, it turns out that the major issue of the pandemic can only be addressed at the nation-state level. If in dealing with the financial or refugee crisis the European Union once appeared as completely lacking the ability to make and enforce decisions as an entity, today it seems to accept that the pandemic cannot and should not be tackled collectively and co-ordinated by European primary and secondary legislation – it goes without saying that other international organizations such as the World Health Organization or the International Monetary Fund appear to be equally weak and irrelevant. Therefore, each state is taking its own path right now, for good or for bad, and we look forward to seeing how the EU decides to process all of this, especially on the fiscal level. However, the issues of localization, the decolonization of our imaginary from the unidirectional route of development, the radical critique of tourism and consumption, ideas that already concern us, may gain more room for public debate and may even be proposed by unexpected sides.
Following the above, the threatening tragedy forces Western people to rethink the relationship between the state, or at least its core, and the private sector. The blunders of Mitsotakis [PM which is very fond of privatization of public health] , Georgiades[ex-minister of health also very fond of privatization of public health] and others on the privatisation of part of the public health system today would be heard as if coming from another planet. They have not ceased to be neoliberal – and as elaborated elsewhere, neoliberalism is not primarily about the primacy of the free market economy over the state; however, the conviction that certain parts of state management must be upgraded and remain unaffected by free-market logics, may force them to modify their political strategies. And of course the same is true of Western countries such as France and Italy – quite exemplary here both the statements of the neoliberal icon, Macron, and his finance minister. Given the ideological investment in balanced budgets and general austerity, we look forward to seeing how potential bailouts of the European economy will be ideologically coloured, whether the neoliberal bureaucracy of Brussels will turn to Keynesianism for the benefit of the few, and what the reaction of the citizens who have been manipulated for so many years with technocratic and economist arguments will be.
All of the above is good, good to dig deep, good to analyze and interpret. But in all our conversations, in our technology-mediated assemblies and conferences, what we are constantly coming back to is “what to do”, “how to operate politically in the midst of a storm”. And maybe at these times it is both politically and socially critical to stop over-analyzing and work like never before.
Before attempting to outline some ways of thinking and acting, on the practices we can adopt these days, I must make two points. The first is that people that say that we must “make peace with the fact that there are things we can do nothing about” and that “we must realize our lack of total omnipotence’’, are absolutely right. This statement concerns both a more anthropological, reflective level of our position on planet Earth and an awareness of the political boundaries within which we operate. The second note concerns the need for a good understanding of our strengths and weaknesses as individual and collective subjects, as collectives and organizations that place themselves in the anti-authoritarian spectrum. Even if we have surpassed ourselves as many times as we have even experienced the collective joy of surpassing the limits, it is nevertheless necessary to know in which fields we will be most effective, where we can direct our energy, what the scale at which we will be able to make tangible changes to the gloomy current reality is – and along the way let’s be pleasantly surprised once again.
If, as mentioned above, the condition of the pandemic does not bring the same blows to everyone, and if state management once again excludes the most vulnerable, then we have a thread ahead of us to follow. To create and frame solidarity groups and movements that will keep the most vulnerable parts of society on their feet. Whether at the elemental level of the apartment block and neighborhood in which we live, or focusing on the social centers and squats in which we participate, to invest and politicize a sense of humanity, to walk side by side in all this. Collection and distribution of essentials, sanitary material and money, help at home for those who have difficulty moving, provision of reliable information on protection issues, legal assistance and technology and communication advice are just some of the things we can do. Furthermore, these days we have our ears stretched out for voices from the adjacent apartments, for cries from the cells of Greek penitentiary, for the incarcerated in the psychiatric clinics but also for the people who are mentally struggling around us, for the refugees and the immigrants in the islands who may be confronted with the necropolitical dimension of the state but also for the refugees and immigrants of our neighborhoods who, we must be honest, do not have the same access to information, health or anything else!
Second task is to not stop speaking about the aspects of state administration that endanger human lives, instituting an emergency labour law, policing our health with helicopters and announcements – here let us take full advantage of our technological capabilities and collective knowledge of them. Firmly in touch with reality and with a balanced criticism, to think about what it means for a society to send a sms message to go for a walk, how and why the police are entrusted with safeguarding public health, to what extent politics is medicalized and medicine is politicized, what should be done to make it out of all this as a society and not turn into a terrifying episode of Black Mirror. Let’s not succumb to the temptation of conspiracy and disaster and let’s accept – in good faith and for saving time – that this set of measures is temporary. Even so, even if we step out of the test tube in time, the fact remains that we are experiencing situations that will leave a mark on our psyche, will register in our relationship with the state, will reshape our relationship with digital communication.
Let’s, on the other hand, be sharp and ready to deal with the devaluation of our lives, the deterioration of labour relations, the management of the economy in terms of a crisis. Let’s speak here and now and make it clear that we will not tolerate another “rescue [program]”! Let’s attack statistics, administrative procedures, bureaucracy. Society should not be crushed under the weight of numbers, indices and graphs. But let’s understand that this time we need to work, prepare, build structures and infrastructures upon which we can rely massively, openly and inclusively, politically, socially, symbolically.
Even if it sounds completely alien amid a ban on traffic, policing of cities and the necessity for self-restraint and protection, let’s not completely exclude the possibility of physical political action. In today’s conditions, what used to be for us a piece of cake, must become a weapon that we will use when there is no other choice, and always with caution and care, in order to not be alienated from society and reality. Therefore, let it not be completely excluded from our thinking, let it remain a capability to either enact practical solidarity movements, or to defend those who do not have a present or future, or – if needed – as an answer to smash the state’s arrogance.
From our friends in Europe we get the message that “we are staying home now, but afterwards we will launch our counterattack”, that “then we will settle our accounts” and we can only smile and be satisfied with the high morale for fight from our comrades. But in my opinion, in order to have the slightest chance of something like that happening in the near – and so distant – future, we have to rise to the occasion today. So that “we will fight afterwards” does not turn to another “from September incredible things will happen” [a common slogan that people from the Greek movement tend to say during the summer holidays], we must act today socially and politically, cohesively and purposefully. Say what we have to say and do what we have to do. This was always the case and it is also the case today. However weird everything seems.
An uprising took place early this morning in the woman’s prison of Eleonas, Thebes in Greece, after the death of a imprisoned woman for an unknown reason.
In two wings, some matresses burned, while according to sources of the General Secretariat of Anti-crime policy police intervention was not necessary and now things are calm. The detainee was initially taken to the hospital where she died and her cause of death has not yet been determined and an autopsy is expected.
The young woman’s inmates are talking about symptoms of corona disease and are asking for immediate protection and decongestion measures.
While it was mathematically certain that the virus would not leave untouched structures with such a large overpopulation like prisons, the Ministry of Citizen Protection has not yet taken the necessary measures other than the absolute restriction of prisoners in prisons.
Despite the concerns of opposition lawmakers, lawyers and penitentiaries for more than a month now, and despite the Council of Europe’s strict directives to take action during the pandemic, all announcements are still on paper and no one seems in a hurry to protect the people in prison with decongestion and hygiene measures.
On this sad occasion we share with you the text about prisons and corona crisis from COVID-19: Thessaloniki Solidarity:
“Inside the prison we feel like we have been sentenced to death.”
This cry is coming from the invisible women and men inside the Greek prisons of and not only them, as revolts are breaking out all over the world for the right to life and dignity, from Italy to Colombia and from Iran to Brazil. The situation in Greek prisons was miserable even before the pandemic: overcrowding, zero medical care, hygiene conditions constituting a health disaster waiting to happen. Prisoners feel as if they are being sent to death row amidst the COVID-19 pandemic, since if the virus contaminates the prisons, it will endanger the lives of thousands of inmates who belong to high-risk groups. In a report dated March 23rd, the World Health Organization also draws the attention of governments especially on detention centers, both with respect to health conditions and also protecting individual freedoms, without discriminating against detainees.
In this case as well, however, just like with the “outside” world, the reaction of the Greek State moved in the same direction: prohibitions and repression instead of actual relief actions, as these would mean expenses for people and groups that have been judged as financially unsustainable for neoliberalism. Open visits by relatives and lawyers have been banned, while detainees cannot receive various items from outside, such as clothes, food and books. Just as the universal ban on out-of-prison traffic does the bare minimum to save the health system from collapsing, similarly the prohibitions within the prisons will not be effective in protecting the health of prisoners, but only in strengthening discipline and incarceration.
Thousands of sick, elderly persons and pregnant women continue to be incarcerated in prisons. So far, minimal disinfection has taken place, following pressure from detainees, e.g. in the women’s prisons of Korydallos. There is no access to sanitizers or masks. In the few cases that employees wear masks and gloves, these are being supplied by themselves and they are not granted a leave if they have flu symptoms. There is no information on anything, neither on the measures taken, nor on the nature of the virus. In some prisons, such as Malandrino and Grevena, there is a constant problem regarding provision of tap water. On the occasion of water being supplied to these prisons it is transferred by tanker trucks (!), and its quality is substandard. Last week, in the prisons of Chania, there was no water for three days. Some detainees may not even be able to wash their hands. At the same time, without conducting any health checks, the Greek State plans to set up a small wing of the Korydallos women’s prison so that patients from Domokos prison and further south can be transferred. This situation makes detainees talk about “Spinalonga” -refering to a Greek leper colony that operated on a remote island until the mid-20th century- as they know that with the situation prevailing in hospitals at the moment, there is nothing for them to expect as far as medical care is concerned.
For these obvious reasons, which are, undoubtedly, the most just in the world, prisoners of different prisons proceeded to mobilizations, and the state has responded with repression and the expansion of the state of exception. As of March 27th, inmates at Chania’s prison have refused the midday bed rest and count. The penitentiary service responded with courtyard prohibition, a measure that makes the situation even more volatile due to the constant and intense overcrowding caused. At St. Stephen’s prison of Patras, inmates of the Wing 3 abstained from their food rations on the very same day, while initially they refused the midday rest and count. In response, special police burst into the prison, and under the pretext of performing a search, they destroyed prisoners’ cells. The inmates of the detention center of Larissa started escalating protests, as of Monday, March 30th, maintaining the prison open during the noon count until the ministry officially responds.
The absence of and prison decongestion and prisoner protection measures is a state crime! We stand by the struggles of the “invisible” prisoners and make their demands visible.
– Μass prisoner releases (heinous crimes excluded), with priority given to immunocompromised, vulnerable groups.
– Cessation of pretrial detention until the end of the pandemic (depending on the charges).
– Provision of special areas for inmates with flu symptoms, as well as HIV-positive people.
– Paid leave for prison employees showing virus symptoms (even mild ones), as is the case for the rest of the population.
– Disinfection of all prisons and free distribution of personal protective equipment (masks, gloves, antiseptic).
– Priority to prisoners and prison staff for the COVID-19 diagnostic tests.
COVID-19: Thessaloniki Solidarity
Our comrades from Αντιεξουσιαστική Κίνηση Θεσσαλονίκης(Antiauthoritarian Movement) and Micropolis social space for freedom are building up the mutual aid network Covid-19: Αλληλεγγύη Θεσσαλονίκηςin Thessaloniki, Greece, along with other organisations and residents of the city. We will be getting more feedback in the next months regarding the situation in Greece and the social structures from below.
You can read their first text setting the framework for this effort here:
Direct action for health and dignity
The coronavirus pandemic, which is dominating the global agenda, is very likely to determine and alter the dominant political strategies, as well as the overall discourse, both dominant and divergent. The states are trying to use communication tactics, authoritarianism and the tenet of “personal responsibility” to cover the long-term lack of funding in public health and social services. The poor, the exploited, the people, are making an effort to move forward in the discourse on the concepts of humanity and solidarity, on the need for coexistence and the organization of mutual aid.
The coronavirus pandemic in Greece is evolving with the public health system totally discredited, underfunded and understaffed, after years of austerity and TINA neoliberalism. Today, we will not let the politics that discredited the system of public health be forgotten. The huge responsibilities of those who until yesterday openly discussed cutbacks and layoffs of doctors, will not now be covered by their applause.
In this situation, measures of self-restraint are important to contain the spread of the coronavirus and to protect the vulnerable. Under no circumstances, though, do they legitimize the state’s authoritarianism, which we expect to escalate and expand, using this situation as an excuse, for instance by banning protests etc. We know fully well that those in power will cynically use the pandemic to impose prohibitions, abolishment of rights and even worse labor relations and wages.
During this difficult period, we are called to bear the burden of responsibility in order to protect ourselves and the people around us, by creating our own social structures and networks of solidarity and mutual aid. These networks and social structures must be turned into living entities of resistance, by first taking the health system in our hands as a conscious choice for achieving mutual care, and by supporting health services along with psychiatric health and social support. From cleaners to doctors, supporting all who struggle to save the dilapidated national health care system.
At the same time, we rise in dignity and face the immediate social needs that arise from the pandemic, which affect everyone, but most importantly those that were already in need. No state and no market can substitute social solidarity and mutual aid and that is the root of the war that takes place in front of our eyes.
The fear, cultivated by the government’s military decrees, and the sudden increase in the prices of personal hygiene products by the capitalist market, can be overcome with solidarity and small, kind actions, to support those in need.
The following teams are already in operation:
-Immediate action of solidarity for the vulnerable (Food & Medicine)
-Campaign and technical support
-Legal assistance (Labor and renting)
-Psychological support and counseling services
-Team of Journalism and Translations
Covid-19: Thessaloniki Solidarity
Comment on the situation in Greece by Xeironomia – Antiauthoritarian Movement (Ioannina)
We are facing a global crisis, social and political. The coronavirus pandemic has highlighted both issues and weaknesses in the political system as well as reflections of social solidarity and responsibility. The virus already counts thousands of dead and infected, and the next few weeks are critical in spreading it. The picture is split, with army trucks transporting the dead to Bergamo, while Napoleans singing and dancing on their balconies. So far there has been no institutional attempt at a universal organization, with the result that the burden falls entirely on the nation-states. At the same time, the first citizens’ movements from below to tackle the phenomenon appear.
Undoubtedly, the neoliberal management model fails to deal with the situation sharply. The profound anti-social idea of a self-regulated free market has failed and proved how dangerous it is, creating chaos. Extreme consumer mania with the logic of survival brought back phenomena such as black marketeers for common products, memories of other dark times. Distributing products based on the citizens’ financial ability rather than their needs is, in addition to being irrational, deeply unfair. Items needed for the occasion, such as masks and antiseptics, were bought at unjustifiably large quantities by the most privileged (or lucky) so many people would not have access to them. At the same time, there is a huge shortage of hospitals, medicines and virus tests. Today in Greece, there are only 600 intensive care units beds open while 180 to 200 are closed for lack of staff, in a State that chooses to have more priests than doctors. Despite underfunding, the national health system appears to be the only systemic organization that can partially manage this crisis.
The neoliberal narrative leads to extreme individualism, dispelling any sense of social cohesion. In this extreme individualism and the survival of the powerful, the citizen must develop a sense of individual responsibility for the community as a whole, not because he is imposing a state ban on movement, but because he perceives himself as part of society. Adherence to the rules on restricting the virus can be decisive for whether or not to survive, whoever is part of a vulnerable group. In a dilapidated health system, observing these rules is not a form of slavery, but a weapon of solidarity and responsibility, with implications for the health of those around us. So in the context of dealing with the virus, no one should be left helpless. Therefore, mutual assistance networks should be set up at the level of apartment buildings, neighborhoods and social centers. In the face of the frivolity of individualism, let us offer an energetic attitude of support to anyone who needs it.
As a result of the general situation, as in any major crisis, citizens of different categories are created. The paternalistic face of the State does not appear to everyone. Refugees, immigrants, prisoners, homeless, drug addicts and others invisible to the State and the market, are once again on the sidelines, observed without access to health. Whenever a reaction is attempted, as in the camp of Moria, the State suppresses and impedes. We should not treat the situation as having a discrete end, since after the end of the pandemic it is certain that there will be a great financial crisis. In an effort to recover the market, workers will be compensated by layoffs, cuts, and the financial measures announced are minimal.
Considering all of the above we should step up our political analysis and action, realizing the reality, in a way that does not endanger public health. We stand in solidarity with food, distribution, food and health workers at the forefront, supporting their demands for working conditions and hospital equipment.
• Do not be helpless
• Create mutual assistance networks
• Decommissioning prisons and hosting structures
• NO to closed detention centers
• Staffing of hospitals
• Solidarity is the weapon of the people
Part two in our Corona series. The following declaration in favour of mutual aid is from Antiauthoritarian Movement Athens.
The coronavirus epidemic appeared and defined the planet in fear and anxiety, anchored people in pessimism and created a strange shadow over our cities. The epidemic is real and dangerous, as is the political and environmental context in which was born and developed in a catastrophic rate. It goes without saying that the nature of the pandemic and the speed of its expansion to every corner of the globe, puts pressure on state management, destroys current sovereign ideologies, and illuminates political issues that we did not pay attention to.
An unpredictable factor sets limits to the neoliberal ideological obsession of competitiveness and profitability. It has stopped the fantasy that the chaos of private interests can work without complications. Society is now called upon to act collectively and to be protected through its collective action. The sense of responsibility for our neighbor and self-restraint is not social distancing. Social distancing is to live in a world of competition and of individual spheres moving irregularly against one another.
It’s time for mutual help
We have no doubt that the state will use today’s crisis , to legislate and to administer the issue of public health, fiscal policy and policing, the new discipline that the population must adopt to move forward. From the crisis management, as well as the one that comes the next day, some of us will be excluded. The pandemic and its after effects are not the same for everyone, state policies do not include everyone in the same ways and they do not require the same sacrifices from everyone. Our fellow citizens with financial disabilities, drug addicts and detained refugees in the Greek islands, are facing and will face, not the side of the state that tries to effectively manage a crisis, but its core dimension, the nucleus of the state , which makes it “the coldest of all monsters. ”
We are at the beginning of a general epidemic and we are all called upon individually and collectively to tackle it. The most effective way, as has historically been documented, is to increase the burden of social conscience and to re-create the ties that have destroyed from negative individualisation and capitalist barbarism. The tried and tested method, which unfortunately we gave up for a temporary bliss, is mutual help and reciprocity.
Society is not founded on love and compassion, but on mutual help and there it owes its evolution.
Morality of mutual aid is the active attitude towards each other and others.
The two pillars of mutual aid: “Do to others what you would like them to do on you on a similiar case-basis” and “Sow life around you”. These pillars mean: protect and help each other, because if the other is saved there is hope and perspective.
These values we intend to apply in these difficult times to society:
1. On the side of the frontline hospital staff of doctors and nurses.
2. Every social center and every squat should change into a place of mutual aid.
3. Every social space should have up-to-date, open, reliable and documented informations
4. Create groups to help people that are excluded at home
5. Solidarity with those in a difficult financial situation.
P.S. Peter Kropotkin
More than ever we need: open borders, freedom of movement and a whole different world
Barbarism has reached Europe. No, when we speak of barbarism, we are certainly not referring to the thousands of vulnerable people looking for shelter, who have made it out of the Middle East hell – the global playing field for imperialists of all stripes – and are now at Europe’s gates to the next hell. By barbarism we mean those who are making Europe into hell in the first place. These include the mob of right-wing extremists and “concerned citizens” on Lesbos and in Evros, who go on manhunts and give a damned concrete taste of what fascism looks like. These include their brothers and sisters in faith from all over Europe and the world, in huts or skyscrapers, who tell us that an impossible, bloody journey into the past is the solution to all problems and who, in return, go over mountains of corpses and leave a scorched earth behind. These include Frontex, police, border guards and other disgusting authorities who seemingly rationalize the same project with a devious (neo-)liberal attitude. Last but not least, there is this EU, which has never solved this very situation with its foul Erdogan deal, rather only postponed it for a few years and has been in a stranglehold by the Turkish dictator for years. After all, laws had to be passed, election campaigns had to be won and power had to be secured on the old continent. Congratulations, Europe, at the very latest now you have home-grown barbarism in action and images that many thought impossible.
The demand for open borders, for freedom of movement and finally for a different world – based on the principles of equality, priority of human needs on a global scale, peace, sustainability and ecology – are no longer radical, abstract demands. For a long time they were dismissed, with a benevolent “This is a fine description of the conditions for a utopian world yet far away”. This made it difficult for the people with these demands to have an impact on the breadth and depth of the issue, since the right-wing nightmare of fortress, shooting order, militarization, military build-up and authoritarian escalation against “globalism” was so damned concrete in its murderous intent. The pictures of Lesbos and Evros now make our demands and a world for open borders, freedom of movement and this very different world based on the above mentioned principles as damn concrete as necessary. And you know what? That this is not “radical enough” for some people doesn’t interest us at all. Come on out of your bubble. Because it is right, so damn right, to demand exactly that and to answer the question “Which side are you on” clearly. By the way, the answer is not “a new 2015” and thus the miserable attempt from the left to occupy this historic breach in the dam for right-wing extremists and right-wing populists all over the place. In case you forgot: after 2015, a very short of phase of welcoming and solidarity, came the AfD, came Bolsonaro, came Trump and so on. And they came to stay. The answer is: get your hands dirty in the here and now, break open traditions that are far removed from reality, and off into the turmoil – for the future for all and against barbarism.
So this is a call for action to our friends, those who dont fall in the neutrality trap and choose to pick a side!
Let’s show to all migrants and refugees that they are not alone and practice solidarity , instead of seeing them as the state sees them, instruments in geopolitical games. Let us all organise actions in our cities and put pressure on the EU to open the borders. The start has already been made in the past week, let us continue!
We, as Beyond Europe, will support our friends in the antifascist demonstration on Saturday on Lesbos also and try to make a media coverage of the situation on the island.
CANCEL THE EU-TURKEY-NATO DEAL NOW!
EUROPE OPEN THE FUCKING BORDERS!
NO ONE IS ILLEGAL!
WE HAVE ENOUGH SPACE!
FREEDOM OF MOVEMENT FOR EVERYONE!
Beyond Europe, March 2020
Report on the difficult and controversial situation on the island Lesvos by Giannis K., member of Lesvos NGO Employees Base Assembly. First published by our friends from Babylonia magazine and translated and edited by Kostas Savvopoulos for Beyond Europe.
The events that took place
On Monday at midday, some information leaked that the transporting ship Pegasus was commandeered and filled with 10 police units, water cannon vehicles and bulldozers, while at the same time the ship Blue Star Naxos changed its course and was also filled with police units and vehicles. Both of these ships shut off their transmitter (the thing that pinpoints their position in the National Navigation System) so that they can be untraceable on marinetraffic.com. Upon hearing those news the two municipalities of Lesvos shut down the ports of Mytilene with dumpster trucks and other heavy vehicles and at 23.00 that same night a gathering was initiated by SYRIZA, KKE and municipal and political forces from all over the political spectrum. In the beginning there was an uncomfortable aura between the gathered people, because the people that were participating there were complete strangers to each other but at the same time some were known political enemies in an especially polarized situation due to the latest events in the city. The gathered crowd surrounded the port and started to threaten the local Riot Police squads. Half an hour before the arrival of the ship the police attacked with teargas and after that there was a clear spatial differentiation among the gathered: KKE, Syriza and people from various antifascist groups on one side and nationalists along with conservatives and “angry locals” on the other side. Among those there are also a lot of people who refused to “pick sides”. Upon the arrival of the ship the police attacked anew, clearing the way for the units that had just arrived. The Riot Police arrived at the position of Kavakles which is supposed to be where the new closed detention center will be built and clashed with the protesters (1500 people).
The Administration of North Aegean shut down its offices and the Working Center of Lesvos supported the general strike. The people of Lesvos called for two gatherings to the streets that lead up to the newly closed areas, in the positions of Karavas and the Diavolorema. At the same time the Communist Party (KKE) held a demonstration in the city. At noon two new strikes were called by the local Administration, KKE and the antifascist collectives to the roads towards the position of Karavas. During that time thousands of people gathered and clashed with the police. Numerous of smaller groups clashed with the police in the wood areas in smaller skirmishes. As soon as night fell the police launched a full on assault and broke the demonstrations. At the same in Diavolorema people performed a sit in which in turn was broken off by teargas attacks and turned out into a full out confrontation with the riot police for a few hours.
The morning of Wednesday all of Mytilene’s shops and services are closed. A big pansocial gathering is taking place in Sapfous Square with the participation of 3.000 people and is followed by a demonstration in the General Offices Of Northern Aegean and after that to the creation of massive convoys to strategic parts of the island. In the location of Perama in Geras a big group of people march towards a hotel that was hosting out of service riot cops, ransack and trash the rooms of the cops and then proceed to burn all of the police’s personal belongings (clothes, equipment etc) in a similar fashion of what had transpired in the island of Chios earlier that day. In Diavolorema and in Karavas the violent countermeasures of the protesters are upgraded with attempted arson attacks, while the police unsuccessfully try to cut off the protesters. In Karavas the riot police fall back and people start to make way so that they can retreat back to Mytilene. Convoys of cars follow the cops and are attacked by them outside the city. Police then proceed to attack every single car, motorbike and generally everyone in the convoys.
People gather outside of the military camps in Kyriazi, in the Pagani Location, where some riot police squads were spending the night there (after the hotel situations). In a very short time a big gathering of people arrive at the military camp and threaten to tear down the gates and enter the military camps. The head of the Lesvos Administration arrives at the military camp to negotiate the safety of the riot cops. At the same time 6 riot squads attack the gathered crowd and attempt to break through it. The crowd in response starts shooting at the police with hunting rifles ( there are information about 50 injured cops) The Prime Minister calls upon the Head of the Administration and the local mayors for a meeting and the press confidant of New Democracy states that the target had been secured, that is to say that the machines that were going to create the new closed detention centers were safe and in position, so the police that had arrived in the island would be called back.
The class and social composition of the crowds
The people that participate in these gatherings is literally everyone in the island, teachers and workers (foreign and greeks) in NGOs. The politically organized groups that exist in Mytilene and participated are the local rulling municipal party, KKE, Syriza, the nationalist alt right “Free Citizens” and the Antifascist Coordination of Binio ( a squat where various leftists and anarchists gather). Depending on the place, local authorities and civil groups from various villages support the blockades with a mix of nationalism- anti-political and anti cop sentiments. KKE has a very strong presence inside Mytilene and isn’t hostile towards the forces that are in the left of it (leftists, anarchists, etc) while it also has a hegemonic position in various blockades. Among the gathered crowds there also a lot of people who are difficult to place inside the political spectrum and this gives off a constant feeling of political and social fluidity and awkwardness. During the first hours of the Monday gatherings there was a lot of enmity between the gathered, concerning who was who, who participated where and there were also some instances of hostility between nationalist and antifascists. While the gathering continued there were some reactions as to what people were yelling, when one side (the antifascists) were yelling solidarity chants with the refugees. The national anthem is something you might come across as well in the blockades, while also some anti-turkish and racist chants especially in the areas where the villages are traditionally right wing. On the other hand near the blockades who are in the locations of traditionally left wing villages you can hear anti-racist and refugee solidarity chants. In some cases the gathered are split in a spatial way which makes it easier to tell who is who. In other cases it isn’t and it really reminds us of the Squares era (2011) or in some cases the struggles in Keratea and Skouries. However, no matter which place you are in, everybody is hating on the police, and that anti cop sentiment is something that is creating bridges instead of tearing them down.
Some last thoughts
• The images in Mytilene are images from the future, a future that does not fit into the political identities of today and still hasn’t given birth to the political identities of tomorrow. Just like in the Yellow Vests, we are doomed to support and participate in the most distinguished way in these events even though we don’t like that our adversaries are also participating in them. Whoever doesn’t participate in these events will lose every bit of social justification in the eyes of the people.
• There are sides to this issue which are just the thing for the various alt right and nationalist groups because this just goes one step further from the traditional leftist-antiauthoritarian critique (open borders, freedom of movement) talking about closed borders, deportations, and islamists. There are all very charming points to the average “angry local”. On the other hand there are issues with which we are more comfortable and able, such as the corrupt local and state officials and police repression.
• The political “time” is insurrectionary: very dence and every instance counts. It is a duty of the various movements to support without fear the struggle of the locals against the detention centers. The radicals of Lesvos are giving their own battle each day, with their own strengths and weaknesses. On one hand it has a lot of experience from struggles of previous years and a strong climate of cooperation. On the other hand, just now it seems that the initial numbing from the SYRIZA era is going away, while at the same time actually connecting with the locals has proven troublesome because most the people in the movement are not locals. Through the participation the blockades this provides us a solid opportunity to unite with the local youth and create seeds.
• It seems that this political issue will be polarized on a different basis, the basis of either creating detention centers in small uninhabited islands or the defeat of the ruling party and the defeat of the concept of closed detention centers. This inner right wing competition has also to do with the imminent rise of the alt right, species of which we have seen inside New Democracy and Golden Dawn. These specimen can grow in these islands, so far more intensely in Chios while less so in Mytilene. In a moment where the aggressive tactics of the government keeps finding spaces to grow, inertia is not a choice.
There will come a time we shall rise
as the leaven dough does
the iron burden will brake
your mountains, like the heavy clouds, will disperse
the worlds will tremble and squeak.
Michalis Katsaros- Against Sadducees.
For everyone in the Exarchia neighborhood, the new permanent police presence in Exarchia has changed something in our daily lives. The only ones who remain intact in their business are the drug traffickers and the mafia, even if the repressive forces are a few meters away. Until now, those who have suffered are 150 refugees, women, children, infants and men. Therefore, it turns out that the offensive against the Exarchia neighborhood, according to the long-announced “Law and Order” policy, is simply vindictive and does not target the drug traffickers, as claimed by the new government.
The offensive against the neighborhood, escalating daily with its enclosure, the evictions of squats sheltering immigrants/refugees and solidarity structures, the unjustifiable arrests and abductions, the racist and sexist practices of the MAT anti-riot police units against transient residents and visitors alike, have the absolute goal to intimidate the residents and to establish a climate of terror. Everything is designed and executed according to a short term along with a long term goal:
• Terrorize the inhabitants,force them to abandon the neighborhood in order to carry out a grandiose lightning war operation against all the resistance strongholds, such as self-organized free social centers, where structures are housed that facilitate creation, culture and solidarity.
The broader plan is supported by the overall upgrading of the legal framework for repression, the creation of special arrest squads, the abolition of university sanctuary (asylum) which was established after the downfall of the dictatorship in 1974 and the restriction of labor rights and freedoms.
• The long-term goal is to “clean up” the “rubbish” from the neighborhood, and to force it bringing the gentrification and its surrender to real estate or the golden visa pile of airbnb tourism, to bury Exarchia and its history. At the end of the day the goal is that no one will remember this neighborhood of disobedience, solidarity, self-organization and culture. No one will remember that in our neighborhood as a practical resistance against the memoranda, emerged the first social wards, the solidarity kitchens, the hubs of culture, self-education and creativity, the self-organized playground and the Navarino park, etc.
No one will remember that in our neighborhood the desperate of our time found shelter, food, care and reclaimed their lost dignity.
We call on every resident, working person and friend of our neighborhood to participate, join and fight in a massive, unifying struggle against the escalation of oppression and the police-state that starts from Exarchia in order to expand against every person in society who strives for dignity and solidarity, treating him as a “criminal”, a “suspect”,or an “internal enemy”.
We all fight together : residents, employees, friends and collectives of Exarchia . We are taking part in the demonstration against repression
Saturday the 14th at 12.00 pm Propylaea, Athens.
Exarchia United Social Front against state oppression
Residents, employees and collectives
For further read the text from our comrades from Antiauthoritarian Movement:
On Your Guard !
State has its continuity in Violence, exclusion
and the politics of Death.
The government that represents the Greek Industrialists Association, the CEO’s of non-productive Companies, the wealth hustlers, the scavengers of a particular Balcan type; that government declares emphatically the doctrine of “Law and Order” along with the other one of “Zero Tolerance”. Having already scheduled the privatizations the actual neo- liberal economic planning is within its intentions. Already in the Ministry of Public Order the concentration of power and the Statist logic became apparent. Everything ! Prisons, Immigrants, political opponents, social movements, collectives are under the direct control of that Ministry (ex-Citizen’s Defense). As for the rest like the Secret Service, News Agencies, Mass Media, all are under the surveillance and control of the Prime Minister’s Office. The Deep Greek State is returning in its past looking towards the future while it imposes the modern Statist Totalitarianism through cruel managing and governing.
Just to make things absolutely crystal clear they placed Chrysochoidis at the head of the Ministry, the pure representative of the Deep State, the protector of greek capitalism, the one who created and organized the motorized assassins of the Greek Police, the same one who recruited and broadened the Police Repression.
Apart from Chrysochoidis who ensures the continuity of the State as an eternal model Minister of Public Order, also the managers of SYRIZA already performed their duty showing their Statist Autocracy and Oppression when the police invaded the Squats which gave Shelter and Hospitality to Immigrants in Nikis Avenue, Thessaloniki (something that we will never forget), the Squat Orphanage in the Touba area and in C. Deal Str. at dawn on Wednesday July 27th, 2016 ; as a result immigrants and people of the movement who supported showing their Solidarity, were arrested in mass.
Just recently by order of the same Ministry but from a right wing Government, everything leads us to understand that they are preparing to
evict the Squats Sheltering Immigrants, starting from the Symbol Squat of NOTARA 26. The Notara 26 Squat Sheltering Immigrants was the very first (since September 2015) Squat which gave Shelter and Hospitality to Immigrants and Refugees and at the same time it was a political proposal in the context of Solidarity by creating a free space and denying in practice the state of exclusion of the State and the status which was imposed on immigrants. It was during that time when hundreds of thousands crossed the Aegean Sea and the ones who managed to survive the waves faced not the Benevolent State but a whole Society which in majority was showing its Solidarity to the refugees of the Aegean.In those circumstances Notara 26 was created ; more than 9.000 men, women, children, invalids, LGBT’s found shelter in one refugee community while at the same time food and other products were equally distributed to the local “damned” population.
“ In that asphyxiating context we decided to Squat the abandoned building of ETEAM in Notara 26 Str. intending to create a space for our Solidarity towards the immigrants/refugees in order to take care of their immediate needs (shelter, health care and every other kind of support). That is not an action of Charity, private or public, but a self-organized solidarity venture where the activists and the refugees decide together. The open Assembly is the institution that decides and everyone can participate men, women or other without any exceptions.”
That was at the time and it is still, our commitment for that Squat and it holds us till that day responsible, so we will defend it with no concern for the cost.
The movement has also continuity in Resistance, Solidarity and self- organization.
Using as a pretext Exarchia and everything that happens in that neighborhood – some are a result of the capitalist nihilism of individualism and the rapture of social bonds – they are ready to attack against anything that refuses to accept that condition in order to reinforce the process of fragmenting every bond, every collective, imposing barbarity, the graveyard silence, the institutionalized privacy and socialization.
In other words according to their own declarations, they are
preparing an invasion against the Anti-Authoritarian Movement, it’s collectives, the Free Social Centers where it’s ideas are practiced. They are promising that by the end there will be nothing left standing. In essence they are searching for a pilot program of Suppression like a blitzkrieg against Society and Nature, against the social, political and individual rights.
Using the Universal being of liberalism, Profit, they are distributing to every Commercial Corporation
every right to transform public space in enclosed money-making districts, every piece of land for all kinds of mining and drilling, refusing at the same time the workers’ and social rights from the local and immigrant population ; thus enabling the investments, the economic growth of all the bloodthirsty tycoons and the robbery of the natural wealth, destroying every balance of the environment with the human population.
The Anti-Authoritarian Movement has already a vivid history of multi- level and multi shaped struggles. It is an always contemporary Movement, having its own political, social and cultural presence. A Movement with hundreds of political prisoners that defined the resistance movement against every Authority, against every government. This Movement which never abstained from any social protest, is placed once more in the epicenter of a new Suppression from the managers of Power. Today as never before it must – as we must – build a Barricade against the State Offensive.
We must uphold the Anti-Authoritarian Social Front of both the desire and the need to Resist and Fight Back. A Front open to Society, the working people and all those who are suffering from the gangster style capitalist barbarity.
A Front Everywhere to Resist against Suppression.
For the defense of Free Social Spaces
For Solidarity to Immigrants and Refugees
Resistance against the Ecological Destruction caused by mining and drilling
For the Defense of the University Asylum
For the Struggle against the Anti-Social Reforms and for the Working Peoples Rights.
ANTI-AUTHORITARIAN MOVEMENT ATHENS
Comment by John Malamatinas – First published in German on neues deutschland
The right-wing conservative government of Kyriakos Mitsotakis, elected only last summer, does everything in its power to encourage protest movements. After having started to evacuate self-organized occupations of fugitives, declared war on the inhabitants and anarchists in the left-alternative district of Exarchia in Athens, it is now the turn of the students. The latter have been protesting since the summer against the repeal of a law banning the police from entering the university campus and protecting student protests. The law was a legacy of a student uprising on 17 November 1973 during the military dictatorship, when a tank rammed through the gates of the Athens Polytechnic. Dozens were killed that day.
Yesterday’s pictures of the attack of the Greek infamous Riot police MAT on the students of the Athens University of Economics ASOEE went around the world. Six days before the historic date, MAT units stormed the campus with the aim of preventing the political occupation – an incomprehensible provocation and, at the same time, a political demonstration of power that evoked memories of the dictatorship in the public debate. Actually, the action was intended to flatter right-wing voters – exactly the opposite was achieved: an occasion for a social movement! And this in a difficult phase for the organized left after the years of austerity and the related loss of trust of the people in social change.
When I opened Facebook this morning, a feeling filled me that I had been missing since the last big general strike in February 2012: real hope! Numerous Greek activists, but also ordinary people, shared the pictures and videos of yesterday evening’s demonstrations. There are thousands and thousands of young people who do not want to be intimidated by the police operation and take up the challenge to fight for another future – a future without right-wing police cowboys, racist barbecues to “protect the Greek tradition” against fugitives or homophobic and sexist attacks. It is a two-sided struggle against the re-emerging “Greek values” and the social disintegration forced by Mitsotakis through privatization and displacement.
It should be remembered that the cycle of crisis protests in Greece did not begin with Papandreou’s famous speech from a yacht near the island of Kastelorizo in April 2010, in which he announced “that we will not make it without the financial support of our international partners”, but the youth sounded the alarm much earlier: During the student protests 2006-07 against the neo-liberalization of the universities and in the uprising in December 2008 when the 15-year-old Alexandros Grigoropoulos was shot by the police and the marginalized part of society laid the cards on the table. For weeks, school and university students together with precariously employed and unemployed people organized themselves in occupied universities and town halls and attacked police stations throughout the country. There is currently no lack of inspiration: in Greece, too, everyone is looking excitedly at the current uprisings in the world.
Intervention at offices of Dogus Holding in Athens in the context of the World Rojava Resistance Day
Today, as part of the World Resistance Day, we demonstrated in front of the headquarters of Dogus Holding in Athens. Our action was in solidarity with the Rojava populations and their struggle to maintain the autonomy and the democratic decision making of their region. Dogus is a consortium of companies, based in Turkey, that belongs to Ferit Sahenk, one of the richest people in Turkey and a personal friend of Erdogan. He holds a significant share of the country’s construction industry, as well as 10% of all Turkish media (television channels, newspapers, magazines and radio stations, all known for their pro-government propaganda). His relationship with the country’s regime is a prime example of the way Turkish capitals have been acting during the last years.
The involvement of the Turkish regime in the Syrian civil war is oriented towards a genocidal policy, of annihilating the Kurdish communities of northern Syria. After their attack on Afrin, they unleashed an all-pervading attack against Rojava, aiming in exterminating the people that live there and their goals of autonomous administration of the area. In justifying this attempt, the Turkish regime did not hesitate to use as a vessel the exact refugee populations that the Syrian civil war created, with Turkey’s involvement. Their plan is to create a “safe-zone” in northern Syria, controlled by the Turkish army, that will be used as an area of relocation for the Syrian refugees that are held in camps across Turkey. At the same time, of course, they continue the on-going war against the Kurdish minorities inside Turkey.
Παρέμβαση στα γραφεία της Dogus στο Κολωνάκι(στο πλαίσιο της Παγκόσμιας Ημέρας Αντίστασης για τη Ροζάβα)Πραγματοποιήσαμε σήμερα παρέμβαση στα γραφεία της εταιρείας Dogus Holding στην Αθήνα. Η παρέμβασή μας πραγματοποιείται ως ένδειξη αλληλεγγύης στους πληθυσμούς της Ροζάβα και στην προσπάθειά τους να διαφυλάξουν την αυτονομία της περιοχής τους και τη δημοκρατική της διαχείριση. Η Dogus είναι εταιρική κοινοπραξία με έδρα την Τουρκία και ανήκει στον μεγαλοεπιχειρηματία Φερίτ Σαχένκ, ενός από τους πλουσιότερους ανθρώπους της Τουρκία και προσωπικού φίλου του Ερντογάν. Κατέχει σημαντικό μερίδιο στον κατασκευαστικό τομέα της χώρας, ενώ υπό την ιδιοκτησία του βρίσκεται το 10% του τουρκικού τύπου (τηλεοπτικά κανάλια, εφημερίδες, περιοδικά και ραδιοφωνικούς σταθμούς, όλα γνωστά για τη φιλοκυβερνητική προπαγάνδα τους). Η διαπλοκή του με το καθεστώς της χώρας και με τις πολεμικές της επιχειρήσεις είναι ένα τυπικό παράδειγμα του τρόπου, που λειτουργεί το τουρκικό κεφάλαιο τα τελευταία χρόνια. Τα δίχτυα της Dogus, όμως, απλώνονται και στην ελληνική επικράτεια είτε μέσω επενδύσεων σε φαραωνικά τουριστικά έργα που ερημώνουν τον τόπο είτε μέσω της συμμαχίας που έχει συνάψει με τη γνωστή Lamda Development του μεγαλοκαπιταλιστή Λάτση. Η εμπλοκή του τουρκικού κράτους στον συριακό εμφύλιο είναι προσανατολισμένη σε μια γενοκτονική πολιτική εξόντωσης των κουρδικών κοινοτήτων της βόρειας Συρίας. Μετά την επέμβασή του στο Αφρίν, ακολούθησε η γενικευμένη επίθεση εναντίον της Ροζάβα, με στόχο την εξάλειψη των κατοίκων της περιοχής και της δυνατότητάς τους να διοικούν αυτόνομα το έδαφός τους. Ως όχημα χρησιμοποίησε τους ίδιους τους προσφυγικούς πληθυσμούς του συριακού εμφυλίου, στον εκτοπισμό των οποίων συνέβαλε και το ίδιο το τουρκικό κράτος με την εμπλοκή του. Σχεδιάζει να δημιουργήσει μια «ζώνη ασφαλείας» στη βόρεια Συρία, την οποία θα ελέγχει ο τουρκικός στρατός και την οποία θα χρησιμοποιήσει ως τόπο επανεγκατάστασης Σύριων προσφύγων που κρατούνται στα στρατόπεδα της χώρας του. Παράλληλα, συνεχίζει τον πολύχρονο πόλεμο εναντίον της κουρδικής μειονότητας στο εσωτερικό της χώρας.Μία από τις ελάχιστα σχολιασμένες αποχρώσεις της τουρκικής επέμβασης στη Συρία είναι η οικονομική της διάσταση και το όφελος που προσφέρει στις επιχειρηματικές δραστηριότητες ανθρώπων όπως ο Φερίτ Σαχένκ. Μετά την κατάρρευση της τουρκικής λίρας πολλές τουρκικές επιχειρήσεις όπως η Dogus βρέθηκαν υπερχρεωμένες. Η λεγόμενη «ζώνη ασφαλείας» του τουρκικού κράτους στη βόρεια Συρία, πέρα από τα εθνικιστικά κίνητρα της, προσφέρεται και ως πεδίο επενδύσεων, ιδίως για τις κατασκευαστικές εταιρείες που είναι και ο πυλώνας της τουρκικής οικονομίας. Δεν είναι τυχαίο ότι την επόμενη μέρα της τουρκικής πολεμικής επέμβασης στη Συρία σημειώθηκε άνοδος στις μετοχές των τουρκικών επιχειρήσεων που συνδέονται με τις κατασκευαστικές εργολαβίες.Η δημοκρατική, φεμινιστική και οικολογική επανάσταση της Ροζάβα ήρθε σε σύγκρουση με τους στρατιωτικούς και πολιτικούς σχεδιασμούς των κρατών, βάζοντας μπροστά τις αξίες της κοινότητας και του πλουραλισμού μέσα σε έναν από τους αγριότερους πολέμους των τελευταίων ετών. Οι αιματοβαμμένες μιλιταριστικές στρατηγικές των κρατών και των οικονομικών τους συμμάχων είναι η βασικότερη απειλή για τη Ροζάβα, αλλά και για κάθε δημοκρατική πολιτική προοπτική όπου κι αν εκδηλώνεται. Δεν πρέπει να τους αφήσουμε να δρουν ανενόχλητοι.Rise up for Rojava! Νίκη στον Δημοκρατικό Συνομοσπονδισμό!Η Αλληλεγγύη το όπλο των λαών!
Gepostet von Αντιεξουσιαστική Κίνηση Αθήνας – Antiauthoritarian Movement am Samstag, 2. November 2019
What is rarely mentioned regarding the Turkish intervention in Syria, is its financial aspect and the benefits it offers to people like Ferit Sahenk and their business interests. After the downfall of the Turkish lira, many Turkish enterprises, such as Dogus, were found greatly in debt. The so called “safe-zone” in northern Syria, aside from the nationalistic motivations behind it, will offer plenty of opportunities for investments, especially for construction businesses, that are the cornerstone of Turkish economy. It is not a coincidence that on the second day of the Turkish operation in northern Syria, there was a significant stock rise of the Turkish businesses linked with construction.
The democratic, feminist and ecological revolution of Rojava clashed with the military and political plans of the nation-states, promoting the values of community-building and pluralism, in the middle of one of the fiercest wars in recent history. The bloodstained military strategies of the nation-states and their economic allies are the fundamental threat for Rojava, as well as any other democratic political prospect, wherever it is attempted. We will not let them act unopposed!
Rise Up For Rojava!
2nd November 2019
Στο δεύτερο αυτόνομο σχολείο του Ιούνη, θα συζητήσουμε με τον ιστορικό / οθωμανολόγο Αντώνη Χατζήκυριακου: " Όταν η ιστορία μαθαίνει από το κίνημα: από την οικονομική στην περιβαλλοντική ιστορία και από την Κύπρο στη Μαδέιρα"
Στο δεύτερο αυτόνομο σχολείο του Ιούνη, θα συζητήσουμε με τον ιστορικό / οθωμανολόγο Αντώνη Χατζήκυριακου: " Όταν η ιστορία μαθαίνει από το κίνημα: από την οικονομική στην περιβαλλοντική ιστορία και από την Κύπρο στη Μαδέιρα"
Με αφορμή τη συνάντηση των G20 στο Αμβούργο τον Ιούλιο του 2017 και τις κινητοποιήσεις που διοργανώνονται στο Αμβούργο εκείνες τις μέρες, αφιερώνουμε το αυτόνομο σχολείο του Μαίου για να συζητήσουμε την ιστορία των κινητοποιήσεων του κινήματος παγκόσμιας δικαιοσύνης, ξεκινώντας από το Σιάτλ το 1999 και φτάνοντας μέχρι το Αμβούργο.