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#Lebanon: The state of things

Lebanon. Will the confinement and the ceasefire get the better of the Lebanese uprising? Will the omnipresence of security be able to bridge the chasm into which the population seems to sink deeper every day? These are, in any case, the questions that Ghassan Salhab asks from Beirut.

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1936, the revolution of those without a name

The events of July 18, 19 and 20, 1936 constitute one of the most over-interpreted events in our history and at the same time, more than eighty years later, they continue to be tremendously unknown.

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Pandemic war diaries – Expansion of combat zones

Sebastian Lotzer

Berlin. No, no long treatises on Stuttgart. Rarely a riot has explained itself so directly. Anyone who has gone through this state of emergency in recent months with their eyes open has been able to see it all. The first days of mass internment: streets that had become deserted in Kreuzberg, every 2 minutes a cop car passes by, the crews look at you with mistrust if you are still on the road. In the dark corners of the new building ghettos small groups of young people who have nothing else to see each other. The almighty cops with that last pinch of power that was still missing to finally be able to reprimand, control and lock up everyone. You could see it in their faces, body language tells more than a thousand words. There is no longer any need for reasons and justifications, the infection protection law as a manual of a totalitarian state.

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The five pandemics lashing the ass of the world

In another provocative and essential text, the Bolivian activist María Galindo proposes to think through and act on 5 emergencies that, she says, cannot be justified by the advance of the coronavirus: fascism, colonisation, corruption and state indifference, male violence and hunger; how each of these other “pandemics” plague the Latin American countries that she baptizes Culo del Mundo/Ass of the World, “in the ambiguous sense of a place of pleasure and contempt at the same time.” Fear and hunger as means of control; financial loans as a method of colonisation; the ancestral views of health, closer to people than formal health care; the role of non-institutional, popular kitchens, managed by women; the question of whether the ways out are going to come from broken and corrupt states; sexist violence, the crisis of care and George Floyd’s phrase translated by Galindo: “In the center of the pandemic the movement I CANNOT BREATHE is born, which in Andean code means I CAN’T TAKE IT ANY MORE.”

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Black #Anarchism

The Anarchist movement in North America is overwhelmingly white, middle class, and for the most part, pacifist so the question arises: why am I a part of the Anarchist movement, since I am none of those things? Well, although the movement may not now be what I think it should be in North America, I visualize a mass movement that will have hundreds of thousands, perhaps millions of Black, Hispanic and other non-white workers in it. It will not be an Anarchist movement that Black workers and the other oppressed will just “join” — it will be an independent movement which has its own social outlook, cultural imperative, and political agenda. It will be Anarchist at its care, but it will also extend Anarchism to a degree no previous European social or cultural group ever has done. I am certain that many of these workers will believe, as I do, that Anarchism is the most democratic, effective, and radical way to obtain our freedom, but that we must be free to design our own movements, whether it is understood or “approved” by North American Anarchists or not. We must fight for our freedom, no one else can free us, but they can help us.

Lorenzo Kom’boa Ervin, Anarchism and the Black Revolution
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