Over 30 years of anarchist writing from Ireland listed under hundreds of topics
Zaher Baher of the Kurdistan Anarchists Forum spoke at the 2014 London Anarchist Bookfair about the two weeks he spent in Syrian Kurdistan in May 2014, looking at the experiences of self-management in the region, experiments that have become more widely discussed as the result of the defense of Kobane against ISIS. Zaher is also a member of Haringey Solidarity Group
Anarchist Eyewitness to self-management in Kurdish Syria / West Kurdistan by Workers Solidarity on Mixcloud
Zaher Baher of the Kurdistan Anarchists Forum spent two weeks in Syrian Kurdistan in May 2014, looking at the experiences of self-management in the region, experiments that have become more widely discussed as the result of the defense of Kobane against ISIS. This account tells in some detail what he saw and what conclusions he draws. Zaher is also a member of Haringey Solidarity Group and spoke at the 2014 London Anarchist Bookfair about his experiences. This account was originally published as 'The experiment of West Kurdistan (Syrian Kurdistan) has proved that people can make changes'
Gustavo Esteva is an independent writer and grassroots activist. He has been a central contributor to a wide range of Mexican, Latin American, and international nongovernmental organizations and solidarity networks, including the Universidad de la Tierra en Oaxaca and the Zapatista Army of National Liberation. The WSM's Tom Murray caught up with Gustavo at a recent public lecture at the Kimmage Development Centre to discuss hope, friendship and surprise in the zombie-time of capitalism, and how people are taking initiatives, reclaiming control of their lives and creating vibrant, autonomous alternatives here today.
Welcome to the tenth instalment of the Irish Anarchist Review, published for the 2014 London Anarchist Bookfair.
Five years ago, the Irish Anarchist Review replaced Red and Black Revolution as the magazine of the Workers Solidarity Movement. It’s mission was to fill a vacuum in Irish radical circles, to be a publication that raised questions and provoked debate, rather than laying out blueprints for success, as had been the norm in the more theoretical work of the left. It was established at a time where a fightback was believed to be imminent, when the expectation was that as the (economic) beatings continued, morale would improve.
Saturday last, 11th October, saw tens of thousands take to the streets of Dublin in a powerful, colourful and vibrant display of opposition to the Irish government’s attempts to impose water charges.
The numbers who turned out were so large and took everybody by surprise to such an extent that nobody – media, gardai or organisers – could give an accurate estimate of actual numbers. Estimates varied from 30,000 to 100,000, but whatever the exact figure was it was clear that this was the start of something huge.
It was an energising and invigorating protest to be part of. From well before the start time, people were arriving in their droves at Parnell Square. To see groups of people arriving in by bus from all over the city and from around the country was inspiring and should have a huge impact on the political confidence of all those who took part.
The WSM considers the struggle for Kobane and the autonomous zones of Rojava to be crucial for the development of a political alternative for the region. We view Daesh as the toxic excrescence of the results of global and regional imperialist intervention in Syria and Iraq.
This is a list of radical writings around the issues of intersectionality, privilege (theory), identity (politics), and difference.
A critique of liberal conceptions of 'intersectionality' and an outline of an anarchist, class struggle approach.
We need to understand the body not as bound to the private or to the self—the western idea of the autonomous individual—but as being linked integrally to material expressions of community and public space. In this sense there is no neat divide between the corporeal and the social; there is instead what has been called a “social flesh.” - Wendy Harcourt and Arturo Escobar1