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(en) Greece, MARCH 8 - DAY OF RESISTANCE AND STRUGGLE By A.P.O. (gr) [machine translation]

Date Mon, 13 Mar 2017 13:35:37 +0200

Internationalist and class solidarity with the struggles of women -- Against patriarchy, the state and capitalism ---- The first text, along with corresponding messages internationalist solidarity from comrades of anarchist groups and organizations (Anarchist Federation-London, Grupo Libertario Via Libre-Colombia, Alternativa Libertaria-Italy, Red Dawns-Slovenia, La Alzada-Chile and Sunbirds-New York) , included in the 37th edition of the anarchist newspaper Meydan, which now faces persecution by the Turkish state. The issue is devoted to March 8 and, as every year, issued by the Anarsist Kadinlar (Anarchist Women). The second text was sent to us by the comrades from Turkey, to be published in Greece in view of the March 8th. ---- Solidarity with women who struggle around the world

Patriarchy is one of the foundations of the world power and a key element of social reproduction. Current events - such as the rise of gender-based violence and exploitation in the workplace, human trafficking and the conditions suffered by women refugees trip uprooting and incarcerated in concentration-camps intensified as the systemic crisis intensifies, the attack the dominant and effort ekfasismou society.

As women, apart from exploitation and oppression imposed total at bottom, are experiencing oppression and in the field of gender segregation, as another form of oppression resulting from the dominant system structure. In this sense, the struggle of women for their liberation from the shackles of patriarchy is an integral part of the struggle for the demolition of state and capitalist coercion.

As an anarchist, but we put forward that the liberation of the oppressed is their own work and not an enlightened leadership that will act on their behalf. We are well aware that freedom neither granted nor given away, but defined and conquered through the same struggles.

Behind them convenient for dominance myths, distorting the case of female emancipation presenting it as a demand of "equality" in power management, history lurks bloody militant women's struggles, the strikes which pioneered immigrant seamstresses in the US in the late 19th and early 20th c., from which traces its roots back to March 8, as the Mujeres Libres, paving a path as today.

So we welcome women's struggles around the globe: from Chiapas as the Rotzava and from Turkey to the US. As anarchists we stand together with the words and actions of struggling women, who meet in a raised fist and a solidarity gaze, which arms our determination to destroy every human form of oppression of man by man, to build together a world of equality, solidarity and freedom.

Group against patriarchy

Anarchist Political Organisation (Federation collectivity)

Solidarity with the Anarchist Women from Turkey

We are women, we are those who live from birth to death, ignored, neglected and subordinated because of our sex, wherever we are. With our weapon solidarity, we must stand as women against patriarchy.

We are those exposed to harassment, rape, violence of men every class and every culture. We are those who steal their life. We need to be organized in order to survive.

We are those oppressed, in emergency regime in our own country from the conservative state policies. We are those who are imprisoned, tortured and captured. We must resist any such treaty.

We must fight against oppression, attacks and massacres! We need to get out on the streets and create freedom!

We must create freedom by our own will, our own forces, with our self-organization. On March 8 should find ourselves in the streets around the world. We must shout the slogan "Long live women's solidarity".

Long Live March 8th, long live freedom!

anarchist Women

Highlights of female workers' struggles in the early 20th century in the US

The origins of March 8, the day proposed in 1910 to honor women's matches, lost deep in time. According to one version, on March 8, 1857 was a clothing worker strike in New York. Other sources place the beginnings of the "Women's Day" in a protest strike in 1908 in the same city, while others argue that it is derived from more than one class struggles. But the truth is that these roots are located at a time marked by demonstrations and worker strikes in America, immigrants in their majority, representing the most wild exploiting piece in factories and craft, and which came into conflict with bosses and the police, while, through their decision to organize and fight, found in a fierce confrontation with established and compelling gender roles who wanted dependent families and their husbands, unable to react to the caretakers in the labor sweatshops and jittery ahead repression.

In the winter of 1909-1910, broke the strike which became known as the "Uprising of 20,000" paralyzing 600 crafts women's clothing in New York, whose greatest was Triagle Waist and Leiserson, a sector in which women accounted 70% of employees. The largest proportion were girls under 20 years, immigrant Jewish and Italian women. Their determination was that determined the declaration of strike. On November 22, 1909, in the packed hall of the Cooper Union in Manhattan, Clara Lemlik listened for more than four hours the men to talk about the disadvantages and dangers awaiting their workers if they descended into a general strike. Eventually he got to step and said: "I heard all the speakers and I do not have any more patience. I am a worker, one of all those on strike against intolerable conditions. I'm tired of hearing the speakers talk with generalities. Here we came to decide whether to go on strike or not. I suggest you go down a general strike - now! ".

The proposal reflected the will of most attendants and roused wave of enthusiasm in the packed hall. The strike lasted three months and was unprecedented for employers, who used every means to them in their arsenal to the break: police, scabs, thugs who beat the workers on picket lines. It reported that fathers and their husbands were trying to prevent them from coming down the road "for their safety", and so the same had to collide on many levels within their family environment and communities in order to continue match. During the strike were arrested more than 723 girls and 19 imprisoned. Typical for the climate, was the statement of a judge, while ekfonouse the verdict against any laborer for "riot incitement": "strike against God and Nature, whose laws dictate that man earns his bread with sweat. Do strike against God! ".

In February 1910, the strike ended with the signing of an agreement which provided for increases in wages, shorter working hours and equal treatment for members of the union, but without changing the harsh operating conditions, the devaluation of the lives of workers and employers terrorism premises Working with tragic consequences one year later.

On March 25, 1911, fire broke out in the multi-storey building which housed the factory Triangle Waist - one of the companies that had been the focus of the recent strike complaints about the miserable working conditions prevailing. There he worked for more than 10 hours a day, six days a week, about 500 women, mostly immigrants, among them many girls and even 13 to 14 years, with their sewing machines. When the fire broke out on the eighth floor of the building, workers were locked inside the factory. This tactic was established to prevent the entrance of the club members, but also tonergatrion output during work. The fire spread instantly, resulting in the death of 146 women. The company owners who were tried in 1914 were acquitted. Their responsibility was limited to payment of the minimum compensation. The tragedy shocked the city and newspapers were quick to express sympathy for the victims. However, for workers facing taunts and threats Some time ago, when striking against the same circumstances that led to the death of their companions, anger overflowed. In a huge memorial ceremony, Rose Schneiderman, speaks the following reason:

"I would be a traitor against those charred bodies if I came here to talk about brotherhood. We your good citizens judges and found you missed.[...]It is not the first time that girls burnt alive in this city. Every week I learn that one of my colleagues died prematurely. Every year thousands of us are maimed. The men and women's lives are so cheap and property so sacred. We are so many for a job and burned 146 of us little consequence.[...]

have we try, you good citizens. We see you now, you have a few dollars to give as charity mothers and brothers who mourn. But whenever the workers strike to resist the only way we know the face of unbearable conditions, then comes the arm of the law to stifle us. The state officials have to say only words of warning. We warn that we must be peaceful, otherwise there is the prison. Whenever rouse the fist of our law pushes by force back to unliveable life conditions.

I can not talk about brotherhood to you gathered here. It spills too much blood. From my experience I know that the salvation of the workers is their own affair. And the only way to do that is a strong labor movement. "

Bread and roses. In 1912 broke the strike of textile in Lawrence, Massachusetts, defying conservative unions of the American Federation of Labor (AFL), which argued that it would be impossible to organize a large number of migrant workers that the largest proportion were women. In addition, registered members in the AFL was only white men. Not accepted within the American Blacks and until 1918 prohibited the integration of women in trade unions - even in industries like textiles which constituted the majority. The AFL opposed the strike, which was supported by the Industrial Workers of the World (IWW), calling it "revolutionary and anarchist."

The strike had actually spontaneously characteristics and broke out in a town completely controlled by large textile companies, where the machines entrance had gone to layoffs and they needed basically cheap and unskilled labor, leading to work largely young girls and guys and an exhaustive intensification of production, leading to diseases and deaths. The workers lived in buildings owned businesses, where standard practice to stack several families in shared apartments, trying to survive in extreme conditions of hunger and poverty.

Typically, the mortality rate for children under 6 years of age was 50% and 36% of men and women in textile dying before the age of 25.

"This strike had two innovations: the organized and took the lead on this women, and also there was a conscious decision to join in the struggle workers of different nationalities. Each meeting and meeting of the association translated into 25 different languages.[...]The strikers of Lawrence formed human chains moving their bodies in front of the factories to prevent the entry of strike-breakers and police stormed that attempted arrests. Women were particularly combative and effective in preventing strike-breakers. When arrested, they refused to pay guarantees. Just coming out of the detention center, they returned to the picket lines. A frosty morning, police katevrexe with the water hoses. Those able to catch a cop on a bridge, took away his uniform and almost throw him in the river. At the trial that followed, a lawyer said: a police officer can accomplish ten men, but need ten officers to cope with one woman. "

The strikers responded to police attacks by throwing pieces of ice and breaking factory windows. To suppress strike out at least three dead workers. Among them Anna LoPizzo, an immigrant from Italy, he received a bullet in the chest when police opened fire on strikers, during conflicts.

Ludlow. In autumn 1913, descended to strike the miners in the Rokferler mines in Colorado. The strikers evicted from company houses and set up camp, where for months they organize their lives and their struggle hundreds of families of migrant workers. In April 1914 the National Guard called to permanently suppress the strike. It attacks with weapons in the camp and firing scenes, leaving behind 25 dead women, men and children.

"With the outbreak of the strike something changed in women of settlements. (...) According to the United Mine Workers Journal of October 16, in Sopris women were more militant and with much effort prevented them "clean" the "yellows" workers. And on November 30, when the scabs arrived in Ludlow, women were at the forefront of the crowd and shout down them, brandishing sticks baseball, reinforced with rivets. Women highlighted the vigorous resistance to the disarming of Ludlow (...).

At best moment to strike, friendships, liberated from restrictive everyday settlements, discovered the opportunity to flourish, were generous. (...) And now not questioned defiantly just the past and their agkylomena customs, but the deeper structure of the industrial world itself. In unexpected possibilities appeared to strike, to give opportunities for action and expression, these women may have much more to gain than to men. With a subtle but significant way, the course of the strike had completely changed the very nature of male relationships and women. "



2 http://www.workers.org/ww/1998/bread0129.php

3 Zeese Papanikolas, «Amoiroloitos, Louis Tikas and massacre in Ludlow"

Group against patriarchy

Anarchist Political Organisation (Federation collectivity)
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