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(en) Greece, MARCH 8 - DAY OF RESISTANCE AND STRUGGLE By A.P.O. (gr) [machine translation]
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
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!
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
"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
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. "
3 Zeese Papanikolas, «Amoiroloitos, Louis Tikas and massacre in Ludlow"
Group against patriarchy
Anarchist Political Organisation (Federation collectivity)
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