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(en) anarkismo.net: Libertarian Thessaloniki Initiative [APO] -- Remove the Sunday public holiday: the advent of rubberised (gr) [machine translation]

Date Thu, 29 Jun 2017 09:51:20 +0300

In the 80s, the historical political leader of neoliberalism, the M. Thatcher had made the main aphorism that describes the soul of neoliberal dystopia "There is no society, only individuals and their families." ---- Directly from the class point of view defending the Sunday public holiday is nothing but the defense of another "castle" against the onslaught of capital. Another important labor right arises under threat, having behind him tens lost, and in front of you left. ---- The abolition of the Sunday holiday, but and full flexible working hours are an important part of capitalist restructuring that capital imposes the years of economic crisis. The abolition of Kyriakatiksi holiday primarily benefiting the large commercial capital -ntopio and diethnes- but secondarily and all small or medium-sized bosses that gladly welcome the opening of shops on Sundays to note not every Sunday.

Capital is not merely to cut wages and beyond the employer's cost, but longs fully flexible labor relations: job rotation, the split schedules, contracts even just for a few days, the job Sunday, the legal " surplus labor "as two hours a day," hourly "time are aspects of this flexibilisation. To put it simply: you work when you asked for it and as you asked for it. Capitalism not only geographically but also "time" expands: every aspect of our life gradually falls, but surely, in the cycle of capital - not only our ochtaoro, but every minute of our leisure tensions in the production cycle, consumption and accumulation.

The chapter expands imperial power on the world of work , with the latter paying expensive both individual resignation and the lack of racing structures that could defend that now is threatened and that already lost.

Remove the Sunday public holiday: the disintegration of social cohesion from below

But expanding the visual and social, and class struggle level becomes a bigger picture, a more comprehensive description of how it will look like the integration time period of the crisis, if it succeeded, the power to impose the interests of.

Because Sunday is not only a leisure day, fixed and programmed for the operator / h. It is a common day of leisure for all and all (except for the necessary "security personnel", which starts out for more and more professional categories). A fact for centuries the great majority of workers. The question however is not the history of the holiday , is how this history has defined and collective life, personal time management and overall regulation of social relations in the various fields. When for example a family may meet with certainty? When someone "can awaken time that wants?" When children have certain time with adults? When you find a company, people who have a common hobby? When you can be visited? What night is for common output and fun? The existence of a fixed day in the week "as a whole" society has spare time is needed for the actual weaving of the social fabric. It is no coincidence that all the major religions have adopted this reality using the same time to enhance their penetration in social fields and to strengthen their dictatorship over morals.

The abolition of the Sunday holiday, in the best case, it will be replaced by fixed off any day of the week. This will cause a vertical fragmentation of "leisure communities" among employees. Differentiated rest days will weaken the function of the social field, will directly transfer the weight of the collective planning in individual everyday management. In the best case. Why actually chapter does misodouleies. The boss will decide when, where and how much work each / a and will announce the worker perhaps even the day before the evening, as often all and we have all experienced our . This will happen and it is massive "infection" precarity in all aspects of daily life. The course of the capital market and to the thorough conquest of the whole area of public and personal degradation process is any social cohesion in from below. It is confirmation of the excommunication of the Prime Minister of England.

There is no reason to doubt that the social dynamics will find ways to re-weave webs. The abolition of the Sunday holiday, however, it is still a very significant decline in terms of individual and collective survival employees, all we have won in recent years. It still represents a serious setback and individual dignity to fundamentally you determine your everyday life and the possibilities them social existence.

The attack we receive is multi-layered and threatens to deprive our data a decade ago one would not consider likely to be challenged. Capital is omnivorous and has neither measure nor limit. It has imposed a perpetual state of emergency. The oppressed are silenced . No longer even bothers to take some steps to gaining social acceptance to preserve the order of things.

The need to defend the Sunday public holiday is a very important challenge of our time.

The games that give political and union forces have succeeded in braking the capitalist plans. The state haggle the "number" and "parts of the country" that the right will be removed with the favorite tactics to salamopoiei problem when finding resistance. Nobody has illusions that at the end or the right of the common holiday for all will be won "universal" -as so much more than what we chasei- or will move to a Thatcherite jungle.

The games that give political and union forces must be supported by all and all . Within workplaces, out of them and in every field of social life. The nonnegotiable common holiday and awareness of the consequences of abolition should lead us to fight for this within our workplaces, in our clubs, in the street.

This is a fight we can win. Enough to give him as we can.

anarchist Federation

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