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(en) France, Alternative Libertaire AL #284 - Interview, Yannis Youlountas (libertarian filmmaker): "A symbolic removal of power, before its political destitution" (fr, it, pt)[machine translation]
Fri, 6 Jul 2018 07:16:30 +0300
On the occasion of a projection on April 22 in Chalon-sur-Saône, AL Dijon went to meet
Yannis Youlountas who was roadshow of its 3 e film, Love and Revolution. He gave us a
video interview. Here are some excerpts: ---- Libertarian alternative: Is there a
continuity between this film and the precedents you have made ---- Yannis Youlountas:
Yes, it is obvious filiation especially in terms of characters, the field, in this case
the social movement in Greece in its diversity, with of course a little more anarchists
than others, but it must be said that they are fairly well represented in Greece. ---- No
longer live as slaves was a rather spontaneous film, for which " we turned the wheel of
the camera in video mode ", to switch in the cinema because the photo and the articles
were not enough any more to account for this that was happening.
For I fight so I am, we proposed a parallel with Spain, Catalonia and Andalusia in
particular, but we made some progress at the technical level I think.
We wanted to get back to basics with this third film because, often, people have a deadly
and violent vision of the revolution, while it is power, society and especially capitalism
that are violent and deadly. . So, we wanted to show the opposite situation in reality:
there are people who fight for life, the human, the earth ; and this society, on the other
hand, is deadlocked. That's why love and revolution is so important to us.
In the face of Syriza's betrayal, what is the reaction of social movements in Greece ?
They are more radical than before that's for sure. This experience was obviously useful
because it made it possible to unmask a political strategy that was once again in an
impasse and wasted time on the social movement in Greece, which chloroformed the
struggles. After that, it does not mean that the places were no longer working:
occupations, initiatives of all kinds, including solidarity (self-managed medical
dispensaries, free social kitchens) worked of course. In particular, we welcomed migrant
women and migrants who came in large numbers from the summer of 2015, precisely after the
capitulation. But it was only in the autumn of 2016 that the social movement was really
much more powerful, active on many issues, for example against seizures of housing.
The social movement has therefore taken its autonomy ?
That's it. In fact, autonomy is to no longer believe in ourselves, that is to say in our
capacity to take control of our own lives, to organize, to struggle, to resist and to to
be in solidarity because solidarity is part of the struggle. " The only way to save
yourself is to fight to save all others " said Kazantzákis and it is valid on the
ground in Greece with the migrants who allow us to build a new International, between
Greeks and with solidarity people who come from the rest of Europe to help on the spot.
All of this is coming together on a front line against the hardening of capitalism and the
hardening of authoritarian society.
And against the hardening of the social movement, what is repression ?
In Greece as in France, there is more and more violence of power and of course also
violence from its police auxiliaries, the Fascists. They are everywhere in the service of
power while claiming to be an opposition to it, they are the spare wheel of capitalism and
also the means of diverting anger towards scapegoats.
Here are some concrete examples of the links between police and fascists: during the first
film, we showed a self-managed place (Synergie), which was destroyed by the fascists
shortly after the shooting. At the time of this violent action, the fascists were preceded
by four police motorcycles who left after the destruction and the beating of our companions.
Second example: Pávlos Fýssas " Killah P ", an anti-fascist singer, was murdered by
neo-Nazis on 18 September 2013, and witnesses confirm that the police were present even
before the murder at the scene of the crime and that they discussed with the murderer.
That's why it's really important to fight capitalism and fascism at the same time. These
are two struggles that are complementary and inseparable .
And actions on the side of the revolutionaries ?
In the red neighborhood of Exarcheia, squats have been multiplied since September 2015
because of the arrival of migrant women and migrants, with the aim of offering them
something other than the atrocious camps that were built, especially under French
influence. following the visit of Bernard Cazeneuve to Greece, who, after the EU - Turkey
agreement, launched the transformation of hotspots into detention camps and even detention
There is of course the anti-fascist struggle which is very important, there is a[...]group
that participated, with the self-managed medical dispensary, in the reconquest of the main
Fascist district in Athens[...]. And even if recently there have been incendiary attacks
against this local , the neighborhood is at least well maintained.
There is also the group Rouvikonas (Rubicon in French), named after a river that should
not be crossed in ancient Rome otherwise it was the beginning of the end. This is a little
bit what is said by this group: the power has gone too far, the offensive will be total
even if for the moment it is not the direct action of the 1970s or the end of the 19th
centurycentury, so no physical attacks on power. But on the other hand, there is an attack
at the same time material and symbolic against the power. Material with the destruction
for example of the files of the over-indebtednesses[...], then at the same time a symbolic
attack which is very important too, because the power, it is above all a symbolic
representation which leads us to the servitude voluntary, with people who are placed on a
pedestal, who are sacralized under the pretext of a decorum, a set of regal traditions
that make one submit to them.
So, to remove power politically, it starts with the destitute symbolically, to desecrate
it. There are not only situations of very hard crises that lead the oppressed to question
themselves, it is not only the critical time that leads to the time of criticism, it is
also the social imaginary which is working, especially in our relationship to power and
those who decide in our place of our lives.
This relationship to power is also played with the mainstream media ?
Yes. In Greece, the report to the media of power is even more firm and radical than in
France. I think there is a big difference, although of course many people are boycotting
the power media, and that's good. In Greece, most groups do so. Rouvikonas, in particular,
instrumentalises the media of power in the following way: he does not frequent them but
puts on line regularly his own videos in relation to the actions he leads, also attacking
very important places of power (which can not not hidden beings of the public), putting
online also releases on Indymedia. Therefore, the power media in particular can not hide
these events and in addition, as Rouvikonas has always delivered the images to illustrate
his words and well, they use the only images that exist,
A parallel to be made between Greece and France ?
In Greece, I think that the two most powerful phenomena that we see today, it is
especially this radicality in the direct action and this new internationalism with the
migrants and the migrants and the people in solidarity. It's a little bit that maybe
missing today in France, it's this meeting of people from all over, even if, on the Zad
for example, we can find that. In France you have a very interesting opportunity because
you have a character at the head of the state that is really the caricature of what is
actually power. That's good, you do not need to unmask the power since he himself is
unmasked, he is identified as such. Macron is the very archetype of today's leaders in
finance, economics and politics. And he's pedantic, he's arrogant, finally he has exactly
the character trait that allows him to criticize and make fun of him. And finally he chose
to attack everyone at the same time and that is very good because usually, the power
divides to better rule. There, at the same time, he attacks self-managed houses for
migrant and minor migrants, especially in Brest. , he hit the zadists, he hit the
students, the pensioners.are struck in the wallet too, the railwaymen, the postmen and
many others, the social security that affects still everyone, it's really an interesting
opportunity to create a convergence of struggles against power in general.
Interviewed by Thomas and Gabriel (AL Dijon)
 Do not live as slaves anymore in 2013 and I fight so I'm in 2015, also available for
free on the Internet ?
 Greek writer known for his novel Alexis Zorba
 " Greece, plays reveal the close links between Golden Dawn and the police ",
 Since this interview, the Greek fascists have again attacked, to follow on the blog of
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