In the world of modern capitalist exploitation, societies are subject to plunder and raids from the entire spectrum of kyriarchy. Local communities threatened by investment plans both domestic and transnational bosses, social groups facing misery, entire neighborhoods or areas that are at the center of economic regeneration plans. Both metropolises and rural areas, are constantly opened to new exploitation and repression fronts on one hand, and struggle and resistance on the other, greatly magnified by the new conditions imposed by the economic and political restructuring of the ruling class, against the “bottom” (which we commonly understand to be a crisis).
The games developed on these unsolved challenges (natural environment destruction, plunder of natural and human resources at the expense of local communities and for the benefit of the financial interests of companies, changes in the fabric of social daily life according to the dictates of new investment projects, etc. ) show that they not only unite many people with different backgrounds in radical directions, but also push the fighters to confront these repressions . The dynamics of these propositions are based on material circumstance, the depth and understanding of the target audience, the ability to be create social self-organization, the knowledge of the terrain and circumstances, and the ability to mobilize the entire network grid and inherent energy dormant within them. A series of struggles, some larger and others smaller, in the small towns (20 years of struggle in the villages of Chalkidiki against gold mining, fights against the landfill in Keratea and Lefkimi, Corfu etc.) and others in the metropolis (self-organized squats that were threatened such as Cyprus park, Navarino park and fights against high voltage electrical infrastructure, etc.), are juxtaposed with politically and economically repressive mechanisms, which mostly ended with victory for the struggle and disorderly retreat by state and bosses.
The experiences of kyriarchal attack creates new consciousness and reconfigures understanding, this has recently pulled fragmented social groups towards the creation of new communities, theoretically and materially identified by the conditions of social compression and dissatisfaction.
These new communities are created on in the field of struggle as self-adminstrated autonomous sociopolitical bodies that create thier own significance through the stimuli of daily life and struggle; their experiences and their own re-illustration of the world as it stands in relationship with them. Their generally antagonistic relationship with the sovereign power bodies enhances autonomy and radicality and brings new people and ideas, often outside of the existing power grid and political structures.
Meanwhile, the same struggle within their communities bears responsibility for their radical features. These new communities are not formed out of nothing, rather they stand on old materials of social and political orientation, and on a new ground of changing material conditions and relations. There is conflict between these worlds, the new radical forces emerging from the ongoing conditions struggle and needs of communities of struggle, and preexisting activities and cultures that force assimulation and manipulate spontaneous insurrectionary actiion and movements (local economic elite, opposition political staff, etc.);this is the field on which new squatting communities must find their path.
The number of already existing communities of struggle, and those yet to be born into the turbulent reality that surrounds us, constitute the de facto seeds of new community as the synthetic product. The creation of this the new community of struggle depends greatly on the radicalization and interconnection of individual communities of struggle through the movement and mutually supportive relationship between them.
SOLIDARITY WITH THE FIGHTING RESIDENTS OF N.E CHALKIDIKI
ASSEMBLY OF SQUATTED PROSFYGIKA