Summer of Resistance 2012

A summer of antics and opposition to Brighton’s very own peddlers of death. Start working on your cunning plans now and join in!

Summer of Resistance flyerSince 2001, EDO/ITT’s products have been used to attack civilian populations in Afghanistan, Gaza, Iraq, Lebanon, Somalia and Pakistan. ITT, EDO’s parent company, has a track record of clients that includes the Nazis, Franco and the Pinochet regime. ITT continue to lobby Western governments to pursue military action in order to boost their profit margin. EDO/ITT may be only one cog in the global war machine but shutting them down will throw a spanner in the works.

Since 2004 Brightonians and thousands of supporters from around the world have demonstrated their rage at the factory through a variety of methods. Weekly noise demos, pickets, blockades, rooftop occupations, lobbying, street theatre, mass demonstrations and sabotage have all been used to pile pressure on EDO to leave. Despite being subject to a successful civilian decommissioning during Israel’s 2009 brutal assault on Gaza, the factory somehow clings on.

The summer of 2012 is the time for you to come and take action! We want you, your mates or your affinity group to come to the factory and express your outrage as creatively as you like. We welcome a diversity of tactics and no action is to big or too small. We will provide accommodation, support and advice wherever necessary.

How to get involved:

1.Talk to your mates/your group and think of ideas for action
2.Pick a date in the summer months of 2012
3. Email/call the campaign
07538093930 e-mail: smashedo@riseup.net

25th August 2011

Guests:

Bev and Andy from TNS Records

Playlist:

The Ex & Tom Cora -Hidegen Fujnak a Szelek
Crass -Big Hands
John Cooper Clarke -36 Hours
Kid Dynamite -Gate 68
Cerebral Ballsy -Insufficient Fair
Rising Strike -Videodrome
Beat the Red Light -Salt the Lands
Revenge of the Psychrotronic Man -D.I.Why?
Mighty Midgets -Our Perfect Lies
Faintest Idea -Bully Boy
Dan Le Sac VS Scroobius Pip -Snob
Ivor Cutler -Flim Flam Flum
Jezebellezza -Riot
Adolescents -Amoeba
Zounds -Follow the Money
Thee Faction -Customer
Hates -Also Watched
Angelic Upstarts -Last Night Another Soldier
Inversibles -Nada
Insidious Process -Land Reeks of Death
Attila the Stockbroker -Looters
Jello Biafra & the Guantanamo School of Medicine -Strength through Shopping
Paranoid Visions -High Cost of Living
Atomgevitter -Why am I so Cool?
Ste McCabe -Harrowing Breakdown

Neden komünistler ateistleri ciddiye almalıdır? Giriş.

  1. Başlangıç uyarıları

 

Öncelikle, tarihsel gelişimlerine aykırı olarak, sosyalist ve komünist sözcüklerini dönüşümlü olarak kullanacağımı söylemeliyim.1 Bu iki sözcükle, “bugüne kadarki tüm toplum tarihinin sınıf mücadeleleri tarihi olduğunu” kabul eden ve en azından üretim araçlarının özel mülkiyetinin ilgasını hedefleyen kişileri kast ediyorum.2

Ayrıca, bu metinde, inançsızlarla ateistler arasında da bir ayrım yapacağım. İnançsız bir kişi herhangi bir çeşit tanrının varlığına inanmamayı tercih etmekle yetinirken; ateisti – konuyla ilgili ne kadar kafa yorduğuna bağlı olarak – tanrı kavramını, tanrının olasılığını, tanrının olanağını, tanrının varlığını ya da en azından tanrının kurumsallaşmasını bilinçli olarak reddeden bir kimse olarak tanımlıyorum. Bu çerçeve sayesinde, radikal laiklik taraftarları ile ateistleri açıkça ayırt edeceğimi de eklemeliyim.

 

  1. Ateistler ile Komünistler

 

Ateistlerle komünistlerin birçok can alıcı ortak noktaya sahip olmalarına rağmen; bu iki grup arasındaki tuhaf gerilim, komünistlerin, ateist hareketlerde gerçekleştirilmeyi bekleyen potansiyeli fark etmedikleri izlenimi uyandırıyor.

Beylik çöp adam yanılımının3 aksine, ateistler dinin sınıf mücadelesinde ezen sınıfın bir aracı olduğunu zaten biliyorlar. Bir ateistin bu fenomeni sınıf mücadelesi olarak tarifleyip tariflememesi yalnızca teorik olgunlukla ilgili bir husus. Şunu belirtmek yeterli: Tipik bir ateist, tarikat lideriyle herhangi bir Müslüman arasındaki farkı ve bu ikisinin tarih içerisinde birbirlerini nasıl yeniden ürettiklerini gayet iyi bilir.

İşte bu bizi ateistlerle komünistler arasındaki en temel ortak özelliğe, yani sosyal hadiseleri analiz ederken tarihsel bir yaklaşım izlemelerine, getiriyor. Ateistler birkaç tekil tanrıyı reddetmekle tatmin olmazlar, bunun çok daha ilerisine geçerek dinlerin tarih içerisindeki gelişimini de incelerler. Bunu “en temel” buluyorum; çünkü bir kimse dünyada en sağlam yerleşmiş tabuyu eleştirmeye kararlıysa ve bu tabunun tarihsel arkaplanını incelemeye başlamışsa; bu kişiyi milliyetçilik, özel mülkiyet, insan doğası gibi başkaca yabancılaşma unsurlarını eleştirmeye teşvik etmek için küçücük bir dürtme yeterli olacaktır. Ateistler, tıpkı komünistler gibi, dogmatik görüşlere karşı bağışıklık sahibidirler.

Yerleşik bir dogmayı eleştirebilmek bir şeydir, ama ateistler bunun birkaç adım ilerisindeler. Tüm kavramsallaştırmayı, şaşırtıcı bir bilinçlilik düzeyiyle reddederler. Ateistler için şu gün gibi ortadadır ki, Diyanet İşleri Başkanı’nı allahın yokluğuna asla ikna edemeyeceklerdir ve bu, argümanlarının zayıflığından falan değil basbayağı çıkar çatışmasından dolayıdır. Tarihsel yaklaşım ateist mücadeleyi siyasallığa zorlar: Kiliseler ve camiler, herkes inançsız veya ne bileyim şüpheci falan oldu diye şıp diye ortadan kalkmayacaktır; aksine insanlar metafizik inançlarını ancak dini kurumların ilgası sayesinde sorgulayabilir olacaklardır. Bu da bizi, ateistlerle komünistler arasındaki ikinci ortak özelliğe getiriyor: devrimci yaklaşım. Bugün ateistlerin böyle bir devrimi örgütlemek için istekli olup olmadıkları farklı (ve işin aslı, gayet ilham verici) bir tartışma konusu; buradaki iddia, insanlığın dinlerden özgürleşmesi için başka bir yol olmadığı konusunda ateistler tarafında bir bilincin varlığından ibaret.

Üçüncü olarak, tanrıları reddetmek, özel mülkiyetin ilgasını hedeflemekten daha ciddi bir cesaret işidir. Karl Marx’ın Komünist Parti Manifestosu’nda zarifçe ortaya koyduğu üzere, “nüfusun onda dokuzunun özel mülkiyeti ortadan kaldırılmış durumda; özel mülkiyet ancak onda dokuzun buna sahip olmaması sayesinde ayakta duruyor.” Dolayısıyla, teori bakımından, bir proleter, özel mülkiyetin ilgasını amaçladığında kendi köklü değerleriyle mücadele etmez. Öte yandan, ateist, tanrının varlığını reddederken; cennet-cehennem, hayatın anlam(lar)ı, tuhaf ilk-sebep tartışmaları gibi birçok dogmanın da üzerinden atlayıverir. Bu da karşılığında ateiste tözel bir militanlık kazandırır, kendisi bunun farkında olmasa dahi. Bu tözel militanlığın bir siyasal mücadeleye çevrilip çevrilemeyeceği ve bunun nasıl yapılacağıyla ilgili tartışmaları başka bir yazıya erteliyorum.

 

  1. Ateistler Komünistlere Karşı

 

Komünistler genellikle ateistlerin ve ateist oluşumların haklarını savunuyorlar, ancak onların hedeflerini sahiplenmekte çekingen kalıyorlar. Bu muhtemelen komünistlerin dini konularda yapmayı tercih ettikleri bir popülist manevradan kaynaklanıyorsa da, ateistler ve komünistler arasında özsel başka bir ayrışma var – hedefler arasında bir ayrışma.

Ateistler, devletin dinden özgürleşmesiyle şekillendirilen dinlerin özgürlüğü burjuva mefhumu yerine, dinlerden özgürleşme için uğraşır. Genel olarak, komünistler (her nasılsa toplumun materyalist bir formasyonuyla sonuçlanacak) radikal bir laiklik amaçlarlar. Bazıları buna, sivil toplumla siyasi toplum arasındaki ikiliğin ilgasıyla bu sonuca varılacağını ilave eder. Komünistler insanlığın kurtuluşunu mücadelenin çok değerli bir veçhesi olarak görürler ancak, Karl Marx’ın görüşlerine dayanaksız bulduğum bir referansla4, din konusunda siyasal kurtuluşu ön plana çıkarmakta ısrar ederler. Bu olgu, komünistlerin devrimi yaptıkları ancak ateistlerin devrimden sonra da devrimci kalabildikleri şeklinde, saçma bir ıraksamayı yaratır. Aslında, bu ıraksama, fermuarın iki kısmını andırır: Birbirlerine çok güzel otururlar, fermuarın düzgünce çekilmesi koşuluyla.

İnsanlığın kurtuluşu, tüm sosyalist fikirlerin çıkış noktasıdır, ancak siyasi atmosfer genellikle bunu gündem dışında tutar. Bir kez hatırlandığında ise, ateist hareketlerin şaşırtıcı derecede ilerici yanı gün yüzüne çıkacaktır. Doğrusunu söylemek gerekirse, ateistler de böyle bir yaklaşıma oldukça hazırlar; bu, ateistlerin dinleri yasaklamaya değil de dini kurumları ortadan kaldırmaya niyetlenmelerinden belli. Bu da, daha önce değinildiği üzere, siyasal düzlemde radikal laiklik taraftarlığından başka bir şey değil.

Esasında, ateistlerle komünistler arasında böyle bir yoldaşlaşmanın kurulması; komünistler açısından, burjuvazinin ikiyüzlü özgürlük algısını su yüzüne çıkarıp yerine daha derinlikli olan kurtuluş kavramını koymak ve dolayısıyla sosyalist örgütlerin ifade özgürlüğü, inanç özgürlüğü gibi zayıf noktalarını güçlendirmek konusunda çok verimli olacaktır. Bir ateist aktivist için, bir Müslüman’ın özgür olmadığı barizdir, zira Müslüman materyal dünyanın materyal anlayışından sapmıştır. Birçok sosyalistin de kabul edeceği üzere, yabancılaşma ve özgürlük tartışılırken bu mevzu çok büyük önem taşır.

 

  1. Komünistler değil de kim?

 

Dinlere karşı yürüyüşlerinde komünistlerin kendilerine ne katabileceğini dinlemek, ateistlerin görevlerinin bir parçasıdır. Ateistler, sağcı partilerin milliyetçi ve dinci nefret söylemleriyle tutucu görüşlerin taraftar kazanması yüzünden sürekli tehdit altındadırlar ve sürekli tehdit altında hissederler. Ateistler, kendi görüşlerine en yakın olan örgütlerle, yani komünistlerle yoldaşlaşmayı ciddiye almalıdır.

Ateistleri insanlığın kurtuluşu için mobilize etmek, komünistlerin görevlerinin bir parçasıdır. Bugünün dünyasında, ateist hareketler ve ateist bireyler muhtemelen en ilerici sosyal kategoriyi oluşturuyorlar. Önceden bahsedildiği gibi, eleştirel yönteme olan bir içsel yatkınlıkla birleşmiş kararlı bir militanlığın da potensiyelini taşıyorlar. Bu kadar uyanık bir hareket, ancak bir sosyalist örgüte sığabilir. Ya komünistler ateist siyaseti sahiplenecekler, ya da bu müthiş potansiyel gerici kapitalist politikalar altında yok olup gidecek.

 

1 gerçi Karl Marx’ın kullanımı açısından belki de daha uygun bir tercih
2 İngilizce’de bağlamına göre Abolishment ya da Transcendenceolarak çevrilen Aufhebung sözcüğünün iki anlamını da ima ettiği için ilga sözcüğünü kullanacağım.
3 Çöp adam yanılımı, bir tartışmacının, bir savı, o sava yüzeysel olarak benzeyen ancak ona denk olmayan başka bir savla değiştirerek ilk savı çürüttüğü yanılgısını yaratmasıyla gerçekleştirilen bir enformel yanılımdır. Bu yanılımda genellikle ikinci sav daha basit ve daha kolay çürütülebilirdir.
4 Bu, başka bir yazının konusu olmalı: Yahudi Sorunu Üzerine Üzerine



Ege M. Diren

Noise demos

Every Wednesday at 4pm Brighton residents turn up outside EDO’s factory to protest against the continued presence of the company in the town. Past actions have ranged from sombre reading of the names of the dead to a bad karaoke noise demo. Occasionally there are also themed noise demos, see upcoming events for details.

An introduction to why communists should take atheists seriously

  1. Preliminary remarks

 

I should start by saying that, contrary to the historical development of the words1, I will use socialist and communist interchangeably to refer to a person who agrees that “the history of all hitherto existing society is the history of class struggles” and aims at the Aufhebung2 of private property of at least the means of production.

I will also make a distinction between non-believers and atheists here. While a non-believer can be someone who simply chooses not to believe in the existence of some sort of a god; I define an atheist to be someone who deliberatively rejects either the concept of god, the possibility of god, the probability of god, the existence of god, or at least the institutionalization of god – depending on how much thought she/he has given to the issue. I should point out that this convention will explicitly distinguish radical secularists and atheists.

 

  1. Atheists feat. Communists

 

There are several crucial points common between atheists and communists, but the strange tension between the two creates the impression that the communists do not notice the potentials that are waiting to be realized in the atheist movements.

Contrary to the popular straw-man fallacy3, atheists already know that religion is a means used by the oppressors in the class struggle. Whether an individual atheist calls this phenomenon class struggle or not is only a matter of theoretical maturity. It is enough to note that a typical atheist is well aware of the difference between the pope and a Christian layman, and how they create each other in the course of history.

This leads us to the most essential common trait between atheists and communists, which is that they almost always stick to the historical approach when analyzing social phenomena. Atheists are not satisfied by simply rejecting some particular gods, they go quite a few steps ahead by analyzing how religions were developed historically. This is “most essential”, since once a person is determined to criticize the most strongly established taboos in the world and started to analyze its historical background, it requires a very small perturbation to encourage this person to criticize other phenomena of alienation such as nationalism, private property and human nature. The atheists, just like communists, are immune to any dogmatic opinions.

To be able to criticize an established dogma is one thing, but atheists are far better than that. They also reject the whole conception in an unusually conscious fashion. It is crystal-clear for the atheists that they will never succeed in convincing an archbishop about the nonexistence of his god, and that this is not because of the weakness of their arguments but because of conflicts of interests. The historical approach enforces the atheistic struggle to be a political one: The churches and mosques will not disappear because everyone becomes a non-believer or a skeptic at the least; people will be able to question their metaphysical beliefs only after the abolishment of religious institutions. This brings us to the second common trait between atheists and communists: the revolutionary approach. Whether today’s atheists are willing to organize such a revolution is a different topic (and a very inspirational one, indeed), my point is that atheists know that there is no other way for humanity to be freed from religions.

Thirdly, to reject god(s) requires much more bravery than to aim at Aufhebung of private property. As Karl Marx has nicely put it in the Manifesto of the Communist Party, “private property is already done away with for nine-tenths of the population; its existence for the few is solely due to its non-existence in the hands of those nine-tenths.” Therefore, in theoretical grounds, a proletarian does not fight against her/his rooted values when aiming at the Aufhebung of private property. On the other hand, an atheist, by rejecting the existence of a god, also jumps over the dogmas on heaven and hell, meaning(s) of life, and the weird first cause discussions. This in turn results in a substantial militancy on the side of the atheist, even if she/he is not aware of this. I postpone the discussions on whether this substantial militancy can be turned into a political struggle and how to do it to another essay.

 

  1. Atheists vs. communists

 

Communists generally defend the rights of atheists and atheist causes, but communist organizations are reluctant to embrace their objectives. While this probably results from a populist maneuver on the side of communists when it comes to religious issues, there is also another essential divergence between the two categories, a divergence of objectives.

Atheists work for the freedom from religions, instead of the bourgeois notion of freedom of religions formed by freedom of the state from religions. Generally, communists aim at a radical secularism, which would somehow lead to a materialist formation of the society. Some also add that the abolishment of the dualism between the civil society and the political society will bring about this conclusion. Communists consider human emancipation a very precious aspect of the struggle, yet by an ungrounded reference to Karl Marx’s views4, they insist on emphasizing on the political emancipation. This fact generates a ridiculous divergence by creating the image that while the communists will make the revolution, the atheists will remain revolutionaries afterwards too. In fact, this divergence resembles the two sides of a zipper. They fit perfectly well, provided they are zipped up together.

Human emancipation is the starting point of all the socialist ideas, yet the political atmosphere usually throws it out of focus. Once remembered, the radically progressive side of the atheistic movements will come to light. In fact, atheists are very much ready for such an approach as no atheist claims to ban religious beliefs but intends to abolish the religious institutions. And this is simply radical secularism as mentioned previously.

In fact, such a comradeship between atheists and communists will be very fruitful for the communists to reveal the hypocritical freedom of the bourgeoisie by replacing it with the deeper term emancipation, and therefore strengthening the soft spots of socialist organizations on freedom of opinion, freedom of religion etc. It is obvious for an atheist activist that a Muslim is not free just because she/he is a Muslim, since she/he is diverted from the materialist understanding of the material relations. This is crucial, as most socialists would agree, when discussing what kind of alienation and freedom we are talking about.

 

  1. Who, if not communists?

 

It is part of the duty of the atheists to listen to what communists can offer them in their march against religions. Atheists are and also feel themselves under constant threat while conservative viewpoints gain audience through nationalist and fundamentalist hate speech by right-wing political parties. Atheists should take it seriously to form comradeships with the organizations that are closest to their views, namely communists.

It is part of the duty of the communists to mobilize atheists in favor of the emancipation of humanity. The atheist movements and atheist individuals are probably one of the most progressive social categories in today’s world. As mentioned previously, they also have the potential for a determined militancy combined with an internal tendency toward the critical method. Such a bright movement cannot fit into any organization other than a socialist one. Either communists will embrace atheist politics, or watch this huge potential die away with the rise of regressive capitalist policies.

1 yet perhaps more appropriate in view of Karl Marx’s use of the words
2 Depending on the context, translated as Abolishment or Transcendence
3 Straw man fallacy is an informal fallacy in argumentation in which the arguer creates the illusion of having refuted a proposition by replacing it with a superficially similar and yet unequivalent proposition, where the later proposition is generally rather simplistic and easy-to-refute.
4 This should be a topic of another essay: On On the Jewish Question


Ege M. Diren

18th August 2011

Guest

Goyo and Lia from:
Manchester Zapatista Solidarity Group

Playlist:

Citizen Fish -Overseas -Alternative Tentacles/ Bluurg
The Clash -Career Opportunities -CBS
Strung Out -Mind Of My Own -Fat Wreck Chords
Pagan Holiday -Real Words
Manu Chao -EZLN..Para tod@s todo… -Virgin
Manu Chao -Mr Bobby -Virgin
Arcadio Hidalgo -El siquisiri
Los De Abajo -Sueno Americano
King Blues -What If  Punk Never Happened -Field Recordings
Eastfield -Why Do People Sing About Riots
Feederz -No Shopping -Broken Rekids
Robb Johnson -Little Vinnie Jones -Irregular Records
Chumbawamba -Pickle -No Masters Voice
Black Light Mutants -Complimanix
Scroobius Pip -Introdiction
Drowning Dog and Malatesta -The People Never Heard -EK Records
Sonic Boom Six -Sunny Side Of The Street -Rebel Alliance
Asian Dub Foundation -Memory War
Revenge Of The Psychotronic Man -D.I. Why? -TNS Records
Moral Dilemma -The Revolution Will Be Televised

Un conseil municipal retardataire: Arrigas (Gard)

Tiens, enfin, fin juin 2011,

  • bien longtemps après les manifs et rassemblements,
  • plusieurs mois après la motion votée par Aumessas, commune voisine,
  • en plein dans le vote déjà connu de la loi visant à interdire la fracturation hydraulique dont le compte-rendu du conseil ne fait nulle mention,
  • sans jamais avoir donné le moindre signe de protestation contre le gaz de schiste,
  • sans que jamais aucun des élus n’ait participé à un rassemblement, ni à une réunion d’information (ni au Vigan, ni à la bibliothèque communale, à 3 mètres environ de la mairie)
  • sans une mention, ni un remerciement (surtout pas) concernant le travail qu’a fait l’association Libres-Ailé(e)s (qui n’a pourtant rien à voir avec la défense du territoire) pour informer les gens de la commune, avec ses moyens (sans internet, coupé depuis des mois par la mairie)

enfin, donc, le conseil municipal de la commune d’Arrigas (Gard, Cévennes) se révolte contre le gaz de schiste, au sein des «Questions diverses». Peut-être pour ne pas avoir l’air complètement ridicule, avant le jour du Grand bazar contre le gaz de schiste – Le Vigan (Gard) – 2 juillet 2010. Lire la suite

18th August What’s On

Saturday 20th August

11am  “Up Then Brave Women…” Walk

This walk will explore sites  connected with  the radical women’s movements in the city including  trade unionism, the Clarion newspaper, Votes for Women and the Manchester Guardian.

Meet outside the People’s History Museum, Bridge Street

The walks will last 2 hours. £6.00 waged /£3.00 unwaged.

 

7.30pm: Pants 4 Peace Event featuring Sanity Clause and more…

Vegan Food, Beer, Art and Big Pants

Red Triangle Veggie Caff, St James Street, Burnley, Lancashire

7.30pm: Black Light Mutants
The Witchwood, Ashton-under-Lyne

Tuesday 23rd August

7.45pm: Manchester Film Co-op: Hidden Agenda
KIngs Arms, Bloom Street, Salford
£3/ £2 concessions

Ken Loach’s implicit condemnation of the repressive tactics of the British government in Northern Ireland.

When an American attorney working for a humanitarian group who is investigating the torture of IRA prisoners is killed in Belfast, Inspector Kerrigan is sent to investigate the crime.
He’s joined by Sullivan’s fiancee, a lawyer working for the Intenrational League of Civil Liberties. They learn that he had been given a tape by a former British army officer named Harris that contained highly incriminating material concerning the activities of the British government.

This well-made, low-key political thriller was highly controversial upon its release because it cited real names and events in presenting its case for the existence of a conspiracy at the highest levels of the British government.

The films starts at 7.45 and will be followed by discussion led Michael Herbert of the Working Class Movement Library.

Thursday 1st September

7.30pm: *¡Viva México!* Film Screening
The Yard, Old Birley Street, Hulme, Manchester
£3, £2 with concessions.
We will serve food Mexican style, for a small extra charge.

A documentary by Nicolas DéfosséIn 1994, a guerrilla group called Zapatista Army for National Liberation occupied several towns in the state of Chiapas. They expressed their exasperation with a political class that did not listen to citizens, whose representatives filled their own pockets at the expense of the people and who, through their commitment to international free trade, sold off public assets and undermined the social fabric of the country. Since then, Zapatista communities in the mountains of Chiapas have declared autonomy and have implemented their own system of governance, administration, health service, and education.

In 2006, the Zapatistas started *the other campaign*. They reached out to groups and individuals all over the world, to build a network of resistances.

To initiate the campaign, representatives of the Zapatistas travelled through Mexico, met up with grassroots organizations, and listened to peoples’ grievances and their suggestions for change. *¡Viva México! *follows the Zapatista representatives from historic Chiapas to the tourist resorts of Cancún, from picturesque Oaxaca to the beaches of Nayarit, from the centre of Mexico City to the streets of Los Angeles. The documentary captures fishermen, squatters, illegal immigrants, transsexual and transgendered people, hotel employees, members of indigenous communities, urban artisans, and peasants, as they tell their stories of struggle and resistance and enter into dialogue with the Zapatista representatives.

*¡Viva México! *gives a unique image of a dignified, resistant and committed Mexico. It affords a rare insight into the political and social reality lived by those whose voices rarely find their ways into the media.

It is also, and beyond the dimension of Mexico, a powerful documentation of a different way of doing ‘politics’.

Nicolas Défossé is a French filmmaker who lives in Chiapas. Among his films are La Hierbabuena and Breaking the Siege (with Mario Viveros). ¡Viva México! has received numerous awards, among them the ‘Salvador Allende’ Award for best documentary from the Latin American Film Festival of Brussels, Belgium; the Audience Award for best independent documentary at the Latin American Film Festival in Bordeaux, France; the Audience Award for Best Documentary from the International Human Rights Film Festival in Sucre, Bolivia; and the Audience Award for best documentary at the Film Festival of Tepoztlan, Mexico.

*Follow Manchester Zapatista Solidarity Group on Facebook:
http://www.facebook.com/pages/Manchester-Zapatista-Solidarity-Group

Tuesday 6th September

7.00pm: Dan Le Sac Vs Scroobius Pip
The Ritz
£12.50

September 2011 until June 2012

From September 2011 to June 2012 Turning the Tide in collaboration with Huddersfield Quakers and other local peace and social justice groups are hosting a series of workshop called ‘*Nonviolence for a Change.’* This is a training programme for people with some experience of working with others to address injustices and make changes.

*Dates and Themes for the Huddersfield 2011 – 2012 course*

24 September 2011: Nonviolence, a dangerous idea
15 October: Playing with power 1: Understanding the system
19 November: Playing with power 2: Changing the system
17 December: Campaigners do it together! How we make change
21 January 2012: Don’t just sit there! Exploring direct action
17- 19 February: Is everybody happy? Tools for effective group work (This session is residential and for year-group only.)
17 March: The living revolution: building the alternative
21 April: Inner and outer: spirituality and activism
18 – 20 May: We can do that! Empowerment for social change (This session is residential and for year-group only.)
16 June: Celebrating nonviolence

*Year-long or Drop-in*

As in previous years, you can sign up for the whole course, or just dip into the sessions that interest you. This course tends to be oversubscribed and we anticipate a similar response for the 2011-2012 course. So get in touch as soon as you can if you’d like to participate either in the whole course or particular workshops.

*Fees and application process *

*Year-course*

Participation on the course is via application due by 10 August 2011. The fee is £350 for the year; £35 per workshop, and concessions and payment plan options are available. February and May residential are for the year-group only.

*One-day*

Spaces for one-day participants are limited, so please get in touch to put your name on the one-day list as soon as possible. We get in touch before the workshop to confirm that you are still able to come and take care of some administrative business.

*The venue is wheelchair accessible.*

For more applications materials and more information see the website: http://www.turning-the-tide.org

Or email: denised@quaker.org.uk or stevew@quaker.org.uk

8th and 9th October: Join Noam Chomsky at…

REBELLIOUS MEDIA: MEDIA, ACTIVISM AND SOCIAL CHANGE 8-9 October 2011, Central London
Web: http://www.radicalmediaconference.org
Facebook: http://tinyurl.com/rebelliousmc
Twitter: http://twitter.com/RebelliousMC

Please book now to ensure yourself a place.

Speakers include:
* Noam Chomsky;
* John Pilger (The War You Don’t See);
* Laurie Penny (Penny Red);
* Michael Albert (ZNet);
* Johann Hari (Independent);
* Jessica Azulay (New Standard News);
* Dan Hind (The Return of the Public);
* Emily James (Just Do It);
* Matthew Alford (Reel Power: Hollywood Cinema and American Supremacy);
* Zoe Broughton (Campaign Filmmaker);
* Mark Barto (London Video Activist Network);
* Robert McChesney (Our Media, Not Theirs).
PLUS speakers from Black Activists Rising Against Cuts (tbc), CopySouth, Corporate Watch, the Glasgow Media Group, GreenNet, iContact Video, The Manchester Mule, The New Economics Foundation, Nottingham Indymedia, the Open Rights Group, Platform, Reel News, SchNews, Spinwatch, UK Uncut and many more.
Frustrated with the mainstream media’s coverage of war, climate change and the economy, or already making your own media? Interested in acquiring new skills, or finding out more about exciting radical media projects from around the world? Want to join the resistance to the corporate takeover of the internet, or discuss how we can harness the digital revolution to help bring about radical social change?
Then the Radical Media Conference is for you!
Organised by Peace News, Ceasefire, Red Pepper, Undercurrents and visionOntv, and supported by the New Internationalist and Quaker Peace and Social Witness.

HELP NEEDED: The organisers of the conference are appealing for financial support. If you can make a donation, however large or small, please visit the RMC website http://rebelliousmediaconference.org/tickets/
http://www.radicalmediaconference.org

Saturday 12th November

7.30pm: Red + Black Collective presents the Autonomads, Eastfield, Robb Johnson and Black Star Dub Collective
Yorkshire House, Lancaster

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If you have an event, meeting or gig you would like us to mention on Under the Pavement email radio@underthepavement.org or write to:

Under the Pavement Radio Show,
c/o ALL FM 96.9,
19 Albert Road,
Levenshulme,
Manchester,
England,
M19 2EQ

11th August 2011

Guest:

Boff Whalley

Playlist:

The Mob -Witch Hunt

DOA -The Times They Are A Changin’

Crass -Bloody Revolutions -Crass

Joe Strummer and the Mescalaros -Burnin’ Streets

Blacklight Mutants -Complimanix

Sonic Boom Six -Sunny Side Of The Street -Rebel Alliance

Dean Dirg -I Feel Good

End Result -No Brains On Tap

Frank Turner -Thatcher Fucked The Kids

Gong -Floating Anarchy

Scroobius Pip -Introdiction

Drowning Dog and Malatesta -Antagonista A Vita

The Fractions -Streets Of Ancoats

Jeremy Gloff -Word Won’t Do It For You

Dead Language -We Are Watching You Fail

Robb Johnson -Life Is Football

Gustav Landauer’s Revolution

An indispensable volume of writings from my favourite anarchist writer, Gustav Landauer, has been published by PM Press.

Gabriel Kuhn’s fluid translations from the original German are eminently readable and the whole book is a reminder of what a powerful intellectual presence Landauer must have been in the anarchist movement at the end of the 19th and start of the 20th century.

There is also a sadly topical feel to the manner of his death – brutally murdered by pro-government proto-fascists in 1919 – as once again we see right-wing fanatics wound up and pointed at dissidents by regimes frightened of the heady scent of revolt in the wind…

You can order Revolution and Other Writings direct from PM Press.