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Virginia Bolten
documentos_Layout 1 12/3/13 7:32 PM Page 207 Documentos 207 Biografías anarquistas Virginia Bolten El dossier que aquí comienza presenta un trabajo en construcción. Se trata de la biografía política e intelectual de Virginia Bolten, una de las anarquistas más reconocidas en la historia del movimiento obrero de Argentina y Uruguay. Tanto en la memoria militante como en el relato historiográfico, la vida de Bolten surge como un conjunto de imágenes poderosas e insistentes. La audaz que arengó a las masas en 1890. La feminista redomada que concibió el periódico La Voz de la Mujer. La joven llamativa que descubrió Bialet Massé en su infor- me de 1904. La militante mujer detenida y deportada. Sobre esas imágenes sueltas trabajaron los autores de este artículo, con el objetivo de revisarlas y establecer puntos de referencia para dar cuenta de los tramos más significa- tivos de la actuación de Bolten en la primera parte de su vida. Agustina Prieto es investigadora del Consejo de Investigaciones de la Universidad Nacional de Rosario y docente de la Facultad de Ciencia Política de la misma universidad. Laura Fernández Cordero es investigadora asistente del CONICET, docente de la Universidad de Buenos Aires y forma parte del área académica del CeDInCI. Pascual Muñoz es Licenciado en Sociología (Universidad de la República, Uruguay) e investigador independiente del anarquismo en la región uruguaya. Para esta edición de Políticas de la Memoria han recuperado vein- te intervenciones de Bolten en la prensa durante las primeras décadas de su militancia. Se incluyen, también, algunas fotos provenientes del archivo fami- liar y el acta de bautismo de 1880. -
Texto Completo
Bacci, Claudia; Fernández, Laura A los cangrejos de la Idea: Políticas de la escritura en el anarquismo de Fin de siglo III Jornadas de Sociología de la UNLP 10 al 12 de diciembre de 2003 Cita sugerida: Bacci, C.; Fernández, L. (2003). A los cangrejos de la Idea: Políticas de la escritura en el anarquismo de Fin de siglo. III Jornadas de Sociología de la UNLP, 10 al 12 de diciembre de 2003, La Plata, Argentina. La Argentina de la crisis: Recomposición, nuevos actores y el rol de los intelectuales. En Memoria Académica. Disponible en: http://www.memoria.fahce.unlp.edu.ar/trab_eventos/ev.6844/ev.6844.pdf Documento disponible para su consulta y descarga en Memoria Académica, repositorio institucional de la Facultad de Humanidades y Ciencias de la Educación (FaHCE) de la Universidad Nacional de La Plata. Gestionado por Bibhuma, biblioteca de la FaHCE. Para más información consulte los sitios: http://www.memoria.fahce.unlp.edu.ar http://www.bibhuma.fahce.unlp.edu.ar Esta obra está bajo licencia 2.5 de Creative Commons Argentina. Atribución-No comercial-Sin obras derivadas 2.5 II Jornadas de Sociología Universidad Nacional de La Plata "La Argentina de la crisis: recomposición, nuevos actores y el rol de los intelectuales" Mesa sugerida: 1 "El Orden Conservador" Título: "A los cangrejos de la Idea: políticas de la escritura en el anarquismo de Fin de siglo". Autoras: Claudia Bacci, Laura Fernández Facultad de Ciencias Sociales, UBA Centro de Documentación e Investigación de la Cultura de Izquierdas en la Argentina/CeDInCI Dirección postal: Acevedo 1165 (1414), Cap. -
Zur Wahrnehmung Der Oktober Revolution Und
22 Zur wahrnEhmung dEr oktobEr revolution und dEs bolschEwismus Philippe Kellermann ZUR WAHRNEHMUNG DER OKTOBER REVOLUTION UND DES BOLSCHEWISMUS IM INTERNATIONALEN ANARCHISMUS 1917 BIS 1923 Wenn man an die Russische Revolution denkt, war und nun mehr und mehr ihre alten Hoff- dann in erster Linie an die Oktoberrevolution, nungen auf die Entwicklung in Russland begra- den Sieg der Bolschewiki, und vielleicht hat ben musste. In den Jahren 1918/19 war allen man noch im Kopf, was sich in den darauffol- voran sie es gewesen, die in den USA massiv genden Jahren entwickelte: das System des ihre Stimme zur Verteidigung der Bolschewi- Stalinismus mit seinen unzähligen Toten und ki erhoben hatte. In ihrer Broschüre «The Truth dem Gulag. about the Boylsheviki» (Die Wahrheit über die Dies vor Augen, scheint eine Antwort auf die Bolschewiki), die sie kurz vor Antritt ihrer Haft- Frage nach dem Verhältnis der anarchisti- strafe (Anfang 1918) wegen antimilitaristischer schen Bewegung zum Ereigniskomplex «Rus- Agitation geschrieben hatte, verteidigte sie sische Revolution» relativ einfach: grund- diese sogar gegen die Kritik ihres alten anar- sätzliche Gegnerschaft. Denn was sollten ein chistischen Lehrmeisters Kropotkin; und sie Denken und eine Bewegung, die sich schon hatte eine von ihr bewunderte Sozialrevolutio- jahrzehntelang «gegen die Herrschaft, die Au- närin – Jekaterina Breschko-Breschkowskaja – torität in jeder Form»1 wandte, an einer Bewe- dafür attackiert, dass sie öffentlich gegen die gung, zumal einer marxistischen, überdies Bolschewiki -
Anarchism and Religion
Anarchism and Religion Nicolas Walter 1991 For the present purpose, anarchism is defined as the political and social ideology which argues that human groups can and should exist without instituted authority, and especially as the historical anarchist movement of the past two hundred years; and religion is defined as the belief in the existence and significance of supernatural being(s), and especially as the prevailing Judaeo-Christian systemof the past two thousand years. My subject is the question: Is there a necessary connection between the two and, if so, what is it? The possible answers are as follows: there may be no connection, if beliefs about human society and the nature of the universe are quite independent; there may be a connection, if such beliefs are interdependent; and, if there is a connection, it may be either positive, if anarchism and religion reinforce each other, or negative, if anarchism and religion contradict each other. The general assumption is that there is a negative connection logical, because divine andhuman authority reflect each other; and psychological, because the rejection of human and divine authority, of political and religious orthodoxy, reflect each other. Thus the French Encyclopdie Anarchiste (1932) included an article on Atheism by Gustave Brocher: ‘An anarchist, who wants no all-powerful master on earth, no authoritarian government, must necessarily reject the idea of an omnipotent power to whom everything must be subjected; if he is consistent, he must declare himself an atheist.’ And the centenary issue of the British anarchist paper Freedom (October 1986) contained an article by Barbara Smoker (president of the National Secular Society) entitled ‘Anarchism implies Atheism’. -
Together We Will Make a New World Download
This talk, given at ‘Past and Present of Radical Sexual Politics’, the Fifth Meeting of the Seminar ‘Socialism and Sexuality’, Amsterdam October 3-4, 2003, is part of my ongoing research into sexual and political utopianism. Some of the material on pp.1-4 has been re- used and more fully developed in my later article, Speaking Desire: anarchism and free love as utopian performance in fin de siècle Britain, 2009. This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. ‘Together we will make a new world’: Sexual and Political Utopianism by Judy Greenway By reaching for the moon, it is said, we learn to reach. Utopianism, or ‘social dreaming’, is the education of desire for a better world, and therefore a necessary part of any movement for social change.1 In this paper I use examples from my research on anarchism, gender and sexuality in Britain from the 1880s onwards, to discuss changing concepts of free love and the relationship between sexual freedom and social transformation, especially for women. All varieties of anarchism have in common a rejection of the state, its laws and institutions, including marriage. The concept of ‘free love' is not static, however, but historically situated. In the late nineteenth century, hostile commentators linked sexual to political danger. Amidst widespread public discussion of marriage, anarchists had to take a position, and anarchist women placed the debate within a feminist framework. Many saw free love as central to a critique of capitalism and patriarchy, the basis of a wider struggle around such issues as sex education, contraception, and women's economic and social independence. -
Juana Rouco Buela
Reproducido en www.relats.org JUANA ROUCO BUELA: SUS LUCHAS SOCIALES Y DE MUJERES Mabel Belucci Publicado en la web Rio Negro, 2001 Con su osado estilo, quebrando formas y acelerando tiempos históricos, Juana Rouco Buela fue en el Río de la Plata una de las primeras luchadoras femeninas de cuño anarquista. Su historia de vida sumó innumerables páginas como acontecimientos significativos, que resultaría dificultoso sintetizar en unas pocas líneas. Militante activa en numerosas huelgas obreras y en manifestaciones de repudio contra la represión policial y la persecución política, fogosa oradora con una sólida cultura autoletrada, editora de periódicos, ensayista crítica y reflexiva sobre la explotación de la clase obrera y, básicamente, sobre el desempeño laboral y sindical de las mujeres. Su trayectoria atraviesa gran parte del siglo XX. Representa la figura principal del anarquismo femenino tanto en Buenos Aires como en Montevideo, desde su arribo a la Argentina hasta su muerte, en 1968, a los 80 años. Con el comienzo del siglo, ingresan miles de inmigrantes de ultramar de diversas nacionalidades a nuestro país, entre ellos, se encuentra una jovenzuela madrileña acompañada por su hermano mayor. Al poco tiempo, ingresa al movimiento libertario al intervenir en el célebre mitin del Primero de Mayo, de 1904, convocado por la FORA y el Partido Socialista. Manifestantes y oradores son violentamente reprimidos. Días más tarde, asiste al Congreso de la FORA, representando a los obreros de la Refinería Argentina del Azúcar, en Rosario, que protagonizan una extensa huelga que desembocará, más tarde, en una huelga general. En 1907, junto con Virginia Bolten, María Collazo y Teresa Caporaletti, organizan el Centro Femenino Anarquista, un espacio de divulgación del ideario entre las obreras y mujeres de pueblo. -
Anarquismo E Identidades De Género En El Uruguay Del Novecientos
Claves. Revista de Historia, Vol. 3, Nº 5 Montevideo, julio - diciembre 2017 (pp. 213 - 248) ISSN 2393-6584 Anarquismo e identidades de género en el Uruguay del Novecientos Anarchism and gender identities in Uruguay of 900s Inés Cuadro Cawen Universidad de la República, Uruguay Recibido: 08/10/2017 Aceptado: 09/11/2017 Resumen: Este artículo analiza la construcción de identidades de género en el anarquismo rioplatense en las primeras décadas del siglo XX. Esto supondrá identificar cómo esta ideología participó en el proceso de emancipación femenina y apreciar las contradicciones, en las representaciones y en los discursos, en torno a los roles que debían desempeñar varones y mujeres en las sociedad que pretendían construir y dentro del propio movimiento. También nos interesa reconstruir el camino seguido por las posiciones de carácter más “feminista” al interior de esta ideología “libertaria”, es decir, analizar cómo el feminismo atravesó al anarquismo y se distanció de éste al fin del período de estudio. Palabras claves: anarquismo, novecientos, mujeres, género, Río de la Plata. Abstract: This article analyzes the construction of gender identities in Rio de de la Plata anarchism in the first decades of the 20th century. This will mean identifying how this ideology participated in female emancipation process, and appreciate contradictions existing in representations and discourses around the roles that men and women should play in the society they intended to build and within the movement itself. We are also interested in reconstructing the path followed by the more “feminist” positions within this “libertarian” ideology, that is, analyzing how feminism went through anarchism and distanced itself from it at the end of the studied period. -
Makhno & the Makhnovshchina
Makhno & The Makhnovshchina Myths & Interpretations Ben Annis April 2002 Contents INTRODUCTION. 3 CHAPTER 1. The Makhnovist Movement and Nestor Makhno 5 CHAPTER 2. Makhno, Bandit or Batko. 10 CHAPTER 3. The Makhnovshchina and Allegations of Anti-Semitism. 16 CHAPTER 4. Nestor Ivanovich Makhno. 24 CHAPTER 5. Makhno and the British Anarchist Movement. 30 CONCLUSION. 36 2 INTRODUCTION. What would you do if you came across a photograph of a fictional character?. I mean a character not an actor in the role of that character but the actual individual who you believed was purely the invention of an author, It happened to me. The author Michael Moorcock used Nestor Ivanovich Makhno as a fictional supporting character in his fantasy ‘The Entropy Tango’. Makhno ispor- trayed as a romantic revolutionary active in 1940’s Canada and as an old man in 1970’s Scotland. A couple of years after reading ‘The Entropy Tango’, I was reading through ‘Red Empire’, abook about the history of the Soviet Union, and ‘BANG’, a photograph of Makhno smiling at the cam- era. There was no real mention of Makhno in the book other than the caption to the photograph, indeed there is usually little on Makhno in book’s written about the Russian Civil war otherthan a paragraph or two. For a writer researching a work on the Civil war they have to rely on sources that are usually either propaganda or based on propaganda from either Bolshevik or White Rus- sian sources, both Whites and Reds had reasons to slander Makhno and his Makhnovshchina. Voline writing in the Preface for Peter Arshinov’s ‘History of the Makhnovist Movement’, (both men having been involved in the movement) describes the Makhnovshchina as; “an event of extraordinary breadth, grandeur and importance, which unfolded with exceptional force and played a colossal and extremely complicated role in the destiny of the revolution, undergoing a titanic struggle against all types of reaction, more than once saving the revolution from disaster”. -
Scanned Image
it anarchist fortnightly 30 September/78 V0139 N019 FR EDO SC CTS 20p Mike, Groundswell Farm, Upper Stratton, WE WELCOME NEWS, REVIEWS, Swindon, Wilts. LETTERS, ARTICLES. Latest date FEDERATIONS for No. 20 Monday October 9. DUBLIN ANARCHIST GROUP writes: LONDON Anarchism has little or no tradition in NEXT DESPATCHING DATE is Anarchist Communist Assn, c/o’ I82 Upper St , Ireland. However, since the beginning Thursday October 12. Come and help lslington NJ. of this year groups have been formed in from 2pm onwards.- - Anarchy Collective, 37a Grosvenor Av. Belfast, Dundalk and Dublin. In Dublin Tel: 359-4794 before 7 pm. we have been active on a number of -'“-7-'-.-7$_'—_._.-1 Freedom Collective, 84b Whitechapel High St issues including H-BLOCK, the anti- (Angel Alley), El (tel: 247-9249) nuclear campaign and the defence of the Hackney Annchists. Con tact Dave on 249-7042 IRSP 4. Members are also active in 3 ____ _,.-"' Kingston Anarchists, I3 Den mark Road, King- their trade unions, the women's move- ABERYSTWYTH. Mike Sheehan, 2 South St. ston upon Thames (tel: 549-2564) ment and within the Trade Union Cam- Lon don Workers‘ Group, Box W. I82 Upper St. paign Against Repression (TUCAR). &'1mz!'1 . .. ______..._...__ We now hope to open a bookshop and BRISTOL City. 4 British Poad, Bristol N.l. (Tel: 249-7042) BS3 sew , Love v, Power, Box 779, Peace News (London centre before the end of the year. This BRISTOL Students. Libertarian Society, office: 5 Caledonian Road will cost us £1, 300. We have already raised £520 within the group but we .-F \'\ Students Union, Queen's Road, Bristol 8. -
Editorial: Postanarchism
Editorial: Postanarchism SAUL NEWMAN Postanarchism is emerging as an important new current in anarchist thought, and it is the source of growing interest and debate amongst anarchist activists and scholars alike, as well as in broader academic circles. Given the number of internet sites, discussion groups, and new books and journal publications appearing on postanarchism, it is time that the challenges it poses to classical anarchist thought and practice are taken more seriously. Postanarchism refers to a wide body of theory – encompassing political theory, philosophy, aesthetics, literature and film studies – which attempts to explore new directions in anarchist thought and politics. While it includes a number of different perspectives and trajectories, the central contention of postanarchism is that classical anarchist philosophy must take account of new theoretical directions and cultural phenomena, in particular, postmodernity and poststructuralism. While these theoretical categories have had a major impact on different areas of scholarship and thought, as well as politics, anarchism tends to have remained largely resistant to these developments and continues to work within an Enlightenment humanist epistemological framework1 which many see as being in need of updating. At the same time, anarchism – as a form of political theory and practice – is becoming increasingly important to radical struggles and global social movements today, to a large extent supplanting Marxism. Postanarchism seeks to revitalise anarchist theory in light of these new struggles and forms of resistance. However, rather than dismissing the tradition of classical anarchism, postanarchism, on the contrary, seeks to explore its potential and radicalise its possibilities. It remains entirely consistent, I would suggest, with the libertarian and egal- itarian horizon of anarchism; yet it seeks to broaden the terms of anti-authoritarian thought to include a critical analysis of language, discourse, culture and new modalities of power. -
Bakunin's Writings, [Edited] by Guy A. Aldred
Bakunin, Mikhail Aleksandrovich Bakunin s Writings AKUNIN S WRITINGS BY CUY A. ALDRED. MODERN PUBLISHERS, INDORE. Available at LIBERTARIAN BOOK HOUSE, Arya Bhavan, Sandhurst Road, BOMBAY, 4. E RS. 2/- Published by: MODERN PUBLISHERS, INDORE CITY. IMPORTANT NOTICE. Books and Pamphlets published by the Modern Publishers of Indore and those of other Publishers that are sold by Libertarian Book House, are sold on the condition that they will be taken back if not approved within a week from the sale date and full amount of the cost minus 5% will be refunded to the purchaser if the books returned are in good condition and are not spoiled. As we are confident that our books give full value for the money so there will be very few returns. i Please take advantage of this offer and ask for list of the books which will be supplied free anywli in India. MANAGER, THE LIBERTARIAN BOOK HOU*E. Printed by: C. M. SHAH, MODERN PRINTERY LX>., INDORE CITY. MUTUAL BANKING BY GREENE. SOME OF THF CONTENTS. Value, Currency, The Disadvantages of a Specie Currency. The Business of Banking. \ Bills of Exchange. The rate of Interest, Advantages of Mutual Banking. \ : Mutual money Generally Competent to Force its oiWC . Way !~j If Into General Circulation. The Measure of Value. The Regulator of value. The Provincial Land Bank. Money, Advantage of a Mutual Currency. Credit, Legitimate Credit. Credit Mutual Bank in Operation, Price Us. 1-4-0. Available at: LIBERTARIAN BOOK HOUSE, ARYA BHAVAN, SANDHURST ROAD, BOMBAY, 4. OR MODERN PUBLISHERS, INDORE CITY RISE & FALL OF THE COMINTERN by K. -
Anarchism and Religion
Anarchism and Religion Nicolas Walter 1991 For the present purpose, anarchism is defined as the political and social ideology which argues that human groups can and should exist without instituted authority, and especially as the historical anarchist movement of the past two hundred years; and religion is defined as the belief in the existence and significance of supernatural being(s), and especially as the prevailing Judaeo-Christian systemof the past two thousand years. My subject is the question: Is there a necessary connection between the two and, if so, what is it? The possible answers are as follows: there may be no connection, if beliefs about human society and the nature of the universe are quite independent; there may be a connection, if such beliefs are interdependent; and, if there is a connection, it may be either positive, if anarchism and religion reinforce each other, or negative, if anarchism and religion contradict each other. The general assumption is that there is a negative connection logical, because divine andhuman authority reflect each other; and psychological, because the rejection of human and divine authority, of political and religious orthodoxy, reflect each other. Thus the French Encyclopdie Anarchiste (1932) included an article on Atheism by Gustave Brocher: ‘An anarchist, who wants no all-powerful master on earth, no authoritarian government, must necessarily reject the idea of an omnipotent power to whom everything must be subjected; if he is consistent, he must declare himself an atheist.’ And the centenary issue of the British anarchist paper Freedom (October 1986) contained an article by Barbara Smoker (president of the National Secular Society) entitled ‘Anarchism implies Atheism’.