Workers Solidarity Movement

Anarchism can learn a lot from the feminist movement. In many respects it already has. Anarcha-feminists have developed analyses of patriarchy that link it to the state form. We have learned from the slogan that "the personal is political" (e.g. men who espouse equality between all genders should treat the women in their lives with dignity and respect). We have learned that no revolutionary project can be complete while men systematically dominate and exploit women; that socialism is a rather empty goal--even if it is "stateless"--if men's domination of women is left intact.

The list of jobs to be done in Ireland is endless. Houses need to be built, roads need to be repaired, hospitals and schools need to be adequately staffed. At the same time large number of pople are looking for work but unabkle to find it. Why can't these jobs be given to those who want them?

Drug criminalisation claimed another tragic victim last night 17 May) with the death of 18 year old Ana Hick. From press reports it appears hers was yet another preventable death caused by taking toxic PMMA that is sometimes substituted for MDMA due to prohibition and ruthless gangster capitalism.

May 22nd offers an opportunity for many of us in Ireland to strike a blow against homophobia in voting for Marriage equality.

What are the challenges and possibilities of popular self-organisation to reclaim our lives, our homes and our cities.

At this years Dublin anarchist bookfair Jenny and Zoe looked at recent occupations in Dublin, including the Grangegorman Squat in Smithfield where resistance to eviction is ongoing

We find ourselves in Ireland facing a imminent referendum on marriage equality, which the hardline religious right are opposing as part of their program of maintaining multiple oppressions.

A No vote in that context would be disastrous, serving only to entrench homophobia. Therefore anarchists are campaigning for a Yes to Marriage Equality vote but beyond the need to ensure the referendum is not defeated this session of the 2015 Dublin Anarchist Bookfair asked what else needed to be said?

This session at the 2015 Dublin anarchist bookfair examined the reasons why gender liberation is central to the Rojava revolution in northern Syria and looks in particular at the importance of the struggle against tribal feudalism.

“Ours is a society in which, in every field, one group of people makes decisions, exercise control, limits choices, while the great majority have to accept these decisions, submit to this control and act within the limits of these externally imposed choices. Nowhere is this more evident than in the field of housing: one of those basic human needs which throughout history and all over the world people have satisfied as well as they could for themselves, using the materials what were at hand and their own, and their neighbors labor. The marvelously resourceful anonymous vernacular architecture of every part of the globe is a testimony to their skill, using timber, straw, grass, leaves, hides, stone, clay, bone, earth, mud sand even snow. Consider the igloo: maximum enclosure of space with minimum of labor. Cost of materials and transportation, nil. And all made of water. Nowadays, of course, the Eskimos live on welfare handouts in little northern slums. Man, as Habraken says “no longer houses himself: he is housed” – Colin Ward

The following is an abridged summary of a qualitative study undertaken as part of the Masters in Community Education, Equality and Social Activism at the National University of Ireland Maynooth. The thesis drew upon theories of culture, subculture, social movements, radical pedagogy, ethnographies and studies of ultras, gender and football research, as well as studies of the Irish immigrant experience in Scotland, and specifically the role of Celtic FC as an expression of Irish identity.

The Green Brigade of Glasgow Celtic Football Club were founded in 2006 as an explicitly anti-sectarian, anti-racist and anti-fascist group of ultras, who would celebrate Irish Republicanism, oppose the commercialisation of football, and act as an alternative to apolitical fans groups who were perceived as being too close to the management of the club.

‘In the history of humankind every act of destruction meets its response, sooner or later, in an act of creation’ - Eduardo Galeano

In Bolivia, there have been remarkable experiences in urban peripheries, notably in Cochabamba, that reveal the capacity of grassroots associations to construct a free society based on solidarity and mutual aid. The background to the country’s Water War of April 2000 must be understood against preceding waves of struggle, particularly the huge marches for sovereignty and livelihoods of coca growers, Amazonian groups, and others that emerged with the implementation of the neoliberal model in 1985 [1]. Subsequent mine closures and rural migration occasioned huge increases in Bolivia’s urban centres, particularly in Cochabamba, the country’s third largest city. The state water company, Semapa, served only half of the city’s population. In the neglected southern peripheries, neighbourhood groups organised associations to bring water to their homes. Cooperatives, formed without state assistance, dug wells, built water mains, and even created drainage and sewers. In cases where wells could not be dug, the committees bought their own water tankers and organised daily deliveries. By 1990, some 140 urban water committees had formed in the south of Cochabamba, with between 300 and 1000 families in each one [1].