Turkey için arşiv

*DAF* This is a global communication call from Istanbul,Turkey.

Posted in Duyurular, English with tags , on 18/01/2011 by Karakök







*1.  *This is a global communication call. We aim to communicate with all
anarchist and anti-authoritarian individuals, autonoms and organizations;
with this aim we hope to develop a solidarity web.

*2.  *We are the individuals of an organized anarchist group called D.A.F
(Devrimci Anarşist Faaliyet) that has been active in Anatolia and
Mesopotamia for five years. We take “revolution”, “organising”, “collective
living”, and “collective producing” as initials for our group. We are on the
side of the people who are facing with power.

*3.  *We have a collective and organised perspective which

– try to understand, care and examine the freedom struggle of Kurdish people
that we see as a rebel and a resistance movement against state in social

– try to organise anti-militarism and total objection as anarchist action
against nation-state perception which is nationalist and depends on
martial-civil coup;

– try to organise youth organisations which are against gerontocratic

– try to organise vitally and politically with the individuals (women,
children, lgbtt individuals…) who are ignored by male-dominated society;

– try to create the conditions of self-organization with an anarchist method
in strikes, occupations, resistances and every kind direct actions of
labourers and oppressed people;

– try to take out our lives from capitalist system and its social

*4.  *With this perspective;

We look at the labour-capital relationship from aspect of the oppressed, and
carry out towards an uncompromising with capital as anarcho-syndicalist
class struggle formation in today’s capitalist society. We support the
workers heavy and poor working conditions, forced to work in business crimes
resulting in life struggles. At this point, we made boycotts occupations,
long term street actions together with the shipyard workers, jeans grinding,
UPS, ISKI, MEHA, TEKEL, Buca Subcontractor, DESA, Media Workers, Cinema
Workers. We adopted an uncompromising attitude with the boss and the union


*5.  *We made protests against the deception of the global crisis has
created by global capitalism price increases and unemployment in the country
in the face of the economic consequences, against to the practitioners of
this global exploitation IMF and The World Bank during meetings of October 6
to 7 dates we had blockade, sabotage and street acts, along with laid-off
colleagues performed resistance.

*6.  *We also carry out actions in the universities which turned into
military barracks. We organise campaigns against the applications of the
universities which are surrounded with private security guards and security
cameras. Also, to the attacks in the universities to opposition
understanding (suspension, disciplinary penalties, throwing from the school,
fascist attacks against the Kurdish students, the individual forms of audit
work to keep under control; search turnstiles, identity questioning,
barcode-chip ID) versus actions done.

*7.  *We carry out activities against the isolation and prisons. When the
state makes issue to the political prisoners in prisons, the actions made
outside are missed and prison hunger streaks began. The state further that
the intensity of the resistance in the face of justifying prisons held
operations. In 2000, 122 political prisoners were injured, 28 prisoners were
killed. Still the state ongoing repressive practices against prisoners in
prisons, and we are continuing our solidarity with isolated the political
prisoners inside and outside. With our crippled friends in jail after these
operations, symbolic protests as the “barefoot” walks what an application of
prison are done and we are corresponding with the prisoners and sending
books to the prisoners.


*8.  *The history of conscientious objection in Turkey is the history of
state’s desperation against conscientious. We, as anarchists who aim social
transition, are considering that conscientious objection is the most active
step and the most truthful action for the war that has been continuing in
this land for thirty years. We provide sensitivity among Kurdish people
(especially Kurdish youth) in this issue with the process that we activate
with the platform called “Barış için Vicdani Ret Platformu” (Conscientious
Objection Platform for Peace). Visiting the Kurdish region, panels in
Kurdish districts, street actions and the solidarity with the prisoners who
are conscientious objectors are the concrete examples of this sensitivity.
We are making actions about the “soldier’s suspicious deaths/suicides”,
organizing meetings to the families of guerrillas and soldiers for making
them come together in struggle, making protests for the individuals who are
sentenced for supporting conscientious objection. There are over than 250
people who are conscientious objectors (most of them are Kurdish). We keep
on making solidarity actions for İnan Suver who is still in prison because
of being conscientious objector.


*9. *Global capitalism commoditizes water and soil that are the essence of
living things by making them energy politics for companies’ high profits. At
the same time, historical and cultural values of the people of the regions
are being destroyed. All these energy politics cause ecological and social
destruction which can’t be returned. We are giving struggle and resisting
with local people against the policies of the capitalism that shape the
nature and living things forcefully. We are against all hydroelectric power
stations, thermal power stations, nuclear power stations and the energy
policies that destroy life. We are standing with villagers and trying to
prevent the facilities of the companies that execute these energy policies,
in front of construction sites in local places and in front of the centres
of the companies in cities. We are making activities especially in BlackSea
region (where companies are planning to build many hydroelectric power
stations). The platform that we concrete our activities called “Karadeniz
İsyandadır Platformu” (BlackSea is on Riot Platform).


*10. *We are against the gender identities which become pressure tools of
power. We want to overcome the social gender inequalities and abolish
discrimination between all genders. We defend vital and politic existences
of “others” that are ignored by the power with women and LGBTT
organisations. With this point of view, we are making protests and involving
protests about woman and transsexual murders, we are attending 8th Marches
with our black purple flags, we are trying to create struggle circumstances
with our women friends who are cleaning workers and making panels,
activities about this issue.


*11. *We are against capitalist visual consuming that creates its own
sociality and commoditize human relationships. We, who come together with
this objection to capitalist visual consuming and who are art activists, see
art as a form of action in vital area and we are producing projects with
this aim in the name of “Sanalt”. In this context, we are organising an
ironic advertisement competition called “Antikapitalist Reklamlar” (Ant
capitalist Advertisements). Beneath this, we have a project called “Kara
Propaganda” (Black Propaganda) that we produce visual materials about agenda
against propaganda of the system.



*12. *Our radio project is going on that we started it against the
televisions, radios and the media which are getting bigger and bigger by the
advertisements that are under the control of the capitalists. Mülksüzler
Radyo, which take its name from Le Guin’s “The Dispossessed”, is
broadcasting from the different regions of the world. Mülksüzler Radyo which
is the communication web of the people, who have different interests, is a
radio project that rises up the voice of the streets. The individuals who
make programs in Mülksüzler Radyo are in mutual solidarity with the
listeners. Mülksüzler Radyo aims to be different from a radio that has
economical cares.


*13. *We made 26A project for creating ant capitalist living culture against
consuming culture of global capitalism; for realizing our new world dream
right now to produce, live and share. The main goal of 26A project is to
carry out destructive practices of daily revolution.

– Home Model: We need to share and collectivize our living area for
transforming our lives totally against capitalist culture. Capitalist
culture changes individuals to distrustful and alone people, obligates them
to be parts of the economical exploitation, forces them to take place in
authoritarian relationships and forces them to lose their self confidences.
We live in spaces where capitalist habits are out, where we live
collectively, where  we experience economical partnership and sharing
relationships, where the vital knowledge circulate independently, where we
feel ourselves free.

– Solidarity Culture: We conduct vital activities with our friends who live
nearby in the perspective of the home model. We cooperate in needs (like
food, clothes etc.) and in help (health, legal problems etc.). By
maintaining this culture, we are trying to find solution in the problem of
capitalist life destruction.

– Vital Production: We make our foods and produce our clothes by a method
that we don’t buy or shop, but we produce as needed. So that, we create an
alternative living culture against interminable capitalist consuming
culture. We collect foods from bazaars and conserve them in periodic times.
We collect stuffs from the garbage of the textile fabrics and use them for
producing our clothes. We share all these things that we need with the
people who need them.

– Cafe 26A: Cafe 26A is a social center where anarchists use for activities
and meetings, also is a place that help economically for our organised
group. We share our “products” in Cafe 26A where you can also find much
alternative publishing. This social center is an international place where
you could meet with anarchist and anti-authoritarian people around the
world.  We run this place collectively with 20 volunteers. We make big table
to eat periodic times in a day that anybody could attend this relationship
and the situation if they want.

*Anarşist Perspektif İzmir*

*1. *We have been trying to create an organised anarchist perception in
Izmir for one year. We are recognizing the fascism behind the “democratic”
face of Izmir and acting as organised individuals against this fascist

*2. *We are raising our voices against the war in these lands and struggling
for being organized in conscientious/ total objection movement. We are
considering that the war against Kurdish people will be finished by the
socialization of conscientious/ total objection movement. We are arranging
panels and other facilities about this movement in universities. In this
perspective, we are supporting the struggle of conscientious objector İnan
Suver who was arrested in 05.08.2010. We are organising press statements,
actions and solidarity campaigns for İnan Suver who is still in jail.

*3. *We are supporting two worker strikes which are still going on in Izmir.
We are raising our voices with 25 UPS workers, who are fired by one of the
representatives of global capitalism, against capitalism for one year. We
are standing by the cleaning workers of Buca Municipality who got fired
because of “subcontractor system”, by the coalition of the governors and
capitalists. We are, as Anarşist Perspektif, together with cleaning workers
in their strikes; in which they have been living in their strike tents in
front of the municipality building, in which they protest by quitting their
jobs for syndicate, in which they come into prominence by their organised
stands against subcontractor system.

*4. *Universities, as a space that system produces itself again and again,
makes the individuals (who are intimidated by the power of knowledge) gears
for the big machine. We are organising in universities for declaring the
process of the system, for destroying all pressure mechanisms. While the
individuals are being made futureless and reserves of the system by forcing
to be a slave for capitalism, we are organising with a solidarity soul, far
away from academic desires, for resisting the identity created by knowledge.
In our activities in universities, we are aiming to demolish the knowledge
which is merchandised and putting the vital one instead and to destroy the
anxiety  of the individuals for their future in system.

*5. *We are making studies in our cinema collective. We are insisting
active, politic and participative cinema against a cinema which made the
individuals alienated audiences. In this context, we are making a
documentary study which is about urban regeneration (that is in process) in
where Kurdish people are living (Kadifekale). We are discussing the politic
and social effects of cinema in our screenings and workshops.


*Lise Anarşist Faaliyet*

*High school Anarchist Action*

* *

*1.    *As “Lise Anarşist Faaliyet” we are in a struggle to separate the
organized anarchism at high schools by 3 years.

*2.    *Education acts as a factory that provides slaves for capitalism on
the lands that we live. Wearing uniforms at schools is an obligation for
students in Turkey, it is allowable that perform violence against students
by teachers or other older persons, it is learned us that our inability and
obey to them. We have to swear that devote our existence to Turkish
existence every morning, by age of 7 to 18.these are taught us that
loftiness of army, obligation of dying for homeland if requires, obligation
of struggle against “factionist ideas” like anarchism, communism, etc.
implementations are still processing made by “junta 80”.

*3.    *University entry exams are one of the biggest oppression on us. We
have to prepare like racing horses for these exams. A 13 years old child
boasts for solving 500 test problems in a day. Puissance destroys our
childhood, imaginations, trust or love to others. We graduate from
university with loneliness and think about nothing other than our own

*4.    *We believe nobody deserves this 12 year systematic torture.
Therefore we struggle against selfish, careerist, obedient, militarist,
fascist perceptions minds that are created by education system, over youth.
Anything gets us free that learnt at schools. For this reason, we oppose to
education. We see high schools: that are buildings that young people being
captive in there, as the fields of anarchism organization. We believe that a
free world can be formed of a social revolution which includes organised

*5.    *“Lafanzin” is a publication that made of our articles, disturbed in
8 provinces. We are appealing the people who communicated with us through
our website (lafisyanda.org), our wall writings, to the organized movement
against capitalism. Our propaganda is about to include people to a
revolution that will start right now and not an end. We call young people to
start their own revolution right now.

*6.    *We attach great importance to the actions of the street. Acts of
sabotage are holding the school and educational institution. We try to
announce to more and younger people anarchism with school locking, wall
writings, flyers, sign replacement acts. We are organising the people to not
being a request of system. About 6 months in Anatolia against the
selfishness of capitalism, various schools are establishing growing tables
with sharing. We always eat our meals all together on a collective table.
These tables are increasing by youngsters which feel the freedom of the
sharing day by day.

*7.      *L.A.F. (High school Anarchist Action) interests about the social
injustices which interests youth. We are not abstaining from evidencing to
not being a solder of Turkey at the war in our country. We are trying to
tell to more and younger people conscientious objection for peace. We are
anti-militarist youngsters as a friend of us İlyada Erkus who is the
youngest conscientious objector and anti-militarist over the world.

*8.    *Reaching a free world is too difficult unless overthrown schools,
get youth free, cut down the culture of obedience. Our fight is for a world
which frees of power that attacking to our souls and lives.

Turkey, Kurdistan region: Anarchist periodical “Qijika Res

Posted in English with tags , on 16/12/2010 by Karakök

Qijika Res is published in Van (Turkey- Kurdistan region*). Its first issue was out in September, and the second one is recently out. It’s unique being the first anarchist periodical published in Kurdistan region by a local (Kurdish) anarchist collective. Most of the articles are in Turkish but the second issue includes a number of Kurdish
articles too. —- Here is the English translation of its introduction: “QIJIKA REÅ journal aims to be a path of a heterodox freedom policy in Kurdistan region. The whole claim we introduce is to accomplish being a polyphonic native platform of the voices which have been excluded from the political space, of which boundaries are determined by State, Nation and Religion. One of the important grounds our Journal positioning on is to understand and make visible the anti-system movements at the non-Europran geographies, which have been made invisible or ignored by Eurocentric modern political theories.

The detour of post-colonial Anarchism,which problematizes the dominant,
colonialist characteristic of ideological luggage in light of the
post-colonial theories on which the identity policies relies, which
occurs at the postcolonial geographies ,and which is nourished from
the hybrid horizon of the social movements, identifies our route. The
only river that feeds the bed of the Journal is not an Anarchist one
without pebbles and sand. The resistance policies based on fight
experiences of Feminism, Anti-militarism, Libertarian Socialism,
Autonomy and Post-Colonialism will be the other components to feed our
discourse and universal sense. As politically conseptualizing our
single experience, loudly asking the questions which gnaw our
conscious, and knitting a perpetual interdependence between dissimilar
grassroots will be our main departure point. Giving our ears for every
voice that sounds inside and outside, running away from the corridors
of the soulless academic productions and sitting on the sharing table
of a lyrical theory will be the principals which compose our catechism
of freedom. Our whole purpose is to manage to become a candle
illumining its bottom rather than being a mirror that reflects the
Source: http://ja-jp.facebook.com/topic.php?uid=154250024591947&topic=176

We Are Marching against Homophobia and Transphobia!, 16th of May, Ankara, Turkey, Kaos GL‏

Posted in English with tags , , , , on 12/05/2010 by Karakök

We Are Marching against Homophobia and Transphobia!

Together with all those who are against homophobia and transphobia, LGBT people are attending the parade under the rainbow flag against homophobia, transphobia and hate crimes.

“The Parade against Homophobia and Transphobia”  is going to start on the 16th of May, Sunday, at 13.00.

With “the Parade against Homophobia and Transphobia ” on Sunday, the 16th of May, the 5th International Meeting against Homophobia and Transphobia will be completed.

The Parade against Homophobia and Transphobia is being held by the people against homophobia and transphobia from all around Turkey together with LGBT individuals and organizations.

The 17th of May Initiative of Anti-Homophobia!

A single placard signed “The 17th of May Initiative of Anti-Homophobia” will be carried in the parade.

Like before the previous years, only rainbow flags will be waved in the parade against homophobia and transphobia.

The third parade on the streets of Ankara

The first of the parades, of which the third is being held this year, had started in Yüksel Street, and ended with the press statement held in front of The Turkish National Assembly (TBMM).

Last year, in the second Parade against Homophobia and Transphobia, representatives of several civil society institutions marched together with the LGBT associations and organizations under the rainbow flag.

The second of the Parade against Homophobia and Transphobia had started in Kurtuluş Park and ended in Kızılay Yüksel Street.

From Kurtuluş to Kızılay

The crossroad of Kurtuluş at Kurtuluş Park has been decided as the meeting point for the Parade against Homophobia and Transphobia. The parade starting at 13.00 on the crossroad of Kurtuluş, will lead to Ziya Gökalp Street, marching through the Kolej – Mithatpaşa line it will be ended in front of the SSK building in Kızılay. With the press statement  “Stop Homophobia and Transphobia!” the parade and 5th International Meeting against Homophobia and Transphobia will be ended.

There is room for everyone under the rainbow flag!

Together with all those who are against homophobia and transphobia, LGBT people are attending the parade under the rainbow flag against homophobia, transphobia and hate crimes.

If you are missing we are not complete!

The 17th of May Initiative of Anti-Homophobia!

Photos from 2008 and 2009’s Marching






Posted in English, Haberler with tags , on 06/05/2010 by Karakök

The social opposition which turned Taksim Square and the surrounding area
into hell in the 1th Mays of 2007-2008-2009 is almostly faded when the state
opened the Square after 32 years. In the past three years, we- the
anarchists who managed to convert the streets of Istanbul to resistance
area, are far from feeling surprise. Because we know that; the “Taksim
Square fetishism” was just an illusion created by the state. On that day, a
treacherous game played in the Taksim square which was surrounded by police
barricades, scanned by cameras inch by inch, monitored by helicopters all
the time. Masters and so called slaves collaborated and they celebrated a
holidays with all their spiritlessness. What holidays are they talking
about? The workers who had a symbolic claim on 8-hour working time were
executed by state 130 years ago. Who’s working for 8 hours for today? A
shipyard worker, a textile worker or a cashier in Burger King? But we’re
dying. We’re still dying, we’re still slaves. The anarchists and
revolutionaries whom were murdered in 1886, 1977, 1996 spilled their blood
to raise the rebellion’s fire; not to be mentioned in a day of
reconciliation. Today, even the potency see no harm in to adopt this
holidays. This carnival organized by the state itself is combined with the
left opposition’s “achievements” perception and this scene increasingly
resembles a parody. We have no role in this spoof!

We certainly know that, the state’s blessing can not suppress the voice of
the oppressed. The ones, who entered the square by letting the police to
search themselves and stay their hunger in the corners of Mcdonald’s during
and after the meeting were became the most concrete example of being
distracted by the state’s blessing. Appraising this failure as a vaunt is
the most interesting and queasy part of this story. And we do understand now
that, this conciliatory attitude is being used to amuse masses instead of
raising the revolutionary struggle. This is a pedagogical method which is
applied by modern capitalist state. Is the social opposition so blind to see
this? Or about the fight against injustice, can we begin to have doubts?

Flying our flags in a square which is legalized by state was never not
important for us. We won’t compromise. In the following 1th mays, we won’t
be a part of this messy reconciliation policy and fake fight as we did this

We are not representative of an existing tradition. We are in pursuit of a
new era and the world. We’re carrying a huge passion for revolt in our
little hearts which will overcome this order which is becoming more cruel
day by day.

We come for bread, justice and freedom!

*DEVRİMCİ ANARŞİST FAALİYET* (Revolutionary Anarchist Action)
Video about MayDay 2010 in Istanbul:



Turkey, Dialogue with Ahali* on the Kurdish question and anarchism

Posted in Duyurular, Haberler with tags , on 25/09/2009 by Karakök

For a century the Kurdish people, a nation divided under the Turkish, Iraqi, Iranian and
Syrian States have not had the right to exist. They’ve been denied the right to
self-determination, to organise as they see fit, to own their land, to live their culture,
even to speak their language, while they are crushed under the weight of an extremely
authoritarian and back warded semi-feudal organisation for purposes of social control.
“Kine em?”. “Who are we?” says a popular Kurdish song; it is not easy to define in a
couple of words what the Kurdish people are: they are not an ethnic group, they do not
have religious unity and even their language has dialects which are difficult to
understand with one another. Yet, they all recognize themselves as Kurdish. And they have
been fighting in many of the above mentioned countries vicious fights in order to have
that right to exist. As a result, they have been gassed, massacred and displaced in the

But the Kurdish struggle keeps going on no matter what with an impressive force fed by
every single community in the Kurdistan area; this is a struggle not only against the
colonial States, not only against the imperialist forces that often back them, but as
importantly, a struggle against the very feudal class of wealthy Kurdish landowners that
have been key allies of the colonial states and who have made huge profits out of this
situation. We are not in front of a mere nationalistic struggle in the narrow sense of the
word; we are in front of a social conflict, of a struggle for the complete emancipation of
the Kurdish people from the chains of colonialism and capitalism. This is a struggle for
national liberation in the complete sense of the word.

During the celebration of Newroz in Istanbul, the Kurdish New Year and a resistance day
(21st of March), an impressive celebration where 300,000 Kurdish came together in spite of
the police and military harassment to the people, we met a number of anarchists, both
Turkish and Kurdish. They have an organisation called Ahali, meaning “People” in Turkish
and they have been quite active in trying to bring the Kurdish question to the attention
of the Turkish working class organisations and to give their support as libertarians in
whatever way they see fit.

We had the chance to exchange some opinions on the Kurdish question and anarchism a couple
of months ago. Here we reproduce them in the hope that it will bring some light on the
Kurdish question and on the complex scenario that anarchists face in Turkey, where this
struggle cannot, and should not, be ignored.

José Antonio Gutiérrez D.
September 24th, 2009

1. What are the core issues, the main problems, on the Kurdish struggle today?

The struggle of the Kurdish people, who have been under the pressure of the hegemony of
four nation states, such as Iran, Iraq, Syria and Turkey, is getting clearer today.
Actually such anti-imperialist struggles are becoming increasingly important in the New
Order of Global Capitalism. Far away from these global similarities with other repressed
nations, the Kurdish struggle represents a “war in the making” in the Middle East for
hundreds of years.

The historical character of Kurdish struggle is at the core of today’s rebel movement.
Kurdish people have been ignored, killed; states have forbid them to speak their language
or to live according to their culture. So the freedom of living in their lands without the
tutelage of the Turkish state, freedom to speak the Kurdish language, freedom to live
according to the Kurdish culture constitute the anchors of the struggle.

Assimilation policies against the Kurdish people have been carried since the early years
of the Turkish state, and resistance to these policies first was seen in Ağrı [1], Dersim
[2] and with the rebels of Sheikh Said [3]. This rebellious character of the Kurds meant
the State resorted to more radical methods of assimilation. Today’s struggle’s roots must
be looked for in the early times of Turkish state and maybe in the last few decades of the
Ottoman Empire. Resistance to the hegemony process of the Turkish state was responded to
with genocide, particularly in Dersim, and forced displacement.

2. The Kurdish struggle has been largely a peasant struggle. Tell us about the Kurdish
land problem…

Since it was not possible for Turkish state to take control over the lands of the Kurds by
using direct force, in spite of massive bombings, the state attacked the economic
facilities with the aim of controlling Kurds economically and also politically.

The Agha system, a particularly backward form of feudalism, was supported by the state.
Through this type of land system, the state planned to attack directly the agriculture
which was and still is crucial in Kurdistan’s economy. The Aghas were tribal chiefs whom
the government supported economically and technologically. Thus they became quite powerful
both in terms of land-owning, but also because of the technology support, in terms of
agricultural production. Kurdish peasants were therefore forced first to use technology
from the Aghas to be able to produce. But in return they had to give half of their produce
to the Aghas. This “half-cropping” system did not last for long as soon the peasants began
to sell their lands to the Aghas and became rural labourers under their authority. Some
others migrated after selling their lands.

Besides this economic role, Aghas also played a political role. Governments used them in
order to get votes of Kurds and to integrate Kurds into the system. This political
character was also backed by some religious aspects of the system. The Turkish state even
gave quotas in parliament to Aghas in order to represent the Kurdish people [4].

Under these circumstances -assimilation, genocide, ignorance, forced land loss, having
handed representation only to Aghas, etc.- Kurdish people said “Edi Bese” –Enough- and
started to resist as Kurdish people, in the name of the right to speak their language, in
the name of their right to live according to their culture, in the name of having right to
their own land.

Today, the struggle does not only resist these conditions imposed by feudal landlords, but
also the conditions imposed by the new order of Global Capitalism, or the new faces of
power like neo-racism, sexism etc. Questioning the new aspects of power and oppression has
made the struggle more lasting.

3. As anarchists, what is your view on the Kurdish struggle?

The Turkish state named the struggle as the “Kurdish Problem” and also it is referred to
as such in international political literature. We insist that this not the issue, the real
issue is the “Turkish state assimilation problem”. As anarchists who question all kind of
power relations, we cannot close our eyes to the resistance of the Kurds. Kurdish people
have been confronted to the real face of State since the birth of the modern Turkish
republic. Their struggle is nurtured by the rebel tradition in these lands.

As Ahali, we give importance to how we can influence people to bring about an anarchist
tradition in these lands. With this long-term goal in mind we try to act and plan. So, it
is logical for us to be in solidarity with comrades in the Kurdish struggle without any
hesitation in respect to the national character of it.

4. Do you think the past elections (April), that many see as a victory for the DTP, will
have a positive role in any form to the Kurdish struggle?

Last local elections seemed to have had a positive role to the Kurdish struggle. DTP, the
party representing the Kurdish independence movement, has won one metropolitran
municipality, 7 cities and 50 province municipality in the 2009 local elections.

The meaning of the results of the 2009 local election was important. The elections have
happened amidst polemic on whether to ban the DTP and whether to stop the political
expressions of the independence struggle. With the election results, the Kurds reacted to
these polemics. Not only had the prospect of a ban on the DTP, but also the polemics about
Öcalan and on the separatist struggle had effects on these results. By giving their votes
to a party which was coming from a tradition that the Turkish State has always banned and
blocked, the Kurds were saying that the “DTP represents Kurdish people and here we are”.

In such conditions, we did not question the problem of representative democracy even
though we are against it.

Moreover, we think it is important to highlight that the free municipality activities that
are a form of participatory politics at a local level, together with the public
parliaments, women and youth councils and similar organisms shows the democratic character
of DTP goes beyond traditional democracy.

DTP municipalities that were won in the local elections were understood as greater gains
than the Kurdish representatives sitting in the Turkish parliament. We can understand this
if we compare the popularity of Osman Baydemir, the mayor of Diyarbakır, with that of
Ahmet Türk, the parliamentarian and co-chairman of DTP.

As we mentioned we do not believe in representative democracy or bourgeois elections. But
under these particular conditions, that saw the DTP nearly banned and in the face of the
advance of new aspects of the Kurdish struggle, such as giving more importance to direct
public participation, we saw that support for the DTP in Kurdistan was expressing
opposition to the Turkish State, and this was expressed as the will of the Kurdish people.

5. We heard that there Kurdish women are quite oppressed by tradition and those stories
have certainly circulated and have been promoted by the Turkish state in order to expose
the Kurdish people as back warded (honour killings, etc.)… How much of this is true?
What’s the position of the Kurdish liberation movement on women?

Firstly we have to consider that Öcalan, who established Kurdish struggle’s theorization,
took women liberation to the core. Because he claimed that women were the first social
class that was taken under authority, that’s why society’s liberation must start with
women liberation. As a result of this, Kurdish struggle gives importance to the
independent organisation of women in the armed movement as well as in the social and
political arena. There’s a co-chairman system in the DTP, there are local women councils,
and there are women organisations both in the guerrillas and in the Kurdish cities; this
could be seen as the practical application of this theory.
We also have to say that Kurdish women are among the most politicized women in the world.
You can see this every 8th of March, when the number of Kurdish women on streets is 30
times more than others in the world.

The Agha system regards women as if they were nothing but commodities. They can be traded
in exchange of money or live stocks. Women are unable to make decisions about their own
lives and are isolated from the social, economic and political life. Being supported by
the State, the Aghas play an important role in the isolation of women from the economic
life. According to them, women are unnecessary in working life and unsuitable for working.
Women are expected to stay home in order to do housework and to grow children.

This kind of isolation combined with religious factors lead men to claim to be the owner
of women, thus being nothing but a property of men and seen only as an object. They became
a symbol of honour and any violation of old customs cause women to be murdered in the name
of honour killing.

The state may seem quite critical about honour killings at first. However, as we mentioned
before, the Aghas are strongly supported and actually were created by the State. Due to
this fact, it becomes obvious that honour killings are mainly caused by the State
organisation, in spite of its apparent “efforts” to stop them.

6. What are the main difficulties to build links between the Turkish and the Kurdish
popular movements?

The Turkish leftist movement is mostly focused on the working class movement. So we can
say that they see the Kurdish struggle as a secondary problem that can be left to be dealt
with after the revolution. They don’t give enough importance and do not express really
much solidarity with the Kurdish people.

Maybe the most important reason for this lack of “interest” in the Kurdish question is the
fact that some Turkish “left” groups still see Mustafa Kemal, the authoritarian founder of
the Turkish Republic, as an anti-imperialist hero and so they adopt his nationalist ideas.
They see him as a sort of a Che Guevara while they see the Kurdish struggle as a “tool” of
the USA to divide Turkish lands in two and then “eat the two smaller pieces of pie.” So
the initial anti-imperialist approach becomes a nationalist one which does not hesitate to
blame the Kurds as the ones which cause problems and who are the pawns of imperialist USA.

On the other hand, the Turkish popular movement, as it is “modernist”, is divided from the
Kurdish movement, whose theory is getting closer to anarchism by its relentless criticism
of State-centred socialism. Especially over the last ten years, the Kurdish movement has
turned away from a State-centred struggle to a more thorough idea of social revolution.
This is sometimes named as “democratic confederalism” or sometimes “democratic comunalism”
etc. But we can say this theory is getting richer with the views of social ecology,
inspired by the teachings of Murray Bookchin.

7. What would you expect from the international libertarian and solidarity movement?

Globalisation of power is making resistance global today. Having information about the
resistance from all over the world gives us hope and strength to cope with the struggle
against the system. We believe that we can expand our resistance by this international
solidarity network. We, as those who oppose capitalism, racism, sexism, State’s authority
etc., need each other under current circumstances, when capitalism increasingly controls
the lives of the individuals and the Nation States have a more strategic role in this new
order of global capitalism.

We believe that we can learn many things from other people’s experiences. Firstly, it is
really important to share your experiences with groups like ours which has less
experience. These shared experiences could assure us to solve the problems that we face
while spreading anarchism in our lands.

Anarchists has mostly been organised for short term goals, with small campaigns carried by
little groups until recently. International solidarity is crucial to make anarchism gain a
social character with long-term goals. We need to share our experiences in the process of
these long-term projects. We got the spirit of 1850’s but we are acting since 2004. We are
expecting, for example, from you who have a revolutionary tradition in Latin America, to
share your experiences and to listen to ours.

[1] Scenario of a Kurdish rebellion in 1927 that declared the Kurdish Republic of Komara
Agiriyê, that lasted from 1927 to 1931, when it was crushed by the Turkish army.

[2] Region of another rebellion in 1937.

[3] Leader of a rebellion that extended to the Diyarbakır region in 1925.

[4] The Agha system actually works as a State within the State. These tribal chiefs had
been given absolute power in their villages in order to contain the PKK armed struggle
(especially since 1984). They have been armed to the teeth by the State, with their own
paramilitary gangs called the “village guards”, who are responsible of countless
atrocities (including massacres, torture, etc.)
Related Link: http://ahali.info/php/wp/

Turkey, Conceptual Framework of Direnal-Istanbul Resistance Days: What Keeps Us Not-Alive

Posted in Avrupa haberler, Duyurular, English, Haberler with tags , on 03/09/2009 by Karakök



An open letter to the curators, artists, participants of the 11th International Istanbul
Biennial and to all artists and art-lovers “We have to stop pretending that the popularity
of politically engaged art within the museums, magazines and markets over the last few
years has anything to do with really changing the world. We have to stop pretending that
taking risks in the space of art, pushing boundaries of form, and disobeying the
conventions of culture, making art about politics makes any difference. We have to stop
pretending that art is a free space, autonomous from webs of capital and power. — It’s
time for the artist to become invisible. To dissolve back into life.”1 — We have read
the conceptual framework of the 11th International Istanbul Biennial with great interest
and a grin on our faces.

We have long understood that the Istanbul Biennial aims at being one of the
most politically engaged transnational art events. And what a
coincidence! This year the Biennial is quoting comrade Brecht,
dropping notions such as neolibreal hegemony, and riding high against
global capitalism. We kindly appreciate the stance but we recognize
that art should have never existed as a separate category from life.
Therefore we are writing you to stop collaborating with arm dealers
such as the Koç Holding which white wash themselves in warm waters of
the global art scene and invite you to the life, the life of

The curators wonder whether Brecht’s question ‘What Keeps Mankind
Alive’ is equally urgent today under the neoliberal hegemony we live
under. We add the question: ‘What Keeps Mankind Not-Alive?’. We
acknowledge the urgency in these times when we do not have the right
to work, we do not get free healthcare and education, our right to our
cities our squares and streets are taken by corporations, our land,
our seeds and water are stolen, we are driven into precarity and a
life without security, when we are killed crossing their borders and
left alone to live an uncertain future with their potential crises.
But we fight. And we resist in the streets not in corporate spaces
reserved for tolerated institutional critique so as to help them clear
their conscience. We fought when they wanted to kick us out of our
neighborhoods, from our houses in Sulukule, Gülensu and Ayazma, we
also fought against those who would smear the land with cyanide to
search for gold in Bergama and the Kaz Mountains, those who aggrieved
hazelnut producers in Giresun and cotton producers in Cukurova, those
who blackened the lives of jeans sandblasting workers with the
silicosis disease, making them work for 12 hours a day in unhealthy
conditions in workshops, those who turned the docks into a death camp
at Tuzla by not providing the workers safe working conditions, those
who endanger the lives of the people in the region in Sinop and Akkuyu
by wishing to construct nuclear power plants, and those who caused
workers in Desa and Yorsan to be fired for registering with trade
unions. And our fight and hope keep us alive.

The curators also point out that the one of the crucial questions of
this Biennial is “how to ‘set pleasure free,’ how to regain
revolutionary role of enjoyment”. We set pleasure free in the streets,
in our streets. We were in Prague, Hong Kong, Athens, Seattle,
Heilegendamm, Genoa, Chiapas and Oaxaca, Washington, Gaza and
Istanbul…. Revolutionary role of enjoyment is out there and we cherish
it everywhere because we need to survive and we know that we are
changing the world with our words, with our acts, with our laughter.
And our life itself is the source of all sorts of pleasure.

And we are in İstanbul and preparing ourselves to welcome 13.000
delegates of the IMF and the DB as we do wherever they go. We declared
that we are not hospitable. We will take it to the streets in the
carnival of resistance (1-8 October) and shut them down.

Join the resistance and the insurgence of imagination! Evacuate
corporate spaces, liberate your works. Let’s prepare works and visuals
(poster, sticker, stencil etc.) for the streets of the resistance
days. Let’s produce together, not within the white cube, but in the
streets and squares during the resistance week! Creativity belongs to
each and every of us and can’t be sponsored.

Long live global insurrection!

Resistanbul Committee of Social Realism


Resistanbul-Resistance Days Coordination Against IMF and World Bank
will work in September for the preparation and mobilization of
Resistance Days activities and actions. The exact date of the Visuals
Workshop can be followed from the website. For your participation,
suggestions, and more revolutionary information: direnal@gmail.com

* An antiauthoritarian anticapitalist initiative