Send emails to the General manager to support miners in their claim.

For respect and dignity, the miners of Touissit take direct action and occupy their mine: Solidarity!

According to Aziz Rebbah, Minister of Energy, Mines and Environment of Morocco, « the mining sector is a pillar of the economic and social development of the country ». Economic development may be, but socially development certainly not. Working conditions in mines often remain primitive, whether in terms of wages, health or safety.

Take the example of the Mont Aouâm mine (Jbel Aouâm) located in Mrirt, the second municipality in the province of Khenifra, in the Moroccan Middle Atlas. It belongs to the Mining Company of Touissit (CMT), Moroccan leader in the production of silver lead concentrates. This company is listed on the Casablanca Stock Exchange, among its main shareholders are the company OSEAD MAROC MINING, itself a subsidiary of the OSEAD FUND, and the CIMR (Moroccan Interprofessional Pension Fund). One would therefore expect that with a shareholder made up of a pension fund, the company would treat its employees well. Well not at all!

Already in 2019, the miners had to start a protest movement on basic points: the improvement of working conditions and their social situations, as well as the guarantee of the health security measures essential for working in the mines. The unions had rush to supervise the movement, and had negotiated a protocol with the management which should finally take into account the health and working conditions of minors. To show the importance and the seriousness of the protocol, a representative of the Minister of Mines had even made the trip to testify to the signature and thus signify that the Minister, also a member of the PJD (Justice and Development Party, Islamist), would be attentive to its execution. Of course, in return, employees had to commit to increasing their productivity and achieving higher production goals. The employers never give anything for free, they always seek to increase their profit and therefore our exploitation …

One year after the union-boss agreement, the workers did their accounts: they kept their word and achieved 98% of the production targets set out in the protocol, despite a complicated 2020 year due to the Covid crisis. . On the boss’s side, it’s very simple: nothing. He didn’t put into place what he said he would do …

So on December 10, 2020, the miners said enough, and took direct action. They occupied their work tool to put pressure on the boss: 100 striking miners held the mine, 700 meters underground. And 200 others remained on the surface, alternating demonstrations and sit-ins of solidarity in order to popularize the strike and also to organize the logistics and the supplies of the occupants. For the despotism and stubbornness of the administration have grown to the point of prohibiting the supply of food and a living for the miners holding the sit-in at the bottom of the mine.

Of course this situation was unbearable for the unions: the non-respect of the protocol by the boss while the workers had worked more, clearly shows the uselessness (and even the perversity) of these union-boss negotiations. The fact that the workers decided to take direct action by occupying their workplace, in order to put pressure on the boss, could set a bad example for other workers if their struggle is successful, namely that of self-organizing in without reformist unions … the UMT (Moroccan Labor Union) and its international organization (Industriall Global Union) therefore urgently contacted the Prime Minister to draw his attention to the risk that this situation could pose and to the urgency to demine the situation by opening new negotiations. The message was well received and in less time that needed to say it, Miloudi Moukharik, the Secretary General of UMT, came in person into the discussion with the Director of the mine … Of course, the first thing the union asked the strikers to do before opening negotiations was to end their sit-down strike. The strikers therefore abandoned the mine on December 21, after 10 difficult days of occupation.

The leader of Industriall Global Union then congratulated  » the UMT and the workers for the progress made. We welcome the important steps towards launching negotiations. We urge the company to seize the opportunity to engage in genuine dialogue with the union for sustainable production and respect for workers’ legitimate rights. « . He urges the company to seize the opportunity to engage in a dialogue: in other words, the union is crying to the boss for him to agree to speak to them, but the union hasn’t gotten anything yet.

A new meeting to resume negotiations is expected to begin on December 24 to discuss demands for wage increases, improved working conditions in the mine, the issue of contract and agency workers, and a management commitment to respect the right of association and not to fire the strikers.

The miners have shown exemplary courage and strength by occupying their mine 700 meters underground, in conditions which are dangerous to their health. Hopefully they will not be betrayed once again by the unions in the negotiations.

In the meantime, let’s give them as much support as possible. For example by sending emails to the CMT management to demand:

– Respect and dignity for the miners, who are the only creators of wealth in the CMT.

– Worthy wages allowing a living, for all employees whatever their status

– Dignified working conditions, in compliance with international standards for worker safety and the environment

– Respect for freedom of association and expression, as well as the right to strike.

Solidarity companions on both sides of the Mediterranean

To contact the management of the company:

Fax Directorate General: ° + 212 (0) 5 22 78 68 71

E-mail: Telephone: +212 (0) 6 61 31 32 95 / (0) 5 22 78 68 61


A wind of social and popular revolt has been blowing over Chile since October 2019 The repression hit very hard: dozens of dead (at least 36), more than 11,000 injured, tens of thousands of arrests … 2,500 people are still in preventive detention, without trial, while the charges against them are very often insignificant or even false. The state seeks to put down the rebellious characters …

The Chilean anarchist companions call for international solidarity to demand the release of all those arrested during the revolt movement (read below). They propose to send letters demanding their release to the Chilean embassies and consulates to your country of residency.

In addition, we propose to express our solidarity, calling for a boycott of Chilean products as long as all the prisoners have not been released. . Because of Chile’s export oriented economy, in practice this means refusing to buy food products originating there, such as salmon, avocado, wine, grapes, or kiwis. Christmas is one of the most important times of the year for this market, and so a well-organised boycott still has the potential to be highly effective.

We stands in solidarity with all those imprisoned for anti-state/capitalist protest, and we hope you will too. Pay attention to your food labels, and anything else you are buying that may be a Chilean export. Only with international solidarity can we finally end the global carceral system and the predatory capitalism it maintains.

Freedom, solidarity !

Companions of the CNT-AIT in France

With the help of Leeds Soldfed :


“Since the uprising of the people of Chile against the rise in Metro tickets, transport services and the neoliberal policies of the Chilean government, which started a popular revolt that left more than 11,300 people detained, 2,500 of whom are imprisoned, many with investigations and without convictions, in preventive detention. What has been interpreted as an action of political repression seeking to outlaw the protest.

The prisoners who are in the prisons of Chile since October 18, 2019, are deprived of liberty for breaking a turnstile (which are at the entrance of the Metro stations), for accusations of Carabineros as witnesses for fire, aggression to the police, looting, barricades, burning churches and banks, etc. Many of these accusations have been dropped due to lack of real evidence or because the fallacy of the accusations has been proven.

Therefore, for the general public, these accusations are seen as revenge on the part of the power and the State against those who have risen up against the ruling elite.

Since the first days of December of this year, a campaign has been launched for the freedom of the prisoners of the revolt, which has pressured the deputies, ministers and the government to lift the preventive detention and the prisoners can fulfill the investigation period with house arrest, the same type of sentences that have been given to police officers accused of violation of human rights, whether for rape, serious injuries to protesters, torture and murder, of which a small number are in preventive detention in police barracks.

We call on the anarchists of the planet to join this campaign and send letters of repudiation to the Chilean government through its embassies and consulates demanding the immediate freedom of the Prisoners of the Chilean Revolt. And we ask those who can make demonstrations outside embassies, consulates and interests of Chilean companies to do so.


Germinal Anarchist Group

Anarchist Assembly of the Bio Bio.

Élisée Reclus: The ecology of beauty

There where land becomes ugly, where all poetry disappears from the landscape, imaginations are extinguished, spirits are impoverished, routine and servility overtake the soul and set it on the path to torpor and death.

Élisée Reclus, Concerning the Awareness of Nature in Modern Society

“Ecology” is commonly defined as a branch of science dealing with the relationship of living things to their environment; a late 19th century word coined by the german zoologist Ernst Haeckel. As a political term, it gains currency in the 1960s to refer to reflections on the impact of human activity on the environment and the respective social movements that in different ways have sought to address the negative consequences of that activity.

In its more anthropocentric expressions, ecology would seem to be essentially concerned with human survival, that is, with assuring the environmental conditions that will provide for the continuity of the human species, which for this reason, extends concern to other forms of life which are necessary to human well-being.

The emphasis on human survival has always lent itself however to all manner of technical and authoritarian solutions to the multiple “environmental crises” that beset us, for the question is increasingly and exclusively one of survival (with pandemics offering a helping hand), with little thought given to how this may best be attained.

The latter is a luxury, some may contend, for which we have no time. And no one really knows how to examine what is best anyway, except to state sincerely or duplicitously what is best for them.

To recall the work of Élisée Reclus in this context is not to play the role of historian of ideas. It is rather to reclaim a concept of “ecology” (a term which Reclus does not employ directly), or of “social geography”, which is disruptive of the “scientific-political” management of life.

The epigraph of Reclus’ L’Homme et la Terre reads: “Geography is nothing other than history in space, and history is geography over time”. The thin, physical envelope in which the human species has lived is not a static reality; since their appearance, humans have been “geological agents” shaping and reshaping, with wisdom or without, the earth’s surface, seas and skies, rendering them thereby “historical”. History’s stage, in parallel, includes and transforms the physical world. Human evolution, for Reclus, is the dialectical interplay of human and environmental change, with “progress” measured by the growth of human awareness of the balance necessary for a common, human life in harmony with the world we inhabit. (The oikos of the word “ecology” also signifies “dwelling place”, “habitation”). “The essence of human progress consists of the discovery of the totality of interests and wills common to all peoples; it is identical to solidarity.”

As people developed intelligence and freedom they learnt to react on this exterior nature to whose influence they had formerly submitted to passively: they became by force of circumstances real geological agents and, in a variety of manners, they transformed the surface of the continents, changed the course of flowing waters and modified the climate.  It is time that, because of their magnitude, one can compare some of the activities carried out by the lowest animals – such as the island formed by madropores and corals – to the works of man: but these gigantic constructions have not added a new feature to the general physiognomy of the globe and proceed, so to speak, in a uniform and fatal manner as if they were products of the unconscious forces of Nature. Man’s actions, on the contrary, have greatly changed the appearance of the surface of the earth. While on the one hand they destroy, on the other they improve, depending on the social order and progress of each people, sometimes they bring about the degradation of nature, sometimes its beautification. Camping as a passerby, the barbarian has plundered the earth and has violently exploited it without compensation, for the richness he has seized from her. He finished by devastating the country which served him as his home thus making it uninhabitable.

Through culture and intelligent treatment, the truly civilised man, being aware that his own interest, the interests of all and that of nature blend, acts quite differently. He repairs the damages incurred by his predecessors, helps the earth and instead of being brutally dead set against it, works in his estates for its beautification as well as its betterment. Not only as a qualified farmer and industrialist does he know how to utilise, more and more, the earth’s forces and its products; but also as an artist he learns to give to the surrounding landscape more charm, grace and majesty. Having become the “consciousness of the earth” the man worthy of such a mission assumes, by virtue of that, a responsible role within the harmony and beauty of his natural environment.

Élisée Reclus, The Impact of Human Activity on Physical Geography

The measure of our progress is revealed in the beauty of our world. And if the Latin origins of the word point to “what is pleasing to the senses”, the Greek word kallos binds beauty to virtue or goodness. In Koine Greek, the word for beauty, horaios, refers to “what is in season, what comes to be at the right time” and is contrasted with asteios, meaning “that which befits city dwelling”. Reclus offers no conceptual analysis of the idea of beauty. When he speaks of beauty and ugliness, he does so from the perspective of his own sensitivities and experience acquired over many years as a traveler-geographer. Yet in what he says, we find all of this overlapping etymology in his judgment: beauty is pleasing to the senses and thereby informs our sensitivity and feeling, moulds our habits, shapes who we are; the beautiful is good as what finds expression in the harmony or balance between human beings and between humanity and its world, a harmony which presupposes a community of equality and freedom; and the beautiful is that which is proper for a time and a place that are the confluence of what is natural and artificial.

Writing of the modern industrial cities of his time, Reclus writes:

Another cause of ugliness in our modern towns springs from the invasion of the great manufacturing industries. Almost every town we have is encumbered with one or more suburbs bristling with stinking chimneys, where immense buildings skirt the blackened streets with walls either bare and blind, or pierced, in sickening symmetry, with innumerable windows. The ground trembles under the groaning machinery and beneath the weight of waggons, drays and luggage trains. How many towns there are, especially in young America, where the air is almost unbreathable, and where everything within sigh —the ground, the walls, the sky— seems to sweat mud and soot! Who can recall without a horror of disgust a mining colony like that sinuous and interminable Scranton, whose seventy thousand inhabitants have not so much as a few acres of foul turf and blackened foliage to clear their lungs? And that enormous Pittsburg with its semi-circular coronet of suburbs fuming and flaming overhead, how is it possible to imagine it under a filthier atmosphere than now, though the inhabitants aver that it has gained both in cleanliness and light since the introduction of natural gas into its furnaces? Other towns, less black than these, are scarcely less hideous, from the fact than the railway companies have taken possessions of streets, squares, and avenues, and send their locomotives snorting and hissing along the road, and scattering the people right and left from their course. Some of the loveliest sites on the earth have been thus desecrated. At Buffalo, for instance, the passenger strives in vain to follow the bank of the wonderful Niagara across a wilderness, of rails and quagmires and slimy canals, of gravel heaps and dunghills, and all the others impurities of the city.

Élisée Reclus, The evolution of cities

Rather than dismissing all of this as the ramblings of a lost romantic, as all hopelessly subjective, let us rather consider that the contemporary onslaught of stimuli targeting our senses makes any discrimination about what is pleasing impossible (titillation is what we desire most), that we have lost any substantive notion of goodness and are blind to any relation that pleasure may have to it, and that living within an eternal present and largely undifferentiated spaces, we are without any notion of the seasons, of dwelling with discernment and thus of propriety. Stripped bare, as we have been, we can only reach out for, grab, aim to possess, violently if necessary, failing which we fall back on what we have increasingly become, nothing.

Reclus may be criticised, as he has been, for an overly optimistic or acritical understanding of human evolution and progress. But the critics may also be challenged for oversimplifying his complex and nuanced conception of the same. Reclus maintained a belief in progress, understood progress as the advance of “civilisation”, but this “progress” depended on the increasing human understanding of the interdependence of human beings on their “natural environment”, it did not exclude unpredictable events of revolution – Reclus participated actively in the Paris Commune of 1871 -, and it did not ignore moments or possibilities of regression and recognising the virtues of seemingly more “backward” societies. If his political judgements are not without ambiguity or contradiction -e.g., Reclus’s position on the french colonisation of Algeria -, there remains within his work the extraordinary possibility of imagining wildly beautiful utopias, beyond mere survival; and there can be no anarchism, or if one wishes, freedom and equality, without a utopian imaginary (this was the very reason for Reclus criticism of isolated “anarchist” experiments in communal living).

To the contention that Reclus’ “ecology” is overly anthropocentric, we recall his defence of vegetarianism, which is in turn grounded in the ideal of a future fraternity-sorority that would not only include human beings, but all life. The earthly envelope of human existence is the object of capitalist apetite as the source of exploitable energy and commodity transformation. As nature is increasingly “humanised”, contact with anything beyond the artificial, the spectacle of life, is increasingly impossible. We thereby lose ourselves. It is only through the encounter with something which “de-centres” us that we may be able pass beyond capitalism.

Documentary: Élisée Reclus, La passion du monde (french with spanish subtitles)


Let economists and rulers invent political constitutions or salaried organizations, whereby the worker may be the friend of their master, the subject the brother of the potentate, we, “frightful Anarchists” as we are, know only one way of establishing peace and goodwill among women and men — the suppression of privilege and the recognition of right. Our ideal, as we have said, is that of the fraternal equity for which all yearn, but almost always as a dream; with us it takes form and becomes a concrete reality. It pleases us not to live if the enjoyments of life are to be for us alone; we protest against our good fortune if we may not share it with others; it is sweeter for us to wander with the wretched and the outcasts than to sit, crowned with roses, at the banquets of the rich. We are weary of these inequalities which make us the enemies of each other; we would put an end to the furies which are ever bringing people into hostile collision, and all of which arise from the bondage of the weak to the strong under the form of slavery, serfage, and service. After so much hatred we long to love each other, and for this reason are we enemies of private property and despisers of the law.

Élisée Reclus, An Anarchist on Anarchy


… two opposing societies exist amongst men. They are intermingled, variously allied here and there by the people who do not know their own minds, and advance only to retreat; but viewed from above, and taking no account of uncertain and indifferent individuals who are swayed hither and thither by fate like waves of the sea, it is certain that the actual world is divided into two camps, those who desire to maintain poverty, i.e. hunger for others, and those who demand comforts for all. The forces in these two camps seem at first sight very unequal. The supporters of existing society have boundless estates, incomes counted by hundreds of thousands, all the powers of the State, with its armies of officials, soldiers, policemen, magistrates, and a whole arsenal of laws and ordinances. And what can the Socialists, the artificers of the new society, oppose to all this organised force? Does it seem that they can do nothing? Without money or troops they would indeed succumb if they did not represent the evolution of ideas and of morality. They are nothing, but they have the progress of human thought on their side. They are borne along on the stream of the times.

When the miserable and disinherited of the earth shall unite in their own interest, trade with trade, nation with nation, race with race; when they shall fully awake to their sufferings and their purpose, doubt not that an occasion will assuredly present itself for the employment of their might in the service of right; and powerful as may be the Master of those days, he will be weak before the starving masses leagued against him. To the great evolution now taking place will succeed the long expected, the great revolution.

It will be salvation, and there is none other. For if capital retains force on its side, we shall all be the slaves of its machinery, mere bands connecting iron cogs with steel and iron shafts. If new spoils, managed by partners only responsible to their cash books, are ceaselessly added to the savings already amassed in bankers’ coffers, then it will be vain to cry for pity, no one will hear your complaints. The tiger may renounce his victim, but bankers’ books pronounce judgments without appeal. From the terrible mechanism whose merciless work is recorded in the figures on its silent pages, men and nations come forth ground to powder. If capital carries the day, it will be time to weep for our golden age; in that hour we may look behind us and see like a dying light, love and joy and hope — all the earth has held of sweet and good. Humanity will have ceased to live.

As for us, whom men call “the modern barbarians,” our desire is justice for all. Villains that we are, we claim for all that shall be born, bread, liberty, and progress.

Élisée Reclus, Evolution and Revolution


The matter of knowing which aspects of human labour serve to beautify or to degrade outer nature may appear futile to the so-called positivist spirits but it is, nonetheless, an issue of prime importance. Human developments are linked in the most intimate manner to the natural environment. An implicit harmony exists between the earth and the people it nourishes, and when imprudent societies strike a blow against what beautifies their environment they have always ended in regretting it. There where land becomes ugly, where all poetry disappears from the landscape, imaginations are extinguished, spirits are impoverished, routine and servility overtake the soul and set it on the path to torpor and death. Among the causes in human history which have already contributed to the disappearance of many successive civilisations, one must mention the brutal violence with which the majority of nations have treated the nourishing earth. They cut down forests, dried up springs, flooded rivers, damaged climates, surrounded the cities with swampy and pestilential zones, then, when nature desecrated by them has become hostile, they grasped her with hatred and not being able to re-immerse themselves like savages into the
life of the forests, they let themselves become more and more stupefied by the despotism of priests and kings. “The great estates have mined Italy” said Winy, but it could be added that these great estates, cultivated by slaves, had disfigured the land almost to the state of leprosy. Historians shocked by the surprising decadence of Spain after Charles the fifth advance various explanations. According to some the main cause of the ruin of the nation
was to be found in the discovery of the American gold; to others, it was the religious terror organised by the “sacred fraternity*’ of the Inquisition, the expulsion of the Jews and the Moors and the bloody auto-da-fe of heretics. People have likewise blamed the fall of Spain on the iniquitous tax alcahala and the despotic centralisation a la French; but surely has not the kind of rage with which the Spaniards cut down the trees for fear of the birds, par miedo de los pajaritos, something to do with repulsive and fearsome aspects, soil is impoverished and the population, diminishing within two centuries, has relapsed into barbarism. The little birds have avenged themselves.

Therefore, it is with joy that we now welcome this generous passion which brings so many a man and may we add, the best, to cross virgin forests, beaches and mountain gorges and to visit many regions of the world where nature has kept its primordial beauty. For fear of ethical and intellectual impoverishment, one feels that the vulgarity of many disfigured and mediocre things which narrow minded spirits see as evidence of modem civilisation, needs, at all costs, to be counterbalanced by the great scenes of the earth. The direct study of nature and contemplation of its phenomena has to become for all mature men an essential part of their education. Also it is necessary to develop in each individual the skill and the physical strength to enable him to climb the summits with joy, to look at the abysses without fear and to keep up in all his being that natural equilibrium of forces without which he will never be able to perceive the most beautiful sights other than through a veil of sadness and melancholy. Modern man has to combine in his person all the virtues of those who have preceded him on the earth and never give up the immense privileges, which civilisation has conferred upon him; he should never loose his ancient
force and let himself be surpassed by any savage in vigour, skill and understanding of natural phenomena. In the heydays of the Greek republics the Hellenes aimed at making heroes of children through grace, strength and courage; equally modern society, by fostering vigorous traits in its youth, by leading them back to nature and putting them in touch with it, can ensure itself against all decadence, through the regeneration of the race itself.

Long ago Rumford said: “One always finds more in nature that one looks for.” Whether a scholar examines clouds, stones, plants and insects, or whether he studies the general laws of the globe, he everywhere and always discovers unforeseen wonders; the artist, in pursuit of beautiful landscapes, is visually and mentally in perpetual celebration; the industrialist, looking to utilise the produce of the earth, continues to see around him riches that are not yet utilised. As to the simple person who is satisfied to love nature for its own
sake, there he finds his joy and when he is unhappy, at least, his pains are sweetened by the view of the open country. Surely the proscribed or those declasse who live on the soil of their homeland as exiles feel, even at the most charming sites, a sense of being isolated, unknown and without friends, and the wound of despair always gnaws them.

Nonetheless, they also end by responding to the sweet influence of the milieu which surrounds them, their most vivid bitterness changes, little by little, into a kind of melancholy which allows them to understand, with a sense refined by grief, everything gracious and beautiful offered by the earth; more than many of the happy do they know how to appreciate the rustling of leaves, the singing of birds and the murmur of springs And if nature has such power to console or to strengthen individuals what is her influence, over the course of centuries, on humanity itself. Without any doubt the view of the vast horizons to a great
part contributed to the quality of the mountain people and it is not a vain linguistic formula when one refers to the Alps as the boulevard of freedom.

Élisée Reclus, Concerning the Awareness of Nature in Modern Society


Man loves to live in dreams. The effort which Thought must put forth in order to seize hold of realities seems to him too hard, and he tries to escape the task by taking refuge in opinions ready-made. If “doubt is the pillow of the wise,” we may say that blissful faith is the pillow of the weak in mind. There was a time when the power of a supreme God, who thought for us, who willed and acted over our heads, and directed human destiny in accordance with his own caprice, was amply sufficient for us, and caused us to accept our mortal lot with resignation or even with gratitude. Now this personal God, in whom the meek reposed their confidence, is perishing in his own temples, and men have to find a substitute for him. But there exists no longer any almighty power on which they can count; they only have a few words, to which they seek to give as it were a mystic force — as it were a magic virtue; for example, the word “progress”.

No doubt it is true that in many respects man has progressed; his sensations have (I indeed think) become more refined, his thoughts keener and more profound, and his humanity, embracing a vaster world, has prodigiously grown in breadth. But no progress can establish itself without a partial retrogression. The human creature grows, but in growing changes his place, and in the act of advancing he loses a part of the ground, which once he occupied. The ideal would be that civilised men should have preserved the force of the savage, that he should also have his skill, that he should still possess a perfect balance of limb, native health, tranquillity of the moral nature, simplicity of life, intimacy with the animals and the fields, and the harmony with the earth and all that inhabits it. But what was once the rule is now the exception. Many examples no doubt prove to us that the man of energetic will, exceptionally favoured by his surroundings, can quite rival the savage in all his primitive attainments, while at the same time adding thereto a consciousness saturated by a higher soul. But how are there those who have gained without losing, who are at once the equals of primitive man in his forest or prairie, and the equals of the artist or modern savant in the turmoil of city life?

And if here or there a man, unique in force of will and dignity of action, succeeds in rivalling his ancestors in respect of their native qualities, while also outstripping them by reason of those acquired, one may say with regret that, as a whole, mankind has certainly lost some of its early winnings. Thus, the world of animals, from which we derive our genesis and which was our tutor in the art of existence, which taught us fishing and the chase, and the rudiments of healing and of house construction, the habits of work in common, and the storing of food — this world has become a stranger to us. We today, in regard to the animals, talk of education or domestication simply in the sense of enslavement, but primitive man was thinking of a fraternal association. He saw in these living beings companions, and not servants; and indeed in many cases, as of common calamity (especially in times of storm or flood), the beasts — dogs, birds, serpents — came and took refuge with him.

The Indian woman of the Brazils surrounds herself quite wittingly with a regular menagerie, and her cabin will have in the surrounding clearing tapirs, deer, opossums, and even tame jaguars. There one sees monkeys gambolling in the branches over the hut, peccaries rooting in the soil, toucans, hoccos and parrots perching here or there on the swinging branches, protected by dogs and great trumpeter birds. And this whole republic moves and has its being without any necessity for a cross-grained mistress to deal out insults and blows. The Quichuan shepherd, crossing the plateau of the Andes by the side of the llama and his burden, has never attempted to gain the assistance of the loved animal otherwise than by caresses and encouragement; a single act of violence, and the llama, his personal dignity offended, would lie down in wrath and refuse to rise. He walks at his own pace, never allows his burden to be too great, stands still a long time at sunrise to contemplate the ascending orb, expects to be crowned with flowers and ribbons, or to have a flag poised on his head, and desires the children and women, on his arrival at the huts, to flatter and caress him.

Does not the horse of the Bedouin — another primitive man — come into the tent? And do not the weaning children sleep between his legs? The natural sympathy existing between all these creatures harmonised them in a broad atmosphere of peace and love. The bird would come and perch on the hand of man, as he does even today on the horns of the bull, and the squirrel would frolic within arm’s reach of the field-worker or the shepherd.

Even in their political communities primitive folk did not overlook the animal. In Fazokl, when the people depose a king, they are accustomed to address him as follows: “Since you have ceased to be pleasing to the men, the women, the children, and the donkeys, the best you can do is die, and to that end we will assist you.” In old times men and animals had no secrets from one another. “The beast talked,” so the story goes; but the main thing was that Man understood. Are there any stories more charming than the tales of South India — perhaps the oldest legends in the world — transmitted to the Dravidian invaders by the aborigines? In them elephants, jackals, tigers, lions, jerboas, serpents, crabs, monkeys, and men, hold converse in all freedom, thus constituting, so to speak, the great reciprocal school of the primitive world, and in this school it is more often the animal that is the real teacher.

Associations between man and the animals included, in those early times, a much greater number of species than we find today in our domestic sphere. Geoffroy St. Hilaire spoke of forty-seven, which thus formed, as it were, the retinue of Man; but how many species which he did not mention dwelt of old in intimacy with their youngest born brother! He did not included the many companions of the Indian woman of Guiana, nor the snakes which the Dinkaman on the Nile calls by name, and with which he shares the milk of his cows, nor the rhinoceros that pasture along with other cattle on the meadows of Assam, nor the crocodiles of the Indus, which the Hindu artists show decorated with sacred emblems. Archaeologists have proved beyond doubt that the Egyptians of the ancient empire had, among their herds of domestic animals, three, or even four, species of antelope, and one of wild goat, all of them creatures which, having once been associated with man, have become wild again. Even the hyena-like dogs and the guepards had once been transformed by hunters into faithful allies. The Rig Veda sings the praise of messenger pigeons “swifter than the clouds.” It sees in them gods and goddesses, and exhorts that burnt sacrifices should be prepared and libations poured out for them. Without a doubt, the mythic story of the Flood recalls to us the skill of our earliest ancestors in the art of making use of the carrier pigeon’s fleetness. It was the dove that Noah sent forth from the Ark to explore the waste of waters and the reappearing lands, which brought back in its beak the branch of olive.

And we may say that in many respects the domestication of animals, as we practice it today, exhibits a veritable moral backsliding, for, far from having improved them, we have deformed, degraded and corrupted them. We have, it is true, been able, by selection of specimens, to augment in the animal such and such quality of strength, of skill, of scent, of swiftness; but in our role of flesh-eaters our great preoccupation has been to augment certain four-footed masses of meat and fat — to provide ourselves with stores of walking flesh, moving with difficulty from dung-heap to the slaughterhouse. Can we truly say that the pig is superior to the wild boar, or the timid sheep to the intrepid mouflon? The noble art of breeders is to castrate their beasts, or to create hybrids, which are incapable of reproduction. They train horses “by means of bit, whip and spur,” and then complain that these exhibit no mental initiative. Even when domesticating the animals under the most favourable conditions, they diminish their powers of resistance to disease and their adaptability to new surroundings, making of them artificial creatures, incapable of self-support in the freedom of Nature.

The corruption of species is already a great evil, but civilised science tends also to their extermination. It is notorious how many birds have been destroyed by European sportsmen in New Zealand and Australia, in Madagascar, and in the polar archipelago; how many walrus and other cetacea have already disappeared. The whale has fled from our more temperate seas, and before long will not even be found among the ice floes of the Arctic Ocean. All the great land animals are threatened in the same way. One knows the fate of the aurochs and the bison; one can foretell that of the rhinoceros, the hippopotamus and the elephant. Statistics estimate the production of elephant ivory at 800 tons yearly, which is as good as to say that the hunters kill 40,000 elephants in the same time, without counting those who, after being wounded, go off and die afar in the jungle. How distant are we from the Singhalese folk of old times, for whom “the eighteenth science for man was to win the friendship of an elephant”! How distant from the Aryans of India, who appointed for the captive colossus two Brahmins as companions, in order that he might be taught to practice the virtues worthy of his race!

What a contrast there exists between the two kinds of civilisation I had occasion to see one day in a plantation in Brazil. Two bulls, bought at great expense in the Old World, were the pride of the proprietor. One of them, which came from Jersey, was pulling at a chain which passed through his nostrils, bellowing, fuming, tearing the ground with his hoof, thrusting with his horns, and watching his keeper with a wicked eye; the other, a zebu, imported from India, followed us like a dog, with gentle eyes, begging for a caress. We poor ignorant “civilisees”, living in our closed houses, afar from Nature, which alarms us because the sun is too hot or the wind too cold — we have entirely forgotten even the meaning of the festivals which we celebrate, and which, all of them — Christmas, Easter, Rogations, and All-Hallows — were originally festivals of Nature, though Christianity itself does not know it. Do we understand the meaning of the traditions which place the first man in a garden of beauty, where he walks in freedom with all the animals, and which tell us that the “Son of Man” was born on a bed of straw, between the ass and the ox, the two companions of the field-worker?

Nevertheless, though the gulf which separates man from his brethren the animals has widened, and though our direct influence on those species that remain free in Nature’s wilds has diminished, it seems clear that at least a certain progress has been effected, thanks to the more intimate association which has arisen with those domestic animals which are not used for food. No doubt even dogs have been partially corrupted. The majority of them, accustomed like soldiers to blows, have become degraded beings that tremble before the stick, and cringe and crawl under the threats of the master; others, who are taught savagery, become the bulldogs that seize poor folk by the calf of the leg, or leap at the throats of the slaves; and then again “greyhounds in petticoats”[5] adopt all the vices of their mistresses — greediness, vanity, luxury, and insolence; while the dogs in China, bred for the table, are stupid beyond compare. But the dog that is truly loved, and brought up in generosity, gentleness and nobility of feeling — does he not quite often realise a human or superhuman ideal of devotion and moral greatness?

And cats — who have understood better than dogs how to safeguard their personal independence and originality of character, who are “companions rather then captives” — have they not, too, since the day of primitive wildness in the woods, made advances intellectual and moral which partake of the miraculous? There is not a human sentiment, which on occasion they do not understand or share, not an idea, which they do not divine, not a desire but what they forestall it. The poet sees in them magicians; it is that in fact they do seem at times more intelligent than their human friends, in their presentiment of the future. And such and such “happy family,” exhibited by showmen in the fairs, does it prove to us that rats, mice, guinea pigs and so many other little creatures, only desire to enter, with man, into the great kinship of gladness and kindness? Every prison cell is soon transformed — provided the warders do not impose “good order” — into a school of lower animals, rats and mice, flies and fleas. The story of Pelisson’s spider is well known. The prisoner had begun again to take interest in life, thanks to the little friend whose training he had undertaken; but a guardian of order appears on the scene, and avenging official morality with his boot, crushes the creature which had come to console the unfortunate man!

These facts prove to us the resources which man holds in command for the revival of his influence over all this animated world which now he leaves in the lap of chance, and neglects to associate with his own life. When our civilisation, ferociously individualist as it is, and dividing the world into as many little hostile States as there are separate properties and different family households — when its last bankruptcy shall have been declared, and recourse to mutual help shall have become necessary for the common salvation, when the search for friendship shall have taken the place of the search for wealth — that wealth which, sooner or later, will be sufficiently assured for all; and when the enthusiasm of naturalists shall have revealed to us all that there is of charming, of lovable, of human, and often of more than human, in the nature of the animals, then we shall remember all these species that have been left behind on the forward route, and shall endeavour to make of them, not servants or machines, but veritable companions. The study of primitive man has contributed in a singular degree to our understanding of the “law and order” man of our own day; the customs of animals will help us to penetrate deeper into the science of life, will enlarge both our knowledge of the world and our love. Let us long for the day when the doe of the forest shall come to meet us, to win our caresses by the look of her dark eyes, and the bird shall perch triumphantly on the shoulder of the loved woman, knowing himself beautiful, and demanding, he also, his part in the kiss of friendship!

Élisée Reclus, The Great Kinship Of Humans and Fauna


The history of a stream, even one that is born and is lost in the moss, is the history of infinity. These sparkling droplets have passed through granite, limestone and clay; they were snow on the cold mountain, molecules of vapor in the cloud, white foam on the crest of waves; the sun, in its daily course, made them shine with the most brilliant reflections; the pale moonlight has made them vaguely iridescent; lightning turned them into hydrogen and oxygen, then with a new shock made these primitive elements flow into water. All the agents of the atmosphere and space, all of the cosmic forces, have worked in concert to constantly modify the aspect and the position of the imperceptible droplet; it too is a world like the enormous stars which roll in the heavens, and its orbit develops from cycle to cycle in a movement without rest.

Élisée Reclus, Histoire d’un ruisseau


If Elisée Reclus was held in high esteem as a geographer, he was perhaps esteemed even more as a man by the immense numbers of persons of all nations who had known him. It was impossible to approach Elisée Reclus without feeling the elevating influence of his character—such is the unanimous verdict of those who knew him. The profound scientific honesty of his work was only a reflection of his high personal integrity, absolute disinterestedness, and unlimited love of truth, without any restriction, mental or otherwise, that had become his intimate nature. The sobriety of his life was marvellous. Bread and some fruit was all that he lived upon, even when he worked from six in the morning till eleven in the evening. It was also his favourite food. Apart from the need of warmth that he began to feel as he grew in age, he may be said to have had no wants. He knew how to die poor after having written wonderful books. And he knew how, having attained the high summits of fame, never to rule anybody and to remain the equal of his humblest collaborator and of every one he met with. He certainly was one of the finest specimens of civilized mankind, a man free in the purest sense of the word.

Peter Kroppotkin, Obituary: Élisée Reclus

Manifestations des exilés anarchistes espagnols à Oran (Algérie), 1er Mai 1946

Manifestaciones de anarquistas españoles exiliados en Orán (Argelia), 1 de mayo de 1946

Demonstrations by Spanish anarchists exiled from in Oran (Algeria), May 1, 1946

مظاهرات الأناركيين الإسبان المنفيين في وهران (الجزائر) ، 1 مايو 1946

(Photos prises par Álvaro Ponce de León, militant de la CNT-AIT espagnole réfugié en Algérie à partir de 1939.)

Los obreros refugiados españoles al pueblo argelino por la Fiesta del Trabajo

Les travailleurs réfugiés espagnols au peuple algérien pour la fête du travail

The spanish workers refugees to the algerian people for the Labor Day

عمال لاجئون اسبان للشعب الجزائري لمهرجان العمل

AIT – Movimiento Libertario Español
Para nosotros los trabajadors de España nos señalla dos deberes : luchar por la liberaction de nuestro pueblo y por la emancipación de los Oprimidos del universo ¡ Ayudadnos ¡
¡Trabajadores ¡ esta lucha recuerda a todos los explotados del Mundo su deber de luchar por su emancipación.
La emancipación de los trabajadores será la obra de los trabajadores mismos.

AIT – Mouvement libertaire espagnol
Pour nous travailleurs d’Espagne, se signalent deux devoirs : lutter pour la libération de notre peuple et lutter pour l’émancipation des opprimés de l’univers.
Travailleurs! Cette lutte rappelle à tous les exploités du monde leur devoir de lutter pour leur émancipation.
L’émancipation des travailleurs sera l’œuvre des travailleurs eux-mêmes.

AIT – Spanish Libertarian Movement
For us workers in Spain, we points out two duties: to fight for the liberation of our people and to fight for the emancipation of the Oppressed of the universe. Help us!
Workers! This struggle reminds all the exploited of the world of their duty to fight for their emancipation.
The emancipation of the workers will be the work of the workers themselves.

AIT – الحركة الليبرتارية الإسبانية
بالنسبة لنا نحن العمال في إسبانيا ، فإنه يشير إلى واجبين: أن نناضل من أجل تحرير شعبنا ومن أجل تحرير مظلوم الكون. ساعدونا!
العمال: هذا النضال يذكر كل المستغلين في العالم بواجبهم في النضال من أجل تحررهم.
إن تحرر العمال هو عمل العمال أنفسهم.

Vive la solidarité internationale !

About « Comrade » Trotsky …

On the occasion of the remembrance of the assassination of Trotsky by the Stalinists 80 years ago, some shed crocodile tears over the (evil) genius of the Russian revolution.
We could recall his role in the repression of non-Bolshevik Russian revolutionaries after 17, in the crushing of the insurrectionary army in Ukraine (makhnovstchina), or even his vile attacks against the POUM and Andres Nin in 37 while the latter were in being tortured by Stalin’s henchmen in Barcelona.

But we do not forget either that in the Transition Program, written in 1938 and which still today is the Bible of every Trotskyist whatever his sect of affiliation, Trotsky calls for a fight to the death against the IWA (International Workers Association) , the anarchosyndicalist International recreated in 1922 :

The Fourth International declares uncompromising war on the Anarcho-syndicalist International

The Transitional Program, Trotsky, 1938

Companion anarchosyndicalist, when you meet a Trotskyist, you know what to expect. Prevention is better than cure, the best defense is attack …


le Capitalisme c’est la guerre !

(français, anglais, esperanto, turc, kurde, arabe, persan, hébreu)

Modèle d’autocollants anti-guerre à imprimer sur des planches autocollantes adhésives :

(lire la suite pour télécharger la planche complète)

Planche complète d’autocollants A4 à télécharger et imprimer sur des étiquettes autocollantes (format 8 étiquettes / page)

Mort aux vaches ! Death to the brutes (1943)

Following is a complete translation of the anarchist poster
titled « Death to The Brutes. » One hundred fifty copies were
printed in August, 1943 ; it was signed International
Revolutionary Syndicalist Federation (F.I.S.R.).

« Mort aux vaches » means litteraly « death to cows ». In French, policemen are traditionnaly represtend by cows and not by pigs, as in english world. So the title could be understand today as ACAB, or more generally death to all brutes and leaders of all kind.

Death to the brutes

Worker !

From East to West, from South to North, throughout the world, for three years, to a greater or lesser extent, you have been paying the price of the battle unleashed by your masters.

Thousands of proletarians of all countries are dying, while men of finance, politics and war, brutes that they are, congratulate each other, giving speeches, sharing out the benefits, and dividing the wealth and privileges among themselves.

Remember, you veteran of the « war to end all wars, » when you came home in 1918, still blood-stained from that infamous butchery which left ten million dead, twenty million injured, ten million permanently disabled, three million missing and millions of widows and orphans–then you said, and promised,

Now, again, the military beasts have got their hands on you. All over the world, men are no longer men, they are serial numbers.

How long will this last?

Until the proletarians of the whole world understand that they have only one enemy: THEIR LEADERS.

Until the proletarians of the whole world fraternize, unite and finally charge forward, armed with bayonets still wet with their brothers’ blood, to stab in the ass all the governing and war-mongering charlatans.

Proletarians: In 1919 and in 1936 you shouted, « DEATH TO ALL BRUTES !« 

Now, in 1943, don’t shout, ACT.

Kill ALL of them, whether they wear a swastika, a red star, the Order of the
Garter, the Lorraine Cross (1) or the francisque (2).

(1) Lorraine cross is the symbol of Gaullist movement

(2) Francisque was the symbol of the pro-nazi French State of Vichy

To All Intellectual And Manual Workers (1943)

The following is a complete translation of a text written in
Marseille in 1943 by Jean Sauliere (alias Andre Arru), Voline
and other comrades. Between 3,000 and 5,000 copies were printed
in Toulouse, at the Printshop of the Lions brothers, who were firends of CGTSR, the French Section of IWA of that tme.

It was signed International Revolutionary
Syndicalist Federation (F.I.S.R. was the French acronym).
Translations and Summaries by Charlatan Stew
Seattle, U.S.A., 1995
Taken from:

The following is a complete translation of a text written in
Marseille in 1943 by Jean Sauliere (alias Andre Arru), Voline
and other comrades. Between 3,000 and 5,000 copies were printed
in Toulouse, at the Printshop of the Lions brothers, who were firends of CGTSR, the French Section of IWA of that tme.

It was signed International Revolutionary
Syndicalist Federation (F.I.S.R. was the French acronym).
Translations and Summaries by Charlatan Stew
Seattle, U.S.A., 1995
Taken from:

To all intellectual and manual workers :

At a time when humanity,
led by madmen, strivers and hypocrites, is collapsing under the
repeated blows of greedy profiteers of

all sorts, we are once again making a sincere appeal to all
reasonable and practical individuals to try to avoid total
destruction and to take advantage of the present chaos to turn
their efforts toward a rational and humane form of social
organization. It is undeniably the fault of all governments
that the blood of workers has been flowing in torrents in all
countries for three years. Although Hitler and Mussolini most
directly provoked the conflict, others were also responsible;
including international financiers. Industrial and financial
trusts bankrolled the Italian Fascist movement and the German
National Socialists from 1919 to 1930. They also funded the
press in the various democratic and fascist countries to wage
the bellicose campaigns that incited the strong and unending
resentment in all countries from 1930 to 1939, which led to the
present war. At the same time, they blocked any movement for
the liberation of the working masses.

The present conflict is the doing of the money powers of each
nation, powers that live internationally and exclusively off the
exploitation of human beings by human beings. It is also the
result of international competition, shady deals, and political
rivalries between men and systems, as well as the result of the
venality, weakness, hypocrisy and stupid recklessness of the
politicians of the whole world. And we mean all of them.
Secret diplomacy has been used ruthlessly in both London and
Berlin, in Paris and Moscow, in both Washington and Tokyo.

Now yesterday’s imperialists pose as liberators. The makers and
peddlers of the Versailles Treaty, the inventors and wreckers of
the League of Nations, the accomplices of Hindenburg and
Dollfus, the stranglers of the Spanish Revolution, the fomenters
of the Mexican counter-revolutions, those who have supplied
Hitler’s Germany and Mussolini’s Italy-they claim to be bringing
order to the world. But they have never wanted anything but
disorder and the disunity of the nations of both hemispheres.

What do sordid English imperialism and ferocious American
capitalism have to offer us? Quite simply, a return to « the pre-
war situation, » a return to the Versailles status quo or
something like it, and the reconstruction of the League of
Nations, the continuation of the exploitation of labor by
capital, the bank as mistress of the world, gold as king, the
thousand and one diplomatic combinations, the thousand and one
political and financial combinations that we know so well. In
sum, they are offering us the makings of another nice little
world war in twenty-five or thirty years–if the people of the
world are not capable of constituting a true League of Peoples
which would guarantee peace and organize the world through
social revolution everywhere.

On the other hand, what do the apostles of the « national
revolution » have to offer us? They offer a revolution in
reverse, which would throw humanity back to the darkest times of
its existence, into an abyss of racial and religious fanaticism,
a total slavery of the laboring masses and an absolute
obliteration of the individual.

Then there is the USSR. Even though Stalin’s republic has done
away with private capital, it has not done away with class
differences. There are still high functionaries, the military
elite, privileged workers and, at the bottom, the people.
What’s more, we find it guilty of having suppressed every
practice, appearance or idea of liberty. Unfortunately, the GPU
is quite the equal of the Gestapo; and, besides fascists, the
concentration camps in Siberia also imprison socialists,
Trotskyists, unionists and left libertarians. Unfortunately,
the USSR is also guilty of playing a diplomatic game which has
served the purposes of both the fascists and the imperialists–
and has made possible the unleashing of the present terrible

All this means that the people cannot have, nor should they any
longer have, confidence in any of the rulers or their political
systems. Heads of state and military leaders of all stripes and
tendencies change from one side to another, tear up treaties
while signing new ones, serve now a republic, now a
dictatorship, collaborate with those who made war on them
yesterday, and reverse themselves again and again. They have
done this so often and with such ease that their honor, sworn
word, integrity and honesty now have no significance.

While the statesmen, the generals, the admirals and their ilk
are permitted to play their petty, mad game, the ordinary people
are paying the price. They are mobilized for the democracies,
against democracies, for the fascists, against fascists. In

Asia and Europe the people are paying the price for these
conflicts. They are getting their faces smashed in. The homes
of ordinary people are being crushed, with women and children
inside. And tomorrow it will be the people who will pay the
price for reconstruction.

We call on all those who have chosen sides without thinking to
open their eyes to the situation. German and Italian fascism,
the products of world imperialism, are in their death throes.
Anglo-American imperialism is being aided by all of the
capitalist forces which are presently at bay. They are
preparing for (1) an imperialist peace of the Versailles Treaty
type, which will embody a new basis for future conflicts and
their hopes for new advantages; (2) the stifling of any movement
for workers’ emancipation, with the help of the traitors and
strivers of all countries; (3) a settling of accounts, whether
or not this involves an amicable arrangement with the USSR.

As for the USSR, it aspires to be a state-capitalist world
power, which, because of its despotism, will be as evil as
private capitalism.

This will be the global order, unless the workers of the whole
world unite from now on to plant the flag of social revolution
in the chaos that surrounds us. What must we do to accomplish
this? First, we need to utilize the natural tendency of the
people toward continental unity through the federation of the
countries of each continent. We need to develop ties of
solidarity between the continents and give to these ties a
functional form through the constitution of a true League of
Peoples. It must not be simply a refurbished League of Nations,
with its self-serving-interests. We need to make this League of
Peoples into a truly economic, administrative and social
regulator of the whole world organized for peace and against
war, by creating bodies to serve it, such as an International
Economic Council and an International Administrative and Social
Council. But without doubt this can only be accomplished
through a social revolution that is as global as the present

And to carry out this gigantic task the peoples must develop
agreement, join together and struggle, to understand, act and
strive toward the goal. In preparation, they must lay the
foundations within their respective proletariats for a vast
federalist movement that would at first be continental in scope
and, later, worldwide. They must be prepared to take into
account the various concrete realities and possible development
within each country, in order to plan their movement so that
their own class organizations will bring to life the
institutions through which the associated peoples will rule

By social revolution we mean the abolition of political power,
of militarism, of gold as king, and of classes. By social
revolution we also mean the complete and definitive freedom of
speech, organization and action for everyone, the free
availability of the means of production for all peoples,
including access to jobs, products, education and security for
all. By social revolution we mean power in the hands of
everyone through libertarian syndicalist association, which
would promote production in all countries and worldwide, thereby
ensuring an equitable distribution of raw materials and finished
products, including consumer goods. We also mean communitarian
association,, which would satisfy all consumption needs through
the distribution of goods in the interest of all. By social
revolution we also mean creating all of the social bodies
capable of fostering full development and fulfillment of
individuals in all areas. We also mean the guaranteeing of real
social equality to all through the proper administration of a
healthy and popular form of justice, based on conciliation and

We need geographic association, uniting localities, regions and
countries through permanent liaison bodies of the economic and
administrative institutions, in order to better manage the
interests on all levels of all peoples harmoniously associated
and working together practically. For this to happen, the
social revolution will have to be not only worldwide and, as
much as possible, simultaneous in all countries, but it will
also have to make way for an era of reason, socially-conscious
science and freed labor.

We must make every effort. It doesn’t mean fighting just
against Hitler’s fascism, but against all varieties of fascism,
against all tyrannies, whether of the right, center


or left, whether monarchist, democratic or socialist. No
tyranny will emancipate labor, free the world or organize
humanity on a truly new basis.

It’s not a matter of talking about liberty, but living freely.
It doesn’t involve talking about fraternity, but living
fraternally. We aren’t struggling to inscribe words on a banner
or to change the color of a flag. We are not speaking in
abstract terms. We want to progress from perpetual war to
perpetual peace, from human exploitation of human to social
equality, from total or partial tyranny to complete freedom,
from confusion to consciousness.

We don’t agree to any compromises with anyone. We are not
attached to any personality or party. We want the practical
realization of the same social Idea that has been envisioned for
nearly two hundred years by republicans, socialists, left labor
unionists and libertarians. We are convinced that only the
method we have described above can bring it into being. Today
we come together in struggle; tomorrow we will work together
toward this goal and make it a reality.

In order to best accomplish this task, we are looking for more
people to join us.

Information Bulletin – Special Covid19 SRAS2 – Health and care Workers

The Coronavirus pandemic affects all countries and will have an impact – direct or indirect – on the lives of billions of people. It is important despite the crises we are going through to keep our critical mind, to try to understand how we got into this situation, how to cope, and how to imagine solutions for after the crisis.

IWA is the International Workers Association. It brings together worldwide workers, gathered into national sections, who recognize themselves in the principles, tactics and purposes of anarchosyndicalism. We want to contribute to this necessary work of collective critical reflection about the situation.

By this bulletin, we have gathered texts produced by IWA sections, or groups we feel close to, who are active in the health and care sector. It emerges from these articles that overall the situation is the same everywhere: lack of means, lack of training, staff sacrificed by an unpreparedness of the health services which have been destroyed for several years in the name of managerial efficiency and financial profitability. Today we see the effectiveness of these restructurings … otal havoc … This disorganization and even this chaos are not the fruit of chance, they are not due to anarchists, they are the result of the combined action of the State and Capitalism. To save humanity, we have no choice but to organize collectively to put an end to the state and capitalism.

If you wish to continue receiving this newsletter, contact your AIT section in your country (contact list is on or the AIT secretariat:

« Anarchy is the highest expression of Order. « (E RECLUS)

Let’s finish with the Chaos of State and Capitalism!

Download : AIT-travailleurs-santé en


– Care worker organising in a pandemic (Sol Fed, UK, 2020-04-10)    2

– War triage, containment and the role of the working class (CNT-AIT, Spain, 2020-04-03)    3

– Careworkers: Cannon fodder to the coronavirus? (SolFed, UK, 2020-04-08)    4

– In front of the current folly, we oppose experience. Statement from the CNT-AIT Madrid’s Health Section (CNT-AIT, Spain, 2020-03-28)    6

– Professional elections are not protective for unionists, they are a lure and a trap ! No to repression against workers in Health sector ! (CNT-AIT, France, Spain, 2020-04-07)    8

– Even (and especially) during a crisis, Direct action get the goods !  (CNT-AIT, France, 2020-04-07)    9

– Care workers are not soldiers! (CNT-AIT, France, 2020-04-05)    9

– Mutual aid in action: IWA sections exemples of concrete solidarity (BASF-IWA Bangladesh, ZSP-IWA Poland, March 2020)        10

– This System is Making Us Sick (IWA Secretariat, 2020-03-16)    10

– Workers Autonomous Confederation of Bulgaria position in connection with the Global pandemia and introductoin of the emergency state (ARC, Bulgaria, 2020-03-13)    12

– Coronavirus : while politicians chitchat, workers are suffering ! (CNT-AIT, France, 2020-03-08)

In  French :

En Español :

We are against all religions, including Islam.. Interview with « A union of anarchists of Iran and Afghanistan »

(text sent by of their interview with Pramen website. French version here)

Your community is called « A union of anarchists of Iran and Afghanistan ». What moved you to unite particulary between these two countries ? Geographical proximity ? Absence of language barrier ? Transparent border between countries ? Common history ?

“1. Since anarchism is a politics against borders and states, when it comes to Iran and Afghanistan, they are names given to the two regions, not to justify the existence of these borders or states, but because our struggles and revolutionary demands are universal and not specific to particular areas. The reason for the union of anarchists in Iran and Afghanistan is sharing a common language among comrades, and associations between anarchists in the two regions.”

(text  sent by of their interview with Pramen website. French version here)

Your community is called « A union of anarchists of Iran and Afghanistan ». What moved you to unite particulary between these two countries ?  Geographical proximity ?  Absence of language barrier ?  Transparent border between countries ?  Common history ? 

“1. Since anarchism is a politics against borders and states, when it comes to Iran and Afghanistan, they are names given to the two regions, not to justify the existence of these borders or states, but because our struggles and revolutionary demands are universal and not specific to particular areas. The reason for the union of anarchists in Iran and Afghanistan is sharing a common language among comrades, and associations between anarchists in the two regions.”

2. Generally, here in Eastern Europe we do not know about Iran and Afghanistan a lot. The public opinion is formed by the mainstream media. And for Iran the main narrative is nuclear program, sanctions and periodical riots. For Afghanistan – drug trafficking and war. But we really do not know much about how working people live there. Could you tell as more as you can on these issues: social problems, social movements, nuances of mentality and social-political organization  ?

“2. In Iran and Afghanistan, the anarchist movement is new and is in the process of developing. Over the past few years more and more young people have come to anarchism, and while the feminist, anti-capitalist, labour, student, child rights, refugee rights, environmental, and animal liberation movements have grown significantly in recent years—but the antifascist movements in the two regions are still very weak. In Afghanistan there is no broad anarchist movement, however anarchism is growing there. Religion and patriarchy are still a problem in Afghan society, although these problems also exist in Iran, because the Islamic Republic makes it its mission to spread oppressive structures, but there is a part of society consciously opposing it. The Islamic Republic advocates for a reactionary Islamic tradition, but the people stand against it and oppose government propaganda.”

3. When did the anarchist movements is Iran and Afghanistan emerged ?  Where did it stem from ?

“3. The first anarchist publication in Farsi began 42 years ago in the diaspora. In 1977, two years before the Islamic Republic of Iran, there were several anarchist publications outside of Iran that continued to be disseminated for years; but since they were only published abroad, they did not effect events inside Iran and did not have any influence until the re-emergence of the left in the university by anarchist students in 2007. Nine years ago we started our anarchist organizing as a group overseas by publishing numerous anarchist blogs and activities on Facebook and elsewhere. More than five years ago, we created the site Asr Anarshism and in 2018 three anarchist groups—one in Afghanistan, one in Iran, and Asr Anarshism (Afghan & Iranian comrades in the diaspora)—formed the Anarchist Union of Iran and Afghanistan. Soon after, anarchists joined the Union from two cities in Iran, and recently another anarchist collective that is in Iran and abroad joined.”

 4. Please tell particularly about your group. We are interested in your activities, plans, organizational structure and, of cause, the experience of facing repressions.

“4. One of our campaigns focuses on Soheil Arabi, an anarchist prisoner who was first sentenced to death because of his Facebook posts and has been in jail since 2013 and was tried three times while in prison, sentenced to: death and three years in prison in 2014, then commuted to two years in 2015. Soheil should have been released a year ago, but is still in prison and has been on several hunger strikes, which clearly highlights severe repression. The Anarchist Union of Iran and Afghanistan has also published a 5-part magazine titled « The Torments and Memories of Anarchists in Iran », in which you will find significant lessons. 

In our activity as an anarchist network, we have 44 pages in social media. So far, several of our anarchist comrades in the Union have been taken to jail and severely tortured for their activities and struggles. Naturally, our activities in Iran and Afghanistan are not public, and because of widespread repression in Iran and dangers that anarchist activists face in Iran and Afghanistan, we cannot specifically mention our activities, but anarchist comrades are active in all the Iranian liberatory movements—and anytime there were demonstrations our comrades participated and were suppressed, imprisoned and tortured. In most cases, the regime did not know they are anarchists.”

5. What is your relationships with the other political parties and organizations ?

“5. From an anarchist perspective, no political party is legitimate, and any hierarchical organization and strives for power is an enemy. Since the Islamic Republic currently holds power and political organizing is a crime, we have a common enemy in the Islamic Republic and therefore we do not fight the other opposition forces and parties.”

6. Did you ever hear about Belarus and political regime here ?  What are your associations regarding it ?  And what are, you your opinion, is general notion about Belarus for the common citizen of Iran\Afghanistan ?

“6. About one-fifth of Belarusian land is still affected by the 1986 Chernobyl Nuclear Power Plant explosion. Belarus has an agreement with Ukraine that most of this area is in an Exclusion Zone. The strategic position of Belarus to the North of Ukraine and the West of Russia can be very important. Since independence from the Soviet Union, Belarus has faced a dictatorial regime for about twenty five years; however, due to censorship of the media, little information is disseminated from Belarus, but with a careful analysis of the situation we are aware that Belarus has many political prisoners, even some who have been jailed or imprisoned for photography. Belarussian dictatorial regime will be condemned to annihilation, although the regime is fully supported by Russia. Solidarity with comrades struggling in Belarus.”

7. Your region is presented by the media as an area of constant ethnic and religious conflicts. What is your position regarding Islam, Christianity ?  Do you have comrades who are believers ?  What is your political perspective and possible tools for fightning ethnic and sectarian tensions ?

 “7. The Middle East is not the only region in the world that suffers from ethnic, economic and religious tensions, but the abundance of oil in this region has led to governments disrupting it by fomenting these disputes. We are against all religions, including Islam. At the moment, the most important tool to deal with such tensions are the efforts to raise awareness and self-organize our communities, which we are working intensively to do. One of the most important issues in Iran and Afghanistan is dehydration, and over the course of 40 years, the Islamic Republic’s rule has destroyed Iran ecologically and many of its lakes and rivers have dried up. Only 1.8% of Iran is in its natural state and does not face an environmental crisis.”   

8. Maybe you want to add something ?  You are welcome to say anything on other issues. 

“8. In the end, we would like to thank you for this interview and if there are any other topics that interest you, please ask us more questions. We will also send questions to you after the publication of this interview to learn more information about the lives of people and anarchists in Belarus and your region. Finally, that the Anarchist Union is present in nine other countries outside of Afghanistan and Iran, and one Morocan anarchist comrade also works with the Asr Anarshism site and publishes Arabic content and besides Arabic and Persian, we publish all languages on Asr Anarshism. We hope that this interview will be the beginning of joint activities between us.”

Thanks, the Anarchist Union of Iran and Afghanistan


I am translating your interview right now and inspired by your braveness ! Could you please give us some photos of Soheil Arabi and, maybe, some photos which may represent your group ?  Maybe with covered faces or smth, to be secure for you. Just to illustrate the article while publishing.


 Hello comrades, we can shear some photos of Soheil Arabi with you but about the photos of our collective, it’s not possible because we are almost in 11 countries and it’s so dangerous for our comrades in Iran to send or have any photos. We hope that you will understand our issue


 It is OK, we understand everything.  We know Rojava, but what is DFNS ?  Explain the abbreviation please.


 Hey comrades. 

DFNS is the Democratic Federation of Northern Syria, which is the autonomous region, which since September 2018, it has been called « Autonomous Administration of North and East Syria ». It is more inclusive term because there are Kurds, Arabs, Assyrians and Armenians among others. Rojava is the Kurdish word for Western Kurdistan.