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The obscurantism of Javier Milei

What does the coming to power of the first liberal-libertarian president signify for Argentina and the wider region?

Milei’s victory in Argentina undoubtedly changes the national and regional political landscape. The earlier defeats of Kast in Chile and Bolsonaro in Brazil, and the victories of Petro and Obrador in Colombia and Mexico respectively, signalled the rejection at a continental level of liberal-authoritarian forms of government. However the Argentinian election, along with Noboa’s victory in Ecuador, has reactivated the growth of the most crazed and extremist aspects of the continent’s right-wing forces. This impacts Latin America and also provides backing for Trump’s presidential ambitions in the USA.

Workers and the middle classes are confronted by elite sections at the margins of the traditional establishment: youtubers, presenters, economic advisors, supporters of the military, and other dubious figures of the global ruling class. They are the product of a world-wide societal decay. They portray themselves as “marginal” – so they don’t resemble the classic lawyer-type politician who thinks and speaks along conventional lines. They can therefore breach the limits of what is sayable. They self-promote an image as “pariahs” to portray a “commonality” with the truly marginalized, who live daily listening to politicians but who offer no solutions to their real problems. The cultural battle of constructing “nacional y popular” identities, falls to pieces when you can’t pay your electric bill or the rent. [nacional y popular refers to the the political persecutive of the kirchnerist government which puts the focus only on the cultural and hegemonical level in order to fight against the right wing parties].

Criticism of the “political caste”, is Milei’s media hobbyhorse. It was transmuted in just a few months into an alliance with the classical parties of the right, so Mauricio Macri and Patricia Bullrich joined with Milei in celebrating the results. There is only a superficial symbiosis between “marginalised” upper class individuals and the truly marginalised lower classes. But the upper class individuals, however uncomfortable Milei makes the establishment feel, end up closing ranks with their class companions. Macri quickly moved to bring structure and an apparatus allowing Milei stability to carry forward plans to dismember Argentinian society.

The poor will be poorer, the rich richer. Across the board violence will increase its hold over our society. Very shortly the government plan  proposed by Milei’s party La Libertad Avanca (Freedom Advances) will hurt the very people who voted for it. The privatization of publicly owned means of communication, public transport and especially YPF (the state-owned Argentine energy company, the biggest enterprise in the country) will be the first measures. To that will be added massive business closures, leading to a surge in unemployment and poverty. The cuts in state spending will impact directly on health, education and social services. This raises the question of how the government will be able to implement all of these regressive measures – the only possible route will be through the militarization of society, through the organization of paramilitary groups or the use of the armed forces.

How did it come to this?

It’s not as if workers were living in a golden age under the Kirchnerist-Peronist government. Milei’s regressive proposals emerged because inflation is at an unsustainable 140% annual rate, and the government was making cuts across the board while religiously paying the International Monetary Fund the interest on an illegitimate debt. People were also fed up seeing part of the political class not living in the same conditions as the people they claimed to represent. It’s significant that the candidate for the continuing Kirchnerist-Peronist project was Sergio Massa, the Minister of Economy in this situation of profound crisis. He is the typical besuited politician, moving from party to party, never politically involved beyond his office desk, ultimately someone whose political career is simply a means of advancing his own wealth and social position.

For many sectors of society, the electoral battle ended up being seen as between the current Minister of Economy (Massa) and someone who presented himself as an outsider to the political system (Milei). And although Milei plans to implement a neoliberal adjustment programme which voters have rejected in the past, he knew how to design an electoral campaign which carried him to victory.

Obviously others played a role in this victory. Most prominently, the political parties before the elections had styled themselves as of the “democratic right or centre”. They ended up forming an alliance with LLA allowing LLA not only to win the presidency but also to achieve a majority in congress. In particular Mauricio Macri, the European Union’s preferred politician, was key to Milei’s arrival in the Casa Rosada presidential palace.

On the other side Kirchnerism-Peronism played its part, as Milei’s victory would not have been possible without the chain of political and economic errors committed by the last government. The final straw was Cristina Fernandez de Kirchner’s decision to anoint Sergio Massa as presidential candidate. This put someone with dubious ideological beliefs at the head of the movement. Massa – well-known for having changed political parties more times than his clothes – pushed the political and militant base of Kirchnerism-Peronism, along with all human rights activists, to campaign for a candidate neither they nor others wanted.

It’s also important to say that part of the responsibility lies with FIT-U (Workers Left Front – Unity), the institutional left which defines itself as Trotskyist. The FIT-U finds itself systematically on the sidewalk of history, remaining distant and “pure” while watching political processes unfold. One can critique their call not to vote for either candidate. But the main criticism against FIT-U is their constant evasion of seriously constructing a discourse, a practice, and a political force capable of disputing power both inside and outside the state.

A lack of political projects proposing alternatives to deepen democracy, solidarity and equality represents the biggest difficulty and concern of the current moment. This is a painful absence and a huge challenge ahead of us when opposing our class enemy of the moment.

Putting a brake on Milei’s shock programme, which will resemble that of the Chicago Boys in Chile after the 1973 coup, will depend on how the working and middle classes can link their struggles and organisations. Four years of battles removed Macri as president, where people took to the streets almost daily. They were followed by four years of impoverishment, with millions of people surviving at minimum possible levels. As a result popular energies are at a historic low. However Argentina has shown before that, in spite of appearing defeated, people rise up to challenge political programmes of hunger and poverty drawn up in US and European offices.

The question for us all now – what is to be done?

The obvious response is to continue the struggle, organising and creating alternative political projects. We need to go beyond the proposals that led us here, constructing projects to remove the fertile ground that enables the growth of Bolsonaros and Mileis.

And although it appears a cliché, the Grandmothers and mothers of the Plaza de Mayo (protagonists of the struggles for memory, truth and justice in Argentina) remain the best example. They showed how even in the worst moments we can, in spite of fear and powerlessness, rekindle the hope that a better world is possible and can be built.

The historical examples of the resistance in Bolivia to the coup against Evo Morales, and the battles and organising in Colombia that ultimately placed Gustavo Petro and Francia Marquez at the head of the state are recent regional examples which give us hope; struggles can win, as our Latin American sisters and brothers have shown in practice.

However it cannot be denied that the political and social impact of  these last elections will impact on our country for decades. The terrible consequences are close at hand, Ecuador or Mexico are examples of the destructive path this combination of crazed military and neoliberals plan to follow.

We also shouldn’t underestimate the political role of Latin American migrants. Solidarity actions, in uniting reactions to specific political situations and linking struggles in Europe and in Argentina, are a political opportunity that we must not downplay. This was shown in the last elections in Argentina where 1.5% of those on the electoral roll were registered to vote outside the country (and large numbers did not register to vote).

We are convinced that consolidating a political force to build opposition in this profound political and economic crisis is a strategic task to stop the coming neoliberal, privatizing austerity.

It is commonly said that the enemy’s strength is relative to your own. It’s up to us to resist the monster Milei through constructing a political and social movement at this historic moment, until the horizon of a better world is so real that there is no longer a possibility that people like Milei will return to carry us into the abyss. With the historic force of the Grandmothers, the pickets of 2001 and solidarity from across Latin America on our side, the task is clear: organize the resistance.

This statement by the Bloque Latinamericano Berlin originally appeared in Spanish. Translation: Ian Perry. Reproduced with permission

Children, Generations and Rivers

Presentation and Performance given at the meeting “We need to talk: International Solidarity with Palestine”, Cafe Madame Berlin, 18th November 2023


25/11/2023

I am here because of these posters. I have carried them these last weeks at demonstrations. But I have also carried them for years at demonstrations. At a recent demonstration I was approached to be her today because of these posters. Afterwards, if you want, you can take a look at the posters. Today, I have added the voices of children in Gaza to the posters.

***

It is difficult in these times, to know where to begin. Where to turn.

For this moment, I want to turn to children. To generations. And to rivers.

***

I begin.

[nigun sung]

“Where life is precious, life is precious.” The words of Ruth Wilson Gilmore, African American abolitionist scholar and activist.

***

Eyes are for looking and seeing sun
Tongues are for greeting and saying fun
Legs are for walking slowly and also run
Hands are for shaking with friends not for shooting gun

written by Fatema Saidam, age 9. Killed in the rubble of Gaza.

And the child asked: Where do the sounds go,
when we don’t hear them anymore?

***

10,000 and more lives slaughtered; 4,000 , 5,000 and more of these lives, the lives of children.

The voice of Sarah al-Saadi, 14 years-old, in Gaza a few days ago: “This is not a war. This is the extermination of children.” I do not know if she is still alive.

The voice of Khalida Zakaria, 45 years-old in Gaza a few days ago: “This is a war against children. I cried so hard when I saw children writing their names on their hands and feet. Some of them asked me, ‘Does this mean we are going to die?’ I told them, ‘No, this is just a game.’ “

In wars of extermination, children are primary game.

To kill the children , is to kill the future. This is, horribly, an ancient genocidal strategy across times and spaces. It continues to our day. Across generations.

***

I always dream of a life clear as
the serenity of the sky,
And a heart beating with love & optimism …
Why our smiles do not bloom like the flowers?
Let us fly freely as those butterflies …
satisfied, colourful and flapping sky-high ,
away from worries, anxieties, and sorrows.

written by Obada Mohammad Abu Oda, aged 14, killed in the rubble of Gaza.

And the child asked: Where do the sounds go,
when we don’t hear them anymore?

***

There are different ways to kill the children.

Kill their bodies, kill their breath, their voices.

Kill their life-line to the breath, the voices, of those who brought them to life, made their life possible, today and all the yesterdays.

Maim, mutilate their souls in ongoing trauma, in ongoing catastrophe of being, in ongoing exile from freedom and peace.

Generations.

***

“I saw many videos of children who were torn to pieces. Nobody knew who they were. I saw pictures of children writing their names on their hands. That’s why I sat in the schoolyard and wrote my name on my hands and feet. Other children came around and I wrote their names for them. I felt sad, but this is life in Gaza.”

The words a few days ago of Reem Salama, 10 years-old. Is she still alive?

***

” … language has deserted me.”

Adania Shibli last week

As we know, there are many words we are not allowed to speak today. But, as we also know, this is not about what is not allowed. It is about what is allowed. Or more specifically, about what is authorized. How institutionalized denial and criminalization are one, creating meanings and authorizing systems of being, and beings themselves.

This author-ing has a very long and very deep history. With deeply embodied consequences across times and spaces. For generations upon generations.

In fact, one could say, it is all about generations.

I turn to generations. And listen.

In the mid-16th century there was a public debate in Spain between conquistadores and missionaries. The question they debated was: Do natives have a soul or are they natural born slaves? If they have a soul, then we have the Christian duty to save and educate them – in the interest of god, king and church. If they do not have a soul, then we can treat them any way we see fit in the interest of gold, king and church — enslave them, violate them, exterminate them.

The question was not “Do we conquer?” but rather: “How do we conquer?” The debate over defintions was a debate about how to authorize the conquest of the lands and their indigenous peoples. Are we mighty warriors or civilizing saviours? Are they brutish animals or lost souls? One way or the other, we define the embodied geography of being.

Language and its deployments are no sideline of genocide and occupation. Language and its deployment authorize genocide and occupation in their varied forms.

Language generates.

Even, especially, as it bans and criminalizes.

***

I turn again to generations. And listen.

In January 1996 there was an arson attack on a refugee hostel in Lübeck. Ten people were killed, 5 of them children. 38 were wounded. 4 young white German men were found near the burnt house with singed eyelashes, connections to neo-Nazi groups and had no alibis. But it was Safwan Eid, a 20-year-old man from Lebanon who had stayed on the roof of the burning house to help save others, who was almost immediately arrested and charged as the culpable criminal. The sole so-called evidence used against him: a first-aid worker claimed that Safwan Eid had said to him on the way to the hospital : “Wir war’n es” – ‘We did it / It was us.’

Within hours, across all media, across all public discourse, Safwan Eid became the embodiment of the ‘criminal, primitive, barbaric alien collective’ endangering the German ‘Volkskörper’ .

He faced 2 trials over the span of 3 years, and although there was never any evidence against him, he was never declared innocent. He was acquitted 2 times for ‘lack of evidence’. And thus remained branded a permanent suspect.

What remained was ‘Wir war’n es / It was us.’ The criminal, barbarian, alien collective – by definition , a permanent danger to civilization. A permanent suspect.

And what also remained : 10 dead, 5 dead children. And murderers left free to live as innocents.

This was 1996 in the new Germany. And it was a turning point.

I turn, again, to generations. And listen.

***

In the 80’s in the context of Glasnost and Perestroika, as it became clear that the US and the West had ‘won the Cold War’, the FRG started positioning itself to finally become a full member of the US-European axis of power. There was a surge of re-defining ‘ Germany’ and the German ‘Volk.

A surge of re-authorizing and generating ‘Germany.’

On the one hand, this articulated itself in a distancing from Nazi generations. Not as a rebellious youth as in the 60’s, but rather in the language of ‘adult responsibility’ and the ‘true German soul,’ — now finally able, again, to proudly take its rightful place at the adult table of the Civilized. In the language of Christian atonement: The re-newed Germany had paid its penance, was now mature, cleansed, born again. The atoned protector was born again from the ashes of jewish corpses. (No other corpses were or are relevant to German generations )

On the other hand, this re-birth articulated itself as the liberation of the Volk, repressed and shackled for far too long in guilt long beyond its expiration date.

These re-authorizings of the ‘new Germany’ generated an explosion of racist violence.

The early 90’s were filled with people being burned alive, beaten, tortured, terrorized and killed in a variety of ways. Hoyeswerda, Rostock, Mölln, Solingen, Lübeck … Always authorized in terms of the alien criminal , the primitive, the animal barbarian endangering the borders and safety of the German Volkskörper. And , parallel to this, was the massive overhaul and intensification of the repressive border regime and the emergence of Fortress Europe – deployed in the language of protecting the Volkskörper, protecting Civilization from dangerous invasions.

Whether Christian atonement & adult responsibility or breaking free from expired shackles of guilt, one way or the other, this re-newed Germany was – and is — authorized in the soil of jewish ashes and generations of Civilization.

The Lübeck arson attack, murders and judicial & discursive lynching of Safwan Eid was a turning point: it renewed, reauthorized and normalized a deeply rooted discourse. We hear Lübeck today – we hear Hoyeswerda, Rostock, Mölln, Solingen, Hanau, NSU today — from Sonnenalle to Staatsräson, from BDS legislation to deportations to Palestine.

From every banned river flowing to every banned sea.

***

Vincent Harding, the African American scholar, political activist and nurturer of the beloved community, spoke of the ‘river’ of African American voices and histories over centuries and generations . In his famous 1981 book There is River: The Black Struggle for Freedom in America, he speaks of “the soul of the river, of its people, the living and the dead, the many thousands gone … the spirit of a community in hard and costly movement toward freedom. “

This river, this struggle for freedom, he calls the ‘beloved community.’

” [The river is] … at its heart a profoundly human quest for transformation, a constantly evolving movement toward personal integrity and toward new social structures filled with justice, equity, and compassion. … [The] river moves toward a freedom that liberates the whole person and humanizes the entire society … [This] is the magnificent opening toward which the river has been moving,

the great ocean of humanity’s best hope that it has always held and nurtured at the center of its own bursting life.”

***

“Where life is precious, life is precious. “

Fatema, Obada, Reem, Haya, Sarah, and all the generations …. these are voices of the river,

and they will flow,

and they will flow …

and they are the flow ….

[nigun sung]

***

References

The poems by Fatema Saidam and Obada Mohammad Abu Oda are on the website of the Hands Up Project https://www.handsupproject.org/. HUP is an educational project working with teachers and young people in Gaza. It is now doing podcasts of the voices of children and teachers they have worked with: some no longer alive, some sending messages from the rubble.

The words of Sarah al-Saadi, Khalida Zakaria and Reem Salama are quoted in, Does Israel want to exterminate Gaza’s children?, Ruwaida Amer, The Electronic Intifada , 13. November 2023 ()

Adania Shibli, quoted in : “In the last four weeks language has deserted me’: Adania Shibli on being shut down,” John Freeman , The Guardian

Ruth Wilson Gilmore, “where life is preciosu, life is precious,” see for example the short film, “Geographies of Racial Capitalism” 

We will not allow our fight against antisemitism and racism to be divided

Speech at the “We Need to Talk” demonstration on November 10th


24/11/2023

Dear friends,

Thank you for the invitation. It is an honor for me to be on stage today with so many important voices for a just peace in the Middle East and to be able to speak here.

And I would like to emphasize that it is a scandal, a low point of democracy, that we always do not know until the last moment whether it is possible for us to gather in public in Berlin in the context of Israel/Palestine, whether the fundamental right to freedom of assembly for Palestinians, Israelis, Muslims, and Jews who are critical of the policies of the right-wing government of Israel and in favour of human rights will be allowed. Germany: Your fight against antisemitism is built on sand if you simultaneously forbid Jews to assemble, if you violently disperse Jewish protests like this year’s Nakba Day at Oranienplatz through the police, if you silence Jewish intellectuals, scientists and artists whose positions do not fit with German politics. What is happening in Germany right now is antisemitism.

And we are also here today to make it very plain and clear. We will not be divided. We will not allow our fight against antisemitism and racism to be divided.

But first, I would like to express my deepest sorrow, my sympathy and my solidarity. October 7 has left deep wounds in Israeli society. We mourn the loss of at least 1,400 civilians who were murdered by Hamas and call on all those involved to ensure the safe and speedy return of the civilian hostages. That is why we are also demanding here today: Release all hostages!

The terror and violence of October 7 did not arise in a vacuum. It is not a justification, because nothing can justify the terror of Hamas, but it is an explanation when we say that the decades-long occupation of the Gaza Strip, the construction of settlements in the West Bank and the systemic discrimination against Palestinians form the breeding ground for this escalation. An escalation that is now being continued by the Israeli government: 10,000 Palestinians have probably died so far [editor’s note: since this speech, that number has grown to 14,000] as a result of the indiscriminate bombardment by the Israeli military, among them many children. I mourn for them. And how abhorrent it is here, between the children murdered by the terror of Hamas and the children murdered by the bombing of the Israeli military. They are all children, they are all human beings. This killing must stop immediately and in so many countries the call is rightly going out: ceasefire now!

At this point I must mention the double standards of the German government. If the German government really wants to work for peace, if you really want to work for the release of the hostages, why don’t you put your economic partners, and Hamas supporters, Qatar and Turkey under political and economic pressure? Quite the opposite. Next week, Turkish President Erdogan is even due to pay a state visit, and the red carpet is being rolled out for him again while the NATO partner in northern Syria invades Rojava in violation of international law and bombs Kurdish villages. In this fucking capitalist system, nothing is above the economy, neither human rights nor the fight against antisemitism. Do you know who is still profiting from the war today? The German war industry. Rheinmetall’s shares have gone through the roof since October 7th. And regarding the German government’s priority in the fight against antisemitism: before October 7th, the German government was planning to save millions in the fight against antisemitism. That is a double standard.

Ceasefire now! The call for a ceasefire has also become ever stronger in Germany in recent days and, quite honestly, this has had to be fought for hard here. Even before October 7th, basic rights were restricted by the Berlin police and the Senator of the Interior. In 2022, a ban was imposed for the entire month of May to mark the Nakba, when Palestinians commemorate their expulsion. It was not a rare sight in Neukölln to see small groups of young people with migration backgrounds being stopped on the street by the police because they were wearing a so-called Pali scarf. A scarf that is worn by many peoples in the region. I recently experienced for myself how racist this behavior is when three young people wearing the scarf, Kurdish in this context, wanted to go to a Kurdish demonstration at Hermannplatz and were stopped and checked by the police. The low point for the time being came when the education administration recommended scarves with this pattern to schools as an example of clothing that should be banned. This is madness! School must be a place for communication, a place where understanding is sought, not a place of blanket bans!

The spaces for exchanging ideas about Israel and Palestine, the spaces for understanding and communication are becoming increasingly limited. As LINKE Neukölln, for example, we have protested massively in recent days against the fact that the Senate is going to withdraw funding from the “Oyoun” cultural center in North Neukölln. Oyoun is a valuable center and place of migrant self-organization. It is one of the few places where it is still possible to discuss Palestine and Israel at all, because otherwise everyone is afraid of repression and state harassment. And that is precisely what is a thorn in the side of the Senate. It even went so far as to accuse a mourning event organized by the “Jewish Voice for a Just Peace in the Middle East” of antisemitism and question Oyoun as a result. It is another case of Germans being quick to blame antisemitism on migrants, even on Jews, while German antisemitism is kept quiet.

Or can anyone remember if anyone called for bans like those that have taken place in recent weeks on the Querdenkers, or the Corona Nazis, who clearly reproduced the antisemitism from the time of German fascism, and relativized the Holocaust.

Nazis are marching through Germany again, terrorizing and murdering people. How many Almans have openly distanced themselves from this? All Almans who have not distanced themselves are now Nazis. Have we, victims of Nazi terror, ever demanded that the democratic Alman society distance itself from the NSU terror, from the terror in Hanau or the attack on the synagogue in Halle? We have not. Because it’s damn clear that democrats and anti-fascists condemn Nazi terror in this country and therefore don’t have to distance themselves. But why am I asked to distance myself from every shit that happens in the Muslim world? Just because I look like one. I’m not even Muslim. That’s nothing other than racism! And we are also protesting against this racism in German society today.

We are in the country where Hubertus Aiwanger won a direct mandate just a few weeks ago. Hubertus Aiwanger, who very, very probably wrote a leaflet whose blatantly antisemitic content I do not want to repeat here. We are in a country where, according to the latest poll, 41% of the population of Thuringia can imagine Björn Höcke as prime minister. We are in the country where the AfD is achieving record results and the overwhelming majority of antisemitic crimes are committed by the right.

But instead, being discussed or decided are: stricter deportation laws, attitude tests for foreigners or, most recently, a “migration cap” for city districts by the FDP. It is convenient for German politicians to blame their own racism on people with migration backgrounds.

Dear friends, we are standing here together against antisemitism and racism, for human rights and democracy. Every restriction of fundamental rights can potentially affect every other left-wing or progressive group tomorrow and it is clear to me: We will not remain silent! We will not allow our fight for international solidarity to be banned! With this in mind, let’s raise international solidarity!

This speech was originally given in German. Translator: Negro Matapacos. Reproduced with permission.

Jewish Students in Germany Are Afraid of the State Racism

Bourgeois newspapers claim that Jewish students in Germany are feeling intimidated by pro-Palestinian demonstrations. In reality, many are scared that they could be defamed as “antisemites,” detained, and deported. Here are some testimonials.


22/11/2023

Bourgeois newspapers are reporting about antisemitic threats at German universities. The Berliner Zeitung for example wrote that “Jewish students fear violence” at a rally for Gaza at the Free University. The only source quoted by that newspaper is a pro-Zionist NGO with no connection to FU. The author writes about “antisemitic incidents almost every day,” but has made no effort to document even a single such incident. We spoke to Jewish students at the Free University about what they’re afraid of. Here are their words.

Report 1

Coming from the U.S., one of the most common negative responses to being a Jewish anti-Zionist is that I am somehow self-loathing. This blatantly false criticism is something that to this day has never stuck with or intimidated me. Coming to Germany, however, there is a lot more on the line. As someone without EU citizenship who is here on a student visa, supporting the right of the Palestinian people to live free from occupation has the potential for much greater consequences.

Especially during the first few weeks of the siege on Gaza, the threat of being arrested was extremely scary, as it was unclear what consequences would befall someone who was not a citizen. As time has gone on, while this threat is still there, I have found also found it extremely difficult to navigate this topic on campus. I am newly starting a thesis and being introduced to others in my research group. There is not a day that I do not think, read, and worry about this issue, but the climate at FU is such that silence is expected.

I will proudly be for this cause until we see a free Palestine, but that said, I couldn’t help but be looking over my shoulder at the student demonstration at Mensa II seeing if any of my colleagues were around. When FU sent out an email notifying students of the “mental health checkpoints” around campus because of the Hamas attack on Israel, with no context of the occupation and perpetuating the standard German rhetoric around this issue, I really felt like: “wow, this school isn’t here for me or anyone like me who is witnessing a genocide in front of their eyes and is calling it as such.”

Report 2

I have been frustrated seeing German media claim Jewish students are scared to be on campus as a result of the protests in solidarity with Palestinians. It is especially frustrating seeing German media call these protests antisemitic and “Jew-hating.” I am an international student and an American Jew at the FU. What I have been scared of on university campuses since October 7 is the increasing repression and silencing of anti-Zionist Jewish voices, the huge police presence at campus demonstrations, the possibility of losing my residence permit should I be arrested at protests for being an anti-Zionist Jew in Germany, and the risk of not being able to continue studying here because calling for an end to genocide in Gaza can be seen as an act of antisemitism. After seeing the police arrest Jewish people at the Jewish-led „We Still Need to Talk“ rally on November 10, these fears have increased. 

Scapegoating antisemitism onto students from the Middle East, who have accepted me with open arms and who ensure Jewish voices are heard at protests, is the real fear for me, not the supposed “antisemitism” I have not seen or felt while taking part in these on-campus protests. I am scared of the way police are reacting. I fear repression from the university is only increasing Islamophobia and antisemitism (by pushing the false idea that all “real” Jews are Zionists and Zionism is required to be Jewish). I fear the current German atmosphere, and the willing commitment to defending Israel despite the ongoing crimes against humanity by the Israeli government.

First published in German at Klasse Gegen Klasse. Reproduced with permission

For Solidarity with the Strike at H&M Bangladesh

Why you should join the protest in Neukölln on Friday

For weeks now the Workers in the Textile Industry have been striking and protesting starvation wages in Bangladesh.

Bangladesh is the home of many of the production facilities for fast fashion brands like H&M, C&A, Zara, and Marks & Spencer. Bangladesh earns annually about $55 billion from exports of garment products, mainly to the United States and Europe, though the workers of Bangladesh don’t benefit from this. Although most fast fashion brands that source from Bangladesh claim to support a living wage, they are only required to pay the workers who make their clothes the legal monthly minimum wage, which is one of the lowest in the world and has until recently remained set at 8,000 taka (66,6€) since 2018.

Trade union negotiations over a new minimum wage for garment workers in Bangladesh have sparked mass demonstrations on streets across the capital. The protests have escalated since the government announced a minimum wage increase for the workers, from 1 December, to 12,500 taka (103,21€), far below the 23,000 taka (189,91€) a month workers say they need to keep their families from starvation.

Factory owners and police have responded to workers’ protests with threats and violence. The beatings a 22 year-old worker named Akhtar received by armed men at Dekko Knitwears left her with a broken arm. “They hit my back, my thighs and my arms repeatedly,” she says. Now, without use of one of her arms, she is unable to work. “I don’t know how I will survive the rest of the month,” she adds.

The only answer against this brutal exploitation and repression of our proletarian brothers and sisters in Bangladesh can be the international solidarity of our class, the working class. That means a general boycott of these companies, and demonstrations to peacefully block the entrances of these stores. We must also have full solidarity with the striking workers in retail stores in Germany, which are now being organized by the German trade union ver.di, and speak with them at the picket line about how their struggle is not isolated, but international in scope. This also goes for the striking locomotive workers in the German railways, who can put pressure on garment supply chains while also fighting for their demands with the GdL trade union.

It is with this message that I decided to spontaneously stand in front of the H&M store on Karl Marx Straße in Berlin Neukölln with a digital sign, calling for “solidarity with the strikers at H&M Bangladesh”. It took less than a half hour and the manager was already coming outside to threaten to call the police if I refused to leave. Mind you, I was standing on a public sidewalk, and despite the manager’s claims, was not on their premises.

We should not bend or not submit to the threats and gaslighting of the H&M corporation. That is why the Berlin left is supporting a protest on 24th November against this exploitation and the censorship of those who try to do something about it. We demand that the GdL, and ver.di trade unions schedule their next strikes for this same day, and for them to add the demands of their fellow workers in Bangladesh for a living wage to their own list of demands for a union contract. Because only with international solidarity can we win against modern day, multinational capitalism.

Join us in protest at 2pm on Friday, 24th of November in front of the H&M at Karl Marx Str 92, 12043 Berlin. To volunteer as an organizer (Ordner) you can email viadrina@linke-sds.org with your Telegram, or Signal number so we can contact you.