Entdinglichung

… alle Verhältnisse umzuwerfen, in denen der Mensch ein erniedrigtes, ein geknechtetes, ein verlassenes, ein verächtliches Wesen ist … (Marx)

Archive for 2. Juni 2008

Gericht bestätigt Todesstrafe gegen Farzad Kamangar – Mord durch das Mullahregime droht

Posted by entdinglichung - 2. Juni 2008

Ein iranisches Gericht hat am 27. Mai das am 25. Februar verhängte Todesurteil gegen den Lehrer, Journalisten und politischen Aktivisten Farzad Kamangar bestätigt. Die Repressionsorgane des iranischen Staates werfen Kamangar Mitgliedschaft in der PKK vor, seine Anwälte sehen in dem Urteil einen Ausdruck der Diskriminierung der kurdischen Minderheit und kurdischer AktivistInnen im Iran; nachfolgend dokumentiert ein Statement der GenossInnen des IWSN:

Kurdish teacher’s death sentence confirmed

On Tuesday 27 May the Iranian regime’s judiciary for the first time confirmed the death sentence passed against Farzad Kamangar. The death sentence was originally passed by a court in Tehran three months ago. His lawyer is preparing an appeal.

Farzad Kamangar, a teacher, journalist and civil society activist in Kamyaran (in Iranian Kurdistan), was sentenced to death for alleged Kurdistan Workers Party (PKK) membership.

According to his lawyer, the Revolutionary Court of the Iranian regime passed this sentence against the 33-year-old Kurdish teacher on 25 February 2008 – with the prosecution producing „absolutely zero evidence“ to support its case! The closed-door court hearing lasted less than five minutes „with the judge issuing his sentence without any explanation and then promptly leaving the room.“

The Iranian regime’s security forces detained Kamangar in July 2006, shortly after he arrived in Tehran from Kamyaran. Since his arrest, the authorities have held him in various prisons in Kermanshah, Sanandaj, and Tehran. In a letter written in Sanandaj prison in October 2007, Kamangar gave details about his torture and his family and lawyer have seen clear signs of this when visiting him.

Kamangar’s lawyer has said that the prosecution and death sentence are an indication of „discrimination against Kurds“ within the judicial system. It is indeed common practice for this regime to condemn journalists from the ethnic minorities – as well as labour and other activists – on no evidence, then to treat them harshly during their prison terms (or while awaiting their execution) and in jails far away from their home town (or even province).

Farzad Kamangar should be freed immediately and unconditionally and those responsible for his incarceration and torture held to account. Help us put pressure on the Iranian regime by sending a protest email to Mahmoud Ahmadinejad, the President.

Iranian Workers‘ Solidarity Network, 29 May 2008

For further news on the situation of Iranian teachers see the special section.

IWSN home

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Posted in Iran, Kurdistan, Menschenrechte - Freiheitsrechte, Repression | Leave a Comment »

Faschistischer Angriff auf linke Aktivistin in Kirklees/Britannien

Posted by entdinglichung - 2. Juni 2008

Bei einem offenbar gezielten Angriff seitens dreier Faschisten auf eine Genossin von der linken StudentInnenorganisation Education Not for Sale in Kirklees/West Yorkshire wurde diese ernsthaft verletzt, nachfolgend dokumentiert eine (eigene freie) Übersetzung (eigene Anmerkungen oder Ergänzungen in eckigen Klammern) der Stellungnahme der antifaschistischen Gruppe Kirklees Unity, gefunden auf der Webseite von Workers‘ Liberty:


Erklärung von Kirklees Unity:

Am [vergangenen] Freitag Morgen wurde eine junge Studentin auf ihrem Weg zur Arbeit von drei bewaffneten Mitgliedern der extremen Rechten angegriffen. Sie rissen sie zu Boden, traten ihr wiederholt in die Rippen und fügten ihrem Kopf Verletzungen mit einem Messer zu. Während des Angriffes beschimpften [die Angreifer] sie als „dreckige Rote“ und „schmutzige Lesbe“, letzteres als Hinweis auf ihre sexuelle Orientierung.

Sie erlitt einen Rippenbruch und schwere Prellungen, in Anbetracht der Schwere des Angriffes hätten die Verletzungen schlimmer sein können.

Die Angreifer griffen die Studentin an, da sie an ihrer Universität gegen Auftritte der BNP aktiv ist. Das Opfer ist weiterhin Mitglied von UNISON [Dienstleistungsgewerkschaft] und der NUS [Studierendenorganisation].

Sie [die Faschisten] kannten ihren Namen und ihren Weg zur Arbeit und griffen sie wohlüberlegt an, um sie und andere, welche gegen die extreme Rechte aktiv sind, einzuschüchtern.

Der Vorfall wurde der West Yorkshire Police angezeigt, welche derzeit Ermittlungen zu dem Angriff durchführt.

Das Opfer steht für Nachfragen zur Verfügung, möchte aus Angst vor weiteren Angriffen aber anonym bleiben.

Für weiter Informationen zu dieser Presseerklärung kann Kirklees Unity unter der nachfolgenden Mailaddresse kontaktiert werden: kirkleesunity[at]yahoo.co.uk

Posted in Antifa, Britannien, LBGT, StudentInnenbewegung | Leave a Comment »

Cyril Smith (1929-2008)

Posted by entdinglichung - 2. Juni 2008

Mit grosser Traurigkeit vernahmen wir die Nachricht vom Tode des marxistischen Philosophen Vale Cyril Smith am 8. Mai, nachfolgend ein Nachruf von David Black und ein älterer Artikel von Cyril Smith von der Webseite Hobgoblin:

Cyril Smith 1929-2008

By David Black
Cyril Smith was one of those rare radical thinkers: one who, after many decades of commitment to a particular Leftist cause, could face radical changes in the world by radicalizing his own ideas. Cyril, in fact, wrote his best works after his retirement (from teaching statistics at the London School of Economics) in the early 1990s. His book, Marx at the Millenium (1996) was a devastating and at times witty attack on what he had previously upheld as “Marxism.” In the positive sense it was a renewed interpretation of Marx as a “revolutionary humanist.” The book shocked as many of his erstwhile Trotskyist comrades as it delighted his new readers and reinvigorated the best of his old friends.

Summarising his critique of the “Marxists” in his last book, Karl Marx and the Future of the Human (2005), he wrote, “They developed a ‘theory of history’ called ‘historical materialism’, an ‘economic doctrine’, sometimes referred to as ‘Marxist economics’, and a philosophical outlook, called ‘dialectical materialism’. None of this was to be found in the writings of Karl Marx…”

Marx, Cyril argued, conceived of humanity as “socially self-creating.” This conception is not a ‘doctrine’ or ‘theory’, which separates the ‚teacher‘ from the ‘ordinary’ person being taught. In doctrines, such as political economy, “entities like money, capital and the state are crazily accepted as subjects; at the same time, we treat each other and ourselves, not as free, self-creating subjects, but as if we were things. So we are necessarily cut off from understanding ourselves.”

In Marx at the Millenium Cyril probed the problem of how the alienated dogmas of “scientific socialism” were inextricably linked with bourgeois “natural science” – a problem that had assumed greater importance with the claim that the latter has triumphed over the former. Cyril tackled recent issues concerning Artificial Intelligence and Sociobiology and concluded that “Marxism,” like “science,” is concerned only with the study of various kinds of objects – whether “productive forces”, brain cells or genes – but “cannot see the one nearest home – ourselves.”

In Karl Marx and the Future of the Human, Cyril traced the origins of “self-creation” in pre-Enlightenment thought and showed how it re-emerged in the dialectical thinking of Hegel and Marx (and the visionary poetry of William Blake). The scientific-rationalists and their “Marxist” inheritors had seen the natural world “in terms of mechanically interacting particles of matter and humanity as a collection of individuals.” Cyril contrasted this view with the pre-Enlightenment “mystics, Hermetics and magicians,” for whom the human is only an aspect of the natural and vice versa:
“… Hegel takes the side of the magicians on this issue: the movements of nature, history and psychology all express the unfolding of Spirit. But what about Marx? Does human self-emancipation, a task for humans to tackle in practice, require any specific conception of the universe? In the inhuman shell of private property, money, capital and the state, Marx uncovers the source of the mystery of self-creation. Once that ‘integument has burst asunder’, relations within a free association of producers, truly human relations, will be transparent and thus so will the relationship between nature and humanity as a whole.”
Unsurprisingly, Cyril’s new thinking attracted the attention of Marxist-Humanists who, like him, wish to emphasize the unity and totality of Karl Marx’s thought; and are exercised by the inadequacies of post-Marx “Marxists” (beginning with Engels) as continuators; and investigate the relation between Marx’s dialectic and Hegel’s. Cyril discussed these issues at Marxist-Humanist meetings in London, and met with several US Marxist-Humanists in London, New York and elsewhere. His contact with the Americans led to publication of Karl Marx and the Future of the Human by Lexington Books as part of the Raya Dunayevskaya Series in Marxism and Humanism.

Our debates with Cyril, whether in person or by email, or in the pages of Hobgoblin and News and Letters were serious, enlightening, often maddening and never ever dull. If there was a sticking point it was that Cyril refused to accept our projection for a unity of Philosophy and Organisation. Cyril would agree with Raya Dunayevskaya on the need to uproot capitalist production and reunify mental and manual abilities in the individual. He would not agree that philosophy, for our own time, might be other than a contemplative or formalist theory of external objects and events. Deleuze and Guattari wrote „We cannot imagine a great philosopher of whom it could not be said that he has changed what it means to think—those who do not renew the image of thought are not philosophers.“ But Cyril would not accept this. He wrote “Throughout its history, philosophy—has been the highest expression of private property, class division, state power, and other alienated social forms“ (Karl Marx and the Future of the Human, p. 49).

Peter Hudis disagreed with him, responding:
“Philosophy is distinct from theory in that it recognizes the profound relation between the subject and the world in seeking to grasp the nature of the ‘thing itself’. And the ‘thing itself’ refers not only to external objects but also to the categories which underlay human cognition. Philosophy is different from theory as it is traditionally understood… Philosophy subjects everything to self-examination, including its own premises—not for the sake of simply tearing things down (that would be mere sophistry!) but as part of creating something new.” [Working out a Philosophically Grounded Vision of the Future, News and Letters Bulletin August 2005]
But on this sad occasion we should give the last word to Cyril Smith. We can do no better in celebrating his life, and recognizing that our differences with him concerned key issues for future development of revolutionary thought, than republishing below his article on Raya Dunayevskaya from 2000.

David Black 29/5/08

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