[Gipfelsoli Newsletter] Greece -- Tarnac

[International Newsletter]

- “We don’t forget, we don’t forgive”
- Communique by the Polytechnic University Occupation
- Fears of unrest spreading across Europe
- 20 Theses on the Subversion of the Metropolis
- Ways to support the Tarnac 9

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“We don’t forget, we don’t forgive” - day of international action against state
murders, 20.12.2008

Today (Friday), the assembly of the occupied Athens Polytechnic decided to make
a callout for European and global-wide actions of resistance in the memory of
all assassinated youth, migrants and all those who were struggling against the
lackeys of the state.

Carlo Juliani; the French suburb youths; Alexandros Grigoropoulos and the
countless others, all around the world.

Our lives do not belong to the states and their assassins!

The memory of the assassinated brothers and sisters, friends and comrades stays
alive through our struggles!

We do not forget our brothers and sisters, we do not forgive their murderers.

Please translate and spread around this message for a common day of coordinated
actions of resistance in as many places around the world as possible.

Original callout:
http://athens.indymedia.org/front.php3?lang=el&article_id=943356
Source:
http://www.occupiedlondon.org/blog/2008/12/13/we-dont-forget-we-dont-forgive-day-of-international-action-against-state-murders-20122008

Source: http://www.indymedia.org.uk/en/2008/12/415225.html


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Communique by the Polytechnic University Occupation,
Athens, Friday 12th December 2008

THEIR DEMOCRACY MURDERS


On Saturday December 6, 2008, Alexandros Grigoropoulos, a 15-year old comrade,
was murdered in cold blood, with a bullet in the chest by the cop Epaminondas
Korkoneas of the special guards` police force in the area of Exarchia.

Contrary to the statements of politicians and journalists who are accomplices to
the murder, this was not an “isolated incident”, but an explosion of the state
repression which systematically and in an organised manner targets those who
resist, those who revolt, the anarchists and antiauthoritarians.
It is the peak of state terrorism which is expressed with the upgrading of the
role of repressive mechanisms, their continuous armament, the increasing levels
of violence they use, with the doctrine of “zero tolerance”, with the slandering
media propaganda that criminalises those who are fighting against authority.

It is these conditions that prepare the ground for the intensification of
repression, attempting to extract social consent beforehand, and arming the
weapons of state murderers in uniform that are targeting the people who fight,
the youth, the damned who are revolting in the entire country.
Lethal violence against the people in the social and class struggle is aiming at
everybody’s submission, serving as exemplary punishment, meant to spread fear.

It is the escalation of the generalized attack of the state and the bosses
against the whole of society, in order to impose more rigid conditions of
exploitation and oppression, to consolidate control and repression. An attack
that is reflected everyday on poverty, social exclusion, the blackmail to
adjust in the world of social and class divisions, the ideological war launched
by the dominant mechanisms of manipulation (the mass media). An attack which is
raging in every social space, demanding from the oppressed their division and
silence. From the schools’ cells and the universities to the dungeons of waged
slavery with the hundreds of dead workers in the so-called “working accidents”
and the poverty embracing large numbers of the population
 From the minefields
in the borders, the pogroms and the murders of immigrants and refugees to the
numerous “suicides” in prisons and police stations
 from the “accidental
shootings” in police blockades to violent repression of local resistances,
Democracy is showing its teeth!

In these conditions of fierce exploitation and oppression, and against the daily
looting and pillage that the state and the bosses are launching, taking as
spoils the oppressed people’s labour force, their life, their dignity and
freedom, the accumulated social suffocation is accompanying today the rage
erupting in the streets and the barricades for the murder of Alexandros.

>From the first moment after the murder of Alexandros, spontaneous demonstrations
and riots appear in the centre of Athens, the Polytechnic, the Economic and the
Law Schools are being occupied and attacks against state and capitalist targets
take place in many different neighbourhoods and in the city centre.
Demonstrations, attacks and clashes erupt in Thessaloniki, Patras, Volos,
Chania and Heraklion in Crete, in Giannena, Komotini, Xanthi, Serres, Sparti,
Alexandroupoli, Mytilini. In Athens, in Patission street -outside the
Polytechnic and the Economic School- clashes last all night. Outside the
Polytechnic the riot police make use of plastic bullets.

On Sunday the 7th December, thousands of people demonstrate towards the police
headquarters in Athens, attacking the riot police. Clashes of unprecedented
tension spread in the streets of the city centre, lasting until late at night.
Many demonstrators are injured and a number of them are arrested.

>From Monday morning until today the revolt spreads and becomes generalized. The
last days are full of uncountable social events: militant high school students’
demonstrations ending up -in many cases- in attacks against police stations and
clashes with the cops in the neighborhoods of Athens and in the rest of the
country, massive demonstrations and conflicts between protestors and the police
in the centre of Athens, during which there are assaults in banks, big
department stores and ministries, siege of the Parliament in Syntagma square,
occupations of public buildings, demonstrations ending in riots and attacks
against state and capitalist targets in many different cities.

The attacks of the police against youth and generally against people who are
fighting, the dozens of arrests and beatings of demonstrators, and in some
cases the threatening of protestors by cops waving their guns, as well as their
cooperation with the fascist thugs -like in the incidents of Patras, where cops
together with fascists charged against the rebels of the city-, are the methods
in which the state’s uniformed dogs are implementing the doctrine of “zero
tolerance” under the commands of the political bosses in order to suppress the
wave of revolt which was triggered last Saturday night.

The terrorism by the police occupation army is completed by the exemplary
punishment of those who are arrested and now facing severe accusations leading
to their imprisonment:
In the city of Larisa, 8 persons arrested are prosecuted with the
“anti”terrorist law and were imprisoned facing charges for “criminal
organization”. 25 immigrants who were arrested during the riots in Athens face
the same charges as well. Also in Athens, 5 of the arrested on Monday were
imprisoned, and 5 more who were arrested Wednesday night are in custody and
will be taken in front of a prosecutor next Monday, facing felony charges.

At the same time, a deceitful propaganda war is launched against the people
fighting, paving the way for repression, for the returning in the normality of
social injustice and submission.

The explosive events right after the murder caused a wave of international
mobilization in memory of Alexandros and in solidarity with the revolted who
are fighting in the streets, inspiring a counter-attack to the totalitarianism
of democracy. Concentrations, demonstrations, symbolic attacks in greek
embassies and consulates and other solidarity actions have taken place in
cities of Cyprus, Germany, Spain, Denmark, Holland, G. Britain, France, Italy,
Poland, Turkey, USA, in Ireland, Sweden, Switzerland, Australia, Slovakia,
Croatia, Russia, Bulgaria, Rumania, Belgium, N. Zealand, Argentina, Mexico,
Chile and elsewhere.

We continue the occupation of the Polytechnic School which started on Saturday
night, creating a space for all people who are fighting to gather, and one more
permanent focus of resistance in the city.

In the barricades, the occupations, the demonstrations and the assemblies we
keep alive the memory of Alexandros, but also the memory of Michalis Kaltezas,
of Carlo Giuliani, Michalis Prekas, Christoforos Marinos and of all the
comrades who were murdered by the state. We don’t forget the social-class war
in which these comrades fell and we keep open the front of a total refusal to
the aged world of Authority. Our actions, our attempts are the living cells of
the insubordinate free world that we dream, without masters and slaves, without
police, armies, prisons and borders.

The bullets of the murderers in uniform, the arrests and beatings of
demonstrators, the chemical gas war launched by the police forces, the
ideological attack of Democracy not only cannot manage to impose fear and
silence, but they become for the people the reason to raise against state
terrorism the cries of the struggle for freedom, to abandon fear and to meet
–more and more every day, youth, high school and university students,
immigrants, jobless, workers- in the streets of revolt. To let the rage
overflow and drown them!

THE STATE, THE BOSSES, THEIR THUGS AND THEIR LACKEYS ARE MOCKING US, ROBBING US
AND KILLING US!

LET’S ORGANISE, COUNTER-ATTACK AND SMASH THEM!

THESE NIGHTS BELONG TO ALEXIS!

IMMEDIATE RELEASE OF ALL THE ARRESTED

We are sending our solidarity to everyone occupying universities, schools and
state buildings, demonstrating and clashing with the state murderers all over
the country.

We are sending our solidarity to all comrades abroad who are mobilizing,
transferring our voice everywhere. In the great battle for global social
liberation we stand together!


The Occupation of the Polytechnic University in Athens,
Friday, December 12, 2008

The assembly of the Occupation takes place everyday at 8pm in the Polytechnic.


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Fears of unrest spreading across Europe

THE unrest that has gripped Greece this week is spilling into the rest of
Europe, raising concerns that it could be a trigger for opponents of
globalisation, disaffected youth and others outraged by economic turmoil.
Protesters in Spain, Denmark and Italy smashed shop windows, pelted police with
bottles and attacked banks this week, while in France cars were set ablaze on
Thursday outside the Greek consulate in Bordeaux, where protesters warned about
a looming "insurrection".

At least some of the protests were organised over the internet. One website
Greek protesters use to update each other on the locations of clashes asserted
there have been sympathy protests in nearly 20 countries.

But the clashes have been nothing like the scope of the chaos in Greece, which
was triggered by the police killing of a teenager last Saturday and has
ballooned into nightly scenes of burning street barricades, looted stores and
overturned cars. Nevertheless, authorities in Europe worry conditions are ripe
for the contagion to spread.

As Europe plunges into recession, unemployment is rising, particularly among the
young. Even before the crisis, European youths complained about difficulty
finding well-paid jobs – even with a university degree.

"Look what is going on in Greece," Nicolas Sarkozy, the president of France,
told members of his UMP party this week, rejecting budget proposals that would
have cushioned the wealthy from losses.

With memories fresh of weeks of rioting in 2005, Mr Sarkozy expressed concern
that the anti-government backlash could spread to France: "The French love it
when I'm in a carriage with Carla, but at the same time they've guillotined a
king."

At the Athens Polytechnic, where many of the protesters are based, Konstantinos
Sakkas, 23, said: "We're encouraging non- violent action. What these are abroad
are spontaneous expressions of solidarity."

Internet sites and blogs have popped up to spread the call to protest. In Spain,
Nodo50.org, an anti-globalisation website, greeted visitors with the headline
"State Assassin, Police Executioners" and told them of rallies in Barcelona and
Madrid.

At the Independent Media Centre, photos and video of the Greek demonstrations
were uploaded and plans were listed for "upcoming solidarity actions" in
London, Edinburgh and Berlin.

"What's happening in Greece tends to prove that the extreme left exists,
contrary to doubts of some," said a French interior ministry spokesman. But, he
added, the coming weeks would determine whether "there's a danger of contagion
of the Greek situation into France".

One rally outside the Greek embassy in Rome turned violent on Wednesday, while
in Copenhagen, protesters pelted riot police with bottles and paint.

In Spain, youths in Madrid and Barcelona attacked banks, shops and a police
station. Eleven people were arrested at the two rallies, which drew about 200
protesters.

Daniel Lostao, president of the Youth Council, an umbrella organisation, said
young people in Spain faced daunting challenges – soaring unemployment, low
salaries and difficulty in leaving the family nest because of expensive
housing. But he doubted the protests in Spain would grow. "We do not have the
feeling that this is going to spread."

BACKGROUND

GREECE'S headline rate of unemployment – 7.4 per cent in September – is just
below the eurozone average.

The key factor, however, is unemployment among those aged 15 to 24, which is 22
per cent.

"Young Greeks up to the age of 35, make up a silent majority of overworked,
underpaid, debt-ridden and insecure citizens," said Generation 700 Euros, a
group defending the 56 per cent of Greeks under 30 earning that amount a month.

Source:
http://news.scotsman.com/world/Fears-of-unrest-spreading-across.4790369.jp


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20 Theses on the Subversion of the Metropolis
Plan B Bureau

Thesis 1
We define the metropolis as the compact group of territories and heterogeneous
devices crossed in every point by a disjunctive synthesis; there is not any
point of the metropolis, in fact, where command and resistance, dominion and
sabotage are not present at the same time. An antagonistic process between two
parts, whose relation consists in enmity, totally innervates the metropolis. On
one side, it consists, true to it’s etymology, in the exercising of a command
that is irradiated on all the other territories – so everywhere is of the
metropolis.[1] It is the space in which and from which the intensity and the
concentration of devices of oppression, exploitation and dominion express
themselves in their maximum degree and extension. In the metropolis, the city
and the country, modernity and second natures collapse and end. In the
metropolis where industry, communication and spectacle make a productive whole,
the government’s required job consists in connecting and controlling the social
cooperation which is at the base to then be able to extract surplus value using
biopolitical instruments. On the other side, it is a whole of the territories in
which a heterogeneous mix of subversive forces – singular, Common, collective –
are able to express the tendentiously more organized and horizontal level of
antagonism against command. There are not places and non- places in the
metropolis: there are territories occupied militarily by the imperial forces,
territories controlled by biopower and territories that enter into resistance.
Sometimes, very often, these three types of territories cross one another,
other times the latter separates itself from the other two and, in yet other
occasions, the last enters into war against the first two. The Banlieue is
emblematic of this “third” territory: but if everywhere is of the metropolis,
then its also true that everywhere is of the Banlieue.[2] In the metropolitan
extension of Common life, the intensity of the revolutionary imagination of
communism-to-come lives.

Thesis 2
In the metropolitan struggles, the biopolitical strike defines the principle
articulation of the attack strategy that the irreconciliated forms-of-life take
against the metropolis of command. Today, the refusal of work cannot be other
than the refusal to concede pieces of life, fragments of affections and shreds
of knowledge to cybernetic capitalism. Today, struggle against capitalism is
the direct removal of bodies from exploitation and attacking revenue, guerrilla
warfare against gentrification and violent appropriation of the Common, sabotage
of the control devices and destabilization of political and social
representation. Likewise, and just as direct, is the wild experimentation in
the forms-of-life, liberation of affections, construction of communities,
inoculation of happiness and dynamic expansion of desires. Just as bodies – in
as much singularity as in population – are the target of the biopolitical
police and exploitation, it is only starting from the singularity of bodies
that every human, biopolitical, general strike against the metropolis starts:
it is in the singularity as form-of-life that holds the Ungovernability that
resists biopower.

Capitalist initiative can be anticipated, at least if diffused singular refusal
is accompanied by the decision to build a metropolitan organization of
autonomous groups able to bring the rebel forms- of-life to become an insurgent
multitude. When singularities rise up as a Common body, the Ungovernable can
become revolutionary process.

Thesis 3
The blocking tactic is essential to the effectiveness of the biopolitical strike
when it is seriously done in the metropolis, which is to say when it exceeds
specificity and extends everywhere as a paralysis of control, a circulation
block, a counterbehavioral virus, a suspension of production and reproduction,
an interruption of the communication factory. In other words: impeding the
normal course of capitalist valorization. Through blocks it is possible to
recognize the generalized nature of the biopolitical strike. The piqueteros of
Buenos Aires[3] and the insurgence against the CPE in France[4] highlighted the
force and the capacity of organization. Blocks are material signs of the
secession of capital and biopower. Every metropolitan block opens other roads,
other passages, other lives: the metropolitan block is necessary for the
construction and the defense of the exodus.

Thesis 4
Sabotage responds to the necessity of unifying government destabilization to
command deconstruction and thus reinforces the metropolitan blocks. It
intervenes on different levels in metropolitan life: from the anonymous
singularity that slows the rhythm of value production- circulation to the
punctual and devastating intervention of a declared conflict. In the first
case, it is a spontaneous, diffused, anti-work behavior, in the second it is
subversive intelligence that diagonally interrupts conflict mediation in the
governmentability. The subversive science of the metropolis is therefore also
defined as the science of sabotage.

Thesis 5
When the biopolitical strike, sabotage and blocking converge the presuppositions
for metropolitan revolt are created between them. Metropolitan insurrection
becomes possible when the chaining together of specific struggles and the
accumulation of revolts make a comprehensive strategy that hits (or overtakes)
territories, existences, machines and devices.

Thesis 6
Social centers,[5] liberated spaces, houses and communized territories, should
be to the political critique of the multitudes and transformed into new Mutual
Aid Societies. Just as between the 18th and 19th centuries, these territorial
aggregations could provide not only solidarity between individuals, mutuality
between forms-of-life and organization for both specific and general struggles,
but also to the singularity’s and the community’s texture of conscience in that
they are both oppressed and exploited. The Common, as a political act, is
therefore born as a process in which the friendship and mutuality between those
who are deprived transforms itself into a resistance commune. Today, every
socialized space can become that place in which an autonomous organization in
and against the metropolis is condensed from their rebellious intensity. Temps,
workers, gays, students, women, lesbians, teachers, immigrants, queers, children
– everyday singularities must be able to refer to these spaces to create
revolutionary forms-of-life and organize themselves in so that they are
unassailable by the biopolitical police. Common elements – like mutual aid
funds, minor knowledges, shared housing, community gardens and parks,
autonomous production and reproduction tools, passions and affections – should
be salvaged, invented, built, and be available to all those who decide to enter
into resistance, on strike, or in revolt. The sum of all of these elements will
compose, territory by territory, the Commons of the 21st century.

Thesis 7
The only security to which non submissive forms-of-life aspire is the end of
oppression and exploitation. The material and ethical poverty that the biopower
constrains millions of men and women to is the source of the insecurity that
reigns in the metropolis and governs over the population. Against this, we
can’t fall into the loophole of asking for rights, which means more government
and therefore non-liberty: the only Common law is created and determined
through its revolutionary exercise. Every desire, every need that the
forms-of-life of the multitudes are able to express are in their right. In
doing so, they lay the law.[6]

Thesis 8
Without rupture there is no possibility of bringing the escape routes beyond
command. Every rupture corresponds to a declaration of war by the rebel
forms-of-life against the metropolitan Empire: remember Genoa 2001.[7] In the
metropolis, an asymmetry between biopower and forms-of- life rules, but it is
exactly this asymmetry that can become a fundamental weapon in metropolitan
guerrilla warfare: the impact between forms-of-life and command creates an
excess and, when it is expressed with force and strength, can become
revolutionary organization of Common life.

Thesis 9
In the metropolis, the articulation and the linking of different forces and not
mediation is what pushes their intensity to drive the game of subversive
alliances. The construction and the effectuation of the Rostock revolt, against
2007’s G8, showed the potency of this “game.”[8] Autonomy, as a strategic
indication for the succession from biopower, means the political metropolitan
composition of all of the becoming-minor into a becoming-Common, a horizontal
proliferation of counter-behaviors dislocated on a single plane of consistence
without ever producing a transcendent unit. In the metropolis there is no
revolutionary Subject: there is a plane of consistence of subversion that
brings each singularity to choose it’s part.

Thesis 10
The important part of every social metropolitan movement is found in the excess
which it produces.

Thesis 11
Without a shared language, there is never any possibility of sharing any sort of
wealth. Common language is constructed only in and by struggles.

Thesis 12
One of biggest dangers for the autonomous forms-of-life is indulgence in the
technical separation between life and politics, between managing the existent
and subversion, between goods and Common use, between enunciation and material
truth, between ethics and blind activism for its own sake. The confusion
between what is Common and what is held in property, in individualism and in
cynicism, should be defeated in practice, which is to say through an ethic of
the Common forged in conflict.

The personal is biopolitical, politics are impersonal.

Thesis 13
The metropolitan architectures of autonomy are all horizontal. As such, they
adhere to the form-of- organization in all of their constitutive political
stances and vice versa. Those of power, in every form and everywhere it is
present, are all vertical and that is how they separate individuals from the
Common. These architectures are to be deserted, surrounded, neutralized and,
when it is possible, attacked and destroyed. The only possible hierarchy in
metropolitan autonomy is in the clash with dominion.

Thesis 14
The form-of-organization, in the present historical conditions, cannot be other
than the form-of-life. It is non-normative regulation of the Common for the
Common. Here discipline does not mean other than the Common organization of
indiscipline. The form-of-organization is the plane of consistency on which
individuals and multitudes, affections and perceptions, reproduction tools and
desires, gangs of friends and indocile artists, arms and knowledge, loves and
sadnesses circulate: a multitude of fluxes that enter in a political
composition that permits everyone’s power to grow while, at the same time,
diminishes that of the adversary.

Thesis 15
In the metropolis, individuals are only the bodily reflection of biopower,
whereas singularities are the only living presences capable of becoming.
Singularities love and hate while individuals are unable to live these passions
if not through the mediation of the spectacle in such a way that they are
governed an neutralized even before being able to arrive to the presence. The
individual is the base unit for biopower whereas the singularity is the minimum
unit from which every practice of liberty can begin. The individual is the enemy
of the singularity. The singularity is the most Common we can be.

Thesis 16
The moment has come to put the category of “citizenship”, the heredity of an
urban modernity that doesn’t exist in anywhere, into discussion. In the
metropolis, being a citizen means simply reentering in the biopolitical job of
governmentability, seconding the “legality” of a State, of a Nation and of a
Republic that doesn’t exist if not only as ganglion of the Empire’s organized
repression. The singularity exceeds citizenship. Vindicating one’s own
singularity against citizenship is the slogan that, for example, migrants write
daily with their blood on the Mediterranean coasts, in the CPT in revolt,[9] on
the wall of steel that divides Tijuana from San Diego or on the membrane of
flesh and cement that separates the Rom bidonvilles[10] from the shamefully
sparkling City Center. Citizenship has become the award for faithful allegiance
to the imperial order. The singularity, as soon as it can, happily does without
it. Only the singularity can destroy the walls, borders, membranes and limits
constructed as the infrastructure of dominion by biopower.

Thesis 17
Just as capitalist revenue parasitically exploits metropolitan social
cooperation, politics coincides with the parasitic revenue of the government on
the multitude’s forms-of-life: violent or “democratic” extortion of consensus,
the privately public use of the Common, and the abusive exercise of an empty
sovereignty over society are the ways that political revenue fattens itself in
the shade of the global capital skyscrapers. In the metropolis, only the
political remains as a possibility of exercising the Common and multitudinarian
deadline for its appropriation. One should never do some politics, if to reach
the “point of no return”. Politics are always a form of government. The
political is, sometimes, revolutionary.

Thesis 18
The biopolitical metropolis is administrated exclusively using governance.
Social movements, autonomous forces and all those who truly have the desire to
subvert the status quo understand that when a struggle begins one should never
commit the fatal error of going straight to negotiate with governace, sit at
it’s “tables”, accept its forms of corruption and thus become its hostage. On
the contrary, it is necessary right from the beginning to impose the
battleground, the deadlines and even the modality of struggle on governance.
Only when the balance of power is overturned in favor of the metropolitan
autonomy will it be possible to negotiate governance’s surrender while standing
up, on solid legs. The extraordinary insurgence of Copenhagen[11] demonstrates
that which is possible, if only one has the courage to take the initiative and
persevere as oneself.

Thesis 19
In the metropolis, just as work has become superfluous, paradoxically, everyone
has to work all the time, intensively, from the cradle to the grave and maybe
beyond; evidently the compulsion to work is evermore obviously a political
obligation inflicted upon the population so they will be docile and obedient,
serially productive of goods and individually occupied in the production in and
of themselves as imperial subjects. We vindicate the refusal of work and the
creation of other forms of production and reproduction of life that are not
burdened under salary’s yoke, that are not even linguistically definable by
capital, that start and finish with and in the Common. Guaranteed metropolitan
income can become a Common fact only when the practices of appropriation and
the extension of autonomy over the territory massively impose a new balance of
power. Until that moment, it’s probable that it will instead be – as, for
example, what happens in the local and regional proposals of a so called
“citizenship income” – another passage in the fragmentation of the Common and
in the hierarchy of the forms-of-life. Moreover, as the autonomous experiences
of the ’60s and ’70s have taught us, it is only when we are effectively capable
of putting our very lives in Common, of risking them in the struggle, that any
egalitarian vindication has sense. In our history, there has never been an
economic vindication that wasn’t immediately political: if factory workers said
“more salary for all” to mean “more power to all”, today “income for all” means
“power shared by all”. As singularities that have chosen to be on the
subversive side, we must have the courage to construct and share the Common
above all among ourselves. This is what will make us strong.

Thesis 20
A new sentimental education is in course in the rebel communities, it’s
invention and it’s microphysical experimentation is on the agenda of every true
revolutionary experience that fights against the Empire today. One cannot speak
of friendship, of love, of brotherhood and sisterhood, if not as a part inside
the strategic advancement of the insurrection against biopower and for the
Common. In the same moment in which a friendship comes to exist, that a love
becomes a force of the Common, or a gang constitutes itself to fight dominion,
their enemy appears on the horizon. The destruction of the capitalist
metropolis can only be the fruit of an irreducible love, of the Common effort
of all the singularities that will rise up with joy against the priests of
suffering and the hired thugs posted to defend the Towers of command. The
communism-that-comes will be generated by the forms-of-life of the multitudes
that will have chosen the party of the Common against biopower._

“Make plans.
Be ready.”


[1] In the original Italian text “della metropoli” here plays on what would
usually be “nella metropoli” or literally “in the metropolis”. Taking an
alternate approach, the sense could also be rendered in English using “belongs
to the metropolis”.

[2]In reference to the minority dense suburbs of Paris, where over the last few
years numerous volatile situations have systematically erupted.

[3] The piquiteros movement was an important factor in the post-economic
collapse of Argentina in 2001. The english picket line was adopted but with an
additional emphasis on the impermeability of the block.

[4] idem

[5] In Italian, “centro sociale” specifically refers to type of squat, or
occupied abandoned spaces that are converted into self-run collective projects.
There are as many variations as there are examples throughout Italian territory,
including concert halls, libraries, restaurants, pubs, etc..

[6] The Italian “diritto” has the double meaning of both “right” (as in a civil
right) and “law”. Obviously, law here is not intended to mean some legal
procedure but what could be called a Common right.

[7] The mobilizations against the G8 summit of 2001 in Genoa.

[8] The Rostock demonstrations were characterized by a veritable mixing of the
plurality of variated groups, and the adopting a much more fluid form in
respect the usual “bloc” formations. The result was a colorful mass of
different tactical expressions that was extremely difficult for the law
enforcement bodies to counter. Excess, in all of its forms, is the expression a
struggle’s truth. What remains after every struggle is always a Common truth.

[9]“Centro di Permanenza Temporanea” litteraly translated would be “Temporary
stay center” which is quite misleading: CPT are prison structures used to hold
people caught without stay permits, usually destined for deportation.

[10]A bidonville is a small area, usually in abandoned areas of a city, where a
migrant Rom population lives, quite similar to migrant camps found in the US.

[11]A reference to the campaign of resistance to the eviction of the
Ungerdomshuset collective house in Copenhagen.

Source: http://tarnac9.wordpress.com/texts/twenty-theses


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Ways to support the Tarnac 9

1. To send letters, postcards, notes to the imprisoned, write to:

Comité de soutien aux inculpés de Tarnac, le bourg, 19170 Tarnac

2. Send checks to the same place.

3. Read the texts on this site and inform yourself about the situation.

4. Create new support committees in your own area and link up to the others. We
need an international network of committees to show solidarity!

5. Put pressure on the French government to drop this case in whatever ways you
see fit.

Source: http://tarnac9.wordpress.com/ways-to-support/