Category Archives: activism

Omaha In The Uprising with Mel B

Omaha In The Uprising with Mel

Omaha protestors pictured with stolen and modified "Back The Blue" banner during George Floyd Uprising
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This week, we’re going to hear two specials in two separate episodes, basically exploding radio edition into it’s components.

In this one you’ve clicked on, you’ll hear Mel B from Omaha, Nebraska talk about the city, the protests there including the killing of James Scurlock on May 30th, the mass arrest of 120 people on July 25th and leftist and Black organizing there.

Mel’s projects:

Some projects around Omaha worth mentioning:

If you want to hear the other half of this dis-enjoined pair, you can look for the episode called ‘RVA in the Uprising with L and Buzz,’ where you’ll hear those two talk about mutual aid and the Richmond Community Bail Fund, struggles to remove confederate monuments around that former capitol of the CSA and other topics.

Maxida Märak and Gabriel Khun on Liberating Sápmi

Liberating Sápmi with Maxida Märak and Gabriel Khun

Book cover of "Liberating Sapmi", PM Press
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This week we are pleased to present an interview William conducted with Gabriel Khun and Maxida Märak on the 2019 PM Press release Liberating Sápmi: Indigenous Resistance in Europe’s Far North. This book, of which Khun is the author and editor and Märak is an contributor, details a political history of the Sámi people whose traditional lands extend along the north most regions of so called Sweden, Norway, Finland, and parts of Russia, as well as interviews conducted with over a dozen Sámi artists and activists.

Maxida Märak is a Sámi activist, actor, and hip hop artist who has done extensive work for Indigenous people’s justice. All of the music in this episode is by Märak and used with her permission, one of which comes off of her 2019 full length release Utopi.

In this episode we speak about the particular struggles of Sámi folks, ties between Indigenous people all around the world, and many more topics!

Links for further solidarity and support from our guests:

Pile o´Sápmi: http://www.pileosapmi.com/

WeWhoSupportJovssetAnte: https://wewhosupportjovssetante.org/

Gállok Iron Mine: http://www.whatlocalpeople.se/about/

Ellos Deatnu!: https://ellosdeatnu.wordpress.com/

Moratorium Office: https://moratoriadoaimmahat.org

Arctic Railway: https://www.ejatlas.org/conflict/the-arctic-railway-project-through-sami-territory-from-finland-to-norway

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Music for this episode in order of appearance:

Maxida Märak – Järnrör

Maxida Märak – Kommer aldrig lämna dig – Utopi – 2019

Maxida Märak cov. Buffy Sainte-Marie – Soldier Blue

 

Two Voices From MPLS: Medic and Abolitionist

Two Voices From MPLS: Medic and Abolitionist

A man facing a line of riot cops in Minneapolis during George Floyd Uprising, behind is a wall with anti-police graffiti
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On this episode, we’re featuring two voices from Minneapolis, the epicenter of mass demonstrations and uprising following the police murder of #GeorgeFloyd.

First up, you’ll hear from Jacquie, a professional medic living in Minneapolis. Jacquie talks about the impacts of corona virus on Black and Brown communities around the city, some of what she saw in the early days of the protests and the feelings expressed to her about the killing of George Floyd and the problem of police in our racist society. You can find a project of theirs on instagram by seeking @femmeempowermentproject.

Then, Tonja Honsey, executive director of the Minnsesota Freedom Fund, talks about bail and prison abolition, infrastructure to get folks out of jail and supporting the people in the streets. They’re online at MinneapolisFreedomFund.Org

Both interviewees shout out Black Visions Collective and Reclaim The Block, two police abolition projects in Minneapolis, and the Northstar Health Collective. Check our show notes for links to those projects, as well as bail funds for cities where solidarity protests have been met with police repression.

Announcements

Jalil Muntaqim

There is an effort right now to get compassionate release for Jalil Muntaqim, former Black Panther and member of the Black Liberation Army. Jalil has been held by New York state since 1971 and he recently has tested positive for the Corona Virus. His attempts at parole over the years have been stymied by police and racists pressuring and stacking the parole board for Jalil’s involvement in the death of two cops 5 decades ago. This has happened 12 times since 2002 when he became eligible. More info about his case at his support site, freejalil.com and check out this SFBayView article for how you can help push for his release.

Breaking the 4th Wall

Hey, y’all. First off, I just want to say how impressed I am at the power that people are drawing up from within in order to battle the police all over the country. Seeing videos and hearing stories from Minneapolis, Atlanta, Oakland, New York City, Omaha, Denver, St. Louis, Tucson, Los Angeles and elsewhere, plus the solidarity rallies and support coming out here and abroad is so heartwarming. This week, you’ll know, police in Minneapolis murdered George Floyd, an African American man and people were there to video tape it. Since then, people took the streets, were met with tear gas and rubber bullets, some held vigils while others held the streets and set fire to a corner of that world that holds them hostage, including a police precinct. The cops present at Floyd’s murder were fired, and finally the officer who murdered has been arrested. Mr. Last week, police murdered a Black Trans Man named Tony McDade in Tallahassee. Over the prior month and a half, that same force murdered two other African American men, Wilbon Woodard and Zackri Jones. On March 13th, Louisville police murdered Breonna Taylor, a medical First Responder, during a home raid. At a protest on May 28th for Breonna’s legacy, 7 people were shot by unknown parties. Video of the murder by a white, retired cop and his son in Glynn County, Georgia, of yet another African American man, Ahmaud Arbery, was released a few weeks back sparking protests and the eventual arrest of the killers. The police sat on that video since Mr. Arbery’s killing in February, allowing the killers to walk free.

Please stay safe out there, y’all. Already, some folks have died at these protests, riots and uprisings against the status quo. Wear masks to protect from covid but also to obscure your identity. Drink lots of water, get good sleep if you can, take care of each other and support each other in these hard times. You can keep up on ongoing struggle via ItsGoingDown.org’s site and social media presence, and you can watch amazing videos from Minneapolis via Unicorn Riot.

Housing Liberation in Minneapolis

“At 8:00pm on Friday, blocks from the epicenter of the uprising, we watched from a tent as armored vehicles and hundreds of national guard advanced on Hiawatha. The curfew was in effect and the state offered no options for a couple camped outside. The hotels promised to the large encampment across the highway left them and many other behind. The shelters were full. This couple finally found refuge in a largely vacant hotel a mile away. The next morning, they awoke to the burned remains of Chicago and Lake and learned that the hotel owners planned to evacuate. With nowhere else to go but with a community showing up to support, the couple declined to evacuate.

Together we invited displaced and unsheltered neighbors to join us. Overnight people came in with harrowing stories of terror from police and other white supremacists. National guard shot rubber bullets at us while we stood guard against that violence. At the time of this writing nearly 200 people have created sanctuary in the memory of former shelter worker George Floyd. We avenge Floyd’s death in the flames of the third precinct and honor his life in the reclamation of hoarded property.

We have protected this building by occupying it. There is no going back to how things were – this isn’t a Sheraton anymore, it is a sanctuary.”

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playlist pending

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Bail & Anti-Repression Funds Across The U.S.

National Bail Networks

By City / State:

Digital Security Tools for Organizing with the CLDC

Digital Security Tools for Organizing with the CLDC

 

Radio Possum by Beehive Collective
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We’re happy to share the rest of our conversation with Michele Gretes, director of the Digital Security project at the Civil Liberties Defense Center, and Cora Borradaile, who is on the board of the CLDC. For this podcast special, you’ll hear the two discuss different tools for more secure, encrypted communication that is available on various platforms to folks organizing. They publish guides on CLDC.org/Security. We discuss the end-to-end encrypted alternative to Slack (Keybase) **, pgp email encryption (particularly the enigmail tool), Signal Messenger, problems with Whatsapp, Cryptpad, Jitsi, Wire, VPNs and The Onion Router,the TorBrowser, OnionShare, Zoom, Protonmail and some of the challenges of running longstanding movement infrastructure such as the RiseUp collective does (plus their file sharing and pad services). Check our show notes for links to some of these projects.

** Keybase was just purchased by Zoom. See the CLDC article.

(image lifted from the amazing Beehive Collective)

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featured tracks:

Bojkez – Snap Your Fingers – Instrumental EP vol. 1

Glutton For Insurrection – V!RU$ 5TR!K3

Release Ramsey Orta! / Housing Struggle in Asheville

Release Ramsey Orta! / Housing Struggle in Asheville

Sean Swain’s segment on Bernie Sanders withdrawal the Democrat candidacy.

[00:03:20-00:12:27]

Release Ramsey Orta!

[00:12:27-00:38:00]

UHOHavl Flyer & Ramsey Orta looking out the window of prison
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This week, we hear from Deja, the fiance of incarcerated cop watcher Ramsey Orta. Ramsey has been in prison since 2016 and during his short time inside has he’s been transferred around a lot and spent over a year in isolation. Ramsey’s name may be familiar as the police accountability activist who recorded the killing by police of the unarmed community member and grandfather, Eric Garner, in New York in 2014. Ramsey Orta’s video went viral and drew NYPD harassment and attention to him and his family and since his incarceration led to many threats by cop-sympathizing CO’s. Orta is currently about 90 days from his release date for his non-violent conviction and falls within the categories of prisoners that NY is considering releasing before the pandemic is in full swing. If you can help lean on the powerful in NY to get Ramsey Orta released, you can email officialramseyorta@gmail.com or wecopwatch@gmail.com. You can learn more about Ramsey’s case at RamseyOrta.com, or the SupportRamseyOrta fedbook page, as well as WeCopWatch.org or that groups fedbook page.

News just came out that Midstate Correctional, where Ramsey is currently being held, has shown its first infections of covid-19, so this issue of securing Ramsey Orta’s release is dire. He is being denied showers, soap, tissue, enough food. Ramsey is also not being giving cleaning supplies for his cell. A source of his mistreatment is Sgt Mayo at Midstate. Supporters suggest phones contact the following officials and share freedom for Ramsey. Ramsey’s prison number is 16A4200.

Office of Special Investigations (OSI) – DOCCS
OSIComplaint@doccs.ny.gov
844 674 4697

William Burns / Deputy Superintendent for Security
315-768-8581 ext 5000
William.burns@doccs.ny.gov

William D. Fennessy / Superintendent
315 768 8581 ext 2000
william.Fennessy@doccs.ny.gov

Housing Struggle in Asheville

[00:40:14-01:28:52]

Then we hear from two activists from Unemployed Humans Organzing Help, or UHOH Asheville, talking about tenant organizing for a rent freeze and pushing the government and hoteliers to open up those empty rooms to houseless folks in Asheville. More at their fedbook page, or by emailing uhohavl@riseup.net. Apologies for the sound in this second portion.

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Featured tracks:

Pete Rock – Return Of The Mecca (instrumental)

Lee ReedThe Sixth Massive

Kijana Tashiri Askari, New Afrikan Black Revolutionary Prisoner

Kijana Tashiri Askari, New Afrikan Black Revolutionary Prisoner

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In this podcast special, a comrade spoke with Kijana Tashiri Askari, an imprisoned community organizer, prison abolitionist, and New Afrikan Black Revolutionary who helped to found the W.L. Nolen Mentorship Program. At one point in time the mentorship program had about 50 prisoners nationwide on its mailing list. The W.L. Nolen Mentorship Program, named after a central leader in the formation of the California Prisoner Liberation Movement, alongside George Jackson, during the 1960s and 70s. Kijana Tashiri spent over two decades in the Pelican Bay SHU and was instrumental in the development of the networks that sprung forth the first waves of California Prisoner Hunger Strikes. You can reach WLNMP at w.l.nolen13@gmail.com or by mail through True Leap Press at

True Leap Press
PO Box 408197 
Chicago IL, 60640

 

You can also write to Kijana at:

Kijana Tashiri Askari 
s/n Marcus Harrison #H-54077
CMF Vacaville – Wing #342
P.O. Box 2000, Vacaville, CA 95696

You can read writings by Kijana at his blog, KijanaTashiriAskari.Wordpress.Com

Currently Kijana is facing dire conditions at Vacaville Medical Facility, a smaller prison across the road from CSP-Solano. Two weeks ago he was diagnosed with a heart blockage that requires immediate surgery, however because of the COVID-19 crisis, he was turned away from the hospital and sent back to the prison, where he remains. At the facility where he is imprisoned, there is relatively zero movement of prisoners happening, as everyone is being held in isolation. However, prisoners are not being allowed access to cleaning supplies, and it is a mixed bag in terms of guards taking the crisis serious, and those who are not. He, along with countless people locked up at this facility, are at severe risk if the virus spreads through the prison.

Freeworld and incarcerated supporters of Kijana’s have organized a phone zap, demanding the following things:

  1. That the surgery be performed and necessary medical protocols are followed. Kijana needs a splint in his heart. This is a serious condition.
  2. That the proper precautions for his physical safety are made during Kijana’s procedure. We demand that surgery is done in a sanitized and controlled area, to prevent contamination of this coronavirus.
  3. That Kijana be given adequate medication in light of this blockage revelation, he is currently only taking Tylenol.
  4. We demand his immediate release as his time locked up has been served 3-fold!

(This is key to his survival and a realistic demand, given that he is up for parole this year)

If you choose to call, email (1, 2), or write the governor’s office, we urge you to connect this to the broader struggle of releasing elders, immune-compromised, and those most vulnerable to the virus inside; thus:

  1. That the governor of California grant mass clemency and systematic release of all elders, immune-compromised, and those most vulnerable to COVID-19.

Keep an eye out for posts with scripts and images for a phone zap for Kijana on our Twitter and Instagram, but even more so on the Twitter and Facebook for True Leap Press.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Tracks in this podcast:

J Dilla – Fuck The Police (instrumental)

Looptrack – Crate Diggin

 

COVID-19 and the Prison System: 5 Voices from the Front Lines of Resistance

COVID-19 and the Prison System: 5 Voices from the Front Lines of Resistance

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Today we have a show about COVID-19, specifically how the pandemic is being handled in prisons and detention. This show includes a lot of voices, and we structured it that way in order to both include as many perspectives as we could and also to take some of the expectation that interviewees speak to us for an extended period; everyone who is working on this is very busy and we wanted to respect that.

In this show you’ll hear from:

– Rebekah Entralgo who works with the non profit Freedom for Immigrants,

– Finn, a healthcare worker and member of Mutual Aid Disaster Relief (MADR) working in an outbreak epicenter here in North Carolina,

– Elijah Prioleau who is incarcerated at Waupun Correctional in Wisconsin, where there is a COVID-19 outbreak and they are currently on lockdown,

– and JM and Nikkita of (among other groups) COVID-19 Mutual Aid in Seattle, which is at the outbreak epicenter in the Pacific Northwest.

Because I couldn’t include everything that each person said in full, and frankly that was the hardest part about editing, I’m making a page on our collection at archive.org which will include each interview in full. Just give me until tomorrow to get that up, cause my eyes are starting to cross from all the radio related screen time!

Many thanks go out to everyone who was interviewed, and a special thanks to Ben Turk and the folks at Forum for Understanding Prisons who passed along his phone call with Elijah. More about them, their updates, and lists of demands can be seen at prisonforum.org

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To write to Elijah at Waupun Correctional, address letters to:

 

Leon Elijah Prioleau 420053

Waupun Correctional Institution

PO Box 531

Waupun, WI 53963-0351

To get plugged into mutual aid efforts in Asheville, you can follow the Asheville Survival Project on Facebook, and if you are interested in donating to these efforts in our town the venmo is @AVLsurvival.

List of people and projects that I’m aware of who are boosting prisoner’s voices right now:

Kite Line Radio, which has a Coronavirus call in line for people who are both impacted by incarceration and by Coronavirus, that is 765-343-6236

Rustbelt Abolition Radio, which is amplifying the voices of incarcerated people always.

Forum for Understanding Prisons where you can go to prisonforum.org for up to date information and their list of demands.

Fight Toxic Prisons (FTP)

IWOC (Incarcerated Workers Organizing Committee), literally all chapters

FTP and IWOC are making a Prison Support Hotline for COVID-19, to donate go here!!

List of people and projects that I’m aware of calling for immediate end to ICE detention:

Freedom For Immigrants

The TransLatin@ Coalition

Plus many others!

Links from our guests:

Freedom For Immigrants:

https://www.freedomforimmigrants.org/

For accurate health related news:

Center for Disease Control and Prevention

World Health Organization

To support Elijah in Waupum Correctional:

look for updates on http://www.prisonforum.org/

Seattle:

@covid19mutualaid ON INSTAGRAM

COVID-19 Mutual Aid on Facebook

Fundraiser for people who cannot access state resources in Seattle

PARISOL

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Music for this episode in order of appearance:

Y’all Ain’t Ready – J Dilla – 2005 Welcome 2 Detroit Instrumental

Lataa – Kid Jha – Kalevala

Welcome 2 Detroit – J Dilla – 2005 Welcome 2 Detroit Instrumental

No Evil Foods Union and PLAN Line 3

No Evil Foods Union and PLAN Line 3

Union Busting At No Evil Foods

No Evil Foods Union Busting Flyer
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This week on The Final Straw, we’re presenting two conversations. The first was a chat with workers from the local, plant-based protein company ‘No Evil Foods’. The company has been getting flack for using social justice imagery while working to undermine unionization efforts at it’s factory here in Asheville, NC. The workers talk about strategies they took in organizing attempts and experiences they had with disinformation about collective bargaining from the management and the union-busting consultants in their employ. In order to protect the anonymity of the workers, we’ve replaced their voices with our own. See our show notes for a script of the chat.

Although not affiliated with the unionizing effort, the fedbook page for Asheville Solidarity Network hosts some of the flyers in support of workers unionizing No Evil Foods and Mission Hospital. It’s also acting as a hub for posts about mutual aid responses to the Covid-19 and the Corona virus crises in the Asheville Area. For more resources in different places around solidarity and mutual aid in this intense time, visit ItsGoingDown.org.

To see a few pictures of the propaganda distributed to No Evil Foods workers, check our show notes. Here are also a couple of links to flyers against the union busting found on social media (1, 2) as well as a post about a Zapatista school complaining of misrepresentation by No Evil Foods in their marketing and a collection of links including audio recorded from one of the forced anti-union meetings.

PLANning for Anti-Pipeline Action

After that, you’ll hear a conversation with Garrett, an anarchist involved in Pipeline Legal Action Network, based in so-called Minnesota. PLAN has recently published a legal workbook for people planning around resisting pipeline infrastructure expansion, in particular with the Line 3 pipeline. The guide also brings together a lot of other useful resources for any crew or affinity group and is available for free at PlanLine3.com alongside a lot of other material.

Announcements

Share Your Words For Our 10 Year Anniversary Show

Basically, we’re opening up the lines to hear what you have to say to us. Send us a message about the show, any memories you have, what you’d like to see or how it has affected you.  Instructions for signal voice messages, voicemails or sending us mp3’s can be found here.

New Free Community Meals in Asheville

On Sundays at 4pm near 644 Haywood, just around the corner from Firestorm Books, a project calling itself Hot Potatoes is offering free, hot meals from reclaimed and donated ingredients to the community as well as free produce when available.

Grand Jury Resistance

Grand Jury resistors Chelsea Manning and Jeremy Hammond have been ordered released from the Arlington, VA jail where they’ve been held while refusing to participate in Federal Grand Juries concerning Wikileaks and the attempted extradition of Julian Assange. This came days after Chelsea self-harm or suicide in her cell under the stress of nearly a year in prison and after only about a year after being released from an military prison. Amazingly, although the government was imposing a fine of a thousand dollars for each day of her incarceration for refusal, within a few days of her release the fines a crowd source fundraiser paid off the remaining $267,000 in fees she was facing upon release. Jeremy Hammond, meanwhile, is being transferred back to Federal prison where he will resume the last few months of his incarceration. His time was put on hold during his resistance of the grand jury. More on his Jeremy’s case and how to write him a letter of support can be found at FreeJeremy.net and more about Chelsea is up at ReleaseChelsea.com.

Prisoner Corona Virus Hotline

Starting Monday, IWOC and Fight Toxic Prisons chapters will be opening a hotline that prisoners in the so-called US can call into to report outbreaks, denial of adequate medical care and other circumstances related to Corona Virus. To allow for the calls to be free for prisoners, fundraising is happening now. You can learn more at bit.ly/covid19prison

Update on Eric King

Anarchist and antifascist prisoner Eric King is fighting a possible 20 year charge added to his remaining time. In recent disclosures he talks about his targeting by prison staff at FCI Englewood, who threatened him and his family during visiting time, including consciously sitting his partner and their two kids near to the sex offenders during visitation, rather than in the separate family section. In his statement to the court, Eric says that when he attempted to use the prisons own complaint mechanisms he was further targeted for assault and harassment by staff, including continued harassment about his family, threats that fall under the protections afforded by the Prison Rape Elimination Act (PREA) of 2003, interferences with his ability to communicate with his family and his lawyers, removal of his personal and legal items and more. You can read the whole thing up at SupportEricKing.org, where you can also find the fundraiser for his legal defense to fight this 20 year hit he might face. The fundraiser is also up at fundrazr.com/e1cKo1. You can also find our interview from last year with Eric at our website.

Month in solidarity with Bomani Shakur

Finally, for the month of April, 2020, the Revolutionary Abolitionist Movement and others will be trying to focus attention on the Lucasville Uprising death row case of Bomani Shakur, aka Keith Lamar. He’s been held for almost 18 years for charges related to the uprising and has been denied the ability to effectively challenge his death sentence even though the state recognizes that it withheld potentially exculpatory evidence in his initial conviction. You can learn more about his case and how to get involved in the month of action for Bomani at revolutionaryabolition.org , more about his case at KeithLamar.org and our past interview with Bomani at our website.

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playlist
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Script of chat with workers at No Evil Foods

TFSR: Would you care to introduce yourselves for the purposes of this conversation and what your relationship with No Evil Foods in Asheville is?

No Evil Foods Workers: All of us work in the production area of No Evil Foods. This means that we are directly responsible for measuring and mixing the ingredients, running the mixes through the machines, cooking the mixes into the product, cooling the product, portioning the product, and boxing the product so it can be shipped out.

TFSR: Can you talk about the situation? What were the working conditions like at No Evil Foods when active talk of unionization started, how was response from workers?

No Evil Foods Workers: Active talk of unionization began at least as early as the summer of 2019. At that time, one of the shift supervisors on second shift was spearheading the campaign, and was very vocal and open about it. He had even apparently gone directly to management asking them to recognize the union. At that time, employees had no health care, and there was no shift differential for second shift. Those were two major concerns that were eventually addressed, but the biggest reason for desiring a union was simply for the production team to have a seat at the table when it came to future changes. The company is going through a huge growth period right now, and the production employees that make up the vast majority of the workforce are caught up in the undertow, so to speak. In response to the initial unionization campaign, management gave a speech about how they felt unions weren’t right for the company. Mere weeks later, they changed the production schedule from a four-day work week to a five-day work week with monthly mandatory Saturdays. Dozens of production team workers quit in response, and the unionization campaign seemed forgotten. However, reps from the union reached out to workers who had signed cards, and slowly we began to seek out more signatures and discuss the ongoing need for representation. The response from workers varied of course, but there was no hostile conversation about it among employees before the union busting tactics started. Some weren’t sure what a union actually did and the protection it offers. Others had only heard negative things. But the more it was discussed between production workers, the more we felt as though we had a decent chance of bringing everyone together for this cause. The open dialogue was almost always positive, and many employees were excited and curious about the possibility of being able to have a greater say in their working conditions, pay, benefits, etc.

TFSR: How did No Evil Foods respond to talk of workers organizing themselves or joining a union. Who did they hire to bust the effort and what has that looked like? What union were you working with?

No Evil Foods Workers: We really have no way to know for sure when management found out that we were attempting to unionize, but we have theorized that it was probably around December-January. It’s likely that their first attempt to deter a “need” for a union was to find out what we wanted and attempt to give it to us. In January, they gave night shift a pay differential, they made sure night shift was getting out on time and not staying late – as had been the trend. They even added an employee award program to give us each a free gift. This was the start of what would be a serious manipulation campaign.

When management was officially informed that we had filed with the NLRB, the first poster we were handed was about union cards. The word “dues” was mentioned nearly 10 times. “Union authorization cards are LEGAL documents” it reads. “Do not sign a union card unless you are willing to accept all the possible consequences of unionization…” (“Consequences of unionization”) “Union representatives are salesmen…” “Collective bargaining involves give and take, and is a risk…” Ironically, this flyer started out by assuring us that No Evil just wanted to give us all the “facts” to help us make an “informed” decision. This theme of wanting us to make an “informed” decision was a consistent talking point throughout the entire campaign, even though what they were actually doing was trying to drastically misinform us.

It didn’t stop there.

On top of the flyers, the main response by management was to bring us into captive audience meetings. These meetings were mandatory and involved each shift being corralled into dimly lit rooms and subjected to various power point presentations about unions. The topics varied, but the information was always slanted, with a lean towards either being anti-union or being neutral – never positive. One meeting went over the legalities of the union constitution, which felt like an attempt to just confuse everyone with an hour’s worth of legal lingo. Another meeting was about the UFCW and how much those at the top make. (Curiously, nothing was mentioned about how much those at the top of the No Evil food chain make.) Another meeting was all about collective bargaining. Demonstrating just how biased these meetings were, an employee at the collective bargaining meeting asked if there were any benefits and the speaker had nothing positive to say. The very last of these meetings was about the investors of No Evil and how the owners (Mike and Sadrah) “can’t control” what they might do in response to a union. This was the meeting that essentially scared the piss out of everyone, and many of us believe that this was the meeting that really tipped the scale. People walked out of that meeting truly fearing that they would lose their jobs and the warehouse might shut down if the majority of eligible voters voted ‘yes’.

Essentially, either by design or by coincidence, these meetings were all designed to play on very specific fears of the workers. Fears about sexual harassment and how the union might make it harder to get rid of stalkers. Fears about not understanding the union constitution and its legalities. Fears about collective bargaining. (“You may get more, you may get less.”) Fears about job security and how the warehouse might close down if we end up moving forward with unionizing because the investors might not like it.

To answer the question about who they hired, the lawyers names are Leigh E. Tyson and Jonathan Martin, both from the firm Constangy Brooks, Smith, and Prophete.

From their website:

“We can help you realistically assess the employee-relations atmosphere in your workplace environment. And we can help you build and foster the kind of workplace environment in which a union is irrelevant. We know it doesn’t always pay to be the proverbial bull in the china shop. Even as we advise management on union organizing drives and decertification efforts, we have maintained professional relationships with the unions. We are not known as “union busters” – nor do we want to be. The firm has particular strength in collective bargaining and negotiation experience. We take pride in knowing the subtle differences, like when to be tough – and we can be extremely tough – and knowing when a non-adversarial approach is in the best interests of clients.”

They’re not “union busters” and yet coincidentally, they specialize in “union avoidance campaigns”.

To answer the other question about which union, it was the United Food and Commercial Worker’s Union, aka, the UFCW. This was Local 1208, based out of Tar Heel, NC.

TFSR: Can you talk about some of the rumors management and the lawyers have been fostering about unions, including the weaponizing of fears of sexual harassment at the workplace?

No Evil Foods Workers: One of the very first rumors was about drug testing – specifically, about the union coming in and drug testing everyone. No Evil does a fairly noble thing and hires felons. It also doesn’t drug test. So between those two things, the fact that a rumor was started about the union deciding to randomly drug test everyone (which would not happen unless we voted for it to happen or the company pushed for it to happen) could be a coincidence – or it could be evidence of management playing on the fears of its workers.

TFSR: So, management offered to get No Evil Foods living wage certified. What does that mean? How does that measure to the cost of living index for Asheville and is there a significant difference with what a union might help with?

No Evil Foods Workers: No Evil Foods is determined to be “living wage certified” by Just Economics (a regional membership organization based in Asheville that has a voluntary certification process to determine if an employer pays what is considered a “living wage” in the area). When you look into the requirements to be living wage certified according to Just Economics, it’s very interesting what that actually means. The way this is determined is through what’s called the “Universal Living Wage Formula”. To be brief, it is based on the idea that one employee, who works 40 hours a week, should not have to spend more than 30% of their gross income on housing. While No Evil Foods pays better than most places in the area, anyone who has or currently lives paycheck to paycheck can tell you that this formula does not account for utility bills, expensive emergencies, monthly payments for necessities like a car or phone, or childcare. It’s not to say that No Evil Foods isn’t taking a step in the right direction in this regard, but it would be naive to assume their “living wage certification” accurately reflects the living cost of their lowest paid employees.

A union could have drastically changed the lives of all Production workers at No Evil. The mere opportunity to get a say in wages and benefits is something that EVERY workplace should strive to achieve. While the idea of using a formula that assumes everyone fits into the same box when it comes to living expenses isn’t a bad place to start, no arbitrary certification program or employer knows what their paycheck to paycheck employees truly need to be paid in order to thrive in today’s economy.

TFSR: This push to counter or bust unionization among the workers at No Evil Foods seems to fly in the face of the ethical image they push as not only a producer of vegan, alternative proteins and their leftist imagery. How does that feel and how have you seen this conversation happening?

No Evil Foods Workers: Being vegan means something different to everyone, but at its core definition, it should be about maximum harm reduction to all living beings – animal or human. Even the No Evil Foods mission statement reads:

“No Evil exists to empower people to make positive changes for themselves, the environment, and the welfare of animals through awesome food. Do No Evil is the crux of what we do and the center from which all good emanates. We’re family founded, majority women-led, human centered, and purpose-powered, and we’re determined to bring people closer to the origins of their food while addressing issues like food insecurity, economic justice, and climate change. At The Axis, No Evil Foods’ homebase, we cut through the noise, speak our truth, and attempt to change the world one bite at a time.”

Empowering people should include empowering their workers – and empowering their workers should be about more than monthly team meetings and a suggestion box where we leave mere suggestions. The truest way they can live up to their mission statement (and it’s still not too late to do the right thing) would be to empower their workers and allow them to unionize. It would mean allowing their workers to have a collective voice in day-to-day decisions. Back that mission statement up with radical actions to prove it.

No Evil Foods Workers: A common business model in Asheville these days, at least among breweries, seems to be to build a brand and sell it off to a bigger company once it’s out of debt and expanded. There’s been speculation about why the ownership / management might push so hard back on attempts to structurally raise standards for the workers at No Evil Foods because of a fear of spooking the investors. Speculating, does that seem like a possibility in this case and how would leveraging for working conditions differ between a locally owned versus larger employer?

A: It’s absolutely a possibility. Leveraging with employers whether they be a small, family owned company or a massive corporation will never be a simple task if the position of management is to put the bottom line above all else. Historically though, large corporations are notorious advocates for nothing but profit at the expense of their employees. Having a solidified contract in place at this stage would protect us from this if in fact this is their plan for the future. It’s worth noting that at one of the captive audience meetings we were told by Mike (one of the two owners):

“It’s a very real risk that having a union at No Evil Foods would greatly impact our ability to continue raising capital, which risks the survival of our business. To be frank, I had one of our current investors say this week, ‘I’ve seen hundreds of companies come across my desk, and I have never seen an investment in a unionized startup, especially not at this stage. If I was looking at this business for the first time, I would run the other way.'”

Why did he say this? Because if this speculation about the inevitable selling of No Evil Foods is true – if a large corporation were to buy them out – this large corporation would have to listen to it’s employees who already have a solidified contract of employment that directly benefits the workers.

TFSR: Word on the street is that workers are talking union at the local healthcare system called Mission, which is a huge employer around here and was recently purchased. What would you say to your coworkers at No Evil Foods or workers at Mission or elsewhere who might be considering a struggle for a workplace union?

No Evil Foods Workers: Do a Google search for the Union Busting Playbook and inoculate your coworkers to the tactics and talking points that they will inevitably be subjected to. Maintain solidarity with your coworkers and constantly find new ways to draw more people into the “organizing committee” – or the primary core of people responsible for the drive. Organize casual get-togethers outside of work. Strong bonds between workers are the best defense against any nonsense management decides to pull. Be resilient, be calm, and do your research. Know the ins-and-outs of the union and be able to answer questions people will inevitably have. Be ready to be yelled at. Be ready to be threatened. Be ready to be manipulated and gaslit. There is no bar too low that management won’t stoop to in order to get people to turn away from unionization, as many of us found out. Communicate to coworkers that your struggle to organize your workplace has far reaching effects for workers in the region. You aren’t just empowering yourself, you are taking part in a historical struggle that’s been waged for years; you’re fighting for our collective future.
And one more piece of advice to current/future organizers: Record your captive audience meetings!!!

It’s a safeguard, and exposing these union busters and showing the public how all of these talking points and strategies are the same in so many ways is incredibly important.

TFSR: Will you continue working and struggling at No Evil Foods even after this vote against a union? Why?

No Evil Food Workers: We said this many times during the campaign, but this is not the worst job we’ve had. There are some really awful places out there to work and while this one definitely has its problems, it’s not among the worst. Unfortunately, this was often used against us as an argument by management – i.e., “Even union organizers have said themselves that this isn’t a bad place to work, so why do we need a union?” They didn’t really understand why we wanted a union. North Carolina being Right to Work was one of them. (In the month since the election concluded, four people were fired.) It’s also fair to say that about 98% of production workers haven’t been there for more than a year, a telltale sign of a company where job security isn’t really something prominent. On top of that, management often makes decisions rather willy-nilly; the top-down approach creates a lot of problems. Yes, there are ways for us to “suggest” different ways of doing things, but suggestions are suggestions, and management always has the option to ignore us. Collective bargaining would have given us a voice that couldn’t be ignored, and management proved by hiring “union avoidance consultants” that they’re not really interested in taking what we have to say seriously.

So to answer the question, yes, I think a lot of us will stay there and continue fighting for this. But I also think that for many of us (including some “no” votes who are slowly coming around and realizing they were misled) there’s not a day we walk into work and don’t expect to be fired for something trivial.

Management has fallen back into the same patterns that brought the union in to begin with. The firings only prove that we don’t have job security. The random, day-to-day changes in new policies and procedures only prove that we need collective bargaining and ultimately a union.

For a company that markets itself like No Evil Foods does, union busting shouldn’t be the kind of problem that it was during our campaign. Either the company takes off the mask and stops pretending to be revolutionaries who care about their workers, or they step up, do the right thing, and help their workers form a union.

Social Justice and Struggle in Lebanon and Syria: Joey Ayoub and Leila Al-Shami

Social Justice and Struggle in Lebanon and Syria: Joey Ayoub and Leila Al-Shami

Photo taken from Al Jumhuriya

Download This Episode

This week on The Final Straw we’re featuring a chat with Joey Ayoub and Leila Al-Shami. In this conversation, Joey tells us of some of the history of Lebanon, since the civil war that ended in 1990 and up to the current demonstrations against the clientelist warlords in power in that country. Intertwined with this, Leila speaks about the sparking of the resistance to Bashar Al-Assad in Syria, the tumult of the civil war, and the state of anti-authoritarian and social justice organizing and media work in that country. Then the two talk about the experience of countering disinformation, conspiracy thinking and poor solidarity in the so-called Left in the West and ways to combat ignorance.

This is another long conversation, covering a lot of the last 30 years in these two neighboring nations.  The guests proposed speaking about the interrelations across that border because of the similarities, differences, and shared experiences between the two places.  Lebanon has Syrian refugees, it was occupied by Syria until 2005. Both spaces share Palestinian refugees, experienced war with Israel, are politically influenced from Hezbollah, mostly speak Arabic and even the flames of the recent wildfires that ignited anti-regime sentiment in Lebanon last fall crossed the border between Lebanon and Syria. We hope to have future chats that play with borders in this way to explore ways we can bridge these borders in our understanding in hopes of increased solidarity.

Joey Ayoub is a Lebanese-Palestinian writer, editor and researcher. He publishes frequently on https://joeyayoub.com/ as well as on the blog https://hummusforthought.com/ and the related podcast by the same title.

Leila Al-Shami is a British-Syrian activist and co-author of ‘Burning Country: Syrians in Revolution and War‘, a founder of the international solidarity site, TahrirICN and writes on http://leilashami.wordpress.com/ .

Below are links to some resources that Joey and Leila suggest interested listeners check out to for perspectives by folks on the ground in the region:

Lebanon links:

Syria Links:

Timestamps:

  • Sean Swain [00:02:32 – 00:09:34]
  • Intro to Lebanon & Syria [00:09:34 – 00:21:35]
  • Lebanese Protests of 2015 & 2019 [00:21:35 – 00:31:40]
  • Syrian Revolution to Civil War [00:31:40 – 00:41:34]
  • Current Social Justice Struggle in Syria [00:41:46 – 00:45:56]
  • Daesh / ISIS and Syrian Civil War [00:45:56 – 00:49:56]
  • Solidarity with Syrians in Lebanese Protests [00:49:56 – 01:05:38]
  • Leila on Tahrir-ICN [01:05:50 – 01:09:18]
  • Educating Ourselves on Syria and Lebanon [01:09:18 – 01:23:07]
  • White Helmets and other Conspiracy Theories [01:23:07 – 01:32:59]
  • Syrian Diaspora and Western Left [01:32:59 – 01:37:19]
  • Rojava and the Syrian Revolution [01:37:19 – 01:41:56]
  • Better Practice in Solidarity with people in Syria and Lebanon [01:41:56 – 01:53:38]

Announcements

Michael Kimble Benefit

Last week we announced a fundraiser for Michael Kimble.  Because of issues with the platforms, the fundraiser for Michael Kimble’s legal benefit to help raise money for his fight to get him released from prison has been moved.  Now you can find it at ActionNetwork.org/Fundraising/Support-Michael-Kimble . Because the fundraiser had to be moved a couple of times, some of the initial push to get word out and initial donations may be irreplaceable. So, folks are asking for an extra push to help rasie this money to get our comrade out and organizing on the outside after 33 years behind bars.

BADNews February 2020 (#31)

This month, the A-Radio Network released it’s monthly, international English-language podcast featuring voices from anarchist and anti-authoritarian radio shows, pirate stations and podcasts from around the world. The episode is up at A-Radio-Network.org by clicking the B(A)DNews. If you’re interested in joining the network or learning more, info’s up on that site.

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Playlist

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Transcription

The Final Straw: I’m very happy to be joined by Leila al-Shami and Joey Ayoub. Joey is a Lebanese-Palestinian writer, editor, and researcher; he was the Middle East and North Africa editor at both Global Voices and IFEX until recently, and is co-editor of the book Enab Baladi: Citizen Chronicles of the Syrian Uprising. Currently he is doing a PhD at the University of Zurich on postwar Lebanese society. Leila is a British-Syrian activist and the coauthor of Burning Country: Syrians in Revolution and War.

Thank you both very much for taking the time to chat with me.

Leila al-Shami: Thank you.

Joey Ayoub: Thank you.

FS: I thought we could talk about anti-authoritarian aspects of popular movements against the regimes in both Lebanon and Syria and for new ways of living, and what solidarity can look like, within that region and from outside, with those popular anti-authoritarian movements. This is a really big conversation, and I’m very excited for the information that y’all are going to present.

First can y’all lay out a thumbnail of the post-colonial development in the respective countries—in Syria and Lebanon—including a bit about the interrelation between those neighboring countries, at least up until those anti-corruption and anti-authoritarian protests known as the Arab Spring?

JA: The primary thing to remember when it comes to the relationship between Syria and Lebanon is that historically they are the same region, “Greater Syria.” With regard to contemporary events, what’s important to understand from a Lebanese perspective is that the Syrian regime was one of two military occupiers of Lebanon—the other being Israel—between 1976 and 2005, when it was essentially forced out after a popular uprising.

Since then, the relationship between the two countries is extremely complicated, to say the least. On the one hand there is a major Lebanese political party that is active in supporting the Assad regime in Syria—I’m talking about Hezbollah. On the other hand, when we speak of Syrians in Lebanon we have to differentiate between the Syrian regime and Syrian refugees. Syrian refugees are effectively powerless and living in pretty bad conditions—I’m phrasing this lightly. It is really bad these days. They are often the victims of scapegoating by xenophobic sectarian parties that have played the same card against Palestinian refugees in the past—they are just using it against Syrian refugees today.

Any relationship is very complicated; there are historical links, but there are activist links as well. But other than that, the two countries are fairly separated due to this power dynamic.

LS: From my side, I think it’s important to understand how the Syrian regime, the current regime, came to power. The Arab Socialist Ba’ath Party came to power in 1963 through a military coup, and it was founded upon an ideology which incorporated elements of Arab nationalism and Arab socialism, both of which were witnessing popular resurgence in the wave of decolonization. Hafez al-Assad came to power in 1970 through an internal coup within the Ba’ath Party. It was under him that the totalitarian police state was built, which repressed all political freedom. Any opposition or dissidents were dealt with very severely under Hafez al-Assad, and what became known as the ‘Kingdom of Silence’ was built. People were not able to express themselves politically.

Bashar inherited the dictatorship from his father in 2000, and when he came to power, Syrians were hoping for an opening—that they would have more rights and freedoms. But really he continued the policies of his father in terms of political repression, and the prisons were full of Muslim Brotherhood members, Kurdish opposition activists, leftist activists, and human rights activists. And there was also a very desperate socioeconomic situation: a wave of liberalization of the economy under Bashar which really consolidated the wealth in the hands of crony capitalists who were loyal to or related to the president, meanwhile subsidies and welfare that the poor relied on were dismantled.

It was these two factors, both the political repression and the very desperate socioeconomic situation, which led to the uprising which broke out in 2011—which of course arrived in the context of this transnational revolutionary wave that was sweeping the region.

FS: I think a lot of people in the West get confused with the term socialist in the expression of Ba’athists, and don’t have a specific understanding of what that term means in that instance. Can you break it down for those of us who are confused about what socialism refers to in terms of Ba’athism?

LS: The Ba’ath Party advocated socialist economics, but rejected the Marxist conception of class struggle. The Ba’ath believed that all classes among the Arabs were united in opposing capitalist domination by imperial powers, proposing that nations themselves, rather than social groups within and across nations, constituted the real subjects of struggle against domination.

So when they came to power, they pursued top-down socialist economic planning based on the Soviet model. They nationalized major industries, and engaged in large infrastructural modernization to contribute to this nation-state building enterprise: redistributing land, erasing the land-owning class, and improving rural conditions. It was these kinds of populist policies which brought the party a measure of cross-sectarian public support.

But at the same time, leftists were purged from the Ba’ath Party right at the beginning. Hafez al-Assad’s coup within the Ba’ath Party was against the leftwing faction. And later, all left opposition was either co-opted or crushed. Independent associations of workers, students, and producers were repressed, and para-statal organizations said to represent their interests emerged—a kind of corporatist model.

And like I said, under Bashar there was an increasing liberalization of the economy; it really moved away from any kind of socialist economic model towards a model which created a great deal of wealth disparity within the population.

FS: Joey, I wonder if you could set up how, after the civil war and occupation in Lebanon, power was distributed through the state structure there.

JA: It’s been thirty years since the end of the civil war. The postwar era, as we call it, started in 1990, when the civil war officially ended with the signing of the Taif agreement—Taif being the city in Saudi Arabia where they signed it. So it’s been almost exactly three decades since then.

The postwar era is defined by a number of things. The primary two components relevant to what is happening today are the format in which this so-called peace happened, and what happened after that. The format can be symbolized through an amnesty law that was passed in early 1991, which pardoned most crimes which were committed during the war—the only exception being the killing of other important people. If you had assassinated a prime minister or something like that, you might be exempted from the amnesty law. Other than that—if you were involved in kidnappings, enforced disappearances, torture, murder, all of these things—all of your crimes were wiped clean overnight.

Warlords who made their names during the war became the warlords who entered government in the nineties. They removed their military uniforms, put on their business suits, and became the government. The people we’re dealing with today for the most part are the exact same people who were the warlords during the civil war. The two very easy examples I can give are the current president, Michel Aoun, who was a warlord in the eighties, and the speaker of parliament, Nabih Berri, who was also a warlord in the eighties.

These people have each created clientelist networks—we call it wasta in Arabic—and the result is we don’t really have one state. We do in theory—but that state is subsumed within these sectarian networks.

The second thing that happened in the postwar era which is also important is what you might describe as actually-existing neoliberalism. There was a rabid form of capitalism, the “shock doctrine” scenario that Naomi Klein famously coined in her book, wherein all the ruins of the war were further demolished. The most symbolic example of that is downtown Beirut, which saw a lot of the violence. Large parts of it were completely demolished instead of being renovated and public spaces being made accessible again, and everything was privatized.

Fast forward three decades: what we’ve been seeing since October 17, 2019, this symbolic date when the current uprisings started, are attempts by a number of protesters to reclaim this public space that has been privatized, and to reclaim a sense of identity that transcends these sectarian limits which were implemented in the postwar era.

They were always there—they have been part of Lebanon’s de facto legal reality. Sectarianism is institutionalized. Political confessionalism is the official term for it. In the postwar era there have been quite a lot of protest movements trying to move beyond sectarianism, calling for some kind of secularism, some kind of trans-sectarian identity, with the knowledge that sectarianism isn’t just a social ill in itself (as in, it’s bad to be sectarian) but also understanding that sectarianism is used in a specific way in Lebanon that benefits those who are already at the top.

That’s a simplistic summary, of course, but that’s essentially what we’ve been seeing since October 17. And this time there is a momentum that is explicitly anti-sectarian, and an awareness that as soon as sectarianism wins, the movement immediately loses. There’s an extreme sensibility towards remaining anti-sectarian.

FS: Would you mind talking a little bit about how the clientelism and expectations of social infrastructure, and the lack of following through on these expectations, led to the October protests, and how clientelism stands in opposition to the idea of a social contract?

JA: It is very difficult in Lebanon to do anything unless you have the connections. Education, healthcare, basic services like electricity and water—people tend to rely on private networks for all these things. I went through a private education. Most people in Lebanon have to pay two electricity bills, one private and one public, because the public one is not 24/7. For water, technically you pay three different bills, because there’s public and private running water, and separately there is bottled water because the tap water is not potable. This is a small example of how the clientelism functions in Lebanon.

It really precedes the civil war, and going all the way into that would require a different kind of analysis which I’m not the most capable of giving. But what we saw in October—and in the months and years preceding October 17—was this lack of social contract becoming even more painful. Before then, there was always a way for a percentage of the population—I can’t even say for sure it’s a majority—to sort of get by. There was always a way to make ends meet, so to speak, one way or another. Living conditions were never extremely good, but they were decent enough for you to have an okay life. Especially, obviously, if you’re middle class. That has declined in the last decade or so.

The 2011 uprisings had an impact on Lebanon. Cutting off Syria economically from Lebanon impacted business locally. It also reduced significantly any kind of Gulf investment, which had been reliable up until 2011-12. That’s what has been breaking down slowly in the last decade, and that’s part of the spark that led to October 17, 2019. But that week, that same week, there were very bad wildfires that ravaged through the country and even reached parts of Syria; it was over forty-eight hours before they were fought off through a combination of luck—it started raining—and airplanes that were donated by foreign governments.

And just a day later, the government decided to impose a tax on WhatsApp calls, which are obviously free and used by virtually all Lebanese because actual phonecalls are so expensive due to the corruption and clientelism. That was the proverbial straw that broke the camel’s back.

On the night of 17 October, the day the WhatsApp tax was proposed, people spontaneously went to Beirut, to Nabatiyeh in the south, to Tripoli in the north—people went out in cities across Lebanon. In the first couple of weeks, the momentum was so overwhelming. It was on all levels across all regions of Lebanon, with almost no exceptions, touching all socioeconomic classes (there were even protests where I live; this has never happened before), and there was a very explicit anti-sectarian component.

This is remarkable because sectarianism in Lebanon has created a reality where it is virtually impossible—in practice it just never happens—that if you are from a certain region and you’re just used to seeing people from a certain sect (with the exception of the big cities like Beirut), you don’t really know much about other parts of the country where a different sect has a majority. If you come from Mount Lebanon you don’t necessarily know much about the south or the north, unless you have family connections.

That’s been our reality for three decades. And nonetheless in the first month or so, it was very common to see people in Tripoli (the Sunni-majority city in the north) sending their solidarity to Nabatiyeh (the Shia-majority area in the south) and vice versa. In Jounieh (which is Christian majority) and Beirut (which is very mixed) and Mount Lebanon (which is Druze majority), there were always explicit statements of solidarity from one region to another, from one sect to another, saying, essentially: we have this thing that unites us beyond our sectarian allegiances.

The other extremely important component is summarized by the chant kelon ya’neh kelon, which means “All of them means all of them.” It’s very simple. Every single politician that has participated in this postwar status quo has to go. It’s a complete rejection of every single political leader of the postwar era, basically, whether they are currently in government or not.

That’s very important, because there have been a number of sectarian parties that were previously in the government and currently are less so—they still have MPs but they are not the ruling parties—that have been trying to ride the wave of the revolution by presenting themselves as opposition parties, trying to play with the binary that is the March 8 and March 14 movements.

What are these two? March 8 and March 14 are the names of two coalitions that were formed on those dates in 2005. Following the assassination of then-prime minister Rafic Hariri on February 14, 2005, there were mass mobilizations on these two dates with different orientations towards the Syrian regime. On March 8 was the pro-Syrian regime protest, led by Hezbollah and Amal at the time. On March 14 was the anti-Syrian regime protest, led by the Future Movement, the Lebanese Forces, the Phalangists, and the Progressive Socialist Party and other parties. Since then they have created a power-sharing agreement following the model of the postwar era, where it’s one coalition or the other that’s ruling, always fighting with each other but always finding more things in common than things that distinguish them—especially when there are independents trying to run against both of them, that’s when they close ranks.

Because the current government, for various reasons, is a March 8 government—Hezbollah, Amal, and the Free Patriotic Movement—there are parties that were traditionally associated with March 14—the Future Movement, the Progressive Socialist Party, the Lebanese Forces, and the Phalangists—that have been trying to place themselves in the position of opposition against the March 8-led government.

The protesters are rejecting that. No. All of them means all of them; you will not be able to ride the wave of the revolution. In five days it will be the four-month anniversary of these protests, and the momentum has changed, but it is still firmly anti-sectarian.

FS: Let’s turn and rejoin Leila in the chronology of how anti-corruption movements had been developing in Syria and then come back to anti-corruption in Lebanon. Leila, Joey had mentioned Syrian refugees being present and the way the forest fires crossed the border; these two countries have had a lot of interaction between each other. I’m wondering if you could talk about how the anti-corruption and reform movements and revolutionary movements of the Arab Spring effected and impacted Syria, with the Syrian revolution and subsequent civil war.

LS: People in Syria were generally quietly against the regime prior to 2000. The last major uprising had been at the end of the seventies and beginning of the eighties, and started off as a broad-based movement against the regime but ended up becoming very dominated by the Muslim Brotherhood due to the severe repression of those who were participating in it. It culminated in the massacre of Hama, when thousands of people were killed and much of the old city of Hama was destroyed by Assad’s forces. In addition to that, thousands of people disappeared into regime detention; many of them were never seen again. This experience of such brutal repression had kept Syrians quiet since that time.

But when the Arab Spring, as it came to be known in the West, emerged in 2010-11, people in Syria were seeing what was happening in Egypt, what was happening in Tunisia, and the governments being brought down there, and they began to ask, “Why not us?” This gave people—a new generation that hadn’t directly experienced the repression that had occurred before—the strength to go out onto the streets and start demonstrating themselves. Unlike Tunisia and Egypt, though, people in Syria didn’t go out into the streets calling for the fall of the regime, initially. What they were calling for was reforms: things like a multi-party system, the release of political prisoners, a free press.

These were demands which had been taken up in 2000 when Bashar first came to power, and people thought there was an opening for change. There was a small movement—it wasn’t a popular broad-based movement like we saw in 2011, but it was a movement among intellectuals and human rights activists that started to call for reforms when Bashar came to power. That movement, again, was severely repressed, and all hope for change under Bashar died at that point—until 2011, when what happened in Tunisia and Egypt really reignited the hopes of a new generation.

So they came out onto the streets calling for reform, but the brutality of the response by the state—which immediately began meeting peaceful, unarmed pro-democracy protesters with gunfire, massive waves of detention, and repression—radicalized the movement. It caused it to spread rapidly across the country, and it encouraged people to start calling for the fall of the regime and even for the execution of the president. It was the regime’s repression which really catalyzed the movement’s spreading and becoming a revolutionary movement.

I think it’s very important to recognize that when this happened in 2011, it was a broad-based, inclusive movement. It included many women from all different backgrounds, a diversity of Syria’s religious groups and ethnic groups, all united around the demands for freedom, for democracy, and for social justice. The social justice element is often not focused on very much in the West. But it was a large component of the revolutionary demands.

Many people went out on the streets and chanted against the crony capitalists who had amassed a great deal of wealth under the current regime. For example, Rami Makhlouf, who is Assad’s maternal cousin, was estimated prior to 2011 to control some sixty percent of the Syrian economy through his business interests—in real estate, mobile telephone companies, etcetera. There were large chants against him on the streets and against other crony capitalists.

There was a strong element of awareness and strong social and economic demands as part of the revolutionary movement, but those were not focused on very much in Western reporting.

FS: In your book Burning Country that you coauthored, y’all made a point of saying when people took up arms to defend themselves against the government, the inclusivity of the popular movement started to dissipate. That’s how I remember reading it, at least. Can you talk about what the integration of armed struggle into the movement against the government did to the dynamic of the revolution, and how it became a civil war?

LS: Taking up arms was a response to the massive repression by the state against peaceful protesters. At the beginning it was still inclusive—this wasn’t an organized military or army. This was people taking up weapons in their communities to defend their communities and their families from assault. People were being taken from their homes and detained; there was also a mass rape campaign carried out in oppositional communities by Assad-affiliated militias. So people took up arms to defend themselves in loosely-coordinated defense brigades.

By the summer of 2012, we started to see the Free Army label being used. Now, the Free Army was never really an organized army; it was never centrally controlled or centrally funded, although there were failed attempts to do so. It was an umbrella which different groups and different militias could come under with two main aims: one was the fall of the regime, to force Assad out of power, and the other was to see some kind of democratic transition take place. The people who signed up to the Free Army label were people who were united behind those aims.

But as time went by, the armed opposition became more and more fragmented, due to external pressures on them. They couldn’t get the weapons that they needed to really defend themselves and their communities from regime assaults. There were light weapons going in, but the anti-aircraft missiles which people desperately needed were not being provided. Aerial assaults were the main cause of destruction and main cause of death, and it was Assad who was controlling the skies—later alongside his Russian ally.

We also saw, around December 2013, an increasing Islamization among armed groups in Syria. The main reason for that was the failure of the democrats of the Free Army to attract funding and support from the Western states that they were reaching out to. Some brigades started Islamizing their rhetoric in order to attract support from Gulf donors specifically.

So there was an increasing Islamization of the opposition groups, and an increasing fragmentation of armed opposition groups. There were so many different armed brigades that were present at that time, and we see now that most of the armed groups operating in Syria do have an Islamist leaning and have eclipsed in strength the democrats of the Free Army.

But while there was this fragmentation of the armed opposition—which was due in large part to this competing struggle for weapons, competing struggles for military dominance and political dominance in areas they were controlling—there was also, in parallel, a continuing civil movement which was committed to the original goals of the revolutionary struggle and remained an inclusive and diverse movement.

FS: Fast-forwarding now into what has been nine years of one of the most deadly civil wars of the twenty-first century so far, I’m sure what a lot of people are experiencing on the ground in opposition areas at this point is simply a struggle for survival against this genocidal regime. But can you say anything about what exists, as far as you’re aware, of democratic movements for social justice in Syria?

LS: There are plenty of Syrians who are still committed to those ideals of the revolution, and there are plenty of Syrians working today within their communities trying to keep things functioning; plenty of civil society organizations that are continuing to do media work, continuing to assist the displaced, trying to keep hospitals functioning. But it has become a matter of survival, a struggle for survival. Today the main area which is outside Assad regime control, or still in the control of rebel groups, is Idlib. Idlib today is facing an absolutely relentless assault, a war of extermination against the civilian population there.

Since the assault on Idlib began in April 2019, over a million people have been displaced, nearly 700,000 since December alone—just gone. There have been massive attacks on civilian infrastructure; dozens of hospitals put out of action. People are fleeing for their lives. It’s very hard in such circumstances to talk about any kind of organized movement, because people are really just struggling to survive. People are fleeing outside of Idlib city or to the north of Idlib, and there’s no place left to go, no remaining safe haven for people. Many of these people had already been displaced multiple times, when their communities came under attack or were forced to surrender and recaptured by regime forces. And the borders are not open. The situation on the ground today in Syria is completely desperate.

In areas that have come back under regime control, whether we’re talking about Dera’a in the south or the Ghouta around Damascas, there have been massive waves of repression against the population who stayed. Anyone who is seen to have been in any way affiliated with the opposition has been arrested and detained. Young men have been rounded up and sent to the front lines to fight, basically on missions from which they are not going to return.

But we have also seen that resistance has continued. There have been waves of protests happening in Dera’a. Extremely courageous people in regime-controlled areas have still been protesting, calling for things like the release of prisoners, protesting against the desperate economic situation. Just in the last couple of weeks in Sweida, which is a Druze-majority area, people have been out on the streets protesting against a very desperate economic situation, protesting against the corruption they’re seeing.

In Dera’a, we’re seeing waves of assassinations against regime forces as well. So while the organized resistance movement and organized civil society has been very much crushed over recent months as the regime has taken control, we see that those desires for freedom, for justice, for this regime to end, have not gone away. And when others have a chance to organize, they’re still trying to organize—they’re very clear that they’re not going to accept this regime. There’s no life for people under this regime.

FS: This is a subject that I’m sure gets brought up a lot in conversations about Syria with Westerners, but it seems like the democratic social movement had a few different fronts on which they were being attacked, including with the uprising of Daesh as a movement across Iraq and Syria. In your experience, is Daesh still a threat against social movements, or has it been crushed, as it’s been presented in the Western media?

LS: Daesh hasn’t been crushed. There’s this idea that you can defeat an ideology militarily when the conditions that fed that ideology are still very preset, when the chaos which allows such extremist groups to thrive is still there. Daesh has certainly lost a lot of its organized power, but it has the ability to regroup and re-form—we’ve seen that in Iraq, and in attacks that have been carried out in Syria in recent months.

It’s not just Daesh which is a threat. If we look at Idlib—I said that Idlib was the main province still under rebel control. The group in control of a large part of Idlib is Hayat Tahrir al-Sham, formerly al-Nusra, which is a very extremist Islamist militia. They have repeatedly tried to wrest power away from the democratic opposition structures which were established in Idlib following the liberation from the regime, and have tried to impose their own extremely authoritarian religious strictures upon a population which overwhelmingly rejects them.

This is something which is not spoken about much in the West. People often say Idlib is an “al-Qaeda enclave” because this group HTS was formerly affiliated to al-Qaeda. What they’re overlooking is all the people protesting against the group. We’ve seen continuous demonstrations in Idlib, up until now, people calling for HTS to leave their communities and hand over power to democratic opposition structures.

So yes, Syrians have had a battle on two fronts. They’ve had a battle against this fascist tyrannical regime which is committing genocide against a population which demanded freedom, and a struggle against extremist Islamist groups such as Daesh and HTS and others.

The third battle, of course, has been against people in the West, often people who identify as being on the left, who have continuously slandered revolutionary Syrians, have equated revolutionary Syrians with groups like al-Qaeda, and have in fact thrown their support behind the Assad regime. Free Syrians have found that they have very few friends. But they retain their desire for freedom, and they continue to maintain that they are not going to accept one tyranny being followed by another.

FS: Joey, on an episode of the Arab Tyrant Manual from November 2019, you and another guest, Timour Azhari, were talking about calls for solidarity with the Syrian people that were coming up in the chants of Lebanese protesters, and I wonder if you, or both of you, could talk a little bit about solidarity against authoritarian structures across that border, between Lebanon and Syria, and between the popular mobilizations against sectarianism that you’ve seen.

JA: The anti-sectarian component of the protest movements in Lebanon essentially appeals to some kind of national identity. It’s one thing to have my religion as a Christian, as a Shia, as a Sunni, as a Druze, and that’s fine, but there should be something that unites us further than that—we’re all Lebanese. Of course that’s a double-edged sword: nationalism can unite people across sects within one nation-state, and it can also otherize people who are not Lebanese.

That’s a very common thing, and it’s a reality that anti-authoritarians, progressives, radicals, lefties, and others in Lebanon have to contend with: the overwhelming presence of xenophobia. Much of it was created during the civil war; the Syrian regime was an occupier, so many Lebanese, especially those of the older generation, equate Syrians with the Assad regime. This is very ironic and self-defeating, because obviously Syrian refugees in Lebanon are fleeing a conflict that was started by the Assad regime; there could have been opportunities for cooperation and unity. But what is happening is xenophobia and nationalism.

In the same way as in Hong Kong, where there is a segment of the population which is anti-China in the ethnic sense rather than being anti-Chinese-government, there is in Lebanon a segment of the protesters that is anti-Syrian, not just anti-Syrian regime. There are even Lebanese who oppose the Syrian regime, who oppose Hezbollah, who still share the same xenophobic, racist attitudes towards Syrian refugees.

And this power dynamic is worsened by the fact that the economic situation in Lebanon is already shit. It’s really bad. It creates the opportunity for scapegoating Syrian refugees, modeled after the scapegoating of Palestinian refugees in Lebanon since the Nakba: they faced this type of attitude, especially during the civil war because there was an armed Palestinian faction, but that’s a different story.

To try and counter that, there is a segment of Lebanese protesters, most notably the feminists, who are trying to create a movement that is more inclusive. They are openly intersectional and speak about class struggle, and about gender equality beyond the confines of citizenship—which is already very restrictive in Lebanon. You cannot become Lebanese other than by marrying a Lebanese citizen or inheriting it—and even then it is only passed on by a man. You can inherit citizenship if your father is Lebanese, but you cannot inherit it if only your mother is Lebanese. So there is a percentage of the population in Lebanon that are “not even Lebanese” but who are in fact Lebanese. What the progressives are saying is that if someone can be Lebanese and not Lebanese at the same time, we can also accept that there might be more than one way of being Lebanese. This is why I insist on calling myself Lebanese-Palestinian, to refuse to relinquish my grandfather’s identity. It’s not even considered something that can be a reality. You’re either one or the other, and that’s it.

Something being called a “revolution” or having revolutionary momentum does not automatically mean that everyone participating in that uprising has the best politics in the world. Even in Syria in 2011-12, there were conservatives who would take part in the protests. That’s completely normal. There’s more than one way of expressing opposition to illegitimate authority. If we’re talking about the Assad regime, there are multiple ways of opposing it. There are even Islamists who oppose the Assad regime. As a progressive who would not want to have an Islamist regime either, you still can’t automatically reject everyone who doesn’t share every single one of your politics. It’s complicated.

In Lebanon it’s complicated in different ways. In the beginning, there were sectarian people participating in the protests. There were members of Hezbollah, members of the Lebanese Forces, and members of other sectarian political parties among us. Even to this day, there still are, but to a lesser extent. They were in fact going against their own parties, without renouncing their parties. What happens in that space, within that momentum, is a sort of negotiation. Chanting kelon ya’neh kelon made lots of people uncomfortable. Calling out certain specific politicians by name made certain people uncomfortable. That alienated some people, whereas other stuck around. Some people were “converted.” Other people still participate without chanting these specific chants.

So there’s an ideal: kelon ya’neh kelon, anti-sectarianism, a vision of a fair society. And within that ideal, there are multiple ways of negotiating, because at the end of the day, if I want a society that is better than the current society, I have to face the contradictions of that society. Those contradictions, whether we’re talking about sectarianism, xenophobia, nationalism—all of these things exist everywhere in Lebanon. They exist within your own family, within your community networks. It is very difficult just to say, “Screw all of you, I am going to create something without all of you.”

FS: Leila, the reason I first heard your name besides Burning Country was in reference to Tahrir-ICN coming up in the 2010s. Can you talk a little bit about that project and what became of it, how it developed, and what impacts you saw it have?

LS: Tahrir-ICN was an attempt to address the issue of a lack of knowledge of anti-authoritarian struggles in the region, outside of it. A group of activists came together, myself included, with the idea to build this network among anti-authoritarian activists in the Middle East, North Africa, and Europe. It had two components to it. The first was an information-sharing platform, establishing a blog and social media accounts. The second was to build a physical network where we could work on practical actions and build solidarity together, sharing experiences.

The first aspect of it was quite successful. It started in 2012, just after the revolutions in the region broke out. Different collectives from across the region and in Europe started sharing information of what was happening in their country. This was a time when there were lots of uprisings across the region and also in Greece and in Spain: the Occupy movement, a lot of exciting things were happening. It didn’t have one vision. It was trying to learn from a wide variety of experiences and struggles loosely labeled anti-authoritarian. We had quite a wide readership for our blog, and I think it was very useful for people outside, in Europe or in America, to find out more about anti-authoritarian struggles in the Middle East and North Africa, and vice-versa..

The second aspect, building a physical network—we had a number of discussions about having an event to bring people together. There was certainly a lot of interest in that. But then the counterrevolutions broke out very strongly. People became very bogged down in what was happening in their countries. People started losing a lot of energy, and the network kind of fizzled out. I myself decided that I had to prioritize what was happening in Syria due to my connections with Syria. People got very caught up in their own stuff, and it kind of died out. But I think that for the time when it was operative, it provided a useful source of information to learn about each other and to see the wide variety of struggles that were occurring.

FS: For the sake of us staying informed and educated about what’s actually going on in this region of the world, can y’all talk about maybe some resources that we have, particularly in English, that we could be relying on to get a better grasp? And also maybe some resources that you think are trash and we should avoid? That would be very helpful.

LS: I would encourage people to look for resources which are produced by people who are living in or connected to the regions themselves. It’s very important to try to go to native sources where possible, to people who have a very real understanding of the issues because they’re directly affected by them. We’ve been very privileged that there is so much information available in English. There are so many activists who are very active on social media across the region who we can connect with on Twitter, on Facebook, who are telling their stories. From Syria, there are so many great independent media initiatives. There is Enab BaladiJoey worked on producing a book of some of their texts—which was established by women in one of the main revolutionary towns known as Daraya. There were some amazing experiences of self-organization in that town. There is al-Jumhuriya, which was established by Syrians, which is great for analysis of the region.

I would encourage people to find out a bit more and to go to these sources, and to try to educate themselves. The first and most important aspect of solidarity is correcting the information. There is so much disinformation circulating about what is happening in the region. It’s so exhausting for activists who have much more important struggles than focusing on correcting the narrative. It would be great if some of that work could be done from the outside. It would certainly free up Syrian activists to focus on other more practical things that they need to address.

JA: On the Lebanon side of things, I can start by recommending a podcast that’s called The Lebanese Politics Podcast. Starting with the episode which was released just after the October 17 revolution started, they’ve put out about an episode a week, in English, in which they go back to the events of that week and interpret them and talk about them. It is as objective as you can get, from an archival perspective. Both of them are on the left and are analyzing from the anti-sectarian angle.

Other than that, most good media in Lebanon is in Arabic. Recently, especially since 2015 when there was another uprising—which was not as successful but laid the groundwork for what was to come—there were things like Megaphone News, which is mostly in Arabic but sometimes has English stuff; they are really good. There is the Public Sourceagain, these are mostly in Arabic but occasionally have some English stuff.

A lot of the voices of anti-authoritarian Syrians are present in mainstream Anglo media. Just recently there was For Sama, the documentary that was nominated for an Oscar and won many film festival awards. There was the White Helmets documentary from 2017. There are a bunch of really good war-related but more personal-narrative documentaries popping up. All of these are available with English subtitles, and are very easy to find these days.

The main thing to challenge, really, is disinformation. The decision is whether people want to believe what they are seeing with their own eyes. For Sama is literally just footage put together to tell a story. You can think whatever you want, but if you’re starting to doubt what you see with your own eyes, the bombing that you’re literally seeing in front of you, then we’re entering a world that has not just implications for Syrians and Palestinians and Lebanese and others, but indeed implications for everyone else.

The election of Donald Trump and the Brexit vote and the so-called wave of far-right populism (which is a nice euphemism for fascism a lot of the time) didn’t really surprise a lot of us who live on this side of the world and have been involved with anti-authoritarian politics. Some of the signs that we were going into a dangerous international moment were already present in Syria as early as 2013, with the chemical massacre in Eastern Ghouta, among other things. The reactions to that started signaling that we’re slowly moving towards a normalization of blatant violence against civilian bodies.

What progressives in Lebanon are trying to do right now is create a different media landscape outside the norms, a counternarrative to the dominant narratives in Lebanon, because they are very influenced by the sectarian status quo. Many of them are owned by the sectarian parties. With Syria it was very different at first, because there wasn’t really any independent media before 2011. But an explosion of creativity came after 2011 (Enab Baladi, the project I worked on, is one of the examples of that), so now it is very easy to get very decent, advanced, sophisticated information. The question is how much energy people are willing to put into it.

It’s always good to inform yourself as much as possible about what’s happening in the rest of the world, just as a general rule, and there tends to be enough information these days. But the other thing is calling out disinformation when you see it online. To do that convincingly, you do need to arm yourself with quite a lot of knowledge, because the disinformation campaigns, especially since Russia decided to intervene militarily in Syria, have been pretty extraordinary. We’re not just dealing with RT and Sputnik. There are horrific takes being taken for granted which if they were on Palestine would be the abode of the far right, but for some reason when it comes to Syria, lots of lefties repeat basically the same things that rightwing Zionists would repeat on Palestine—the same takes! They just go with that narrative instead of looking at the facts on the ground and reading the books by Syrians who have been writing for decades now, many of whom are translated into English.

Information is power, and it can be used for good. But we have to deal with all of the disinformation around us. It’s been exhausting. Many of us have experienced months of burnout. Most activists I know, including those who were in Aleppo until recently, or in Ghouta or in Idlib or in the south or wherever, have completely given up on trying to challenge anyone online, or are just working locally. Some still spend entire days sometimes arguing with mostly Westerners online about their own country and their own homes that they just had to leave.

Westerners are not going through fascism in the same sense that Syrians are. There is definitely that threat, especially these days, but it’s still not at the level of the Assad regime controlling everything and dropping barrel bombs, and having foreign militaries invited into your country. I don’t know how to say this, but privilege is a responsibility. Having privilege means you should do something with it. Use the access to knowledge that you have and inform yourself on what’s been happening in Syria, especially since 2011, or since 1982 with the Hama massacre as Leila mentioned, or wherever you want to start, instead of just getting stuck in these echo chambers which have been so common, unfortunately, with the Western left.

FS: I’m wondering if either of you have the energy to talk really briefly about that or touch on some of the conspiracy theories we need to challenge? You don’t have to answer if you don’t have the energy.

LS: Very briefly, the White Helmets are volunteer first responders, men and women, people who are often the first on the scene to assist victims of Assad and Russia’s aerial bombardment, taking bodies from the rubble, taking people to makeshift hospitals for treatment. I think it’s because they are first on the scene to record and witness these state crimes that they have come under vicious attack. A lot of the assault on the White Helmets does originate in Russian state media; the Russian state has carried out a massive disinformation campaign against the White Helmets. We’ve seen them being accused of being al-Qaeda operatives; we’ve seen them being accused of being behind chemical weapons massacres. There have even been reports that they are engaged in organ harvesting. All sorts of horrendous and malicious accusations have been thrown at them.

The problem is that a lot of these accusations, which are starting in Russian or Syrian state media, are then being propagated and spread by people who identify as being on the left. We’ve seen a lot of these disinformation campaigns carried out by purportedly leftist activists, and these kinds of conspiracies also find their way into the mainstream. It’s very difficult now to even mention the White Helmets. I spend quite a lot of my time traveling and giving talks about Syria, trying to build solidarity for Syria, and even when I come across people who are generally sympathetic to what I’m saying—they’re not supportive in any way of the Assad regime; they seem to want to stand in solidarity with free Syrians—they’ll come up to me at the end of the talk and say, “Well, what about these White Helmets? We’ve heard this, we’ve heard that.” So this campaign of disinformation has been very successful in polluting the public space in such a way that really makes any kind of practical solidarity with revolutionary Syrians almost impossible.

It’s so dangerous at the moment in a place like Idlib, where international aid agencies have all pulled out. We’re seeing massive targeting of residential infrastructure and survival infrastructure—hospitals, schools, water supplies. It’s the White Helmets who are there, who can provide any kind of lifeline to people who are facing that kind of assault. They are maligned and slandered, when they are really the people who we should be standing behind and supporting—they are in desperate need of funding to continue their work. It’s very difficult to constantly face these kinds of attacks.

JA: Russia’s online disinformation campaigns have been widely studied by now. The discourse that Russia appeals to, or that pro-Assad or pro-Hezbollah folks appeal to, is identical to the War on Terror narrative that was popularized by George W. Bush in the aftermath of 9/11. The whole “You’re either with us or the enemy” mentality was literally almost quoted verbatim by Hassan Nasrallah, the leader of Hezbollah, just a few weeks ago. This discourse has been reinforced and rendered hegemonic in some circles of the broader left, especially (but not just) the Western left. Russia has an obvious interest in people believing that the White Helmets are terrorists, because under the War on Terror, terrorists are fair game. You can shoot them. It’s really that simple.

The Russian embassies on Twitter (some particular embassies, like the one in South Africa, have a particular notoriety for some reason) post disinformation against the White Helmets, and against the documentary about the White Helmets—they posted a photo of Osama bin Laden receiving the Oscar. All of these things are Islamophobic smears that have been widespread especially since the aftermath of 9/11. Russia has utilized this in the past, in Chechnya. Chechnya is particularly important to mention here because one of the Russian embassies also tweeted at one point some years ago, during the fall of Aleppo, a before-and-after picture of Grozny—eradicated by Putin and rebuilt—and the message was, “This could be Aleppo.”

If those among us who call ourselves anti-authoritarians do not understand the consequences or the connotations of this, then we’re basically saying that we do not really care about groups of people that are vulnerable in our own societies, let alone in other societies or in the wider world, including Syrians in this case. The disinformation campaigns don’t just tell you something—they also tell you what not to think. Nothing is True and Everything is Possible. It’s that sort of mentality. It stays in the back of your mind, it just festers there, and that alone is enough to reduce any momentum towards solidarity. What it does is discourage people from looking further.

That is the success of the disinformation. You pollute the media sphere. If you just google the White Helmets, on the first pages you will find a lot of horrible things being said. If you go on Twitter it’s dominated by Russian disinformation campaigns. When I say Russian disinformation I don’t just mean RT and Sputnik, but anyone who hovers around that world. That is extremely dangerous in a situation where these people are literally being murdered as we speak. They have even been targeted by al-Qaeda. Calling them al-Qaeda is not just a horrific, racist, Islamophobic smear—it actually puts their lives in danger.

FS: We haven’t really touched on the Syrian diaspora. I didn’t think about how a lot of this conspiracy theory stuff plays into the rightwing xenophobic rhetoric about people escaping the civil war there or escaping war in Libya or other parts of the world that the West often views through an orientalist and Islamophobic lens: that they are bringing this contagion of terrorism with them or whatever.

JA: Leila’s coauthor Robin Yassin-Kassab observed that before Syrians arrived on the shores of Fortress Europe and were being demonized by the far right as terrorists and demographic threats and all of these slurs, they were already being demonized and treated with hostility by large segments of the left. That scapegoating was already there—it’s not just that suddenly Syrians started appearing in Europe and there was massive reaction against them by the right. Of course there was that as well. But the stories of Syrians arriving in Europe (most are not in Europe, obviously; they are in Lebanon and Turkey and Jordan and so on) were canceled, deleted, smeared, and demonized in advance, accelerating the process of dehumanization.

Understanding what’s happening, the context of a country, especially one in “conflict” like Syria, also means supporting the refugees that come to your shores.

FS: A lot of the coverage that this show has done on war in Syria has been specifically focusing on the struggles in northern Syria, particularly as relates to the Kurdish-majority areas and the PYD and the PKK-affiliated Kurdish movement. This is partly because there’s a better infrastructure for communication and discourse in the West, but also a lot of anarchists and leftists have been for a long time in very active solidarity with PKK-related struggles.

Leila, as someone who’s covered the war in Syria and the revolution before that, could you talk a little bit about how the PYD has related to that?

LS: That struggle has certainly gained much more solidarity in the West, and you touched on the reasons for that: the Kurdish diaspora in Europe and the US has been there for a long time and has been able to build solidarity networks that take a long time to build, and Syrians living in other parts of the country had not had that. They didn’t have so much connection with the West. It’s very difficult, obviously. Even prior to the revolution it was difficult for Syrians to travel, to get visas, to be outside. So there wasn’t that much exchange built up for people to know what was happening in other areas.

Some of it also comes down to a Western orientalism that often likes to focus on minority groups as being the most persecuted, combined with Islamophobic racism towards Sunni majorities in Syria and elsewhere. This does tend to have a disproportionate impact on the way minority groups are able to attract solidarity.

That said, there are lots of very inspiring things happening within the Kurdish movement in northern Syria which are directly attractive to anti-authoritarians and anarchists in the West, and I see why there’s an appeal. But there have also been plenty of very inspiring things happening in other parts of Syria. One of the untold stories of the Syrian revolution is how in the absence of the state, when the state collapsed or was pushed out of the majority of the country, people came together and began to build alternative structures for self-organization within those areas.

For example, when the state withdrew and pulled out services, people realized that they needed to build forums to keep their communities functioning. The model that they looked to was developed by a Syrian anarchist called Omar Aziz, who advocated for the establishment of local councils, grassroots forums in which people could come together to discuss the needs in their community and self-organize to keep services functioning, such as electricity supply, hospitals, water supply systems, education systems. That model spread throughout Syria, leading to the establishment of hundreds of local councils throughout the country.

These experiences of self-organization and autonomous politics that happened as a direct result of the Syrian revolution should have been something that people outside were looking at and learning from, and that was a missed opportunity. Possibly some of that was on us, on our inability to communicate effectively what was happening. But also we had a lot of other priorities. It should have been people on the outside looking at what was happening inside Syria and seeing how they could find access to better information.

FS: To close, where do you think the people’s more democratic movements in these two venues are going? Are there any things to keep an eye on? Any direct ways, other than countering disinformation, that folks in the listening audience can support people who are struggling for autonomy and to uplift their dignity in Syria and Lebanon?

LS: I would love to talk about all the opportunities for political solidarity, to build the free Syria that we all want to see. But Syrians are facing a war of extermination right now. The situation on the ground is so absolutely desperate in places like Idlib that any immediate call has to be a purely humanitarian call, to try to pressure a ceasefire, to stop the assault by Russia and the regime on residential communities, to stop this humanitarian crisis from spiraling absolutely out of control, which it is doing at the moment.

I would encourage people to look at some of the Syrian-led organizations which are providing support to these internally displaced people on the ground. The Molham Volunteering Team is a wonderful organization doing wonderful work. Violet Organization, Kids Paradise—the immediate needs for survival take precedence over any other call I think of right now.

And then I’ll reiterate what we’ve been saying about being more informed—there are still many Syrians working to try to hold this regime accountable, to try to keep going with their desire to live in a free country. I encourage people to find out who they are and to see which ways they can stand in solidarity with them.

JA: As for Lebanon, what’s been happening in the past almost four months is often described as a rebirth. There is a lot of very new momentum. Some of the media outlets that I mentioned before were literally launched in the past few weeks. A few of them are the offspring of the 2015 movement, but others are really much newer than that. There are websites that only have half a dozen articles and they are just building on that.

That’s the exciting part. We’re having an emergence. There is an emergence of a civic-society mentality—though that has a lot of limitations. Sometimes it’s limited by a liberal paradigm. But it creates a space. It’s a moment to push for ideas that are more progressive. That’s what folks like me are trying to do. I am just a writer. Other people are doing much more direct work on the ground. There are soup kitchens that have popped up in places like Beirut and Tripoli. There are independent unions being formed because the current unions are either co-opted or useless. There are independent media workers—while there are good people working within mainstream outlets, they tend to be limited by those outlets’ priorities.

At the same time, in the same way as in Syria, there has been an outburst of creativity. Arts and music genres that hadn’t been explored before are now being explored, like metal and rap and hip-hop. Lebanon is freer than Syria as a society, there are fewer restrictions. There is a lot of self-censorship, but not as much of the overt censorship that there is in Syria. You can pretty much say whatever you want, within some limits sometimes, and that has allowed us a little bit more breathing space compared with what Syrians have had, to create some of this infrastructure that is now booming. Currents like environmentalism, feminism, queer rights, and so on are also finding momentum in the ongoing revolutionary upheavals.

The only limitation so far is refugee rights, and migrant domestic worker rights. The revolution hasn’t really addressed these issues as much as it should. But hopefully the more we continue and the more progressives and others manage to steer the revolution in a certain direction rather than in a nationalist direction, that might be possible in the near future. I personally think it’s going to be extremely difficult, but there is hope in that matter.

LS: One other area that I’d like to draw attention to is the prisoners’ struggle. The prisoner issue is something that everybody should be supporting. There are thousands of Syrians in prison, and we know the horror stories of how widely practiced torture is within regime detention. Those are our people. Those are the peaceful pro-democracy activists who were struggling against this regime. They are the people who are inside prison who we should be supporting.

There are some fantastic organizations that people can get behind. Families for Freedom is a women-led movement set up by Syrian women: the mothers, wives, sisters of political prisoners. It is a movement that was inspired by Argentina’s Mothers of Plaza de Mayo, and by a similar women-led movement looking for the disappeared in Lebanon. They’re doing as much work as they can trying to keep the issue of prisoners on the international agenda, calling for the release of not only those detained in regime prisons but also those detained in prisons by Islamist groups.

That’s something that everybody should be getting behind and finding out about and seeing how they can support, because it’s never on the agenda even though for every Syrian, it’s one of the most important issues because we all have family members or friends who have disappeared in regime detention.

We spoke a lot about how exhausted and traumatized Syrian activists are right now because of the strength of the counterrevolution and what they’ve gone through over the past few years. But one thing that has given us so much hope and strength and inspiration is seeing the protests happening in Lebanon. Also in Iraq, where people have been out on the streets and going through extremely challenging circumstances—this is also very inspirational in the way they are using anti-sectarian slogans. Also what’s happening in Iran with the protest movement there. All these movement have given us a lot of hope and courage.

Syria has been used to silence people across the region as a kind of bogeyman: if you raise your voice and demand freedom, this is what’s going to happen to you. You’re going to end up like Syria. The revolutions and uprisings that happened in 2010-11 have been crushed, they’re over. But they haven’t been crushed. This is part of a long term process. Although each country has its own specific situation, there are a lot of similarities: the authoritarian regimes, the corruption, the bad socioeconomic situation. And people are not being silenced. Something changed in 2011, and despite the massive repression these protest movements have faced, something has changed within people. That’s going to have a massive impact on the future. There’s going to be a lot of change happening in the region, and we’re only at the start of that process.

FS: Thank you so much for having this conversation, I really appreciate it.

LS: Thank you for inviting us.

JA: Thanks a lot.

Sima Lee on Resistance, Repression, Hip Hop, and Creating New Worlds

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This week we are super pleased to present an interview done with Sima Lee, who is a queer Afro-Indigenous hip hop artist and community organizer of long standing, about a recent raid that occurred at Maroon House in DC this March. We speak about Maroon House, its story and what it is in the process of becoming, the ask for support in helping this movement build and heal from the brutal police repression, her newest album Trap Liberation Army, and many more topics.

Sima Lee has given some interviews recently about her political trajectory, her life, and relationship to anarchism in detail. Rather than having a repeat of those words, we are going to link her past interviews below!

Link to Bandcamp where there was an ask for monetary donation to help support the Maroon Movement and the Food, Clothing & Resistance Collective.

Ways to get and stay connected:

@simaleerbg on IG

@simaleerbg on Twitter

Sima Lee on Facebook

Food, Clothing & Resistance Collective

Maroon Movement

Further interviews:

November 2018 interview on The Solecast

June 2018 spot on Academics in Cars with Jared Ball (IMixWhatILike)

And You Don’t Stop: Trouble documentary on anarchist hip hop by SubMedia featuring Sima Lee among many others.

Independent artists and labels:

Soul Trust Records

The Beat Konductaz on the web and on Fedbook

Guerilla Republik

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Music for this episode:

Khid Ja RPK – Lataa (instrumental)

Sima Lee – It’s On