ABC #39;s of Communism Lecture No 24, Part A
The Fight for Communism in Argentina The Arrival of the Europeans and Formation of Argentine State.
By: ABC #39;s of Communism
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ABC's of Communism Lecture No 24, Part A - Video
Rise of the Communism 1905 1961 Documentary on the History of Communism and the Soviet Union 2
World War 2.
By: THE WORLD WAR
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Rise of the Communism 1905 1961 Documentary on the History of Communism and the Soviet Union 2 - Video
Megaman Zero 2 Episode 5: Glorious Communism
Well hey now I mean... uh... yay capitalism!
By: The Dom Bomb
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Megaman Zero 2 Episode 5: Glorious Communism - Video
The recent news that St. Lawrence Church of Tampa won permission from the Cuban government to start building the first new Catholic Church in Cuba since it embraced Communism in 1959 has many hoping for more religious freedom in the island nation.
But in a visit to Tampa this week, an outspoken religious leader who lives in Cuba advised people against getting their hopes up.
Cuba uses religion to further politics, said Mario Felix Lleonart Barroso, a Baptist pastor of Ebenezer Church in Taguayabon, Cuba.
The Cuban government, Lleonart Barroso said, forces religious leaders to propagate its own message that Communism works in the best interests of the people along with the word of God. Religious leaders who say otherwise risk losing their churches.
So the new Catholic Church to be located in Sandino, he said, amounts to a new weapon for the Cuban government.
The Rev. Ramon Hernandez of St. Lawrence Church, who spoke with the Tribune recently about the drive to raise money for the church and his own upbringing in Cuba, could not be reached for comment Wednesday on this view of the governments motives in allowing him to proceed.
Lleonart Barroso was in Tampa as keynote speaker at a luncheon hosted by United for Human Rights, a Los Angeles-based education group.
The luncheon celebrated the 66th anniversary of the signing at the United Nations of the Universal Declaration of Human Rights.
The event was held inside the Church of Scientologys Ybor City headquarters.
Gracia Bennish, United for Human Rights president and a member of the Church of Scientology, said the church publishes her organizations materials but has no other link to it.
Anarchist communism[1] (also known as anarcho-communism, free communism, libertarian communism,[2][3][4][5][6] and communist anarchism[7][8]) is a theory of anarchism which advocates the abolition of the state, capitalism, wages and private property (while retaining respect for personal property),[9] and in favor of common ownership of the means of production,[10][11]direct democracy, and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "from each according to his ability, to each according to his need".[12][13]
Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realization of individual freedom.[14][15][16][17] Some anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.[18][19][20][21][22]
Anarcho-communism developed out of radical socialist currents after the French Revolution[23][24] but was first formulated as such in the Italian section of the First International.[25] The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organizationalist and insurrectionary anti-organizationalist sections.[26]
To date, the best-known examples of an anarchist communist society (i.e., established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution[27] and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish Anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of Aragon, parts of the Levante and Andalusia, as well as in the stronghold of Anarchist Catalonia before being crushed by the combined forces of the regime that won the war, Hitler, Mussolini, Spanish Communist Party repression (backed by the USSR) as well as economic and armaments blockades from the capitalist countries and the Second Spanish Republic itself.[28] During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defendthrough the Revolutionary Insurrectionary Army of Ukraineanarchist communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.
Anarchist communist currents appeared during the English Civil War and the French Revolution of the 17th and 18th centuries, respectively. Gerrard Winstanley, who was part of the radical Diggers movement in England, wrote in his 1649 pamphlet, The New Law of Righteousness, that there "shall be no buying or selling, no fairs nor markets, but the whole earth shall be a common treasury for every man," and "there shall be none Lord over others, but every one shall be a Lord of himself."[23] During the French Revolution, Sylvain Marchal, in his Manifesto of the Equals (1796), demanded "the communal enjoyment of the fruits of the earth" and looked forward to the disappearance of "the revolting distinction of rich and poor, of great and small, of masters and valets, of governors and governed."[23]
An early anarchist communist was Joseph Djacque, the first person to describe himself as "libertarian".[29][30] Unlike Proudhon, he argued that, "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature."[23][31] Returning to New York he was able to serialise his book in his periodical Le Libertaire, Journal du Mouvement social. Published in 27 issues from June 9, 1858 to February 4, 1861, Le Libertaire was the first anarcho-communist journal published in the United States. This was the first anarchist journal to use the term "libertarian".[30] According to the anarchist historian Max Nettlau, the first use of the term libertarian communism was in November 1880, when a French anarchist congress employed it to more clearly identify its doctrines.[32] The French anarchist journalist Sbastien Faure, later founder and editor of the four-volume Anarchist Encyclopedia, started the weekly paper Le Libertaire (The Libertarian) in 1895.[33]
Djacque "rejected Blanquism, which was based on a division between the disciples of the great peoples Architect and the people, or vulgar herd, and was equally opposed to all the variants of social republicanism, to the dictatorship of one man and to the dictatorship of the little prodigies of the proletariat. With regard to the last of these, he wrote that: a dictatorial committee composed of workers is certainly the most conceited and incompetent, and hence the most anti-revolutionary, thing that can be found...(It is better to have doubtful enemies in power than dubious friends). He saw anarchic initiative, reasoned will and the autonomy of each as the conditions for the social revolution of the proletariat, the first expression of which had been the barricades of June 1848 (see Revolutions of 1848). In Djacques view, a government resulting from an insurrection remains a reactionary fetter on the free initiative of the proletariat. Or rather, such free initiative can only arise and develop by the masses ridding themselves of the authoritarian prejudices by means of which the state reproduces itself in its primary function of representation and delegation. Djacque wrote that: By government I understand all delegation, all power outside the people, for which must be substituted, in a process whereby politics is transcended, the people in direct possession of their sovereignty, or the organised commune. For Djacque, the communist anarchist utopia would fulfil the function of inciting each proletarian to explore his or her own human potentialities, in addition to correcting the ignorance of the proletarians concerning social science."[26]
The collectivist anarchists advocated remuneration for the type and amount of labor adhering to the principle "to each according to deeds";[34] but held out the possibility of a post-revolutionary transition to a communist system of distribution according to need. As Bakunin's associate, James Guillaume, put it in his essay, Ideas on Social Organization (1876), "When... production comes to outstrip consumption... [e]veryone will draw what he needs from the abundant social reserve of commodities, without fear of depletion; and the moral sentiment which will be more highly developed among free and equal workers will prevent, or greatly reduce, abuse and waste."[35]
Anarchist communism as a coherent, modern economic-political philosophy was first formulated in the Italian section of the First International by Carlo Cafiero, Emilio Covelli, Errico Malatesta, Andrea Costa and other ex-Mazzinian Republicans.[25] Out of respect for Mikhail Bakunin, they did not make their differences with collectivist anarchism explicit until after Bakunin's death.[36] The collectivist anarchists sought to collectivize ownership of the means of production while retaining payment proportional to the amount and kind of labor of each individual, but the anarcho-communists sought to extend the concept of collective ownership to the products of labor as well. While both groups argued against capitalism, the anarchist communists departed from Proudhon and Bakunin, who maintained that individuals have a right to the product of their individual labor and to be remunerated for their particular contribution to production. But, Errico Malatesta put it: "...instead of running the risk of making a confusion in trying to distinguish what you and I each do, let us all work and put everything in common. In this way each will give to society all that his strength permits until enough is produced for every one; and each will take all that he needs, limiting his needs only in those things of which there is not yet plenty for every one."[37]
Cafiero explains in Anarchy and Communism (1880) that private property in the product of labor will lead to unequal accumulation of capital and, therefore, the reappearance of social classes and their antagonisms, and thus the resurrection of the state: "If we preserve the individual appropriation of the products of labour, we would be forced to preserve money, leaving more or less accumulation of wealth according to more or less merit rather than need of individuals."[23] At the Florence Conference of the Italian Federation of the International in 1876, held in a forest outside Florence due to police activity, they declared the principles of anarcho-communism, beginning with:
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Anarchist communism - Wikipedia, the free encyclopedia