Women Activists

"I don’t want to put it that way but I will. If Google or other technology companies comply with this national security law, it is actually helping indirectly the Hong Kong government, Chinese government, to oppress or crack down on the civil society."

"The motivation for me as an activist is the belief that no one is subordinate to another. The government is merely an agent of the people. We lend authority to it, and when it performs badly, we reserve the right to take it back."

"I really love the city and would always love to go home. I do fear coming home and do not feel safe coming back. It’s just not the same place that I grew up in."

"If we say something wrong, then we will be put behind bars. But Hong Kongers never yield. Although they’re not under siege right now because of the pandemic, their mindset about we have to fight the fight for freedom has never actually gone away. They’re still very much aware of the fact that we are still in the middle of the fight, although we seem to be losing and we are not giving up."

"We’re asking for universal suffrage, we’re asking for democracy, we’re asking for freedoms. I ask myself every day if I’m doing enough, so that I won’t feel guilty about the fact that I get to enjoy these freedoms and privileges when my friends and my colleagues cannot. And have I been utilising every moment that I have freely? Do I take breaks responsibly? Do I work hard enough? Do I spend time for myself? And so on. These are all very important questions that you have to ask yourself when everything is going wrong."

"We have one million reasons to give up. But we only need one to continue the fight; that is, we know that what we’re doing is right."

"Farewell, comrades! Fight, do not be afraid! Stalin is with us! Stalin will come!"

"Hey, comrades! Why are you looking so sad? Be brave, fight, beat the Germans, burn, wipe them out! I'm not afraid to die, comrades. It is happiness to die for one's people!"

"You hang me now, but I'm not alone. There are two hundred million of us. You can't hang us all. They will avenge me."

"The woman of the proletariat has achieved her economic independence but neither as a person nor as a woman or wife does she have the possibility of living a full life as an individual. For her work as wife and mother she gets only the crumbs that are dropped from the table by capitalist production. Consequently, the liberation struggle of the proletarian woman cannot be – as it is for the bourgeois woman, a struggle against the men of their own class. She does not need to struggle, as against the men of her own class, to tear down the barriers erected to limit her free competition... The end goal of her struggle is not free competition with men, but bringing about the political rule of the proletariat. Hand in hand with the men of her own class, the proletarian woman fights against capitalist society."

"Where there’s a will there’s a way. We have the will to world revolution, therefore we must find the way to reach the masses of the exploited and the enslaved women, whether the historical conditions make it easy or difficult."

"In the PSP a group of us organized a woman's caucus; in fact this is what most of the women in Left organizations did. We studied the writings of the Russian leader, Clara Zetkin on the "women's question." We read about revolutionary Cuban women-Haydée Santamaría, Vilma Espín-and the role they played in toppling the Batista government."

"La mujer," one of the articles that Luisa Capetillo published in 1912 in Cultura obrera, was later included in the anthology, Voces de liberación (Voices of Liberation), published in 1921 by Lux Editorial from Argentina. Printed for the purpose of gathering the libertarian voices of the most progressive women in the world, the book contains short essays by Rosa Luxembourg, Clara Zetkin, Emma Goldman, Louise Michel, and various Latin American women including Margarita Ortega, a Mexican revolutionary, María López from Buenos Aires, and Rosalina Gutiérrez from Montevideo. The editorial note introducing the authors states, "These voices of liberation are a call to women by their own compañeras to think more and act together with men in the struggle for human emancipation."

"At the second annual meeting of the International Conference of Working Women in Copenhagen in 1910, Clara Zetkin, a prominent Marxist activist from Germany’s Social Democratic Party, proposed the idea of holding an international day for women. She thought that women should press for their demands for equality and suffrage on a single day of celebration. The conference agreed."

"It was a great privilege to work so closely with these wonderful women of our movement. Clara Zetkin, one of the outstanding members of the German Party, all her life long devoted herself especially to work among women. She was known throughout the world for her great fight against the World War. She had been a friend of Engels, and Lenin was very fond of her, and loved to talk with her. She was a fine orator, and spoke with a strong resonant voice. Though she suffered from a heart ailment, she never spared herself. I have seen her talk until she dropped unconscious. At such times her son, who was always with her, would revive her, and then she would continue. The last time I saw her was in 1929. She was already beginning to fail. She was sitting outside the door of a committee meeting, resting, and I can remember her telling me she wished that she still had the strength I had. In the last popular election in Germany before Hitler became dictator, she was elected to the Reichstag on the Communist ticket, and, as the oldest member, opened the session. Weak and frail as she was at that time, she made a powerful attack on Nazi brutality, appealing to the German people to unite against fascism."

"The honored guest of the conference, Klara Zetkin, like a sweet old grandmother, is surrounded by respectful attention."

"the great revolutionary Clara Zetkin, a woman who fought passionately for the emancipation of women-workers"

"March 8 was designated International Women's Day by the International Socialist Conference in 1910, upon the initiative of Clara Zetkin, the heroic German Communist leader, who later electrified the world with her brave denunciation of the Nazis in Hitler's Reichstag in 1933."

"Despite her writing and speaking experience during the 1880s, as well as her general political experience working within the socialist movement, not even the active support of the party's leader August Bebel and its chief theoretician Karl Kautsky could secure for Zetkin any more creative work within the party than soliciting advertisements for the party press."

"I have already mentioned the rôle of Clara Zetkin in the German revolutionary movement and as founder and leader of the Marxist movement among women throughout the world. When Clara arrived in Moscow in the fall of 1920, she was ill and hysterical...Knowing that she was being used for demonstration purposes by Zinoviev, I urged her to refuse these invitations or to cut her speeches to a few words of greeting and solidarity. But I did not realize how Clara was fascinated by the platform itself and by the applause that greeted her. "Look at this white-haired veteran of the movement," Zinoviev would say when he introduced her. "She is a living testament to the approval which all great revolutionaries give to the tactics of our great, invincible Party. Long live the glorious Communist Party!" Then, as soon as Clara would begin to speak, Zinoviev would write in a note to the translator: "Abbreviate; cut her speech. We can't waste so much time on her eloquence." I soon discovered that Clara really loved the atmosphere with which she was surrounded and that she would speak for the sake of the applause. The Bolsheviks availed themselves of this weakness to the full; they flattered her, invited her for personal audiences, let her think that she was influencing their policies. Instead, they were laughing at her naïveté-especially when she criticized them for the fatal mistakes they had imposed upon the German Communists. Yet, knowing their tactical errors and the fruits of these errors in Germany, Clara could not resist their flattery. After my departure from Russia, when she was surrounded completely by the tools of Zinoviev, she let herself become one of these tools. She emphasized her adherence to the dominant Bolshevik leadership which meant the leadership of the Russian government-even while she knew that the nonconformist minority in Germany was right. This attitude of Clara was one of the bitter personal disillusionments of my life. I had been not only her ardent disciple, but also her friend. She had once assured me that after the loss of Rosa Luxemburg, for whom she had had an unlimited devotion, she looked upon me as her closest friend. At the time of our last encounter in Russia I realized that I could no longer look to her either as a friend or as a teacher. I had told her of my refusal to collaborate any longer with the Bolsheviks and of my determination to leave Russia as soon as possible. She insisted that I should remain. "You can be appointed secretary of the International Woman's movement, Angelica," she said. "This will leave you independent of the other Comintern institutions. You must remain, Angelica. You are one of the few honest people left in the movement." There were tears in her eyes as she said this. I shook my head. "No, I can't do it, even for Clara Zetkin." This was the second time in my life when I found it necessary to resist the appeal of some one for whom I had had the most profound admiration and whose happiness was dear to me."

"Clara had been so affected by the failure of the German Social Democracy, to which she had dedicated the best years of her life, that I felt she would never recover from the shock."

"Healthy sport, swimming, racing, walking, bodily exercises of every kind, and many-sided intellectual interests. . . . that will give young people more than eternal theories and discussions about sexual problems and the so- called "living life to the full." Healthy bodies, healthy minds! . . . And I wouldn't bet on the reliability, the endurance in struggle of those women who confuse their personal romances with politics. . . . No, no! that does not square with the revolution."

"[About Rosa Luxemburg] Rarely was heard on her lips the phrase, “I cannot”; more frequently were heard the words, “I must.”"

"[About Rosa Luxemburg] With a will, determination, selflessness and devotion for which words are too weak, she consecrated her whole life and her whole being to Socialism. She gave herself completely to the cause of Socialism, not only in her tragic death, but throughout her whole life, daily and hourly, through the struggles of many years ... She was the sharp sword, the living flame of revolution."

"The liberation of the workers can only be the work of the working class itself, it can never accomplish this gigantic and terrible work of history, however, if it is torn in two halves by the sex distinction. As the men and women of the proletariat are united body and soul in their crushing life of misery, so must they also unite a burning hatred of capitalism with a more confident, more daring will to fight for the Revolution."

"Getting to freedom is only half the battle. Many North Koreans are separated from their families, and when they arrive in a new country, they start with little or no money. So we can benefit from the international community for education, English language training, job training, and more. We can also act as a bridge between the people inside North Korea and the outside world. Because many of us stay in contact with family members still inside, and we send information and money that is helping to change North Korea from inside."

"However, you cannot stop racism by banning blasphemy. We have to fight blasphemy laws and racism. We have to fight the far-Right, including the Islamists. We have to defend and atheism. Most importantly, we have to defend Laicite everywhere. Our rights and lives depend on it."

"....What this shows is that ’s cartoons are an excuse for acts of both random and targeted assassinations, executions and terrorism. What some don’t see or choose not to see is that the excuse is not the cause of terrorism. The excuse is there to shift blame on the and to justify the unjustifiable...."

"...More than an attack on French or more accurately universal values, Islamist terrorist attacks are integral to a defence of their values – hate, violence, supremacy, misogyny, homophobia, anti-Semitism, totalitarianism… Values that are at odds with 21st century humanity, including a large section of the believing population – hence their need to impose their project with brute force. ..."

"Canadian Prime Minister who says that “freedom of expression is not without limits.” Rather the stance to take – a simple one really – is that the aggression and provocation, the crux of the problem, is not free expression but murder. ...""

"The Islamist narrative has become mainstream, which is why a number of English-speaking media frame the terrorist attacks as the Islamists do. Watching journalists regurgitate Islamist propaganda by explaining how they were “provoked” to kill – as if the real provocation isn’t murder – ... They have already bought the propaganda hook, line and sinker. Facts and evidence are irrelevant to them....According to Islamist (and also ironically other far-Right) propaganda, regurgitated by lazy and cowardly “journalism,” there are no distinctions between Islam, Islamism and Muslims. ... Is there no difference between Christianity, the Christian-Right and Christians? Do all Christians think alike? ... Replace these with Islam, Islamism and Muslims, though, and suddenly these “journalists” become incapable of critical thought. ..."

"... On the issue of Laicite, I should just add that Britain is not a secular state by any means given its established Church of England, bishops in the and prayers in parliament. It is a secular society despite the established church but this link between the state and church goes a long way to explain why British “secularism” is all about equality of religions and not separation between church and state. This is also the reason why we cannot get anywhere in our challenge of Sharia courts here in the UK. It is because of the implications for the Church and why successive British governments continue to promote a policy of religious communalism at the expense of individual rights and equality. Anything to save the Church’s position in society. ..."

"... That some Muslims are offended by is irrelevant in my opinion. We are all offended at one point or another. I am offended by the Quran and by religions’ views on women, LGBT and apostates but my offence does not give me a license to ban Islam and religion or decapitate, threaten and murder. .... Framing it as Muslim offence is part of the problem and normalises the Islamist narrative. ... Offence is not a defence, especially for murder. ..."

"Coming from the Iranian Left, I find it infuriating that some in the European Left can only envision the Islamist far-Right as a vehicle for “resistance.” Do they equally consider those joining neo-Nazi groups in Europe as a justifiable response to unemployment, disenfranchisement or disillusionment? Do they think, progressive organising in trade unions and labour organisations and feminist or secular movements are not for us minorities? It’s paternalistic and racist to think that we can only be fascists when faced with bigotry, social inequality or imperialism. How racist to assume that when it comes to us – sheer violence, terror and homicide are the only forms of “protest.”...It is obscene how this section of the Left has forsaken its anti-clerical and revolutionary traditions to defend Islamism and reaction at the expense of class politics and progressive secular political and social movements. ...""

""...The important point about the terrorists who heinously killed or 3 others ...is not that they were Chechen or Tunisian or newly arrived refugees but that they were Islamists. Full stop. Recognising their allegiance to the Islamic far-Right helps us target the political movement. At the same time, we must continue to defend , the right to freedom of conscience and expression, equality of all citizens, and uncompromisingly oppose racism."

"... Obviously, targeting is not the same as targeting . Having said that, the right to criticise and mock Islam and the sacred is an important right. If the right to religion is an aspect of , so is the right to be free from religion and to doubt and question and even mock. This criticism is particularly crucial for those of us who are Islam’s non-believers....Islam is a belief like any other and has to be open to criticism ...""

"Resistance to corporate rule at the policy level will need to be coupled with the generation of alternatives from below, to fill the gaps left by the departing old system. This is not about ending global trade or industrial production, but for most of our needs, we will need to shift towards smaller scale and more localized structures: decentralized, community-controlled renewables for energy, revitalized local food systems to feed us, and robust local business environments to employ more people and keep wealth from draining out of our communities."

"Tragically, our political and business leaders remain blind to these and other realities. They are taking us down a different path, one where biotechnology will feed the world, the internet will enable global cooperation, robots will free people from the drudgery of physical and mental effort, and that the wealth of an ever richer 1% will somehow ‘trickle down’ to benefit the poor."

"There is a growing awareness – from the grassroots to academia – that the real economy is the natural world, on which we ultimately depend for all of our needs. Only when we embrace a structural shift in the current economy – away from dependence on a corporate-run global marketplace, towards diversified local systems – will we be able to live in a way that reflects this understanding."

"The good news is that the path to such a future is already being forged. Away from the screens of the mainstream media, the crude ‘bigger is better’ narrative that has dominated economic thinking for centuries is being challenged by a much gentler, more ‘feminine’, inclusive perspective that places human and ecological well-being front and center..."

"For our species to have a future, it must be local."

"Even bolder action is needed if there is to be any hope of eliminating the damage done by the global food system. A crucial first step is to raise awareness of the costs of the current system, and the multiple benefits of local food."

"If you’re seeking some good news during these troubled times, look at the ecologically sound ways of producing food that have percolated up from the grassroots in recent years. Small farmers, environmentalists, academic researchers, and food and farming activists have given us agroecology, holistic resource management, permaculture, regenerative agriculture and other methods that can alleviate or perhaps even eliminate the global food system’s worst impacts: biodiversity loss, energy depletion, toxic pollution, food insecurity and massive carbon emissions."

"Rather than attempting to solve every problem by growing the economy, we need to focus instead on meeting real human and ecological needs. This is what we mean by the economics of happiness... The world is at a tipping point - culturally, socially and economically. We urgently need to reclaim our sense of community and our connection to place."

"People (in Ladakh) were so so at ease with themselves and with the world, and so full of vitality and joy... I saw step-by-step how the outside consumer culture was destroying local businesses and jobs, particularly farming. Everything about the local culture became under-valued or – more than that – seen as primitive and backward. I saw how destructive that was for people."

"Having society determine the rules for business is not the same as communism. It’s simply that citizens have a vote in how they want to spend their public budget. Do they want to continue on an evermore competitive and global path where there is virtually no accountability?"

"Implicit in all the rhetoric promoting globalization is the premise that the rest of the world can and should be brought up to the standard of living of the West, and America in particular. For much of the world the American Dream – though a constantly moving target – is globalization’s ultimate endpoint. But if this is the direction globalization is taking the world, it is worth examining where America itself is headed. A good way to do so is to take a hard look at America’s children, since so many features of the global monoculture have been in place their whole lives. If the American Dream isn’t working for them, why should anyone, anywhere, believe it will work for their own children?"

"In part, the Ladakhis’ confidence and sense of having enough emanated from a deep sense of community: people knew they could depend on one another... But in 1975... the Indian government decided to open up the region to the process of development, and life began to change rapidly. Within a few years the Ladakhis were exposed to television, Western movies, advertising, and a seasonal flood of foreign tourists. Subsidized food and consumer goods — from Michael Jackson CDs and plastic toys to Rambo videos and pornography — poured in on the new roads that development brought... For more than 600 years Buddhists and Muslims lived side by side in Ladakh with no recorded instance of group conflict. They helped one another at harvest time, attended one another’s religious festivals, and sometimes intermarried. But over a period of about 15 years, tensions between Buddhists and Muslims escalated rapidly, and by 1989 they were bombing each other’s homes."

"There is an alternative to starving our own people to enrich foreign banks: it involves moving away from ever-more specialized production for export, towards prioritizing diversified production to meet people’s genuine needs; away from centralized, corporate control, towards diverse, localized economies that are more equitable and sustainable. This means encouraging greater regional self-reliance, and using our taxes, subsidies and regulations to support enterprises embedded in society, rather than transnational monopolies."

"In the End, the economic problem in Greece is the product of a global system that puts the needs of corporations and banks ahead of people and the planet. The same system is responsible for the polluted rivers and air in China, for the sweatshop conditions in Bangladesh, for the economic refugees from Africa desperately seeking asylum in Europe, and for the collapsing economies of Puerto Rico, Greece, and beyond. The internal logic of this global system favors no nation – not Germany, not even the United States – but only the footloose corporations and banks that dominate the global economy."