The 2014 Dublin anarchist bookfair hosted a panel of women activists who informed us about how they became involved in the movement, what drew them into this life of campaigning for social justice, rights and attempting to change the world in which we live. They inform us of how they remain motivated, inspired and sustained in active political life.
“In Turn off the Red Light – Should We Advocate It?”, T.J., explores the problems faced by sex workers in gaining recognition by those who normally fight for workers rights and outlines how criminalisation of demand has created new problems in countries where that has been introduced.
In “Sex and Sex Work from and anarcha-feminist perspective”, Leticia looks at the theoretical background to the debate between those who argue for decriminalisation and those who “see sex work (or even sex in general) as violence against women”. She argues that because sex is commodified, sex workers should be treated in the same way as others who engage in exploitative labour.
Fin Dwyer looks at the latter years of Ireland’s first post independence government, which having successfully suppressed political opposition and the workers’ movement, went on to “attack women and enforce their moral and ethical values on wider society”. From the clearing of prostitutes from the Monto and the filling of the Magdalene laundries to the institutionalisation of child abuse, he describes how the state’s close association with the Catholic Church played a decisive role in forming attitudes to women and sex that have had a devastating effect on Irish society that can still be felt today.
In Paul Bowman’s article ‘Rethinking Class: From Recomposition to Counter-Power’, he poses the question “Is class still a useful idea?” or “should we instead just dispense with it and go with the raw econometrics of inequality?” He draws a line between revolutionary class analysis and universalist utopianism and goes on to explore the history of different ideas of class and the elusive revolutionary subject. After exploring the intersecting lines of class and identity, he poses the challenge that we as libertarians face as we strive to create “cultural and organisational forms of class power [that] do not unconsciously recreate the... hierarchies of identity and exclusion” that are the hallmark of the present society.
This session at the 2012 Dublin Anarchist Bookfair was held in memory of Sue Richardson, a Dublin anarchist who was a friend to many of the bookfair organizers and who had died earlier in the year. The panel was women speaking of their experiences as activists and consisted of.
Reposted 8th March 2013 to mark International Women's Day
The WSM's collectively agreed position on women's freedom.
Workers Solidarity Movement position paper on Abortion Rights as amended at November 2010 National Conference
A detailed history with photos of pro-choice struggles in Ireland from the 1980's to 2007 and the involvement of Irish anarchist in those struggles. Includes the 1983 referendum (and those in 1986, 1992 & 1995) as well as the X-Case, the D-case and the Women on Waves ship. Written by a participant in almost all (if not all) of the events described.
IMAGE: DAIC picket at Dail with the then illegal abortion information number
There are a few ways in which International Women's Day can be approached. It can be ignored. This is what mostly happens in the mainstream media. Unlike Valentines Day and Mothers Day, cards aren't given and presents aren't bought. With no profit to be made out of it, the day is not exactly one that jumps out and grabs the attention. International Women's Day is an expressly political day. In 1907 women sweatshop workers marched in New York and thus the first International Women's day was born. Often when women are celebrated it is because they are either cute (Valentine's Day) or caring (Mothers' Day).