offered last Saturday to the people of Berlin, a now familiar ritual. Thousands of demonstrators called for the preservation of freedom and left to the appreciation of urban housing and the concomitant increase in the cost of rents, in Gentrification of urban sociology. Almost mandatory could man the call during the demo to borne material damage to cars and the attack on a McDonald's restaurants. (1) actions against selected local, as now in the Simon-Dach-Strasse, the epitome of a gentrified street, is a proven agent to not accept known restaurateurs in Berlin.
Not only is it a non- opens up what should it be emancipatory when people are begrudge other people and prevents them from eventually it a relaxing evening in a bar / cafe / lounge, spend, cars destroyed by people simply because their work force to turn itself more suited than most others and stones, bottles and paint bombs against a McDonald `S Restaurant peppers, because it comes from the hated United States, it is much more so that being attracted by the whole debate to the left of gentrification seems regressive atrocities.
can best be a protest against gentrification as an anti-imperialist liberation struggle in the urban microcosm to understand the subject to the same patterns of interpretation and works with similar categories, such as the anti-imperialist struggle in the States and the world market level. The situation is easy to demonstrate: Because of the anti-imperialism has only the foreign rule, want to know from the work of the law of value and the fetishism of bourgeois socialization nothing (2), he has always been seen in a position not to their own collective belonging perpetrators and the perpetrators of the exploitation locate accurately. Was it Lenin or the "layer of pensioners" (financiers) of the capitalist states, that "the profession of idleness" (3), in Marxism-Leninism restricted to the (financial) bourgeoisie of the United States and Israel, so it in the gentrification debate, the Mietspekulanten and an emerging middle class, which comes primarily from Swabia climes.
is in the footsteps of the dichotomous world view of anti-imperialism of the group of exploiters, who made the offender, the group of victims and exploited over. Not the people here is the revolutionary subject, but the neighborhood community. But even here there is an authentic culture from destruction, will mean alienation and decadence to preserve. Prime target of the "neighborhood militiamen" (4) are just those premises which are suspected of a product or a catalyst of gentrification to be. The words of strangers, not in the neighborhood socialized People who are visited and operated. As is to be very useful then proves to be the presence of a Mc-branch, whose demolition is in reference to the fight on a world scale.
The possibility in the framework of capitalist socialization for the highest possible degree of individual self-development and a life with the least amount of collective identity that is in an urban life already created positive, should be central in creating left open spaces. (5) The Summoning a neighborhood identity and community, which finds the separation from the stranger to undermine the progressive potential of urban life and is a radical leftist Position ausbetrachtet reject and criticize.
http://www.tagesspiegel.de/berlin/Saeure-Friedrichshain (1); art270 to highlight
2,752,388 (2) And therefore at the core of Marx's criticism misses the political economy, who goes there just to make sure all people subject to the same constraints in capitalism and are reproduced by their own trade, they can not see through capitalism itself. Of course there is no insignificant matter what side of the capital ratio is human. A detailed critique of imperialism Lenischen theory that stands in particular to the non-critical account of Lenin's value can be in the thesis of Chris Neusüss see: imperialism and the global movement of capital. 2. Edition 1975th
(3) Lenin, VI Imperialism, the Highest Stage of Capitalism. Publisher of Foreign Literature, Moscow 1946th S. 122/123.
http://www.tagesspiegel.de/berlin/Saeure-Friedrichshain (4), art270, 2752388
(5) freedom in capitalism can not exist. In the area of \u200b\u200bpotential but it is to create spaces in which every person may be different to without fear of suffering reprisals.
Not only is it a non- opens up what should it be emancipatory when people are begrudge other people and prevents them from eventually it a relaxing evening in a bar / cafe / lounge, spend, cars destroyed by people simply because their work force to turn itself more suited than most others and stones, bottles and paint bombs against a McDonald `S Restaurant peppers, because it comes from the hated United States, it is much more so that being attracted by the whole debate to the left of gentrification seems regressive atrocities.
can best be a protest against gentrification as an anti-imperialist liberation struggle in the urban microcosm to understand the subject to the same patterns of interpretation and works with similar categories, such as the anti-imperialist struggle in the States and the world market level. The situation is easy to demonstrate: Because of the anti-imperialism has only the foreign rule, want to know from the work of the law of value and the fetishism of bourgeois socialization nothing (2), he has always been seen in a position not to their own collective belonging perpetrators and the perpetrators of the exploitation locate accurately. Was it Lenin or the "layer of pensioners" (financiers) of the capitalist states, that "the profession of idleness" (3), in Marxism-Leninism restricted to the (financial) bourgeoisie of the United States and Israel, so it in the gentrification debate, the Mietspekulanten and an emerging middle class, which comes primarily from Swabia climes.
is in the footsteps of the dichotomous world view of anti-imperialism of the group of exploiters, who made the offender, the group of victims and exploited over. Not the people here is the revolutionary subject, but the neighborhood community. But even here there is an authentic culture from destruction, will mean alienation and decadence to preserve. Prime target of the "neighborhood militiamen" (4) are just those premises which are suspected of a product or a catalyst of gentrification to be. The words of strangers, not in the neighborhood socialized People who are visited and operated. As is to be very useful then proves to be the presence of a Mc-branch, whose demolition is in reference to the fight on a world scale.
The possibility in the framework of capitalist socialization for the highest possible degree of individual self-development and a life with the least amount of collective identity that is in an urban life already created positive, should be central in creating left open spaces. (5) The Summoning a neighborhood identity and community, which finds the separation from the stranger to undermine the progressive potential of urban life and is a radical leftist Position ausbetrachtet reject and criticize.
http://www.tagesspiegel.de/berlin/Saeure-Friedrichshain (1); art270 to highlight
2,752,388 (2) And therefore at the core of Marx's criticism misses the political economy, who goes there just to make sure all people subject to the same constraints in capitalism and are reproduced by their own trade, they can not see through capitalism itself. Of course there is no insignificant matter what side of the capital ratio is human. A detailed critique of imperialism Lenischen theory that stands in particular to the non-critical account of Lenin's value can be in the thesis of Chris Neusüss see: imperialism and the global movement of capital. 2. Edition 1975th
(3) Lenin, VI Imperialism, the Highest Stage of Capitalism. Publisher of Foreign Literature, Moscow 1946th S. 122/123.
http://www.tagesspiegel.de/berlin/Saeure-Friedrichshain (4), art270, 2752388
(5) freedom in capitalism can not exist. In the area of \u200b\u200bpotential but it is to create spaces in which every person may be different to without fear of suffering reprisals.
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