The Lions of Rojava are Left-wing international volunteers who wage war, brothers and sisters in arms, in support of the Kurdish peoples against Turkish imperialism and ISIL’s fundamentalist brand of clerical Fascism. Just as in the fight against Franco’s Clerical-Fascism in Spain during the last Century, the international volunteers come from a variety of backgrounds yet fight a common enemy, using a wide range of military ordinance. The Lions of Rojava are attached to The Peoples Defense Units (YPJ/YPG) and together are winning significant military victories, however as in all wars the YPG/YPJ including volunteers of the Lions of Rojava have suffered casualties, many fatal. Martyrs have laid down their lives many, many miles from their home countries, tragically reinforcing the range of international support for the Peoples Defence Units.
The current armed conflict is complex but it is well documented that Turkey, a willing client state of the USA, has persecuted, murdered, raped and repressed the Kurdish people for centuries. Turkey has a long history of ethnic cleansing against minority people, including the Silent Holocaust against the Armenian people that saw the murder of over 1.5 million men, women and children that began in 1915. The Turkish’s imperialist hands, both as the epicentre of the Ottoman Empire and with the dawn of Kemel Attaturk’s secular state, are literally dripping in blood.
In a statement on August 8 from YPG/YPJ, the Freedom Fighters said:
Suspected gunmen of the ISIL (Daesh) terrorist group last night, Aug 7, carried out an attack in the south of town Til Hamis, Jazira region, Rojava, Syria – targeting fighting positions of the People’s Defense Units (YPG) and the Women’s Defense Units (YPJ) in the location.
The assault which was tried at 23:00 on the village of Abu Hamal near the Khizela village led to violent clashes in the region. During fighting in this area a military vehicle of the attackers was destroyed, the assailants were eventually forced to withdraw as their attempt was troubled by a fierce resistance.
According to what has been verified from last night battle, at least 6 members of the terrorist unit were killed, as a weapons cache of 1 PKM, 2 kits and four hand grenades was seized by the Defense Units.
KOBANI, Sarrin – In the evening of August 7, terrorist forces of the ISIL group tried to complete another attack on the rural district of town Sarrin, southern Kobani, Rojava, Syria. Initiating fresh efforts, the enemy forces from western bank of the Euphrates River targeted strategic hilltops to the west of town Sarrin with heavy mortar fire, yet they faced a severe response from the joint forces of the Defense Units.
AFRIN, Rojava – On August 7 in Afrin region of Rojava, Syria, members of the Al-Nusra terrorist group led an offensive on the village of Darbalut, Jindiris County.
These terrorist elements last night pointed their fire on the civilian population on the noted village and tried desperately to advance near the location. Joint forces of the People’s/Women’s Defense Units intervened against the developments, engaged with the attackers at that point where 2 terrorist forces were killed. Fighting in place near the stated region continues sporadically using heavy weaponry by two sides.
Source: People’s Defense Units (YPG) – 2015 Press Office
All Socialist and freedom loving people should obviously support the People’s Defense Unit’s, whether by volunteering in some capacity, raising awareness in our communities, disseminating pro-YPG/YPJ propaganda or raising funds. One can learn much more, learn more about the situation and learn how one can help by visiting:
The Plough and the Stars is an on-line publication that is steadfastly supportive of the founding principles of the Irish Republican Socialist Party. However, the views expressed within are solely those of the various authors/
This blog contains articles, poetry, digital media and announcements by a variety of authors.
This blog is strongly opposed to Zionism, Fascism/Neo-Nazism, racism, religious sectarianism, sexism, homophobia, and neo-liberalism.
Guest articles are welcomed from authors, who can contact the admin via the blog's front page.
Saoirse go deo!
Let us free Ireland! Never mind such base, carnal thoughts as concern work and wages, healthy homes, or lives unclouded by poverty.
Let us free Ireland! The rackrenting landlord; is he not also an Irishman, and wherefore should we hate him? Nay, let us not speak harshly of our brother – yea, even when he raises our rent.
Let us free Ireland! The profit-grinding capitalist, who robs us of three-fourths of the fruits of our labour, who sucks the very marrow of our bones when we are young, and then throws us out in the street, like a worn-out tool when we are grown prematurely old in his service, is he not an Irishman, and mayhap a patriot, and wherefore should we think harshly of him?
Let us free Ireland! “The land that bred and bore us.” And the landlord who makes us pay for permission to live upon it. Whoop it up for liberty!
“Let us free Ireland,” says the patriot who won’t touch Socialism. Let us all join together and cr-r-rush the br-r-rutal Saxon. Let us all join together, says he, all classes and creeds. And, says the town worker, after we have crushed the Saxon and freed Ireland, what will we do? Oh, then you can go back to your slums, same as before. Whoop it up for liberty!
And, says the agricultural workers, after we have freed Ireland, what then? Oh, then you can go scraping around for the landlord’s rent or the money-lenders’ interest same as before. Whoop it up for liberty!
After Ireland is free, says the patriot who won’t touch socialism, we will protect all classes, and if you won’t pay your rent you will be evicted same as now. But the evicting party, under command of the sheriff, will wear green uniforms and the Harp without the Crown, and the warrant turning you out on the roadside will be stamped with the arms of the Irish Republic. Now, isn’t that worth fighting for?
And when you cannot find employment, and, giving up the struggle of life in despair, enter the poorhouse, the band of the nearest regiment of the Irish army will escort you to the poorhouse door to the tune of St. Patrick's Day. Oh! It will be nice to live in those days!
“With the Green Flag floating o’er us” and an ever-increasing army of unemployed workers walking about under the Green Flag, wishing they had something to eat. Same as now! Whoop it up for liberty!
Now, my friend, I also am Irish, but I’m a bit more logical. The capitalist, I say, is a parasite on industry; as useless in the present stage of our industrial development as any other parasite in the animal or vegetable world is to the life of the animal or vegetable upon which it feeds.
The working class is the victim of this parasite – this human leech, and it is the duty and interest of the working class to use every means in its power to oust this parasite class from the position which enables it to thus prey upon the vitals of labour.
Therefore, I say, let us organise as a class to meet our masters and destroy their mastership; organise to drive them from their hold upon public life through their political power; organise to wrench from their robber clutch the land and workshops on and in which they enslave us; organise to cleanse our social life from the stain of social cannibalism, from the preying of man upon his fellow man.
Organise for a full, free and happy life FOR ALL OR FOR NONE!
The chief defect of all hitherto existing materialism – that of Feuerbach included – is that the thing, reality, sensuousness, is conceived only in the form of the object or of contemplation, but not as sensuous human activity, practice, not subjectively. Hence, in contradistinction to materialism, the active side was developed abstractly by idealism – which, of course, does not know real, sensuous activity as such.
Feuerbach wants sensuous objects, really distinct from the thought objects, but he does not conceive human activity itself as objective activity. Hence, in The Essence of Christianity, he regards the theoretical attitude as the only genuinely human attitude, while practice is conceived and fixed only in its dirty-judaical manifestation. Hence he does not grasp the significance of “revolutionary”, of “practical-critical”, activity.
The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth — i.e. the reality and power, the this-sidedness of his thinking in practice. The dispute over the reality or non-reality of thinking that is isolated from practice is a purely scholastic question.
The materialist doctrine concerning the changing of circumstances and upbringing forgets that circumstances are changed by men and that it is essential to educate the educator himself. This doctrine must, therefore, divide society into two parts, one of which is superior to society.
The coincidence of the changing of circumstances and of human activity or self-changing can be conceived and rationally understood only as revolutionary practice.
Feuerbach starts out from the fact of religious self-alienation, of the duplication of the world into a religious world and a secular one. His work consists in resolving the religious world into its secular basis.
But that the secular basis detaches itself from itself and establishes itself as an independent realm in the clouds can only be explained by the cleavages and self-contradictions within this secular basis. The latter must, therefore, in itself be both understood in its contradiction and revolutionized in practice. Thus, for instance, after the earthly family is discovered to be the secret of the holy family, the former must then itself be destroyed in theory and in practice.
Feuerbach, not satisfied with abstract thinking, wants contemplation; but he does not conceive sensuousness as practical, human-sensuous activity.
Feuerbach resolves the religious essence into the human essence. But the human essence is no abstraction inherent in each single individual.
In its reality it is the ensemble of the social relations.
Feuerbach, who does not enter upon a criticism of this real essence, is consequently compelled:
To abstract from the historical process and to fix the religious sentiment as something by itself and to presuppose an abstract – isolated – human individual.
Essence, therefore, can be comprehended only as “genus”, as an internal, dumb generality which naturally unites the many individuals.
Feuerbach, consequently, does not see that the “religious sentiment” is itself a social product, and that the abstract individual whom he analyses belongs to a particular form of society.
All social life is essentially practical. All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.
The highest point reached by contemplative materialism, that is, materialism which does not comprehend sensuousness as practical activity, is contemplation of single individuals and of civil society.
The standpoint of the old materialism is civil society; the standpoint of the new is human society, or social humanity.
The philosophers have only interpreted the world, in various ways; the point is to change it.