PARTAGE NOIR

[Comic strip] Voltairine De Cleyre - « Anarchism without a Label » - Booklet [PDF]

DLR, MLT, OLT — 2026-01-15T10:50:04Z

Text : MLT & Drawings : OLT (CC BY-NC-SA 4.0) & Translated : DLR

Born on November 17, 1866, to an American woman and a French man from Lille who emigrated to the United States. He named his daughter Voltairine in honor of Voltaire.
Her parents divorced in 1880, and her father placed her in a convent. Upon her release, Voltairine became involved in the Freethinker movement.
Influenced by the writings of Thomas Payne and Mary Wollstonecraft, she gave lectures and wrote newspaper columns.
Following a bomb attack during the Haymarket Square Riot, on May 1^st, 1886, 8 anarchists were wrongly accused of it and four executed on November 11, 1887, causing Voltairine to become an anarchist.
In 1890, her essay Sexual Slavery was published. She condemned the beauty queens who encouraged women to distort their bodies, and the educational practices that molded children according to their gender.
Her son, Harry, was born on June 12, 1890. She never lived with the child's father, James B. Elliott, nor with any of her other lovers.
Emma Goldman considered her as « the most gifted and brilliant anarchist woman America has ever produced. »
Having become close to individualist anarchists, she advocated an anarchism without adjectives : « I no longer call myself anything other than a simple anarchist. »
In 1895, in a lecture on « The Sexual Question », she declared to women : « (...) Because of the prohibition that weighs upon us, its immediate consequences on our daily lives, the incredible mystery of sexuality and the terrible consequences of our ignorance about it. »
On December 9, 1902, she survives Herman Helcher's assassination attempt.
She forgave him: « It would be an outrage to civilization if he were sent to prison for an act that was the product of a sick mind. »
In her lecture « Marriage is a Bad Deed » in 1907, she asserts :
« The marriage contract, imposing a promiscuity of souls and bodies, runs against love. »
In the spring of 1911, Voltairine de Cleyre regained hope in change. Thanks to Ricardo Flores Magón, « the most important Mexican anarchist of the time », according to historian Paul Avrich.
She gave lectures to explain the importance of international solidarity, raised funds to help the revolution, and became the Chicago correspondent for the Regeneración newspaper.
In her 1912 essay, Direct Action, she points out that « direct action has always been employed and enjoys the historical sanction of the very people who now repudiate it. » A poet, essayist, feminist pioneer and supporter of anarchism, Voltairine de Cleyre died of septic meningitis in Chicago on June 20, 1912.

[Comic strip] Louise Michel (May 29, 1830 - January 9, 1905) - Booklet [PDF]

DLR, MLT, OLT — 2025-12-20T10:12:35Z

Text : MLT & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

- [en] English / Louise Michel, La Commune de Paris (1871), Traduction : DLR

Letter from the Anti-COP Anarchist Days

CCLA — 2025-12-06T13:41:00Z

We, anarchists from the Center for Libertarian Culture of the Amazon, present our position regarding the 30^th UN World Conference on Climate Change (COP30), held in Belém. Below we share some reﬂections developed during the Anti-COP Anarchist Days. From the outset, we considered the COP a farce in terms of solving or mitigating the environmental crisis caused by capitalism – and, as expected, this edition of the COP showed this in numerous ways. There was a record number of accredited lobbyists from the fossil fuel industry –nearly two thousand representatives – whose main objective was to discuss means of “energy transition” through more oil extraction and production. Meanwhile, more than 40 accredited representatives of Indigenous peoples were prevented from entering the Blue Zone because they did not have passports – yes, entering the most restricted area of the COP was the equivalent of crossing into another country.

Throughout the event, the Lula government promoted the implementation of TFFF ( Tropical Forests Forever Facility), yet another rent-seeking mechanism of ﬁnancial capitalism that is far from offering any solution to environmental problems. It aligns with the same self-reinforcing mechanisms that produced the environmental crisis in the first place. For us, it is more of the same, with no significant changes for those who suffer most from the extreme events resulting from climate change.

Meanwhile, forest peoples remain without self-determination over their own territories. It is no coincidence that the two demonstrations that broke through the barricades of COP's color-coded security zones were carried out by Indigenous peoples from the middle and lower Tapajós. These actions expressed widespread dissatisfaction with the course of the debates, which failed to address crucial issues for these peoples, such as the guarantee of saying no to carbon-credit market companies, mining and gold extraction in their territories, and no to the privatization of Amazonian rivers for the construction of waterways that will benefit only agribusiness monoculture latifundia and the mining sector.

The COP reproduces the capitalist economic logic of viewing everything that exists – even the air we breathe – as a commodity. Within this worldview, “solutions” can only be conceived in terms of market mechanisms. Ironically, on November 20^th, the day of Dandara and Zumbi, a fire broke out in one of the Blue Zone tents, symbolizing an extreme climate event that literally set the COP on fire.

On the other hand, the activities of the Anti-COP Anarchist Days demonstrated that other worlds are possible – through the destruction of capitalism, the State, patriarchy, racism, and xenophobia. Over two weeks of actions, from street mobilizations like the Periphery March on Black Consciousness Day to discussions with comrades from different parts of Brazil and several countries, participants contributed their analyses, experiences, and struggles across multiple fronts of resistance against this system of domination/control/exploitation. In a broader perspective, considering the appropriate cultural and territorial scales, these are the same struggles and resistances we wage here in the Amazon.

These struggles are shaped by the imperialism of Global North powers alongside their colonialism and racism; by environmental devastation resulting from mining in Global South countries; by the situation of political–climate refugees; by the invasion of Indigenous and traditional territories; by real estate speculation in major urban centers; by human trafficking – especially of women; by speciesism, which sustains systems of animal mistreatment for human consumption; and by poverty, social inequality, and the concentration of wealth. These were some of the issues debated – in several languages and with diverse accents.

It is worth remembering that confronting this system of domination requires organization, militancy, conviction, and resistance—but also music, dance, and the construction of joy. In the words attributed to Emma Goldman: “If I can't dance, it's not my revolution.” Thus, we organized a Libertarian Arts Festival, another way of nurturing experiences of struggle and resistance through culture. We hosted performances by several musical groups and artistic acts, although we faced police repression – typical of this sector of the State, subservient to the petty elite that cannot stand to see the oppressed expressing their cultural practices.

We understand that there is no overcoming this crisis through oil and mining neo-extractivism; through techno–neo-developmentalism that requires the waste of millions of cubic meters of potable water to cool Big Tech data centers; through the monopoly of renewable energy companies such as wind and solar (the latter also driving the mineral rush for rare earth elements); through agribusiness; through depriving peoples of their right to live peacefully in their territories; through the privatization of everything from water to air; or through the maintenance of the privileges of the rich and colonial elites, sustained by poor housing conditions, illiteracy, hunger, genocide, sexual exploitation, and the poverty of the majority – especially Black or racialized populations. We do not support, and we struggle against, climate-change mitigation initiatives that fail to place the real problem at the center of the debate – namely, capitalism and its correlates.

We see in the practices of Indigenous and traditional peoples those who truly safeguard global biodiversity and forests, who remove tons of carbon dioxide from the atmosphere and help regulate the climate, and who discard the rent-seeking logic of carbon credits. Combined with the struggles and resistances of poor rural and urban populations across the globe – from north to south, east to west – who, despite immense humiliation and hardship in securing bread, tortilla, chipati or beiju, reinvent themselves through mutual aid and solidarity when their lives are struck by extreme climate events caused by the greed and profit of the wealthy. The COP offers no resolution for our problems; on the contrary, it is an organism created for the management of the environmental crisis, run by the same sectors that manage world hunger and poverty. Our urgencies do not fit within the COP. Solutions to the climate–environmental–social crisis already exist; now you and we know what they are and what we must do.

From the humid tropics of the lowland Amazon,
in the Belém peninsula, November 2025

View online : CCLA

[Comic strip] Louise Michel (May 29, 1830 - January 9, 1905) - PDF

Anarlivres, DLR, OLT — 2025-11-24T14:23:00Z

Text : MLT & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

Daughter of a servant and certainly the son of the chatelains for whom her mother works, Louise Michel was born at the castle of Vroncourt-la-Côte in the East of France (Haute-Marne). She grows up with her mother, pampered by « her grandparents », receiving a liberal education and good education.In 1852, she obtained the necessary diploma to become a teacher and opened a free school. After a few years of teaching in Haute-Marne, Louise Michel decided to settle in Paris where she found a job as a teacher in a boarding school.

In 1865, she sold her property to buy an externship in the XVIIIe arr. of Paris (North-West). She teaches there, while having charitable activities.

From 1869, she followed the courses of popular instruction organized by republicans and thus began her political and militant commitment. In besieged Paris (september 1870), Louise Michel attended the Republican committee of vigilance of the XVIIIe arr.

She participates, until the end, in all the actions of the Commune.

Incarcerated at Versailles, Louise Michel was very dignified and courageous during her trial during which she was sentenced to deportation to a fortified enclosure.

After two years in prison and four months by boat, Louise Michel arrived on the coast of New Caledonia in December 1873, East of Australia.

Louise Michel is amazed by the beauty of this land of exil and is immediately interested in the culture and manners of the Canacs, supporting them during their revolt in 1878. After five years of detention, she can settle in Noumea where she resumes her activities as a school teacher. In 1880, the General Amnesty of the Communards allowed her to return to France.

Until her death, Louise will be, for twenty-five years, a tireless activist.

She travels through France, England, Holland and Belgium to give thousands of lectures, interspersed with periods of imprisonment.

In January 1888, during a public meeting in Le Havre, a man attempts to kill her by firing two shots of a revolver. She is hit in the temple and doctors will never be able to remove the bullet that remains lodged near her brain.

During a lecture tour in the Alps, she caught cold and died of pneumonia in Marseille on January 9, 1905. Her body was brought back to Paris, and on January 22, 1905, a huge crowd followed her coffin through the streets to the cemetery in Levallois-Perret, bordering the XVIIIe arr. of Paris.

View online : Centro de Cultura Libertária da Amazônia

[Comic] Itô Noé [02]

DLR, MLT, OLT — 2025-06-17T22:30:00Z

Constant police surveillance regularly forced them to move, for both financial and political reasons.
On April 24, 1921, Itô Noé was an advisor for the founding of the "Red Wave Society" : the Sekirankai is Japan's first socialist women's association.
Sekirankai members marche during May Day political meetings. Women activists are arrested. Article 5 of the Public Law prohibits women from taking part in political demonstrations.
In October, they take part in socialist propaganda aimed at the army. The organization was dissolved by the government in December, eight months after its creation.
On September 1, 1923, the Kanto earthquake on the island of Honshu devastates Tokyo and Yokohama. The death toll was 141,720. Despite the declaration of martial law, panic and chaos led to the spread of wild rumors. In the city, popular militias killed Korean, Chinese and Japanese residents mistakenly identified as Koreans.
Military (Kenpeitai) and civilian (Tokkeitai) police summarily execute communist, socialist and anarchist activists for “dangerous thoughts”.
The “Amakasu Incident” took place on September 16, 1923. Itô Noé, Ôsugi Sakae and his six-year-old nephew were beaten to death and thrown into a well by Lieutenant Amakasu's Kenpeitai group.
These murders, of well know anarchists and a child, move and anger Japanese citizens.
Sentenced to ten years in prison, Masahiko Amakasu served only three years of his sentence.

[Comic] Itô Noé [01]

DLR, MLT, OLT — 2025-06-16T22:30:00Z

Text : MLT & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

Itô Noé was born on the island of Kyushu on January 21, 1895. Graduates from Tokyo's Ueno Girls' School at age 16. Forced into an arranged marriage, she ran away from home.
Her English teacher, Tsuji Jun, the libertarian poet and translator of Stirner, takes her in.
He supported Itô Noé in her studies. They married and had two sons.
In Tokyo in 1912, she joined the first feminist groups and contributed to the cultural magazine Seito “Blue Stockings".
Translating Emma Goldman's The Tragedy of Female Emancipation, she was noticed by the anarchist Ôsugi Sakae, whom she met in September 1914.
Itô Noé became editor-in-chief of Seito in January 1915.
Ôsugi Sakae's newspaper, Shimbun Heimin “Journal of the Plebs”, is banned by the police. Itô Noé defended it in Seito.
Itô Noé takes up the themes of abortion, maternity and prostitution. In February 1916, she closed the publication of Seito, leaving Tsuji Jun to live in concubinage with Ôsugi Sakae. Already married, he was also having an affair with the journalist Ichiko Kamichika.
Jealous, Ichiko Kamichika stabs Ôsugi in the throat. The affair causes a scandal, and Ôsugi's wife divorces him.
Ôsugi Sakae recovered, and the couple lived together in a house, where their first child was born in 1917.

[Comic] Louise Michel - 2

Anarlivres, DLR, OLT — 2025-06-07T22:30:00Z

Text : Anarlivres.org & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

Until her death, Louise will be, for twenty-five years, a tireless activist.

She travels through France, England, Holland and Belgium to give thousands of lectures, interspersed with periods of imprisonment.

[Comic] Louise Michel - 1

Anarlivres, DLR, OLT — 2025-06-07T15:53:48Z

Text : Anarlivres.org & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

In 1865, she sold her property to buy an externship in the XVIIIe arr. of Paris (North-West). She teaches there, while having charitable activities.

She participates, until the end, in all the actions of the Commune.

Incarcerated at Versailles, Louise Michel was very dignified and courageous during her trial during which she was sentenced to deportation to a fortified enclosure.

After two years in prison and four months by boat, Louise Michel arrived on the coast of New Caledonia in December 1873, East of Australia.

View online : Cette Bande dessinée fait partie du recueil Séquences libertaires

[Comic] Mohamed Saïl, «A Kabyle Anarchist»

DLR, MLT, OLT — 2025-06-06T12:36:17Z

Text : MLT & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

Born in Kabylia, near Béjaïa, east of Algiers, on October 14, 1894, Mohamed Saïl was imprisoned during the First World War for insubordination and desertion. After his release, and having settled in the Paris region, he joined the Anarchist Union. In 1923, he founded the Committee for the Defense of Algerian Natives.

Threatened by far-right groups, he armed himself. He was arrested on March 3, 1934, and sentenced to four and a half months in prison for carrying a prohibited weapon.

To fight the Spanish nationalists, he joined the International Group of the Durruti Column in July 1936.

L'Espagne Antifasciste (CNT-AIT-FAI) published his letters written on the front lines.

Wounded in Zaragoza, he returned to France.

During the Nazi occupation, he devoted himself to forging papers.

He resumed his anti-colonialist writings in Le Libertaire from 1946 until his death in April 1953 in Bobigny, near Paris.

TEXTS COLLECTED AND PRESENTED BY SYLVAIN BOULOUQUE
This collection of texts by an anonymous editor of the libertarian press, originally published by Volonté anarchiste in 1994, sought to recall the existence of a libertarian vision on colonial problems that he refused to separate from the social question. The emergence of debates on colonialism made him an important figure in anarchism. A leader of multiple committees, his intimate knowledge of Algeria allowed him to publish texts highlighting the multiple mechanisms of domination. [...] These articles place him within the classic forms of anarchist activism, combining anti-colonialism, anti-communism, anti-capitalism, anti-fascism, and the fight for emancipation. <https://www.editions.federation-ana...>

[Comic] Lucía Sánchez Saornil

Partage Noir — 2025-06-01T17:30:11Z

Text : MLT & Drawings : OLT (CC BY-NC-SA) - Translated : DLR

Born into a modest family, she obtained a job at the telephone company in 1916, but continued her studies at the Academy of Fine Arts. In 1918, passionate about poetry, she joined the literary movement "Ultraísmo" and published her first poems.

An anarcho-syndicalist activist, she took part in the social conflicts at Telefonica. Transferred to Valencia in 1927, she contributed to the anarchist newspapers Tierra y Libertad, Solidaridad Obrera, and others.

Returning to Madrid in 1929, she became an editorial assistant at the newspaper CNT.

A committed women's activist, she remained convinced that women's demands required a specific organization. In 1936, with her companions Mercedes Comaposada, Amparo Poch y Gascón, she founded the emancipation movement "Mujeres Libres" (Free Women), which began publishing the magazine of the same name in May 1936. When the revolution broke out, she worked tirelessly, present both at the front and on Radio Madrid.

Back in Valencia in 1937, she became the main editor of the anarchist weekly Umbral; there she met her companion América Barroso. In May 1938, Lucía was appointed Secretary General of International Antifascist Solidarity (SIA), responsible for organizing international aid. With the revolution crushed, she took refuge in France in early 1939 and attempted to rescue refugees.

In 1942, to avoid deportation to Nazi camps, she returned to Madrid, then to Valencia, living in complete hiding until 1954.

She died in Valencia on June 2, 1970.