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ARTIKEL 140 VOETBAL TOERNOOI 2005
Molli Chaoot - 16.07.2005 13:53
Dit jaar zal er wederom een artikel 140 voetbaltoernooi plaatsvinden, deze
keer in Amsterdam.
Vorig jaar in Appelscha kregen de Amsterdamers de winst kado, waardoor zij
dit jaar de klos zijn het toernooi te organiseren.
Wanneer:
Zaterdag 20 Augustus
Waar:
Op kunstgras, bij een voetbalklub in Amsterdam-Zuid
Voor wie:
Aktivisten, krakers, dierenbevrijders en andere wereldverbeteraars
Er wordt een goed doel gekoppeld aan het evenement (nog nader te bepalen
door het slome organisatie commitee), er wordt een bijdrage voor dit doel en
voor de onkosten gevraagd.
Het idee is om met zo'n 8 (of meer?) teams een hele dag te voetjeballen,
waarna des avonds een vreet en drinkfestijn wordt aangericht in kraakkafe de
Molli. slaapplaatsen zxijn waarschijnlijk wel te regelen voor de
liefhebbers.
Wat te doen:
Je opgeven met je team en desgewenst in training gaan. Wellicht is het
handig om te weten dat voetbal met 11 personen gebeurt waarvan 1 de keeper
genoemd wordt en binnen een bepaald deel van het veld de bal met de handen
mag beroeren.
Voor het toernooi worden geen eisen gesteld aan leeftijd, geslacht of
lichamelijk fitheid. Enig fanatisme mag, teveel wordt bestraft met de
schandpaal, en ook het op 'jolige' wijze treiteren van andere teams wordt
dit jaar niet op prijs gesteld.
Opgeven kan via een email naar  molli@squat.net, een briefje naar Molli, van
Ostadestraat 55hs, 1072 SN Amsterdam of bellen naar de Molli ('s avonds
tijdens opening, vanaf 21.00 uur) op 020 6761427.
 E-Mail: molli@squat.net  Website: http://hppt://molli.nl
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| Lees meer over: Agenda | | aanvullingen | | | Wees er snel bij!! | Molli Chaoot - 16.07.2005 14:24
Aangezien er maar twee velden zijn, kunner er maar 8 teams meedoen. Wees er snel bij.
E-Mail: molli@squat.net
Website: http://molli.nl
| | voetbal hardcore | NNA - 17.07.2005 04:41
mooie gelegenheid om te oefenen voor boycotmarktrock
| | It's....Monty Python's Philosophical football | John Cleese - 17.07.2005 14:00
"Erst kommt das vressen, denn kommt die moral" (Bertold Brecht)
Lezing van John Cleese over "Anarchist Football" ;-)
How can football be anarchist?
To begin, we can be sure that anarchists have played football as long aseither has been around. The relationship is often explicit, as in the early20th century, when the club now known as Argentinos Juniors was called theChicago Martyrs and another club was begun in a Buenos Aires anarchistlibrary. We can also condfidently guess that some of the Barcelona teamthat toured North America in 1937, raising money for the Republic, wouldidentify themselves with their city's anarchists. And, one should question,were the striking professional players in Paris of May 1968 very differentfrom the students or workers when they demanded their own part of freedom?
Could the anti-authoritarian fans of St. Pauli leave their politics at
thestadium gates or forget football before a meeting or protest? If manyspaces and actions are often anarchist primarily by association, then football has an old anarchist face.
Also, people's love for the game has translated into their love for freedomand justice, as in the case of the 1942 Dynamo Kiev team, the Algerians whoquit French teams as their country fought for independence, or non-whiteEuropean professionals like Ruud Gullit, who've taken stands againstracism, greed, and facism. As people have reproduced their values,identities, and desires within the game, they've stretched football intosomething more. Telling from their website, Chumbawumba sponsors the Wetherby Athletic, a youth team, out of their
passion for thegame. Yet, their politics come out right on the kids' jerseys, emblazonedwith the word "anarchy."
Politics do not appear as aberrations or accidents in football. They arepart of people's interaction with the game. The sport retains its shape asa game from the heights of a World Cup final to games played on unevenfields in rebel Mexico. Its players, basic rules, and objectives remain thesame. The sport changes in how people come together around its fundamentalelements. The Barras Bravas of South America; the hooligans, ultras, andcarnival fans of Europe-
these provocative fringes of fandom suggest thatnew, energetic cultural forms can emerge from the football field. Althoughwe won't fill stadiums very soon, the same is happening today amonganarchists. Anarchist football appeared in the last few years with,unsurprisingly, no single name, style, or organization. In the USmid-Atlantic region, people play as the Anarchist Soccer League. On thewest coast, anarchists and others play without names.
In the midwest, the Arsenal, Riot and Swarm play as the Anarchist
FootballAssociation. The last is an association or federation or network only bythe minimum definitions of the terms. Some meet weekly, some yearly. The games last one or two hours. What happens before, during, or after followsno set outline. In a peculiar anarchist way, this new face of footballrepeats the history of the sport, the way collective politics and passionfuse on the pitch.
The Anarchist Football Association, as an example, can be considered
ahypothetical, proposed, or working form for anarchist community. It mightbe nothing more than an anagram on patches worn by a bunch of people or itmight be a real, large, but latent anarchist constituency. Its Chicagoaffiliate, ostensibly the most organized one (with a phone list, uniforms,schedule, etc.), includes individuals whose frequency of play, degrees offriendship, and political beliefs all vary widely. Outside the Association,an assortment of very non-regulation games are played in cities such asPortland, Berkeley, and San Francisco. This range of incidence points to amutual redefinition of anarchism and football. Each one is transformed byjoining the other. Anarchist games cleave football away from the commodification pushed by Nike, Major Leage Soccer,
and Federation ofInternational Football Associations. And they give anarchism anotherrejuvenated cultural formation, a new shape for its expression.
What is a cultural formation?Fantasy might be an unavoidable term for what I'm trying to describe. Andit's not one that I would immediately throw out. When I discoveredProfane Existencein high school and saw the photos of huge European black blocs, I imaginedthat it would feel incredible to participate in such a collective action. Acouple of years later, I unexpectedly joined the black bloc in a marchagainst the Gulf War. I was hooked. Ever since, my ties to and identification with anarchists have wavered, but every upswing has hinged on
such ambiguous images and fleeting moments of community. All theexchange,
cooperation, and affinity that occur on the football field canserve the same functions of identification and loyalty.
Anarchist football can express collective identities through teams,specifically in how they practice anarchist ideals and build collectiveskills. Deciding on positions and strategies without a coach, trainingwithout pressure, using players of all skill-levels; who could accomplishthese beside anarchists? And couldn't we use the communication skills andother cooperative skills in football in our direct actions? One skill thatexperienced football players often know is support. On the field, a player supports others by putting herself where her
teammates can pass to her inorderto keep the ball away from defenders or to advance it up the field.This technique involves awareness of where your comrades are and what theymight do. During extra-legal work, such skills make actions faster, tighterand safer. Many other parts of playing football can feed into our tactics,and the reverse can also be true. A teammate of mine alludes to this mutualrelationship in her declaration, "We kick. We run. We kick ass. We
runaway."
Non-technical aspects of football can also reinforce our collective political efforts, especially on a long term basis. For example, the ideaof affinity as a strategic organizing principle- people taking politicalaction in small groups based on mutual trust- is an anarchist innovation,but one which can be hard to realize. Playing football together regularlycan provide a concrete sense of affinity. All the communication andcooperation that make up the game congeal
into a feeling of mutual trustand understanding, a feeling that, once known, can be more easily achievedin other contexts. It's a beautiful thing when a few people together makean impact greater than the sum of their parts. If we don't see it enough inpolitics, we can at least find it in the best examples of football.
In one moment during Cameroon's near-victory over England in a 1990 WorldCup semifinal, affinity took on a real, visible shape. The attack that putCameroon one goal ahead was thrilling not only because it shamed one of thebest teams, but also because it was executed so brilliantly. ThatCameroon's play was both a thing of plain beauty and an underdog's successsuggests how a moment of affinity can be poetic and concrete. In a recentArsenal game, a teammate's simple pass surprised the other team and suddenly put our team into a fast break. After a couple more passes, wescored, as stunned as our opponents. Aren't such lucky
chains of events theway we often imagine resistance, if not revolution, might happen? The magic of play touches the revolutionary imagination like poetry or art: It canspark a vision and feeling of things changing.
Of course, football doesn't appeal to everyone. But neither does any art orother cultural expression. What good does it do for revolution if itsappeal isn't universal? The question is not a zero-sum situation, where weshould either use the sport or discard it. The game can be changed. We canbuild team cohesion and skills with more in mind than just winning games.We can make it fun for more people, even for those who don't play. Thepotential of football as a part of
political struggles requires that thesport be opened up again.
Website: http://www.pythonline.com
| | Artikel 140? | B. Wiedemeijer - 18.07.2005 18:23
Weet iemand wat Artikel 140 eigenlijk is? Waar kan je dit artikel kopen?
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