SKU: 52204695358

PARKA - VICTORY - ПЕРЕМОГА

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Description

PARKA - VICTORY - ПЕРЕМОГАDie M 65 Jacke von Kyiv underground ist eine ikonische Militrjacke, die seit den 1960er Jahren in den USA produziert wird. Die Jacke wurde ursprnglich fr den Einsatz im Vietnamkrieg entwickelt und ist seitdem zu einem Klassiker geworden. Sie wirkte ber Jahrzehnte stilbildend auf die Mode und wurde zu einer Art persnlichem Markenzeichen mit groen Wiedererkennungswert. Zahlreiche Prominente und der Prsident der Ukraine tragen seit langem diese ikonische

Die M-65 Jacke von Kyiv-underground ist eine ikonische Militärjacke, die seit den 1960er Jahren in den USA produziert wird. Die Jacke wurde ursprünglich für den Einsatz im Vietnamkrieg entwickelt und ist seitdem zu einem Klassiker geworden.

Sie wirkte über Jahrzehnte stilbildend auf die Mode und wurde zu einer Art persönlichem Markenzeichen mit großen Wiedererkennungswert. Zahlreiche Prominente und der Präsident der Ukraine tragen seit langem diese ikonische Jacke. Arnold Schwarzenegger, Quentin Tarantino, Justin Timberlake, Ryan Reynolds, Jean Claude van Damme, Josh Harnet, Denzel Washington und Robert de Niro als Travis Bickle in Taxi Driver. Im Film Rambo trug Sylvester Stallone ebenfalls eine olivgrüne M-65 .

Die M-65 Jacke von Kyiv-underground ist aus strapazierfähigem Baumwoll-Twill gefertigt und zeichnet sich durch ihre praktischen Funktionen aus. Die Jacke hat vier Taschen auf der Vorderseite, eine verstellbare Kapuze und einen Reißverschluss mit darüber liegender Druckknopfleiste.

Die M-65 Jacke wurde von vielen Mode-Designern als Inspiration genutzt und ist in vielen Varianten erhältlich, von klassischen Militärgrünschattierungen bis hin zu modernen Farben wie Schwarz, Khaki und Camouflage.

Diese langjährige Ikone der Modewelt, bedruckt mit unserem unverwechselbaren Designs ist eine absolute Sensation und ein beneidenswertes Kleidungsstück.

Die M-65 Jacke ist nicht nur eine robuste und funktionale Jacke, sondern auch ein stilvolles Kleidungsstück. Die Jacke passt perfekt zu einem lässigen Outfit mit Jeans und Sneakers oder kann auch mit einer schickeren Kleidung kombiniert werden, um einen trendigen Look zu kreieren.

Insgesamt ist die M-65 Jacke ein zeitloses Stück, das seit Jahrzehnten in Mode ist und in vielen verschiedenen Formen und Farben erhältlich ist. Mit ihrer hervorragenden Qualität und ihrem vielseitigen Design ist die M-65 Jacke eine großartige Ergänzung für jede Garderobe.

 

* 2 massive Reißverschlüsse aus Messing am Reverse und am Kragen.

* vier an der Vorderseite zugängliche Taschen je mit Druckknopf

* Schulterklappen links und rechts

* Material:

Obermaterial: 50 % Nylon , 50% Baumwolle .

Innenmaterial: 100 % Baumwolle;

Futter: 100 % Polyamid;

Wattierung: 100 % Polyamid;

* Herausnehmbares Innenfutter

* Taille und Saum sind mittels Kordelzug weitenverstellbar.

* der Kragen kann entweder stehend oder umgekrempelt getragen werden.

* im Kragen ist hinter einem Reißverschluss eine einfache Kapuze angebracht.

* Ärmelabschluss mit Klettverschluss verstellbar.

Größen S - 5XL

* Gewicht ca. 1,5 kg je nach Größe; ca. 2,0 kg mit Innenfutter.

Jede M65 Jacke wird von uns mit der Flagge der Ukraine auf dem linken Arm bestickt

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SKU: 52204695358

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4.5 ★★★★★
Based on 5 reviews
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Shava Nerad
Massapequa, US
★★★★★ 5
You can get this online free, but I bought it. Let Fanon turn your brain inside out.
I actually like the idea of supporting a press that is publishing Fanon. When I was growing up with my dad working with the SCLC and Dr. Martin Luther King, Jr., as part of the night security crew for the summer marches, I was probably more aware than most Americans -- certainly most Americans outside of the black community -- of how much permeability there was between the nonviolent SCLC, and the Black Panther movement, for which Fanon was a seed influence. Youth in the SNCC organization, the youth group associated with the SCLC, often went back and forth between SNCC and the Panthers as they developed their activist identity and their ideas of how justice might be achieved. The phrase "by any means necessary" used by the Panthers often scared the bejeezus out of the white community. But when I sat down with my father -- who was an adherent of formal nonviolence -- he handed me Fanon to read, and told me that it was a valid investigation as to whether violence should be considered if nonviolent means were not entertained by the state. To my dad, who was a peaceful but fiercely justice-oriented man (for those of you who know the idiom "fire of Amos" he had it), he considered that without the counterpoint of the Panthers, MLK would never have gotten a hearing in Washington DC. Just the idea that there were revolutionaries in American society looking at American "apartheid" and saying, "We are willing to take care of our own if you separate us. We see our situation as that of a post-colonial slavery society and use the model of African liberation as our model. We are willing to be peaceful if we are given justice in peace, but we do not believe that you are acting in good faith and will use whatever means necessary to see you follow your own promises of justice and see justice for our own people if you will not see that done." That was actually a step down from Fanon. That was actually optimism. But all white Americans heard out of any of that was: "...by any means necessary." They didn't think of how they were creating the circumstances that might precipitate violence. That whites had created a system that instituted violence to keep slaves, and later free blacks, contained and preserve power and privilege for the white majority. It is hard for most Americans to even realize that America -- although we became independent from England -- continued as a colonial nation and economy on our own continent and territory. That all the institutions of the repression and destruction of indigenous and imported-slave cultures that happened "over there" in countries that Europeans colonized far from home, we did at home as a break-away colony, and the Europeans who conquered America never relented, compromised, or acknowledged that colonial reality in the way that the Spanish, Dutch, Portuguese, Italian, French, and British Empires did in their colonial domains. So Fanon is someone worth reading, not only for Africans, or for African-Americans, but for any American or anyone else in the world who wants to better ponder white privilege in America and how it became so very different from colonial privilege as that faded in Africa, through the lens of this Algerian revolutionary philosopher, who so influenced our Panthers. I remain committed to nonviolence personally, but I understand intensely how MLK and Malcolm balance each other. And how that can actually lead to better peaceful solutions, in a social justice conflict where the status quo has been preserved by judicial and extrajudicial violence by a superior force. This is still relevant in puppet regimes all over the world. In client states of capitalist powers and of Russia and China. In the conflicts surrounding Israel, and the conflicts throughout the Middle East and Central Asia that are often couched in sectarian terms or sectarian vs secular terms. It is vital to understanding countries like Zimbabwe or South Africa, where the dynamics of early black leadership as colonial-wannabes are creating environments of corruption and scandal, and robbing their own people. Everyone should read Fanon. If you can't afford the book here, you can find it online free. This book, and Black Skin, White Masks, both highly recommended. If you don't like Marxist/Socialist politics, try to suspend disbelief a bit. The philosophy, sociology, and psychology is amazing.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on March 28, 2019
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TH
Alexandria, US
★★★★★ 5
The destruction of racism
Format: Paperback
This is a very open and candid view of racism in the early 19th century
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 22, 2026
B
Verified Purchase
Benguet Bill
San Leandro, US
★★★★★ 5
good read
Format: Paperback
classic work on imperialism
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Reviewed in the United States on January 11, 2026
A
Verified Purchase
A. Kassahun
Bozeman, US
★★★★★ 5
Must read book on African colonial sociology and politics
Fanon describes the character of (European) colonialists, the colonised Africans (the "masses" - rural and urban, the elites, the nationalists, the tribalists) wonderfully. The book is wonderfully written - Fanon must have been a good writer. Fanon is a psychiatrist, and worked in Algeria as psychiatrist, but he many have travelled other African countries too. His book shows his deep knowledge of both African and European sociology, psychology and politics. The book is still relevant; his analysis as to what will happen after the liberation of African countries is amazingly valid. He is in a way one of the most important African (though he is born in Latin America) sociologist and political scientist. Fanon's book starts on "violence", he doesn't shy away from prescribing violence in the struggle for liberation. Some find Fanon advocating violence, but that is not the case. He puts in perspective the violence perpetrated by colonists against the resulting reaction that culminates in the violence of the colonised. His clear analysis demystifies the violence that still grips Africa. Unfortunately Fanon seems to put all European in Africa as colonists. Many cases from South Africa show that that should not be the case. But his views may be due to the brutal repression he has to witness and experience in Algeria by the French government and French citizens there.
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Reviewed in the United States on March 13, 2010
R
Verified Purchase
Roman P.
Draper, US
★★★★★ 5
Colonialism not dead yet
This is a review of the 2004 Grove paperback edition of Frantz Fanon’s The Wretched of the Earth The Wretched of the Earth is the most famous work of Algerian revolutionary Franz Fanon (1925-1961) finished and published shortly before his death (he died of leukemia). Fanon is known above all as a theorist of revolutionary violence and a champion of its therapeutic good for the oppressed. However, this book is not about armed struggle only; it covers many other topics: theory of class conflict in colonies, revolutionary process and subjects of social change in the Third World, the future of new independent states (former colonies), strategies of building Third World—First World relations in a right way, the relationship between the struggle for national culture and national liberation struggles, consequences of colonialism for both the colonizer and the colonized, etc. It’s a book of an angry man; the author's revolutionary pathos and standing with the oppressed (‘the wretched of the earth’) are noticeable. Though Fanon wrote his book drawing on the experience of the Africa of the 1950s an acute reader can easily notice similarities and parallels with what’s going on in the underdeveloped countries all over the world. The book can be of particular use for anthropologists, historians, philosophers, sociologists, as well as for those interested in cultural studies. I prefer Richard Philcox’s translation to the one published in 1963. Citizens of the global South can skip Jean-Paul Sartre’s preface; let the author speak for himself.
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Reviewed in the United States on September 17, 2019

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