dorset chiapas solidarity

February 20, 2017

The San Sebastián Bachajón Ejido: 6 years after the police operation to evict and dispossess us of our ejido land

Filed under: Bachajon, Displacement, Indigenous, La Sexta, Lacandon/ montes azules, Repression, Uncategorized — Tags: , — dorsetchiapassolidarity @ 10:27 am

 

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The San  Sebastián Bachajón Ejido:  6 years after the police operation to evict and dispossess us of our ejido land

 6 years after the dispossession of their land, Bachajón community members keep up the struggle

 

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THE SAN SEBASTIÁN BACHAJÓN EJIDO, ADHERENTS TO THE SIXTH DECLARATION OF THE LACANDON JUNGLE, CHIAPAS, MEXICO, 8 FEBRARY 2017

To the General Command of the Clandestine Revolutionary Indigenous Committee of the Zapatista Army of National Liberation

To the Councils of Good Government

To the National Indigenous Congress

To Adherents to the Sixth Declaration of the Lacandon Jungle in Mexico and the world

To the media

To the Network against Repression and for Solidarity

To Movement for Justice in El Barrio from New York

To national and international human rights defenders

To the people of Mexico and the world

 

Jmololabex ants winiketik icha spatil a wotanik ta pisilik machatik nokol skoltabel te lum kinalik te yuun ta skuenta te nokol spojbel te chopol ajwalil.

Compañeros and compañeras, the Adherents of the Sixth Declaration from the ejido San Sebastián Bachajón send you, your organisations and your communities in resistance combative greetings.

In this month of February 2017, we remember that 6 years have gone by since the operation ordered by Juan Sabines Guerrero and Noé Castañón León to evict and dispossess us of our territory was carried out by more than 800 agents from different state and federal police forces.

This violent, abusive and invasive police operation into our indigenous territory was with the clear objective of definitively appropriating our land for their economic gain. Among other consequences were the persecution of Sixth Bachajón comrades, the arbitrary arrest and unjust imprisonment of more than 100 of our comrades, who were separated from their families and deprived of their freedom. All on the whim of the bad government because we did not obey its order to release control of the collection booth and access to the Agua Azul Waterfalls, which we had built on our ejido lands. This access point is strategically located. The Bad Government seeks control of the booth to serve interests completely indifferent to the social benefits and the collective indigenous community of the ejido.

This mega police operation was being schemed and prepared since the end of 2010 in Tuxtla Gutiérrez, Chiapas by Noé Castañón León and the San Sebastián Bachajón PRIist ejido commissioner Francisco Guzmán Jiménez also known as ‘el Goyito’. ‘El Goyito’ is also the same person who threatened to kill our compañero Juan Vázquez Guzmán before his actual murder on 24 April 2013. For approximately a year before this operation was carried out, our organisation had maintained a land defense camp on the road that leads up to the Agua Azul Waterfall. This was done through collective training, organisation and work, we also charged tourists for the entry to our lands on the ejido San Sebastián Bachajón, and this was for the general benefit of all the ejido and not just our organisation.

The operation took place then because the Bad Government took advantage of the moment  to repress, persecute and violate the human rights of our people. This was when Tatik Samuel Ruiz passed on to a better life and the director of the Human Rights Center Fray Bartolomé de Las Casas Diego Cadenas Gordillo went to work with the Bad Government alongside Juan Sabines Guerrero in the State Human Rights Council just a few days after the death of Tatik Samuel. This is what the former director of Frayba Marina Patricia Jiménez Ramírez also did, and she earns approximately 100 thousand pesos per month. The death of Tatik Samuel created conditions which allowed the Bad Government to intensify attacks on indigenous communities living in resistance in Chiapas, including the defense of the land of San Sebastian Bachajón and all of this contributed to the chain of events that have so far occurred.

Our organization continues to stand up and defend our territory. We are more aware of our rights as an indigenous people, we seek to build an autonomy as an organization and as human beings. We support all people who live any injustice, whether you belong to the Sixth or not, Zapatista or not Zapatista, Catholic or non-Catholic. If you are a person who lives injustice as we do, we will do what we can to support you.

 

We also continue to fight for our prisoners who belong to everyone, not just us. And all other prisoners too; these prisoners can count on San Sebastian Bachajón’s word of solidarity and unselfish interests. It takes a lot of organization, coordination and solidarity to liberate our compañeros who have been in prison for many years, and becoming poorer, sicker and less hopeful. Despite our economic poverty we are full of pride and enthusiasm to provide legal and political accompaniment to our our compañeros and to contribute something to their freedom. We humbly ask for your support in your own way that allows them to get out of the Bad Government’s dungeon and to free other fellow prisoners in Mexico and the world.

 

Santiago Moreno Pérez, prisoner in Playas de Catazajá Prison, is originally from La Pimienta and was serving as an Adviser to the Sixth’s Autonomous Security Council in 2009 when a serious problem occurred in the community. He and his son Sebastian were accused of murdering another La Pimienta resident. The community gathered to lynch them, but then decided not to kill them and turned them over to jail, but they also took all of their possessions before doing so. Some days later Santiago’s wife died and his children were orphaned. Apprehension orders have also been issued for the children accusing them of the same crime as Santiago. The compañero’s current situation is that he is still on trial. Many of his rights have been violated, and they rescheduled his case once, and that is why he has been unjustly detained for almost 8 years.

Emilio Jiménez Gómez, prisoner in Playas de Catazajá Prison, originally from Xanil, Chilón, Chiapas, is accused of assaulting an Italian tourist who was passing through Xanil community. Emilio, along with his father, were detained without an apprehension order by PRIista residents of the community. His father was released by the Palenque Public Prosecutor’s Office, but Emilio has been jailed since 2014. The compañero is awaiting sentencing and we expect that it may happen any day soon.

Esteban Gómez Jiménez, prisoner in the San Cristóbal de Las Casas Prison in Chiapas. He is originally from Salto de Tigre, Chilón, Chiapas, and he is accused of several serious crimes, like felony homicide, two violent assaults on tourists, and possession of a weapon of exclusive use to military. So far, he has been cleared of the charge of murder and possession of the military weapon, but the two charges of assault are still pending. Because he was attacked by other prisoners when he was in El Amate Prison, he asked to be transferred to the San Cristóbal de Las Casas Prison, which is where he is at the moment.

Considering the local and the national situation, we reaffirm our commitment and belief in the preparatory work that we are carrying out alongside the National Indigenous Congress and the Zapatista Army of National Liberation. The work is urgent and necessary in order to transform the reality of the country. Dispossession, repression, and contempt of the Bad Government is what will continue to be our reality unless we but brakes to their injustices.

From the Northern Zone in the state of Chiapas, the women and men of San Sebastián, we send you combative greetings.

 

Never again a Mexico without us

Land and freedom

Long live Zapata!

¡Hasta la victoria siempre!

Freedom for political prisoners!

Long live Juan Vázquez guzmán, and Bachajón’s struggle!

Long live Juan Carlos Gómez Silvano, and Bachajón’s struggle!

No to the dispossession of indigenous lands!

State police, Out of indigenous lands!

Immediate return of the disappeared and murdered “compañeros” from the teachers’ school  Normal Raúl Isidro Burgos de Ayotzinapa!

Justice for our compañero Juan Vazquez Guzman, Ayotzinapa, Acteal, ABC, Atenco!

 

https://vivabachajon.wordpress.com/2017/02/11/ejido-san-sebastian-bachajon-a-seis-anos-del-operativo-de-desalojo-y-despojo-de-nuestras-tierras-ejidales /

 

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February 7, 2017

CNI/EZLN in Solidarity with Rarámuri People

Filed under: CNI, Corporations, Dams, Displacement, Ethics, Frayba, Indigenous, Uncategorized — Tags: , , , — dorsetchiapassolidarity @ 9:05 am

 

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CNI/EZLN in Solidarity with Rarámuri People

 

Joint Communique from the National Indigenous Congress and the Zapatista Army for National Liberation in Solidarity with the Rarámuri People

Stop the assassinations of Rarámuri Indigenous Compañeros Defending Their Territory!raramuri

Indigenous Territories of Mexico

February 4, 2017

To the people of Choreachi,

To all of the Rarámuri People,

To the Indigenous Peoples,

To the people of Mexico,

To the peoples of the world,

We learned today of the murders of Indigenous Rarámuri compañeros Juan Ontiveros Ramos and Isidro Baldenegro, both of the community of Choreachi in the municipality of Guadalupe y Calvo, Chihuahua, yesterday February 2, and 15 days ago, respectively.

We urgently denounce these new acts of barbarity against compañeros known for their commitment to the struggle of their people for the recuperation of their territory, which was taken over 40 years ago by large landowners/ranchers and organized crime.

As the National Indigenous Congress and the Zapatista Army for National Liberation, we are in solidarity with the Rarámuri People who have been so hurt by these murders, now totaling 18 homicides committed against their communities since 1973, four of them in the last year.

Compañeros and compañeras, you are not alone! We accompany you in your pain, we open our hearts to the tireless struggle you are waging against organized crime and the landowners backed by the bad governments, and we offer you our support as indigenous peoples of this country who are organizing ourselves to defend our lives and our territories.

 

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STOP THE ASSASSINATIONS OF INDIGENOUS PEOPLE IN STRUGGLE!

NEVER AGAIN A MEXICO WITHOUT US!

NATIONAL INDIGENOUS CONGRESS

ZAPATISTA ARMY FOR NATIONAL LIBERATION

 

http://enlacezapatista.ezln.org.mx/2017/02/05/comunicado-conjunto-del-congreso-nacional-indigena-y-el-ejercito-zapatista-de-liberacion-nacional-en-solidaridad-con-el-pueblo-raramuri/

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February 6, 2017

EZLN: Zapatista Alchemy

Filed under: gal, Indigenous, Marcos, Uncategorized — Tags: , , , , — dorsetchiapassolidarity @ 4:41 pm

 

EZLN: Zapatista Alchemy

 

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January 2, 2017.

We take a lot of care with the value of the word. When we talk about someone, we’re not just saying his or her name: we’re naming his or her presence with us.

That’s what we mean when we say “brother” or “sister”; but when we say “compañera” or “compañero,” we’re talking about a back and forth, about someone who is not outside but rather who sees and listens to the world, and fights for it, together with us.

I mention this because here with us is the compañero Don Pablo González Casanova, who is, as is evident, a Zapatista Autonomous Municipality in Rebellion unto himself.

Since the compañero Pablo Gonzalez Casanova is here, I’m going to try to raise the level and scientific rigour of my presentation, avoiding any sort of double-entendre (large or small, pay attention).

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Alchemy. Before you use up your data on your cell phones and tablets checking what “alchemy” is on “Wikipedia,” and overwhelm me with all sorts of definitions, let me clarify that with this term we’re referring to an antecedent, a step that precedes (whether necessary or not, you can decide) the constitution of science as such. Or as the late SupMarcos used to say, “alchemy is a sick science, a science invaded by the parasites of philosophy, ‘folk wisdom,’ and the kind of evidence that saturates the complex world of contemporary communication,” as we can read in one of the documents left behind after his death.

In that text, the deceased indicated that alchemy was not necessarily a precursor to science as indicated by the saying, “all science was alchemy before it was science.” Rather, it was a non-science that aspired to be science. He also said that alchemy, unlike the pseudo-sciences, does not build on a mix of truths and knowledges, with evidence and clichés. Pseudo-science, he says, does not move closer to science but rather separates itself from it and will become its most ferocious enemy; it will succeed in getting more publicity in times of crisis. It does not constitute an alternative explanation of reality (as is the case with religion), but rather a “reasoning” that supplants, invades and conquers scientific thought, defeating it in the most important contest in a media society: that of popularity.

Pseudo-science does not aspire to the argument of faith, hope and charity. Rather, it offers an explanation with a logical structure that “tricks” reasoning. To put it plainly: pseudo-science is a fraud, typical of the charlatanism that abounds in academia.

Alchemy, on the other hand, aspires to free itself, to “cure” itself, to “purge” the parasites that are the non-scientific elements.

Although it claims dubious maternity rights over the sciences, philosophy, which calls itself “the science of the sciences,” is, according to the text of the deceased, one of those very parasites. “Perhaps the most dangerous one,” continues the late Sup, “because it presents itself to science as a way out of that affirmation-negation, ‘I don’t know’, that, sooner or later, science bumps up against. Its commitment to rationality leads science to supplant religion with philosophy when it arrives at its limit.”

For example, if it didn’t have the capacity to explain why it rains, instead of invoking the argument that god is the one who decides about rainfall, science would prefer to invoke a reasoning along the lines of, “The rain is none other than a social construction, with a theoretical-empirical appearance revolving around a random perception that occurs in the context of a continual conflict between being and non-being; it’s not that you get wet when it rains, but rather that your perception of ‘getting wet’ is a vacillating part of a universal decoloniality.”

Even though all this could be summarized as, “it’s really up to the rain whether it falls, or falls on you,” science would embrace this external explanation, because, among other things, science believes that its explicatory power is in language, and not in the power to make possible the transformation of reality. “Know in order to transform,” they told us here a few days ago. Philosophy successfully sells science its certificate of legitimacy: “you are science when you achieve a logic in language, not when you are able to understand.”

If we go even further, for “Zapatista alchemy,” science not only understands reality and thereby makes possible its transformation; scientific knowledge also “opens the path” and defines new horizons. That is to say, for Zapatista alchemy, science completes its duty by continually arriving at the recognition that “what is missing is yet to come.”

If, in the philosophical and scientific thought of the last century, the sciences progressively “dismantled” religious explanations, offering verifiable knowledge; then in the coming crisis, the pseudo-sciences do not confront reality with a magical explanation, but rather “invade” and “parasitize” the sciences, first in order to “humanize” them, and then in order to supplant them.

Philosophies are then transformed such that they no longer function as the tribunal that sanctions scientificity according to the logical structure of language, but rather the generic, naturopath and homeopathic explanation opposed to the “obvious”, scientific one. To make myself clear: for postmodern philosophy, micro-doses are the best weapon against the big pharmaceutical monopolies.

The popularity of the pseudo-sciences is rooted in the fact that a scientific background is unnecessary: it’s enough to nourish oneself in the hidden corners of language, to supplement ignorance with badly concealed pedantry and evidence and platitudes with complex linguistic inventions.

Faced with an affirmation like: “the law of universal gravitation says that the force of attraction between two bodies with mass is directly proportional to the product of their masses and inversely proportional to the square of the distance that separates them,” science will recur to observation and experimentation, while philosophy will analyze the logical reasoning in the language.

Another example: an assertion from the neurosciences, like “a lesion in area 17 of the occipital lobe can cause cortical blindness or blind spots, depending on the extent of the lesion,” can be confirmed with functional magnetic resonance imaging, an electroencephalogram or similar technologies.

Clearly, in order to be able to do this it was necessary for science to advance to be able to study the brain and explain its parts, but the development of other sciences was also necessary to obtain the functional neuroimages.

When, upon the recommendation of a compa, I read that excellent text called The Man Who Mistook his Wife for a Hat, by the neurologist Oliver Sacks, I thought that Sacks must have been itching to open that man’s head to see what was happening in his brain. Although I would have preferred to open his wife’s head to understand how she could stand to be confused for a hat and why she didn’t “fix” her husband’s dysfunction with a good smack upside the head.

Now, scientific-technological advances will make it possible to study, for example, what happens in the Cat-dog’s brain without the necessity of opening its head.

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Despite this, faced with a scientific explanation for brain function, pseudo-science will offer its own explanation using a supposedly scientific language, and it will tell us that our problems are due to the fact that we haven’t developed the full capacity of our brain function. And so, theories abound that say that intelligence is measured by the percentage of the brain that is used. A more intelligent person uses a greater percentage of his or her brain. For example, Donald Trump and Enrique Peña Nieto would have in common that they use 0.00001% of their brains, while Einstein would have used, let’s say, 30%. The success of the movie “Lucy” is not limited to the box-office, nor due only to the fact that it was directed by Luc Bensson and stars my ex, Scarlett Johansson; it’s because it permits the appearance of charlatans who offer courses so you can become more intelligent using “scientific techniques” to take advantage of your maximum brain capacity.

And so the commercial success of products with pheromones to attract the opposite sex was brief. (“If you, my friend, can’t manage to catch the bus much less a man or woman-friend, it’s not because you can’t pull yourself away from the TV or computer screen, it’s because you don’t use this soap-perfume: after the first use, you’ll see how they throw themselves at you as if you were a youtuber, tweetstar or a trendy meme. And just look, for one time only we have a special offer of 333 for the price of 2, but only if you call the number on the screen in the next 15 minutes. Remember to have your credit card number on hand. You don’t have a credit card? For the love of…well that’s why you can’t even catch a cold, much less a partner; no, friend, not even pheromones will help you. Change the channel or go watch videos of funny accidents, the prophecies of Nostradamus or similar things that will provide conversation material in the chat room of your preference).

But just behind in the relay race is the stupid blunder of “brain capacity,” which is supplanting the pheromone lotions with products that develop your cognitive capacities: you too, friend, can be a successful person and learn to fly and repair interstellar spaceships on youtube.

Perhaps this proposal, which is neither modern nor post-modern, would not be so supported even by some scientists if they knew that one of its promoters was Dale Carnegie, with his self-help best-seller, which dates from 1936, titled How to Win Friends and Influence People, which sits on the bedside table of John M. Ackerman et al.

In sum, while scientists try to confirm or discard their hypotheses about how the brain works, pseudo-scientists sell you courses on brain gymnastics and things like that.

And, in general, while the sciences require rigour, study, theory and exhaustive practice, the pseudo-sciences offer knowledge at the click of that dark object of desire for the Cat-dog: the computer mouse.

Which is to say that science is not easy: it’s hard, it demands, it obligates. It’s obviously not popular even among the scientific community.

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And then science doesn’t do anything for itself and it decides to break your heart without a second thought. It happened to me, for example. You all have to be strong and mature for what I’m about to tell you. Sit down, relax, be in harmony with the universe, and prepare yourselves to learn a crude and cruel truth. Are you ready? Well, it turns out that the moka or moca doesn’t exist. There’s no such thing as a moka tree or a moka mineral. The moka is not a creation of the first gods to alleviate the life and death of SupMarcos. It’s not the prohibited fruit with which the serpent, dressed-up as a seller of rejuvenating cosmetics, tricked wicked Eve, who in turn coaxed noble Adam and screwed over Rome. Nor is it the holy grail, the sorcerer’s stone that moves the search for knowledge. No, it turns out that…. moka is a hybrid or a mix or something like that. I don’t remember of what with what because, when they told me about it, I got more depressed than when one of the scientists said that the most brilliant alchemist was not present, and then, I confess, I threw myself into vice and perdition. I distanced myself from worldly distractions and I understood, then, the success of the philosophies and pseudo-sciences in vogue today. What is there to live for if the moka is nothing but a construction of the social imaginary? Then I got a better understanding of that spontaneous philosopher who would have had great success on social networks, and who responded to the name of Jose Alfredo Jimenez. “Paths of Guanajuato” [“Caminos de Guanajuato”] would have been the Critique of Pure Reason that Kant couldn’t elaborate.

But, despite injuries and scars, the presentations you all gave start to produce effects:

One insurgente official listened to the talk that Dr. Claudio Martinez Debat gave about genetic inheritance, and he concluded that it’s true. “I applied it quickly, thinking about the communities and, yes, if a compa is a certain way, you see that his father and mother have the same way about them. For example, if SubMoy is very bad-tempered, then it’s because his father was very bad-tempered himself.”

“Ah,” I said to him, “so SubMoy gets mad at us not because we don’t complete our tasks, but because his father was very bad-tempered?”

The scientific investigation is still pending because at that moment SubMoy arrived to check whether we had prepared the things to go to Oventik. That is, justice fell upon on us.

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This is a meeting of the Zapatistas and the sciences. We added “con” to “sciences” not just because of the play on words, but also because your having accepted this meeting with us goes beyond your duty and could imply a reflection about the world, too, as well as an explanation of what you work on in your respective specialties.

As in our previous participations, Subcomandante Insurgente Moises and he who writes and reads this are making an effort to give you data so you can form an image (a profile, they would say these days) of the type of Zapatista who is interested in learning from you all.

We’re striving for this because, as we also said in our other intervention, our aspiration is for this meeting to be repeated, and for it to multiply quantitatively and qualitatively.

With your presentations, you all give us an idea not only of the knowledge you possess, but also of your reasons for accepting our invitation and for being present here in person or via texts, audios and videos.

Because we need science, we are displaying all our charms now, together with SubMoy, in order to convince you all that here, with us, you can and should do science.

That’s why we’re telling you not about science, but about what we have been and what we are, and what we want to be.

We can do what we can. We can’t offer you scholarships, resources, or recognitions to plump up your curriculum vitae. Gosh, we can’t even help you get a few class-hours, much less a tenured position.

It’s true, we could try to con you and put on our “I’m a poor Zapatista who lives in the mountains” face.

Or insinuate, with a seductive voice, “What’s up my plebeian friend, I know you want a piece of this, come on already. You know the scientists say not to produce any more production because the world is as full as the metro at 7:30am: don’t make any more products they say, better to adopt instead. So you and I are going to offer them a full assortment as they say, like cow-tongue or shredded pork tacos, so they have options. If it comes out a boy we’ll keep going until we get a girl, or the other way around, switching, going by pairs. The point is that what’s important isn’t winning, but rather competing.”

Or with a DM that invites: “Come on, let’s deconstruct our clothes and contextualize our private parts.”

Or we could send you a whatsapp that suggests: “You, me, and a particle accelerator: I’m just saying, think about it.”

We could do that, though it surely wouldn’t be successful.

What we’re thinking of doing is what we’re saying: show ourselves as we are and how we’ve come to be what we are.

So that you don’t feel you’re at a disadvantage knowing that you’re being not only listened to, but evaluated (the closing ceremony of this event, on January 4, is when the 200 masked men and women, our compañeros and compañeras, the Zapatista bases of support, will evaluate this event), we’ve tried to give you elements so that you can evaluate us and decide how to answer the complex question of whether you will return, or file these days under “never repeat ever again.”

That evaluation will be our first disagreement and we will have to decide if we overcome it like mature adults and take up couples therapy, or if we call it a day.

In any case, it is to be expected that on your way home you’ll say to yourselves, “sonofa…and I was complaining about the Conacyt [National Council of Science and Technology] and the National System of Researchers.”

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Before, I told you that one way to get to know us was to ask why we ask what we ask. So other possible questions could be, “what do you understand by and expect of science and of scientists?”

For us, science implies knowledge that doesn’t depend on other factors. Note, that’s science, not scientific research. That is, for example, exact science by antonomasia, mathematics in the singular or various kinds of mathematics. Is there a capitalist math and one below and to the left? I give this extreme example because, starting from the still-developing sciences, the “young” sciences as they say, with their understandable errors and stumbling explanations, generalizations are made that say “science is guilty of this and that.” “Science is racist, discriminatory, and doesn’t take into consideration the personal and passionate drama of the scientist.” And there, in the apocalypse of the cat-dog, it becomes the “mother of all misfortune.”

We Zapatistas don’t do science, but we want to learn it, study it, know it, apply it.

We are familiar with the courtship the pseudo-sciences offer us, and with their path of poverty-optimization: the attempt to sweet talk us with the idea that the non-knowledges we have are really “wisdoms.”

I’m going to ignore for now the fact that this position invariably comes from someone who has never done science, that is, beyond middle school science experiments.

But that’s what they tell us, and they give us the example that we know when to plant. It’s true, we do know when to plant; we identify certain “signals” in nature and, through tradition and custom, we know it’s time to sow seeds.

But we don’t know why those signals indicate that it’s time to plant, nor what the relationship is between those signals.

The Zapatista young peoples’ interest in science (as in the example of the estafiatei that Subcomandante Insurgente Moisés told us about a few days ago) finds echo and support from the adults and the elders, because climate change has caused those signals to become blurry.

So now, with climate change, the dry season and rainy season have been disrupted. Now it rains when it’s not the time for rain and doesn’t rain when it is. The cold season has been reduced in time and intensity. Animals that are supposed to belong in certain zones begin to appear in others that have neither similar vegetation nor climate.

When the rains are late in coming and the crops are at risk, the custom in the communities is to set firecrackers off into the sky “to wake the clouds,” or to remind god that it’s time for rain, like a reminder of the work at hand in case god got distracted. But it turns out that god is either really busy or not listening, or just doesn’t have anything to do with the extended draught.

So you see, ancestral knowledge isn’t enough, if in fact you can call it knowledge.

So what some call the “ancestral knowledge” of the indigenous confronts a world that they do not understand, that they do not know. And the Zapatistas, instead of consoling ourselves in churches or shrines or resorting to prayer, realize that we need scientific knowledge, now not out of curiosity but out of the necessity to do something real to change our reality or to confront it under better conditions.

That’s why the generations that prepared and carried out the uprising, those that sustained resistance with rebellion, and those that grew up in the context of autonomy and maintain the rebellion and resistance, all agree on one need: scientific knowledge.

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We don’t know how sensitive science is to public opinion, social networks, or the imposition of paths or explanations, not because of the pressure of money, Power, or the system, but because of self-censorship.

We don’t know if something exists that could be called “another science,” and if it would correspond to a media or social court that judges, condemns, and executes sentences against the sciences.

To whom does the construction of another science correspond, if there is something that can be named as such?

We Zapatistas think it corresponds to the scientific community, regardless of its phobias, affinities, political militancy or lack thereof. And we think that community should resist and combat the parasites that latch onto it, or that already inhabit and weaken it.

That is why, even if we don’t manage to convince you that ours is an effort for life as well and that we need you in that endeavour, you should keep on without tiring, without compromise, and without concessions, to us or anyone else.

You should keep on because your commitment is to science, that is, to life.

Thank you very much.

From CIDECI-Unitierra, San Cristóbal de Las Casas, Chiapas, Mexico.

SupGaleano.

Mexico, January 2017

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From the Notebook of the Cat-Dog

The 3-of-3 of the Cat-Dog

I don’t know if this is still the case, but 10-12 years ago, people sang and danced ska. I vaguely remember that concerts were organized in solidarity with various people’s struggles. At those concerts, and I don’t know either if they still do this, but instead of paying money, dough, bread, cash, you could get in with a pound of rice, beans, or sugar that would later be sent to those movements. Some of those concerts were to support the Zapatista communities’ resistance, and on one occasion, I think in 2004, they sent me some videos where the only thing you could see was a cloud of dust, in the midst of which you could vaguely make out the crowd jumping around as if they had ants in their pants to the rhythm of “La Carencia,” which is what Defensa Zapatista found on the internet when she looked up the word. I told the compa you couldn’t see a damned thing on the video and he responded that maybe it was my computer, because on his you could see, I quote, “dope, man, dope.

Of course it turns out that his computer was one of those super-modern ones with a foot control, a heliport, a bowling alley and a minibar, and mine, well how can I tell you, it had a DOS operating system and the most modern thing it could read was a 5-inch floppy disk (which was like trying to read the “Piedra del Sol,”ii which is or was housed in the National Museum of Anthropology, with the disinterested support of IBM).

On one trip that compa made to these mountains, he checked my laptop over and declared, and I quote: “yeah that’s lame, plus it’s not even the original video, who knows who that’s from, here, this is the real thing,” and he pulled up another video taken from the stage. There you could hear the music and see the crowd holding up different kinds of stuffed animals. If people still play, sing, and dance to that kind of music, they must have been dying of envy when they saw the Sherlock Holmes and Einstein dolls I had here during the first talk.

It turns out around that around that same time the deceased SupMarcos recorded a CD with the musicians who call themselves “Panteón Rococó,” named “3 times 3,” although I don’t know the reason or motive for the name. This is relevant in this case because perhaps one can find there the antecedent for this “3of3.” Now that it is publicly known that the National Indigenous Congress has decided to form an Indigenous Governing Council and run the spokesperson of that Council as candidate for the Mexican presidency in 2018, the Cat-Dog felt obligated to present its own “3of3,” you know, not to be caught flatfooted and better a bird in the hand and sit down before you’re knocked off your feet.iii

1 of 3: Artificial Intelligence versus Zapatista Intelligence

“The political system has been hacked,” reads the news ticker across all of the screens in the Society of Power Artificial Intelligence complex.

The central Chat forum lights up and almost simultaneously various nicknames appear, all worse than ridiculous.

A dull conversation begins, but stops immediately when the nickname “Bossy” appears.

It’s not just any meeting. And I don’t mean because nobody is physically there. There aren’t even real avatars, just voices.

But every voice knows its place in the hierarchy. The less they speak the higher their rank.

At that moment a voice points out:

I don’t think there’s anything to worry about really. It’s clear that this will only further saturate the [political] centre. One more option for those who think they choose and decide. I don’t really see that there’s a problem, let them do it. And well, that geography was defined a long time ago. I suggest we move on to the next item…”

A voice interrupts, their rank evident in their dubious tone:

Pardon me. I think we should not underestimate what they intend. That should be clear from the fact that this wasn’t even contemplated among the thousands of scenarios that our systems predicted. In fact, we didn’t even realize it was happening until it appeared on the screen.

When we saw the warning blinking “The political system has been hacked,” we thought it was another hacker invasion and that there was no reason to worry. The firewalls would take care not only to neutralize the attack but to counterattack with a virus that would send the intruder back to smoke signal communication. But no, the system didn’t even warn of a virus or infiltration risk. It just indicated that there was something for which it didn’t even have a category of classification.”

Another voice, same volume, similar tone:

I agree. The proposal is too daring for them to be satisfied with a dispute over the centre. I was doing the calculations and I think they are aiming for those people who don’t even appear in our statistics. Those people want to destroy us.”

Several voices begin to murmur. The screens erupt with texts in characters illegible for those not familiar.

A voice inquires with authority:

What do you suggest?”

A vacuum,” says another voice, “that the media focus elsewhere. And that the well-behaved left attack them. There’s no lack of racism there, a mere insinuation will be enough for it to carry on with its own inertia. We’ve done it before, there won’t be a problem.”

Proceed,” the voice with authority states, and “offline” immediately appears on several screens.

Only the smallest voices continue chatting:

Well,” one says, “I think we’re going to have to deal with unpredictable surprises, like that of 1994.”

And what would you do?”

Hmm… remember that bad joke from a few years ago, that if you wanted to prepare for the future you should learn ChineseWell, I recommend that you start studying originary languages. You?

Well, we could try to find a bridge, some kind of communication.”

For what?”

Well, to negotiate decent conditions in prison. Because I don’t think these people are going to offer any kind of amnesty, not before or after the fact.”

And what do you suggest?”

A voice, until that point silent says:

I’d say to learn, but I think it’s too late for that.”

But I have a hypothesis,” the voice continued, “what happened is that the Artificial Intelligence that motors our central server functions with the information that we give it. Based on that data, the AI predicted all of the possible scenarios, their consequences, and the appropriate measures to take. What happened is that what they actually did wasn’t in any of our scenarios; the AI got upset and didn’t know what to do, simultaneously activating the anti-hacker and antivirus warnings and launching the reaction to the closest scenario on hand, which was SupMarcos as presidential candidate.”

Another voice interrupts: “But isn’t Marcos dead?

He is,” responds another, “but for the same reason.”

So they did it to us again, fucking Zapatistas.”

And there’s no way to fix this?”

Well I don’t know about you all but I’ve already reserved a flight to Miami.”

I now look with fear on the Indians, it never occurred to me that they would come to rule.”

Almost simultaneously, “Standby Mode” appears on the various screens.

The red lights are still on. The alert sirens are still going off, alarmed, hysterical.

Far away, some women of the colour of the earth that we are turn off their computer, disconnect the server cable, smile and converse in an incomprehensible language.

A little girl arrives and asks in Spanish: “Hey moms, I finished my homework, can I go play? See, we haven’t filled up the team yet but don’t worry ma, there will be more of us, sometimes it takes awhile but there will be more of us.”

The women leave, running and laughing behind the little girl. They run and laugh as if, in the end, there will be a tomorrow.

I testify.

Woof-Meow.

Note: Upon questioning the Cat-dog on why its “3of3” declaration only has one part and not 3 like its name suggests, it only growled and purred: “what’s missing is yet to come.

 

iAlso known, depending on the source, as Artemisia, white sage, silver herb, mugwort, or wormwood.

iiThe Sun Stone or the Stone of the Five Eras, is a late post-classic Mexica sculpture, often mistakenly referred to as the Aztec Calendar, consisting of a massive 24-ton basalt disc of Aztec carvings: https://en.wikipedia.org/wiki/Aztec_calendar_stone

iiiA mix of three metaphors in Spanish.

 

 

http://enlacezapatista.ezln.org.mx/2017/01/13/alquimia-zapatista/

 

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January 19, 2017

“The flower is to blame”

Filed under: CNI, Indigenous, Zapatistas — Tags: , , , , , , — dorsetchiapassolidarity @ 2:56 pm

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“The flower is to blame”

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December 27, 2016

“Earlier this year, on February 30, 2016, the Swedish electronic science magazine, River’s Scientist Research Institute, published a study that may revolutionize science and its social applications.

A group of scientists, led by Swedish doctors Stod Sverderg, Kurt Wallander, and Stellan Skarsgard, presented a complex, multidisciplinary analysis that arrived at the following provocative conclusion: There exists a direct correlation between the increase in quantity and quality of feminist movements, and the decrease in birth rates.

Combining statistical methods, embryology, molecular biology, genetics, and analytical behaviour, the scientists concluded that the rise in the diversity of feminism’s belligerence provokes libido inhibitors in males, and thus reduces the rate of frequency of sexual reproduction.

But there’s more. Laboratory analyses established that male spermatozoa exposed to feminist activism are weaker than unexposed spermatozoa. Known as astebizisoermia, or “lazy spermatozoa” syndrome, it is more prevalent in male populations where feminism occupies a protagonist role in social organization. According to the published article, Dr. Everet Bacstrom of the Rainn Wilson Institute, headquartered in London, tested the investigation’s theory with a sample of European, WASP, middle class males and reached the same conclusion.

In an interview with the publication, European feminist activists Chloë Sevigny and Sarah Linden said that the study was merely a dirty example of “patriarchal scientism.”

Meanwhile, the international advisory centre for governments, Odenkirk Associated, declared through its spokespersons, James Gordon and Harvey Bullock, that it recommended that governments in the First World “inhibit the activism and belligerence of feminist groups” so that national birth rates may increase in developed countries. At the same time, they recommended that the governments of Third World countries, particularly in Africa and Latin America, encourage the participation of feminist groups, especially in marginalized zones so that birth rates might decline in those areas, preventing more general social disturbances.

Consulted on the matter, advisors of the European Economic Community, Stella Gibson and Gillian Anderson, refused to confirm or deny that the study is to become the basis for a new international policy between Europe and the Third World.”

Well, what I’ve just read to you is an example of the new scientific journalism. Although it is completely my own writing, it is our gift to you all for the December holidays. Take it and conduct an experiment: publish it.

Don’t appeal to the written press. With the exception of the author and a diminishing number of people, nobody reads newspapers and magazines to inform themselves. Come on, not even those who write for these places read them. They only look at whatever comments are made about their texts on social media. In fact, it is social media that dictates to them which topics they should cover. Just a couple of months ago, I read a “thought leader” and “expert analyst” ask their “followers” which topic they should cover in their column: “fav, if on the female candidate of the National Indigenistic Congress” (I’m pretty sure that’s how they put it), “rt if on the great comrade and leader, sun of our way forward, and illustrious builder of the future.” I don’t need to tell you that the rt’s won.

No, if you want to have some “media resonance,” then appeal directly as a primary source to social media.

Find one of those social media stars, for example, an adolescent “twitstar” with hundreds of thousands of followers. Someone constantly preoccupied with giving their fans the type of material that promotes critical tolerance, rational debate, and profound reflection (things that, clearly, are found in abundance in the stimulating environment that is social media). Someone like, for example, John M. Ackerman (253,000 followers). Yes, I know that I said it should be an adolescent, and yes, Mr. John Ackerman is a little long in the tooth, but I’m referring to mental age so bear with me.

After that, “follow” him and make sure he doesn’t block you. This is very easy; you don’t need to write anything that is even half intelligible. It’s enough to fill your timeline with retweets of all the grand, iron truths that emanate from the keyboard of said person.

Okay, now you only need to somehow get this “influencer” to briefly reference the scientific study, and his hundreds of millions of followers will automatically fave or retweet it.

This is how the “scientific” study will become a hit. It will become the basis for future analyses, colloquia, round tables, and it will find entry into the bloated library of conspiracy theories.

No, you won’t need to worry about anyone taking the time to critically analyze the supposedly scientific article and notice the following:

.- February does not have 30 days.

.- “River” is a British police drama where the main character, John River, is played by the Swedish actor Stellan John Skarsgård.

.- Stod Sverderg and Kurt Wallander are characters in the Swedish police TV series “Wallander.”

.- Everet Backstrom is the name of the main character on a detective TV comedy-drama called “Backstrom,” played by Rainn Wilson.

.- Chloë Sevigny is the name of the actress who plays Catherine Jensen in the Danish TV crime drama “Those Who Kill”

.- Sarah Linden is the name of the main character in the U.S. police TV series “The Killing,” played by Mireille Enos.

.- Bob Odenkirk is the name of the lead actor in the series “Better Call Saul,” which they say is the prequel to “Breaking Bad.”

.- James Gordon and Harvey Bullock are characters in the show “Gotham”

.- The European Economic Community no longer exists. It was disbanded in 2009 to make way for the European Union.

.- And Stella Gibson and Gillian Anderson are the main character and its actress, respectively, in the show “The Fall.”

Here, please forgive me if my English pronunciation is pretty off from international scientific standards, and even sounds like that of a “wet back” of the 1940s, but solidarity with Latino emigrants who currently suffer the Trump nightmare takes surprising, not always obvious paths. In any case, those who are reading rather than listening to these words have no devotion to the horror that is being lived north of the Rio Bravo.

Sure, it would have sufficed for any of you to Google these primary references to realize that the ostensibly “scientific study” described above is a complete fraud.

-*-

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Does science have to worry about these frauds, which reduce scientific activity to a caricature for massive consumption?

Do you all think that only religion and creationism deserve to be challenged? Religion is religion—it doesn’t pretend to be scientific. On the other hand, pseudoscience is a major problem. If you think that you’re in the era of Enlightenment, and you’re happy with ridiculing religious paradigms and staging livestreamed popularity contests where atheists battle believers, then it might be because you haven’t noticed the gaping hole that exists below the waterline of the “ship of science.”

The pseudosciences, or false sciences, not only keep on winning, they are becoming acceptable explanations of reality.

If you don’t believe me, try undergoing some quartz-based bioenergetic balancing therapy. Or enrol in a course on “The Theory of Science” in a department of higher learning at a respectable university, and allow yourself the surprise to learn that you’ll need to engage with material under the banner of “Scientific Philosophy” (the oxymoron that lives on from even before the time of Prometheus, Sisyphus, and Theseus).

Believe it or not, the dark times on the horizon now take science from the court dock to the social gallows.

I’ll return to this point in greater depth on another occasion.

For now, this applies to this case, or thing, depending, as you all need to confront the invasion of these false sciences. We Zapatistas confront that, and several other things.

-*-

In our participation in yesterday’s first general session, I presented a few of the questions prepared by my compañeras and compañeros, who have been selected to be your students.

Those are not my questions. If they were mine, they would have sounded different. They would have been these types of questions: What relationship is there between squash soup and cognitive deficiency? What are the nutritious qualities of that wondrous food that is referred to as pecan ice cream? Are injections a pseudoscientific form of torture? Etcetera.

So the only thing I did with my compas’ questions is group them together. I removed some of them because we imagined they would be answered in the presentations, as well as for another reason which, if there’s time, I will discuss.

These 200 compañeras and compañeros, 100 women and 100 men, were selected to attend—that is to say, to respond to collectives. Their presence here is not for their personal interest or benefit. When they leave here, they will each need to return to their collective and describe what this encounter was all about, what they learned or what they didn’t, what they understood or what they didn’t. In other words, they are obligated to socialize knowledge. This is the reason why you see these compas writing and writing in their notebooks, consulting each other with a fervour I doubt you would find in your university’s student body.

What I want to say here is that, although it appears that you are all confronted by 200 masks, in reality, your words will reach tens of thousands of indigenous people who speak different native languages.

Yeah, it is a little scary. Or a lot, depending.

The interest in science inside the Zapatista communities is legitimate, it is real. But it is relatively new; it has not always been this way. It relates to one of the transformations that our struggle has undergone: our process of constructing our autonomy. That is, our liberty.

This will be elaborated on by the compañero Subcomandante Insurgente Moisés in tomorrow morning’s session. For now, let me just take a moment to provide you with some details:

  1. – The indigenous Zapatista communities represented here by these 200 transgressors of the indigenous stereotype that reigns in both the institutional right and left, do not conceive of this encounter as a single event. Please understand: this is not a fleeting moment. They, the Zapatista people, hope that this encounter becomes the beginning of a stable and enduring relationship. They hope to keep in touch with you and maintain an ongoing exchange. Or as the people say, “Let this time be neither the first nor the last.”
  2. – The ways of our ways: So that you don’t become frustrated and so that you understand why there aren’t any questions at the end of each presentation, allow me to explain what our method is as students.

We do not raise individual problems. As a student body, we continue to function as a collective. Everyone takes notes, then after the class or the lecture, the collective gets together and they complete their notes by taking down everybody else’s. This way, if a student had become distracted or understood things differently, the rest can help complete that student’s notes or clarify things for him or her. For example, in yesterday’s presentation, the one written by the physicist and read to us by the doctor, there’s a part where he points out that someone could say that we have no scientific advancements compared to the developed countries because in Mexico we are Indians. A Zapatista compa became really upset at that because, according to him, the physicist was criticizing us for being the indigenous people that we are, and blaming us for the lack of scientific advancement in our country. In the collective recap, they cleared up that the physicist wasn’t saying that, and that he was instead criticizing those who do say that.

With questions, the same thing happens. First the students ask their questions amongst each other. This way, a good part of the questions are answered because the problem was that they didn’t hear, or that they didn’t take down the notes well, or that they didn’t understand what was being said. Another part of their questions, they answer amongst themselves. And then what are left are the questions that truly are collective questions.

I know that, to you, this can appear to be a tedious, slow process, and that at least a few of you might become disillusioned, thinking that we don’t participate, or that you weren’t able to capture our attention. You’d be mistaken: after the collectives get together in each zone, they will write out the questions they came up with and we will send them to you through the same line of communication that we used to invite you to this encounter. At least until we come up with an agreed upon medium and way of keeping in touch.

Of course, all of this is part of our certainty that this encounter will be the first of many, and that all of you will keep in touch with your students, and through them, with tens of thousands of Zapatistas.

So, have patience. At least the same patience you provide your investigations and experiments, or the type that would otherwise drive you to despair while you wait to learn that your project proposals have been accepted.

Having said that, allow me to propose the Zapatista methodology par excellence: Answering a question with another question.

With this, you will need to begin your answers with a fundamental question: “Why do you ask that?”

So let me explain. Because of the ways of Zapatismo, our practices in the communities do not seek to hegemonize or homogenize. This means that we do not relate only among Zapatistas, and we do not try to make everyone Zapatistas. While our setbacks and mistakes are ours alone, our successes and advancements we share with non-Zapatistas even with anti-Zapatistas. To understand why this is so, it would be necessary to study our history, something that surpasses the aims of this encounter.

For now, it suffices to say that, for example, the health promoters also care for the health of partidistas [political party followers]. So then, if a health promoter is giving out vaccines, it wouldn’t be rare for them to come up against partidistas who refuse because, they argue, vaccines are not natural, or are poisonous, or make you sick, or introduce illnesses into your body, or other superstitions or whatever else, which are due to the fraud that is the government’s health system. In effect, the senior and best promoters of bad health in the partidista communities are the governmental authorities.

Because of this, in light of the partidistas’ disasters, the health promoter tries to argue for and convince people that vaccines are good. This is why it’s logical that one of the questions I read yesterday was, “Scientifically, is it necessary to vaccinate yourself and why, or are there other ways and/or forms that substitute vaccines for other things? For example, for whooping cough, measles, smallpox, tetanus, etc?” With this question, they are asking you to provide them with arguments.

It’s the same with education promoters, the community radio announcers, and the authorities and coordinators of the collectives.

Another example: when a person in a community convulses or becomes ill and exhibits strange symptoms, the partidistas begin to say that it’s because somebody cast some kind of witchcraft. Because accusations of witchcraft usually end up with lynchings, the Zapatistas take great efforts to convince the partidistas that there is no such thing, that the convulsions have a scientific explanation and not a magical one, and that it’s not witchcraft but epilepsy that provokes those attacks. That’s why they are asking about the supernatural, the occult sciences, telepathy, etcetera. Statistics on this aren’t kept, but more than one partidista is indebted to neo-Zapatismo for not having been lynched for witchcraft, the evil eye, and things like that.

There are also questions on topics that they have received contradictory views on. For example, genetically modified organisms. There are some who say that they are harmful, and others who say that they are not, and others who say that of course they’re not. So the compas request scientific proof, not the slogans for either of these positions.

Yesterday, the biologist told us about a survey she conducted, it seems to me, using social media. She told us that someone replied that they would participate when she included the option to answer something like, “science is evil.”

Well, the Zapatista communities are visited by all kinds of people. The majority come to tell us what we should or should not do. People come, for example, who tell us that it’s good to live in houses with dirt floors and mud and clay walls; that it’s good to walk barefoot; that all of this is beneficial to us because it puts us into direct contact with Mother Nature, allowing us to directly receive the beneficial auras of the universe’s harmony. Don’t laugh at me, thinking I’m exaggerating. I’m transcribing word for word the assessment of a former student of the Zapatista Little School.

“Modernity is evil,” they say, and along with that they include: shoes, manufactured flooring, wall, and roofing material, and science.

To be sure, science doesn’t have much going in its favour. Open-pit mining, machines that build hotels and subdivisions, farming techniques imposed by donors and government programmes promising “progress,” have all arrived at its hand.

It is said that religion arrived in indigenous communities by the sword; that is true. But what’s forgotten is that pseudoscience and anti-science have arrived at the hand of good vibes, naturalism as non-religion, esotericism as “ancestral knowledge,” and microdosing mushrooms as neo-medicine.

I understand that those things take place in the hipster establishments of San Cristóbal de las Casa or in certain Coyoacan neighbourhoods near and dear to your hearts, and that they sound nice while smoking a joint (puff-puff-pass), consuming smart drinks, and ingesting soft drugs. Ok, so everyone escapes from reality according to their respective budgets—we are not judging.

But understand that the challenge that we have proposed to confront as the Zapatistas that we are, requires tools that, I regret to disappoint more than one person out there when I say, ONLY “scientific science” can provide us with—which is how Subcomandante Insurgente Moises refers to the sciences “that really are sciences,” in distinction to the sciences which are not.

-*-

Yesterday, we also heard about an experiment about something like “science and gender.” I think that it went like this: they put a man and a woman up for an academic job, each with identical CVs. The search committee was composed of the same number of men and women. They selected the man, were asked why they had selected him and not her, and their response was that the woman was submissive, conciliatory, and weak.

Sure, my biological chemical makeup includes the complete works of de José Alfredo Jiménez and Pedro Infante, so I celebrated the decision. But then, together with SubMoy, we got to thinking and started doing the figures.

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We asked Insurgenta Erika (present here) what she thought about that. She, for her part, asked me what “submissive” was. I responded, “obedient.” Then she asked me what the word “conciliatory” meant. “That she doesn’t fight, that she doesn’t impose, that she tries to find an agreement,” I answered. The word “weak” she said she understood. She thought for bit and then told us: “I don’t think I know those things.”

So then, forgive me if we live in another world, but we don’t know of any compañera who is submissive, conciliatory, and weak. Maybe because if they were, they wouldn’t be Zapatistas.

However, I think that in these lands, this experiment would have the same result but for the opposite reasons. That is, they would still select the man but precisely because the woman is neither submissive nor conciliatory, and much less weak.

And I mention this for what I am about to explain:

The following anecdote was told to me by Subcomandante Insurgente Moisés and I narrate it here for you, after having confirmed the details with him.

It may have taken place in a caracol in a meeting for the Hydra course given to the mensajeros and mensajeras, he’s not sure.

What happened was that a compañera jóvena [female youth] ran into SubMoy and asked him something like, “Hey compañero Subcomandante, I have a question. Let’s see if you can answer it.” ([When she said it in Spanish] she kept switching the gendered nouns’ pronouns between masculine and feminine, which is now part of the “way” that Spanish is spoken in many of the communities.)

SubMoy answered something like, “Ok compañera, tell me and if I know, I’ll answer. And if I don’t, well, let’s see how we do.”

It was clear that this question had been spinning in the jóvena’s head for many days and nights because she blurted out:

“Why is the flower that colour, why is it that shape, why does it have that scent?”

She didn’t stop there. Now having overcome the main obstacle (expressing the question), she added:

“And I don’t want you to tell me that Mother Earth in all her wisdom made the flower like that, or that it was God, or whatever else. I want to know the scientific answer.”

SubMoy could have responded in the way any military type, whether left or right, would have responded: that the compañera needed to cut her nonsense and go back to her post, or finish her work, or get to studying the seven principles, or that she study the Hydra lectures. Or maybe he would have referred her to the JBG or MAREZ or to the education or health commission.

He could have done all that, but he didn’t. Yes, SubMoy told me how he answered. But I got to thinking about the multitude of options that, in different calendars and geographies, would have inspired other answers.

Now looking back, it occurs to me, this unpublished anachronistic alchemist, that the compañera Zapatista was not looking for SubMoy to answer why the damn flower was the way that it was. Instead, she was looking for him to capture, how they say, all of the complexity that resides within that flower.

With just that question alone and who posed it we could have an entire seminar on the history of Zapatismo. No, I won’t overwhelm you by telling you a story that you surely won’t be interested in. All of you right now, like I was then, are more interested in learning what SubMoy’s answer was for the compañera.

SubMoy said to me, in his signature paused, teaching tone, that he had realized that, behind the question there was not only another question, but an even bigger question.

It was a question that had to with what, then and now, are referred to as the changes that have taken place in the Zapatista communities.

The jóvena, in contrast to her mother and grandmother when they were the same age, has already rejected two marriage proposals (“As if I were thinking about a husband,” was the identical response that greeted the two suitors who, only moments before, had used up half a bottle of cologne and styled with a gel that will help maintain their hair’s position for centuries); she is fluent in two languages (her mother tongue and Spanish);  she can read and write with an accuracy that college students at a certain national university would envy; she has completed the primary and secondary autonomous schools; she carries out her duties as a health promoter and Tercio Compa; she can work a computer and on three different operating systems (iOS, Windows, and Linux) without difficulty; in addition to operating cameras and video editing software, she can easily navigate the internet—of course, as long as the atmospheric climate allows the JBG’s satellite link to withstand the upload and download bandwidth of 0.05 kb per second, and that the limit hasn’t already been reached with the communities’ denouncements.

With this background, it’s no surprise that she wasn’t going to be satisfied with the answer about “Mother Earth in all her infinite wisdom made the flower like that because everything is in harmony with the universe’s forces that emanate from within nature.” (Here everyone can close their eyes, take each other by the hands, and repeat after me: “ommm, ommmm.”)

It would make sense to assume that, when her mother, in response to her questions, would have instead sent her to fetch water or firewood, the jóvena would have gone for the aforementioned items without protest but would have kept pondering the question along her 4 kilometre walk to fetch the wood, and 2 kilometre trip to fetch the water.

Of course, if I were to tell you that the jóvena Zapatista in question is named Azucena [Lily], or Camelia, or Dalia, or Jazmín, or Violeta, or sure, Flor [Flower], you are all going to wonder if there aren’t already enough absurdly obvious occurrences that there’s no need to keep on raining on those things that are already wet. And I won’t tell you the truth, which is that the compañera’s name is Rosita, that her mother’s name is Rosa, and that her grandmother is Rosalia. Imagine the horror if the compañera has a baby girl. For sure her name would end up being Rositía.

Well, the point is that, when days later SubMoy told me that we had to think of how we were going to be in touch with the scientists, I gave him that same confused expression that you all had when you saw the title of this presentation. Of course SubMoy didn’t take it personally, so he forced me to ask him, “What’s that mean, where you going with that?”

SupMoy lit a cigarette and responded laconically, “The flower is to blame.”

For my part, of course, I lit a pipe and remained silent but my facial expression said, “Ah, you think?” Nah, that’s not true. I gave him an expression that said, “What?!” Nah, that’s not true either. But I did give him some kind of expression because I didn’t have my mask on and SubMoy laughed and explained his response, as I already mentioned.

The context, as they say, of the question and of the answer, is what SubMoy will talk to you about tomorrow.

So then all you scientists, when you return to your world and somebody asks you what this encounter resulted in, or why you came, or what it was about, or how it went, you can begin your long or short answer this way:

“The flower is to blame.”

Thank you very much.

From CIDECI-Unitierra, San Cristóbal de las Casas, Chiapas, México, Latin America, planet Earth, Solar System, etc.

SupGaleano.

December 27, 2016.

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From the Notebook of the Cat-Dog: Zapatista Defence, Art, and Science

It hasn’t yet been possible to clear up the reason why. Some say that it was a bet. Others say that it was because Pedrito just took it too far. A very small number of people say that what was witnessed that day was an extraordinarily intense game whose result was decided in the final seconds, when the referee, SupMoisés, called the penalty.

Whatever the case, this places the little girl, Zapatista Defence, only a few metres away from the penalty line, where a frayed ball awaits her.

At the goal, Pedrito holds his arms up above his head like the goal keeper of what used to be the soccer team of what used to be the Soviet Union: Lev Yashin, “The Black Spider.” Pedrito smiles cunningly, for, according to him, he can already predict where the girl will aim her shot: “Zapatista Defence is perfectly predictable. Since she just came back from the discussion with the mensajeras, she will for sure aim her kick below and to the left.”

For her part, the girl, who barely stands a metre off the ground, turns her gaze toward one side of the field. (Actually, it’s a pasture which occasionally erupts with cows and their young calves, in addition to a one-eyed horse.)

On this side you can see: a strange being, half dog and half cat, happily wagging its tail. As well as two individuals who, if these weren’t Zapatista lands, one would say they totally clashed with the landscape. One of them: medium-complexioned, short grey hair, sporting a type of raincoat. The other: skinny, tall, gawky, with an elegant coat and a ridiculous sombrero on his head.

The girl heads toward the strange group. The one-eyed horse comes closer, too. They gather, and the skinny man draws strange figures on the dirt. The girl pays close attention, once in a while, nodding her head.

The girl, Zapatista Defence, returns to the middle of the field and assumes her position. She begins to trot toward the ball but she runs past it, without even touching it. She stops a few centimetres from the right side of the goal that’s being defended by Pedrito, who looks at her suspiciously. Zapatista Defence stops, squats down, and begins to scratch a bit of dirt so that she can pick a flower by its roots. She carefully takes the flower in her hands, replants it far from the goal, and returns to the field.

The audience is in suspense, sensing that they’re witnessing one of those events that will never again be repeated the world over.

Pedrito, for his part, is now more than confident. If he previously had any doubts, Zapatista Defence has committed a serious error: as she moved to pick the flower from its place, the girl signalled the direction she was going to kick to: below and to the left of Pedrito. Clearly, Pedrito told himself, because girls care about flowers, Zapatista Defence didn’t want the ball to uproot the flower.

As if that wasn’t suspenseful enough, the girl has now positioned herself no longer some distance from the ball and in front of the goal. Instead, she is standing right next to the ball with her back turned to a smiling Pedrito who is thinking about all of the ways he will make fun of Zapatista Defence when she misses the penalty kick.

Zapatista Defence turns her face over to where the strange Cat-Dog is, who starts to jump up and down and spin like a little dancing toy. The girl smiles and she initiates a movement that will divide opinions for decades to come:

Some participants from CompArte say that she first began in a ballet position, raised her left leg up, and began to whirl in that movement they call “pirouette en dehors”, and “relevés” and rotating “passes.” “It was impeccable,” they added.

The now deceased SupMarcos said that, what Zapatista Defense had just done, was none other than the Ushiro Mawashi Geri Ashi Mawatte, a martial arts technique where you turn your back to your target and spin just about 360 degrees before kicking it with the heel of your foot.

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The insurgentas that were gathered in the section, “Like the Women that we Are,” for their part, said that the flower that Zapatista Defence picked up belonged to the liana known as “Chenek Caribe,” whose flowers look like little chicks or little birds, and are what the littlest of girls play with in the indigenous communities of the Lacandon Jungle. The “Chenek Caribe” tend to bloom in pastures and tall grasses, signalling that the soil is ready to sow maiz and beans.

SubGaleano who, as always, crashes these stories, says that he was certain that Pedrito would become confused by what was so obvious: that, in effect, Zapatista Defence was going to shoot below and to the left, but Pedrito assumed that it was going to be to HIS below and to the left. The kick did go below and to the left, but from the perspective of the girl.

Dr Watson said that what Zapatista Defence had done was briefly emulate the meditative dance Sema practiced by Sufi Dervishes just as he had seen performed live during his stay in Turkey, where the dancers spin their bodies in repetitive circles, imitating the movement of the planets orbiting the sun.

The detective consultant Sherlock Holmes explained that everybody was mistaken. That what the girl did was the application of a scientific explanation he had given her on the rotational inertia of a body, and the application of centrifugal force on the sphere. “Elementary, my dear Watson,” said the detective, who found himself lost in the Mexican South-eastern Mountains. “It was clear that, given the height and weight of Zapatista Defence, it was necessary to increase as much as possible the force that was to connect with the sphere, providing the ball the necessary velocity and acceleration to travel 11 metres. Sure, the probability of success was 50/50. That is, the goalkeeper could have moved toward the opposite side, or moved toward the side the ball was headed to, thus stopping it without difficulty.”

“And the flower?” asked Dr Watson. “Ah,” Sherlock responded, “that, my dear Watson, is the girl’s own contribution which didn’t occur to me. Further, I was surprised as much as the goalie was. With what she did, she increased the chances that the goalie would move toward the direction where she first found the flower. It was something that, of course, had nothing to do with science or with art. If you will permit me, Dr Watson, it was as if she had succeeded in synthesizing both. Very interesting, my dear Watson, very interesting.”

After the commotion died down, the Tercio Compas interviewed Pedrito. When they asked him how it was that the ball successfully made it into the goal, Pedrito responded laconically:

“The flower is to blame.”

I can vouch for that.

Bark-meow.

http://enlacezapatista.ezln.org.mx/2017/01/16/the-flower-is-to-blame/

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January 5, 2017

EZLN/CNI: And the Earth Trembled! A Report from the Epicentre

Filed under: CNI, Indigenous, Repression, Uncategorized, Zapatistas — Tags: , , , , — dorsetchiapassolidarity @ 4:48 pm

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EZLN/CNI: And the Earth Trembled! A Report from the Epicentre

Declaration Of The Fifth National Indigenous Congress

 

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To the Originary Peoples of Mexico:

To Civil Society of Mexico and the World:

To the National and International Sixth:

To the Free Media:

Brothers and Sisters:

This is the time of the originary peoples, the time for us to replant and rebuild ourselves. It is time to go on the offensive and this is the agreement that we have laid out for how to do so, from our perspective as individuals, as communities, as originary peoples, and as the National Indigenous Congress [CNI]. It is time for dignity to govern this country and this world and for democracy, liberty, and justice to flourish in its step.

We are announcing here that during the second phase of the Fifth National Indigenous Congress we meticulously analyzed the results of the consultation process that we held among our peoples during the months of October, November, and December of 2016. In that process, we issued agreements from communal, ejidal, collective, municipal, inter-municipal and regional assemblies in all of the ways, forms, and languages that represent our peoples in the geography of this country, once again bringing us to understand and confront, with dignity and rebellion, the situation that we face in our country and the world.

We appreciate the messages of support, hope, and solidarity that came from intellectuals, collectives, and peoples in response to our proposal entitled “Let the Earth Tremble at its Core,” which we made public during the first phase of the Fifth National Indigenous Congress. We also acknowledge the critical voices, many of them making fundamentally racist arguments, that expressed indignant and contemptuous rage at the idea that an indigenous woman would aspire not only to contend for presidential election, but would propose to truly change, from below, this broken country.

To all of them, we say that the earth indeed has trembled, and we along with her, and that we intend to shake the conscience of the entire nation, and that, in fact, we intend for indignation, resistance and rebellion to be present as an option on the electoral ballots of 2018. But we also say that it is not at all our intention to compete with the political parties or with the political class who still owe this country so much. They owe us for every death, disappearance, and imprisonment, and every dispossession, repression, and discrimination. Do not mistake our intentions. We do not plan to compete against them, because we are not the same as they are. Unlike them, we are not filled with lies and perverse words. We are instead the collective word of below and to the left, that which shakes the world and makes it tremble with epicentres of autonomy, and which makes us so proudly different from them that:

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  1. While the country is submerged in fear and terror born from the thousands of dead and disappeared, in the municipalities of the mountains and the coast of Guerrero our peoples have created conditions of real security and justice. In Santa María Ostula, Michoacán, the Nahua people have united with other indigenous communities to ensure that security remains in the hands of the people. The epicentre of the resistance there is the communal assembly of Ostula, the guarantor of the ethic of a movement that has already permeated the municipalities of Aquila, Coahuayana, Chinicuila, and Coalcomán. In the Purépecha plateau, the community of Cherán has demonstrated that by organizing to eliminate the politicians from their bad government structure and by exercising their own forms of security and government they could not only construct justice, but also, as in other geographies across this country, they showed that only from below, from rebellion, can a new social pact be constructed that is autonomous and just. And we have not and will not stop constructing from below the truth and justice denied to the 43 disappeared students from the teacher’s college of Ayotzinapa, Guerrero, the 3 student compañeros who were murdered, and their compañeros who were injured, all by the Mexican narco-government and its repressive forces. Meanwhile, all levels of the bad governments criminalize social struggle and resistance and rebellion, persecuting, accusing, disappearing, imprisoning, and murdering the men and women who struggle for just causes.
  2. While destruction reaches every corner of the country, knowing no limits and distancing people from their land and from that which is sacred, the Wixárika people, together with the committees in defense of life and water from the Potosino altiplano, have shown that they can defend a territory and their environment and can create an equilibrium based in an identification with nature, with a sacred vision that recreates, every day, the ancestral links with life, land, the sun, and the ancestors, reaching across 7 municipalities in the sacred ceremonial territory of Wirikuta in San Luis Potosí.
  3. While the bad governments deform State policies on education, placing education at the service of capitalist corporations such that it ceases to be a right, the originary peoples create primary schools, secondary schools, high schools and universities with their own educational systems, based in the protection of our mother earth, in defense of territory, in production, in the sciences, in the arts, and in our languages. Despite the fact that the majority of these processes grow without the support of any level of the bad government, these institutions are meant to serve everyone.
  4. Meanwhile, the paid media – spokespeople for those who prostitute every one of the words that they circulate and fool the people in the country and the city so that they don’t wake from their slumber – criminalize those who think and defend what is theirs, making them out to be delinquents, vandals, and misfits, while those who benefit from ignorance and alienation are the ones with high social status. Those who oppress, repress, exploit and dispossess are always made out to be the good guys, the ones who deserve to be respected and allowed to govern so that they can serve themselves. While all of this is happening, the communities have made their own media, creating ideas in different ways so that conscience cannot be overshadowed by the lies that the capitalists impose, and instead using them to strengthen organization from below, where every true word is born.
  5. While the representative “democracy” of the political parties has been converted into a parody of the popular will, where votes are bought and sold like any other commodity and poverty is used to manipulate people so that the capitalists can maintain the division between the people of the countryside and the city, the originary peoples continue to care for and strengthen their forms of consensus and to cultivate assemblies as organs of government where through the voice of everyone together profoundly democratic agreements are made, across entire regions, through assemblies that articulate with agreements of other assemblies, which themselves emerge from the profound will of each family.
  6. While the governments impose their decisions to benefit the few, supplanting the popular will of the people and criminalizing and repressing whoever opposes their projects of death which they impose at the cost of the blood of our peoples—such as the New Airport of Mexico City, pretending to consult them while actually imposing death—we originary peoples have consistent ways and forms for free, prior and informed consent, however small or large that may be.
  7. While the bad governments hand energy sovereignty over to foreign interests through privatization, and the high cost of gasoline reveals the face of capitalism which in fact only opens a road toward inequality and the rebellious response of the indigenous and non-indigenous peoples of Mexico, the powerful can neither hide nor silence this rebellion. We peoples unite and fight to stop the destruction of our territories through fracking, wind farms, mining, oil wells, and gas and oil pipelines in the states of Veracruz, Sonora, Sinaloa, Baja California, Morelos, Oaxaca, Yucatán and the entire national territory.
  8. While the bad governments impose their toxic and genetically modified food on consumers across the countryside and in the cities, the Mayan people continue their indefatigable struggle to stop the planting of genetically modified seed on the Yucatan peninsula and across the country in order to conserve the ancestral genetic wealth that also symbolizes our life and collective organization and is the basis for our spirituality.
  9. While the political class only destroys and makes empty promises, we peoples build, not only in order to govern but also in order to exist with autonomy and self-determination.

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Our resistances and rebellions constitute the power of below. We don’t offer empty promises or actions, but rather real processes for radical transformation where everyone participates and which are tangible in the diverse and enormous indigenous geographies of this nation. This is why, as the National Indigenous Congress, which brings together 43 peoples of this country in this Fifth Congress, WE AGREE to name an Indigenous Governing Council with men and women representatives from each one of the peoples, tribes, and nations that make up the CNI. This council proposes to govern this country. It will have an indigenous woman from the CNI as its spokesperson, which is to say a woman who has indigenous blood and who knows her culture, and this indigenous woman spokesperson from the CNI will be an independent candidate for the presidency of Mexico in the 2018 elections. 

That is why we, the CNI, as the Home for All Indigenous Peoples, are also the principles that configure the ethic of our struggle. In these principles there is room for all of the originary peoples of this country. Those principles that house the Indigenous Governing Council are:

To obey, not command

To represent, not supplant

To serve others, not serve oneself

To convince, not defeat

To go below, not above

To propose, not impose

To construct, not destroy

This is what we have invented and reinvented, not simply because we want to, but because it is the only way that we have to continue existing – by following new paths forged from the collective memory of our own forms of organization and that are the product of resistance and rebellion, in order to confront, every day, the war that has not ended and yet has not been able to do away with us. Using these forms it has not only been possible for us to build a path toward the full reconstitution of our peoples, but also toward new civilizational forms. In other words, it has been possible to build collective hope that is transformed into communities, municipalities, regions, states, and which is able to respond precisely to the real problems that the country is facing, far away from the political class and their corruption.

From this Fifth National Indigenous Congress, we call on the originary peoples of this country, the collectives of the Sixth, the workers, the coalitions and committees who struggle in the countryside and the city, the students, intellectuals, the artists, and scientists, the elements of civil society that are not organized, as well as all good-hearted people to close ranks and go on the offensive. We call on you to dismantle the power of above and to reconstitute ourselves now from below and to the left, not only as peoples but as a country. We make a call to come together in a single organization where dignity will be our final word and our first action. We call on all of you to organize with us to stop this war, and to not be afraid to build ourselves and sow our seeds on the ruins left by capitalism.

This is what humanity and our mother earth demand of us. It is the time for rebellious dignity. We will make this a material reality by convoking a constituent assembly of the Indigenous Governing Council for Mexico in the month of May 2017. From there we will build bridges toward the compañeros and compañeras of civil society, the media, and the originary peoples in order to make the earth tremble at its core, to overcome fear and recuperate what belongs to humanity, what belongs to the earth and what belongs to the peoples. We do this so that we can recuperate the territories that have been invaded or destroyed, so that the disappeared of this country can be returned, so that all political prisoners are freed, so that there can be truth and justice for all of those who have been murdered, so that there can be dignity for the countryside and the city. That is, have no doubt, we are going for everything, because we know this might be the last opportunity we have as originary peoples and as Mexican society to peacefully and radically change our forms of government, making dignity the epicenter of a new world.

From Oventik, Zapatista Territory, Chiapas, Mexico

Never Again a Mexico Without Us

National Indigenous Congress

Zapatista Army for National Liberation

 

http://enlacezapatista.ezln.org.mx/2017/01/02/y-retemblo-informe-desde-el-epicentro/

 

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November 23, 2016

Galeano: Make no mistake, The EZLN will not bet on electoral means to achieve power, far less force of arms

Filed under: CNI, gal, Zapatistas — Tags: , , , , , — dorsetchiapassolidarity @ 10:02 am

 

Galeano: Make no mistake, The EZLN will not bet on electoral means to achieve power, far less force of arms

 

galeano-600x431Sup Galeano of the EZLN. Photo: from Chiapas Paralelo

 

By: Isaín Mandujano

33 years after the foundation of the Forces of National Liberation (Fuerzas de Liberación Nacional, FLN) in the Lacandón Jungle, the seed of which would later be the Zapatista Nation Liberation Army (EZLN), Subcomandante Galeano clarified today that he does not struggle to take power and once more made clear that the independent indigenous woman candidate in 2018 is a proposal the armed group made to the National Indigenous Congress (CNI) who made it theirs and will drive I forward.

And it does not matter whether or not they win the presidency of the Republic, “what matters is the challenge, the irreverence, the refusal to submit, the total breakdown of the image of the indigenous as an object of alms and pity.”

Faced with the controversy unleashed, Subcomandante Galeano clarified that the indigenous woman postulated will not come from the EZLN’s ranks, and that nobody will supplant the initials of the armed group for those of the CNI, because the EZLN continues firm in its word of not betting on the electoral path, that it will not convert into a political party and that it will not seek to attain power through the armed route, because they took up arms to make use of them and not to become enslaved by them.

On November 17, 1983, that first armed group arrived, headed by Fernando Yañez, alias Comandante Germán, who in the heart of the Jungle planted the first seed of what would become the EZLN; the group was called the FLN, an organization which was persecuted and repressed since the seventies in different parts of the country. It had a Marxist-Leninist philosophy, with visions of achieving power and installing socialism.

In recent weeks, the EZLN as an integral part of the CNI has caused a controversy, because they proposed a consultation to postulate an indigenous woman as an independent candidate in the 2018 presidential elections, a theme that has provoked the most hostile reactions from the Mexican political class, the media and Mexican analysts.

In his letter, “A story to try to understand,” Galeano himself made it clear that they were the ones who made this proposal last October 13 to the CNI, a conglomerate of indigenous peoples from different regions of the country. This took place within the framework of the 20th anniversary of that national body, but in no way will they [EZLN] have an active participation in nominating that candidacy.

“No, neither the EZLN as an organization, nor any of its members, are going to participate” for a “popular election position” in the 2018 electoral process. No, the EZLN is not going to convert into a political party. No, the EZLN is not going to present a Zapatista indigenous woman as a candidate for the presidency of the Republic in the year 2018. No, the EZLN “has not taken a turn” of any degrees in its path, nor is it going to continue its fight through the institutional electoral route,” Galeano said.

So, is the EZLN not going to postulate an indigenous Zapatista woman for president of the Republic?  Are they not going to participate directly in the 2018 elections? To answer, he responds with a “No.”

“Why not; because of the armed option?

 No. Those who think that is why are profoundly wrong because: the Zapatistas took up arms to serve them, not to be enslaved by them.

 Then, because the institutional electoral political system is corrupt, inequitable, fraudulent and illegitimate?

 No.  Even if it were transparent, equitable, just and legitimate, the Zapatista men and women would not participate to attain and exercise Power from a post, a position or an institutional appointment.

 But, in certain circumstances, for strategic and/or tactical reasos, would you not participate directly to hold office?

 No.  Although “the masses” may demand it; although the “historic conjuncture” may need our “participation;” although “the Homeland,” “the Nation,” “the People,” “the Proletariat,” (ok, that’s very out of style now) may demand it, or any concrete or abstract concept (behind which is hidden, or not, personal, family or group or class ambition) that is hoisted as a pretext; although the juncture, the confluence of the stars, the prophesies, the stock exchange index, the manual of historic materialism, the Popol Vuh, the polls, the esotericism, “the concrete analysis of concrete reality” and the convenient etcetera.

 Why?

 Because the EZLN does not struggle to take Power.

Galeano said that the postulation of the indigenous woman as an independent candidate is no longer in the EZLN’s hands. Therefore he asked that they stop awarding it to the armed group, because they are only a part of that big body which is the country’s indigenous peoples.

He insisted that no one from the EZLN seeks a position through popular election and that the independent indigenous woman candidate will not come from their ranks.

“No insurgent, male or female, whether from the command or from the troops, nor any comandanta or comandante of the CCRI can even be authorities in the community, nor in an autonomous municipio, nor in the different autonomous organizational bodies.  They cannot be members of the autonomous councils, nor of the good government juntas, nor of the commissions, nor take on any of the responsibilities that the assembly designates, that is created or to be created in the construction of our autonomy; in other words, of our freedom,” Galeano explained.

“Our work, our task as the EZLN is to serve our communities, to accompany them, support them and not to command them.  To support them, yes.  And sometimes we achieve this.  And yes, certainly, sometimes we hinder them, but then the Zapatista peoples give us a slap (or several, accordingly) so that we can correct ourselves,” he clarified.

When the EZLN made the proposal to the heart of the CNI, they told them: “it doesn’t matter if they win the presidency of the Republic or not, but what would matter was the challenge, the irreverence, the refusal to submit, the total breakdown of the image of the indigenous as the object of alms and pity –an image so ingrained in the right, and also in the institutional left of “real change” and its organic intellectuals addicted to the opium of the social networks-, that their daring would move the entire political system and that it would have echoes of hope not in one, but in many of the Mexicos of below… and of the world.”

He said that they are not seeking for an indigenous woman from the CNI to be president, but rather that what is desired is to carry a message of struggle and organization to the poor in the countryside and the cities of Mexico and of the world.

“It is not that we consider that, if we get together the signatures or win the election, it will go well, but rather that it will go well if we can talk and listen to those who nobody talks or listens to.

Here we will see whether it will go well or not, if a lot of people are going to find the strength and hope to get organized, to resist and rebel,” Galeano said.

 

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Originally Published in Spanish by Chiapas Paralelo

Thursday, November 17, 2016

http://www.chiapasparalelo.com/noticias/chiapas/2016/11/no-se-confundan-el-ezln-no-le-apuesta-a-la-via-electoral-para-alcanzar-el-poder-menos-por-las-armas-galeano/

 

Re-Published with English interpretation by the Chiapas Support Committee

Posted with minor edits by Dorset Chiapas Solidarity

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November 16, 2016

EZLN: It’s Not The Decision Of One Person

Filed under: CNI, Zapatistas — Tags: , , , , , — dorsetchiapassolidarity @ 8:52 am

 

EZLN: It’s Not the Decision of One Person

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November 2016

For the [l@s] racists:

Well, we’ve been reading and listening to everything you’ve been saying and writing.

We’ve seen all of your mockery, your scorn, the racism that you can no longer hide.

I believe that the compañeros and especially the compañeras of the National Indigenous Congress [CNI] are also reading and listening to what you say.

It’s clear that the CNI was right about what they thought and what they told us, that there is a lot of racism in society.

I imagine you amuse and applaud each other over what a good joke you made with your leftist mockery about the EZLN’s “candigata.[i]

You celebrate your machismo making fun of indigenous women.

You say that we ‘fucking Indians’ let ourselves be manipulated, are unable to think for ourselves, and go like sheep wherever the shepherd points.

But I think when you say this you are actually looking in the mirror.

That’s what you turned out to be: shameless machista racists.

You all talk so much about the racism of the exploitive class and don’t realize you have taken on that racism in body and soul, in your form of thinking, your way of talking, your perspective on life.

Your individualism and egoism doesn’t let you see anything else or any other way, as if you could save yourselves by yourselves, or as if you yourselves could save any other living being.

You don’t realize that you are stuck in your individualism, closed off in your own lives, unable to see that the little that is left is almost gone.

We tell you first to learn to read, then read carefully, then learn to understand what you have read.

Because those who have written in newspapers and social networks are pathetic.

Supposedly some of you have doctorates or honorary doctorates or whatever you call it but it turns out that you don’t know how to read or write; you haven’t understood anything.

Or perhaps you do understand, but you like to create a lie, make it grow, dress it as the truth, repeat it and shout it and spread it around so people don’t realize it’s a lie; or maybe you just don’t know how to read or write.

Thus you mock the decision of the National Indigenous Congress which has gone out to consult the thousands of people in their communities, tribes, nations, and barrios who will decide if they are or are not in agreement [with the proposal].

You make fun of the fact that the National Indigenous Congress functions like that, consulting before making a decision, because you all just do whatever your shepherd tells you, even if it is stupid nonsense.

You claim to be thinkers, critical ones, but you remain silent when your shepherd comes out with his idiocies, because you are just as racist and disparaging as he is.

The National Indigenous Congress is consulting on whether their people will name an Indigenous Governing Council to govern our country of Mexico, a Council be represented by an indigenous woman, delegate of the CNI, who would be candidate for the presidency of Mexico in the 2018 elections.

This is what was announced the morning of October 14, 2016.

That is what was written in the text; it is clear and it is in Spanish so that you all can understand it. The text does not say that the EZLN is going to consult its bases of support as to whether they want to run an independent candidate for the EZLN, an indigenous woman who is a Zapatista base of support, and that they will also consult the National Indigenous Congress about whether they agree with this proposal.

It says nothing of the sort, but you all are lazy and ignorant and don’t want to read or pay attention, so you just swallow what is sold by the paid media.
You purport to be so studious, with so much advanced technology, and you don’t even bother to read. You just grab something from what the paid media puts out and then write about it.

You don’t read the text from its original site, nor what it actually says, but rather become a bunch of gossips that don’t even know how to say “National Indigenous Congress,” substituting instead “National Indigenist Congress” or “National Indigenous Council.”

What a shame that professional writers get paid to be ignorant.

How can you ask that people read or listen to you if you don’t read or listen yourselves?

Or is that you quite simply can’t be bothered to read it?

How can you ask to be respected when you don’t know how to show respect?

How can you expect to be understood if you don’t even understand how we make decisions communally? The results of this decision aren’t even in yet and already you have begun with your insults, lack of respect, mockery, and racism.

What a shame that you are so full of yourselves as lawyers, professionals, university professors, and researchers with awards and titles.

What a shame, because you say you are all these things but you don’t know how to read or write.

And it isn’t that you don’t have the means, because you are well-stocked with cellphones, tablets, computers, and everything else, but apparently you have these things for mere fashion and not for their usefulness. You have them only to show off who has the newest modern models.

But one thing is for sure, you do use these things to publish every racist and disparaging stupidity that occurs to you.

You mock us because there are only a few of us; there’s no need to concern oneself with the Zapatistas, you say.

You say that we Zapatistas are off in our mountains and don’t know anything about the world, that we are ignorant and backward, that we don’t know how politics works, professional politics, things that only educated people from the city know about.

It’s true, there are only a few of us.

Just some thousands of organized people, true.

We are only 23 years old and haven’t gotten far, just a few Zapatista Autonomous Municipalities in Rebellion where we have told the bad government to fuck off like true teachers of disobedience to the bad system and the bad government.

A few Autonomous Municipalities with health care services where one can access free surgery thanks to the support of conscientious doctor comrades who lend a hand.

With a few autonomous schools where one can truly learn to read and write.

With a few radio broadcasters, a few laboratory specialists, a few compañeras who operate the ultrasound equipment, a few dentists.

Where the people rule and the government obeys.

Ah, and one thing for sure: a few hundred thousand rages against the capitalist system in which we live and die.

There’s that, as well as everything we still plan to do, because we have no plans to stop.

Now then, could you tell us what you have done over the last 23 years?

And not that business of sniffing around for some crumbs or for somebody to throw you a bone, that is, a job or a title.

Because what we are doing here is a true demonstration of how to destroy the bad system, what must be destroyed and what must be created, a decision made by thousands and not just a handful of people in an office or on the order of one individual.

While you all in many cases have spent years talking and arguing without even creating a mirror so that you can see what it is that you are constructing.

Because what counts is when you can actually see what you have been talking about, not just hear empty words. What counts is not what just person one has decided, but what has been the decision of thousands.

-*-

How should one behave as a writer?

As a commentator or journalist?

Or as a seeker of a cabinet position or job appointment?

I think the answer would be not to criticize when you don’t know the actual situation, because you don’t live with those you are talking about.

It would be to inform yourselves honestly, scientifically, not repeat robotically what you have heard, or poorly read, or what the paid media have said.

It would be to not make fun of the people you are talking about and then later refuse to acknowledge what you said, or insist that wasn’t what you meant and that you have been misunderstood. When you do that it is clear that in addition to being ignorant, you are cowardly.

The answer would be not to assume you know everything if you do not live with the people you are talking about, nor study, nor read carefully, nor experience any of the things they experience.

What’s more, how can you be so smug if you have nothing to show for it?

You can’t even see your own shadow.

You have nothing to show for yourselves that is visible and tangible.

Because a slew of words is not the same as a visible deed, a practice composed of thousands of visions and thoughts.

So why do you mock and scorn?

-*-

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Ladies and gentlemen, to those who think so highly of themselves for having some organizational leadership position or who are so boastful of their degrees, we want to say:

As indigenous people of the Zapatista Army for National Liberation, we feel pity, sadness, and rage because you mock and disrespect us as indigenous people.

But despite this, we will struggle and fight for you too, for this Mexico in which we live.

We have more than 500 years of experience with the poor lives that the rich have inflicted on us, and for more than 500 years we have known how we want a good life to be.

And you?

How many five hundreds of years do you have that you can come mock and scorn us?

We have decided, along with our compañeras and compañeros of the National Indigenous Congress, to consult our communities as to if they are in agreement or not with creating an Indigenous Governing Council that governs all of Mexico, not just the indigenous, and that this Council participates in the 2018 elections through an indigenous woman delegate of the CNI as its representative.

We still don’t have the final decision as to yes or no.

We don’t even know what the decision will be, and look how much the originary peoples, especially the indigenous women, have been mocked and disparaged.

That means that those who attack us are not just those who exploit us. Rather, those who have tried to step on and over us with their critiques include the political parties, even the ones who claim to be on the left, the supposedly great intellectuals, professionals, researchers, commentators, writers, journalists, and university professors.

Who is missing?

Whoever else feels themselves interpolated can add themselves to this list of frauds.

Now even those smug people who treated us like children want to order us around. Let’s hope that someday their work is seen and put up for comparison. Let’s hope someday they tell the truth about why they left.

Let’s see, derisive and disdainful ladies and gentlemen: how many autonomous municipalities have you organized?

In how many of the places where you live do the people rule and the government obeys?

Where in your world are women, children, and the elderly respected?

Where is help given to those who have nothing?

Where do you have freedom, freedom according to you, to go out into the street or countryside without fear that you will be kidnapped, disappeared, raped, murdered?

Where do you have a government that isn’t full of criminals and prisons that aren’t full of innocents?

Did you do the math?

Now respond: why do you turn against the indigenous and treat them as if they have no brains and don’t know what they are doing?

Why, if we aren’t even messing with you?

We don’t even mention you and yet you accuse us of getting paid by the bad government to fuck you over, you accuse us of working for capitalism.

Nobody pays us to be what we are and we don’t work for anybody.

Because no one rules over us.

Perhaps that is why you attack us and disrespect us, because you are in fact ruled over and told what to think, say, and do.

You don’t like freedom because you like to be a slave.

As Zapatistas, we may do things well or we may do them badly, but we do them ourselves.

We don’t do what others, outside of us, tell us to do.

You should study and learn that what is fucking you over is called “capitalism” and not “the indigenous.”

It is fruitless for you to attack and mock us, because one day we will see each other, we will have to.

Who will obligate us to do so?

The system.

Learn this and stop throwing tantrums and fits because to struggle for the world is not a game.

-*-

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Ladies and Gentlemen who are intellectuals:

How is it that you don’t realize that the capitalists change their ways of thinking, exploiting, stealing, repressing, and disrespecting?

You are supposed to be profound thinkers but you are more like dry old trees that won’t bear any more fruit no matter how long you wait.

Now the land even where you live is contaminated, which is what capitalism is doing to it, and you continue to see and think the same things as if your heads had become deformed in the same process and there was no other way to exercise thought.

Leave your rooms, get up out of your chair, walk, lift your heads, looks for your eyeglasses so that you can see further and better.

Now imagine all of the possibilities of the combinations of what you have seen, and you’ll see that you get new ideas, not the same ones repeating over and over.

And if you didn’t manage to see anything, well then your eyes must be done for.

-*-

So now it seems that you want to tell us what SupGaleano should or shouldn’t do.

SupGaleano, just like the rest of the insurgent troops, does what I tell him.

And I do what the people tell me.

In that regard, it is up to me to tell SupGaleano to do what I say because I do what our people say.

If I tell him not to respond [to something someone has said or written], he doesn’t respond, because it isn’t worth the time.

And if I tell him to respond, he has to even if he doesn’t want to, and he has to respond clearly because he must help others understand.

If I tell him to give interviews, he has to give them, even if he doesn’t want to. I can tell him to give everyone an interview or only some people, and he has to do as I say. If I tell him only with the free media, that’s what he does. If I say the paid media also, that’s what he does.

For those who don’t want to understand this, what they will have to do is very simple:

First they will need to be subjected to death, destruction, and humiliation for more than 500 years.

Then they must organize for 10 years, preparing themselves to rise up as we did January 1, 1994. Then they will have to resist for many years, without selling out, without giving up, without giving in. Who knows if they can do it, because it’s one thing to write and another thing to do, that’s why we say theory is one thing and practice is another. This is what teaches you and gives you another vision without losing sight of your principles.

But we’ll see if we don’t get bored waiting for them.

We’ll see if we’re even alive then because what the capitalist beast will do in the meantime is so fucked.

Either they realize their lack of or limited vision or it will lead them down the system’s path toward death, and then there really is no remedy, and no one will even remember the tragic history that they played out.

So it can all be blamed on SupGaleano, who manipulates us and takes us down the wrong path?

It is laughable how now you say “Galeano/Marcos.”

You were so in love with SupMarcos that you came to take photos with him and get his autograph; I know because I was there off to the side.

Also off to the side was the maestro Galeano, whose name you did not even ask.

Then later you so hated SupMarcos because he didn’t obey you, but rather obeyed us.

Well he’s dead now.
Stop acting like his abandoned widows.

He’s dead, get over it.

Now there is a SupGaleano because that’s what we decided. And we put him out there so that you would attack and criticize him and thus reveal who you really are. It doesn’t matter what you say, not even the death threats. It doesn’t matter because that is what we trained him for, that is what we prepared him for and that is his work. And he can take it, not like you all who, after any little thing somebody says to you, cry that the world doesn’t understand you.

If we decide that he dies again, then he dies again.

And if you don’t like the way we do things, oh well. As if we were here to make you happy.

We are here for the people below and to the left, those who struggle, who think, who organize, and who resist and rebel.

We respect those people and they respect us because they know we are equals.

And we are with these people not only in Mexico, but all over the world.

So stop fooling the people in the schools where you give classes. You know nothing.

And the reason that you don’t know anything is because you lack both humility and honesty. You lost both among all of those papers and desks and medals and honours and other bullshit.

If in the end you understand and organize, well then we’ll see if you find yourselves another Subcomandante Insurgente Pedro, or another SupMarcos, because we haven’t found another yet.

But perhaps you will have better luck in finding them.

-*-

In the meantime, shut up and listen, read, and learn from the organized peoples, tribes, nations, and barrios of the National Indigenous Congress.

They are our families, and it is their turn to teach us, to show us the way.

It is our job as Zapatistas to learn from them.

Hopefully we all manage to do this, and the world will be more just, more democratic, and more free.

The cadaver of the capitalist Hydra lies beneath the bare feet of the originary peoples.

Not injured, but dead.

Thus we will have to make everything anew, but this time right, without an above or a below, without disrespect, without exploitation, without repression, without displacement.

That world will also be for you, you who are racist and disdainful of what you do not understand.

Because you do not yet understand that you don’t understand.

You don’t understand that you know nothing.

What is going to come out of this is not the decision of one person, but of a collective.

-*-

Later we are going to tell the Sixth what happened.

We didn’t tell them before because the National Indigenous Congress asked us to wait until they arrived safely to their communities and began the consultation. They asked us to be their guardian and wait and take the critique and scorn that would have been aimed at them.

So we waited and took it, and now all those we expected have popped up.

The National Indigenous Congress has heard them and read them; they know.

They know where the scorn and the racism comes from.

They know what the professional politicians think.

They know what the Ruler thinks.

They know what those who think they are saviours think.

The CNI’s skin is healthy.

Ours is wounded, but we are used to it and we scar over quickly.

-*-

The CNI is clear in its thinking.

Now we must wait for their decision and support it.

We know that the path that they choose for all of us originary peoples, tribes, nations, and barrios will be born of pain and rage.

It will be born of resistance and rebellion.

It will come not from an individual, not from a person.

It will be born of the collective, as indeed those of us who are what we are, are born.

From the mountains of the Mexican Southeast

Subcomandante Insurgente Moisés

Mexico, November 2016

[i] “Gata” is a derogatory term for domestic workers. The author points to critics’ use of the term “candigata” instead of “candidata” (candidate) as a racial slur.

http://enlacezapatista.ezln.org.mx/2016/11/11/no-es-decision-de-una-persona/

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November 6, 2016

CNI/EZLN: Solidarity with Santa María Ostula

Filed under: CNI, Zapatista — Tags: , , , — dorsetchiapassolidarity @ 11:21 am

 

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CNI/EZLN: Solidarity with Santa María Ostula

 

Joint Communique from the CNI and the EZLN in Solidarity with the Indigenous Community of Santa María Ostula, Michoacán

 

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November 4, 2016

To the Nahua community of Santa María Ostula, Michoacán:

To the peoples of the world:

To national and international civil society:

To the independent media:

The peoples, nations, and tribes who make up the National Indigenous Congress and the Zapatista Army for National Liberation manifest our profound condemnation of the actions carried out in unison by the bad governments and criminal groups against the Nahua indigenous community of Santa María Ostula, municipality of Aquila, Michoacán, in an attempt to crush their dignified and historic struggle.

These governments were not only complicit in the attack against Cemeí Verdía on May 25, 2015, but in fact freed those directly responsible, Juan Hernández Ramírez (then municipal president of Aquila) and José Antioco Calvillo. They [the government] imprisoned Cemeí Verdía on false charges and murdered the young boy Hidelberto Reyes García.

The bad governments now intend to arrest commander Germán Ramírez, fabricating criminal charges against those who struggle to defend the land and their families. At the same time, we see the regrouping of members of the Knights Templar cartel who are already reorganized and heavily armed in the eastern part of the municipality of Aquila.

The crime of the community members, the community police of Ostula, and the self-defence forces of the Sierra Costa of Michoacán was to refuse to accept the death and terror that the bad governments and organized crime in the region offered as the only option. In contrast, Ostula’s resistance and rebellion has not only shown us the dignity of an organized people, but demonstrated to the world that it is possible to build peace and justice in the midst of the destruction wrought by capitalists on this country.

ostula-2-391x269We denounce this new attack on the indigenous community of Ostula and hold responsible the bad governments, Enrique Peña Nieto, and Silvano Aureoles, accomplices of the Knights Templar leaders El Tena, El Tuco, Chuy Playas, and Federico González (Lico), who have been identified by the community on numerous occasions as those culpable of the murder of 34 community members and the disappearance of 6 more. We hold them responsible for the blood they want to see spilled in order to protect their capitalist businesses, for protecting instead of pursuing and arresting the Knights Templar leaders, for guaranteeing impunity to the soldiers who murdered the child Hidelberto, for seeking the dispossession of communal lands and natural resources at all costs, and for attempting to kill off the hope of this country that goes by the name Santa María Ostula.

We express our respect for and solidarity with that community’s mobilizations and want them to know that at the collective heart of the National Indigenous Congress shines an intense light fuelled by Ostula’s dignity. We call on the originary peoples and civil society of Mexico and the world, on the national and international Sixth, and on the honest media to be attentive and in solidarity.

November 2016

For the Full Reconstitution of our Peoples

Never Again a Mexico Without Us

National Indigenous Congress

Zapatista Army for National Liberation

 

http://enlacezapatista.ezln.org.mx/2016/11/04/comunicado-conjunto-del-cni-y-el-ezln-en-solidaridad-con-la-comunidad-indigena-de-santa-maria-ostula-michoacan/

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October 31, 2016

Calendar for the 5th Congress of the CNI and the Gathering “Zapatistas and ConSciences for Humanity.”

Filed under: Frayba, Indigenous, Marcos, water, Women, Zapatistas — Tags: , , , , — dorsetchiapassolidarity @ 12:49 pm

 

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Calendar for the 5th Congress of the CNI and the Gathering “Zapatistas and ConSciences for Humanity.”

 

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ZAPATISTA ARMY FOR NATIONAL LIBERATION

MEXICO

October 26, 2016.

To the invited and attending Scientists of the Gathering “Zapatistas and ConSciences for Humanity”:

To the compañeras, compañeros, compañeroas of the National and International Sixth:

Brothers and sisters:

We send you greetings. We write to inform you of the following:

First: Per instructions from the National Indigenous Congress, which at the moment is consulting with the originary peoples, barrios, tribes, and nations throughout Mexico on the proposal made during the first phase of the Fifth Congress, we inform you that the permanent assembly of the CNI will be reinstated December 29, 2016, at CIDECI-UNITIERRA in San Cristóbal de las Casas, Chiapas.

There the CNI will hold roundtable sessions on December 30 and 31 of this year. During these sessions, or before then if the CNI so chooses, the results of the consultation will be made known. On January 1, 2017, the plenary assembly will take place in Oventik, Chiapas, Mexico, and any agreements necessary will be made there.

 

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The compañeras and compañeros of the originary peoples, barrios, tribes, and nations who make up the National Indigenous Congress inform us that they have financial difficulties that impede their travel to this meeting, and so they request solidarity donations from the national and international Sixth, as well as from any honest people who want to support them in this way. To offer this support, the compas of the CNI ask that people communicate directly with them at the following email: info@congresonacionalindigena.org. From there they will explain where and how to send support.

Of course, if you think that by meeting, thinking, and deciding collectively on their path and destiny the compas of the CNI are playing into the hands of the right and endangering the u-n-s-t-o-p-p-a-b-l-e advance of the institutional left, you can make your support conditional on their obeying you, or add a note to your contribution saying something like, “I’m going to give you these 2 pesos, but don’t let yourselves be fooled and manipulated by that sockhead.” [i]

Or you can just make your donation and try, like the rest of us, to learn from them.

Second: We also take this opportunity to confirm that the Gathering “Zapatistas and ConSciences for Humanity” will be celebrated at the times and places originally announced:

From December 25, 2016 to January 4, 2017 at the facilities of CIDECI-UNITIERRA in San Cristóbal de las Casas, Mexico, with an intermission on December 31, 2016 and January 1, 2017. If you are interested in attending as a listener or observer, you can register to attend at this email: conCIENCIAS@ezln.org.mx

Thus the presentations about the exact and natural Sciences and the work sessions of the National Indigenous Congress will take place simultaneously.

That’s all for now.16_16submarcos2definitivaweb2

Subcomandante Insurgente Moisés.

Subcomandante Insurgente Galeano.

Mexico, October 2016.

From the Notebook of the Cat-Dog, section titled “neither stories nor legends”:

What Doctor John H. Watson will not tell.

Mountains of the Mexican southeast. It is raining a lot. You can just barely make out the shouts of those who continue working to make holes in the wall, giving each other instructions. There are some who have poorly protected themselves from the downpour with plastic ponchos, but most are just wearing soaked shirts, blouses, skirts and pants, raining once again over the earth.

The wall extends as far as the eye can reach. Despite its apparent strength, every so often there is a crease along its long curtain. It is said that those who inhabit these lands claim that the wall is capable of regenerating itself, and so they must not cease their efforts to keep a crack open. After consulting histories and legends that circulate among the inhabitants, it is concluded that the purpose of the wall is not just to keep them from seeing or crossing to the other side; it also convinces those who encounter it that there is nothing beyond it, that the world ends there, at the feet of its solid base and in the face of the infinite expanse, in length and height, of its surface.

Outside one of the huts near the wall, a little girl watches with her chin resting on one of her hands. Her eyes aren’t focused on the arrogant wall, but rather on the feet of those who strike and scratch at the wall. Or really, she is looking at the ground covered in mud and puddles.

gato-perro-1-21A little behind her, a strange being, similar to a dog, or to a cat, shelters itself in the threshold of the hut. The little girl turns to look at it and says: “Hey you, cat-dog, what, you scared of the rain? Not me. They don’t call me ‘Defensa Zapatista’ for nothing. You think that if we’re in the middle of a game and it starts raining we’re going to say, “oh no, I better get off the field or I’ll get wet?” No way. You can just fix your hair with your hand, and since it’s wet it stays smooth and forget about the rest. But it’s not like I fix it like that so I can go around flirting with fucking men. It’s so I can see when the ball comes and goes. If I don’t fix it, I can’t see. And it doesn’t matter if you’re in the hut, even if you’re a cat or a dog, you’re still going to get wet. Look, I just got an idea.”

The little girl enters the hut and then comes out with some pots, buckets, and empty tin cans. She starts placing them beneath the little streams of water dripping from the edges of the tin roof. It would seem as if she was positioning them randomly, but no. Every little bit she changes their location. The being whom the little girl calls the “cat-dog” barks and meows. The little girl looks at it and says: “Just wait, you’ll see what I’m doing.”

The little girl keeps changing the location of the pots and cans and, with each change, she mutes the sound of the raindrops hitting their surface. The little girl listens for a moment and then goes back to changing the places and sounds of this strange symphony.

She is immersed in this task when a pair of men arrive. One is tall and gangly, the other is shorter in stature, of average build. Both carry fine umbrellas and the taller one wears an elegant coat, some type of cap, and a curved pipe between his lips. They say nothing, they just watch the little girl come and go. At some point, the gangly one with the elegant overcoat coughs and says: “Excuse me miss, will you allow me to shelter you with my umbrella? That way you won’t get wet while you…while you do whatever it is you’re doing.” The little girl stares at him with hostility and responds, “My name isn’t ‘miss,’ it’s ‘Defensa Zapatista’ (the little girl puts on her best “get away from my pots and cans or you die” face). “And what I’m doing is making a song.” The man comments as if to himself: “hmm, a song, how interesting my dear Watson, how interesting.” The other man just affirms with a nod while he shelters himself in the doorframe, eyeing the dog suspiciously…well, the cat…well, whatever it is that’s next to him in the threshold.

 

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The man with the strange cap observes attentively the coming and going of the little girl. All of a sudden his face lights up and he exclaims, “Of course! Elementary. A song. It couldn’t be any other way.”

And, turning to the person who now shares the small space out of the rain with the cat-dog, he says, “Pay attention, Watson, here you have something which could never be found in one of those vulgar popularizations of the detective’s science with which you torment your few readers, that is, if you have any at all. Observe carefully. What the young miss…cough…cough…I meant to say, what ‘Defensa Zapatista’ is doing is combining the principles of mathematics, physics, biology, anatomy and neurology. By changing the positions of these strange metal receptacles and placing them beneath different rivulets of water, she obtains different individual sounds which together produce distinct combinations of notes which, I infer, will become a melody. Then, changing the rhythms, she will have music and from there, elementary my dear Watson, a song. Bravo!” The man has passed his umbrella to the other man under the doorframe and applauds with enthusiasm.

The little girl has left her work for a moment and stopped to listen to the man. After the applause, the little girl asks, “you mean a ton [ii] right?”

“A ton?” repeats the man, and then after thinking about it a bit exclaims: “Of course! Ton, tune. Yes, miss, a tune and not a ton, although it’s true that there are some tunes that are very heavy.”

The little girl furrows her brow and clarifies, “I already told you my name is not ‘miss,’ my name is ‘Defensa Zapatista.’ And what’s your name?

The man responds, “You are right, what bad manners that I have not introduced myself,” and, with a brief bow, introduces himself, “My name is Sherlock Holmes, consulting detective. And my companion, who is currently shivering from the rain and the cold, is Doctor John H. Watson, a debaser of science.” Extending his hand toward the little girl, he adds “And you are…yes, of course, you told me before, ‘Defensa Zapatista.’ Strange name for a little girl. Well, it seems everything is strange in these lands.”

The little girl ignores the extended hand, but appears interested. “Consulting detective…what’s that?” she asks.

I combat crime, miss, I investigate by observing, analyzing and applying science,” responds the man with poorly feigned modesty.  

Ah, like Elías Contreras, the Zapatista investigation commission,” interrupts the little girl. The man tries to clarify, but the little girl continues:

Well, look, I already talked to Elías so he would join our team, but it turns out he’s already dead and tending to the bad and the evil, that is, he’s investigating the fucking capitalist system. I told him he can still join the team, even though he’s deceased, but he says that supmarcos sends him off on investigations and so he wouldn’t make it to practice. The funny thing is that supmarcos is dead too. I think that’s why they understand each other. Of course, right now we can’t really practice that much because the field is all muddy and the ball doesn’t roll, it just gets stuck and no matter how much it gets kicked it doesn’t move, or it moves just a little and then gets lazy again. So you get all muddy for nothing and later your moms comes with her ‘you have to wash up’ and then off to the river. Do you like to bathe? I don’t like it. Only if there’s a dance, then I like it, because you can’t be all muddy when they start playing the song ‘la del moño colorado’ [the girl with the colourful bow]. Do you know that one, ‘la del moño colorado’? That’s a good song because you dance to it like this (the little girl hums while balancing lightly on one foot and then the other). You don’t just jump around like the young people these days who like that music and end up muddier than if they hadn’t bathed at all. But you know mothers, what do they care if there’s no dance? Nothing, you still have to bathe and if you don’t, there’ll be hell to pay. Do you have a mom? Well, look, just think about whether moms know or not. They definitely know. I still don’t know how it is that they know, but they know. You should investigate how it is that they know. I told Elías to investigate it, but he just laughed, the jerk. And SupMoy is even worse, you think he helps? If he’s around and your mom gives the order to bathe, you think he’ll defend you? Forget it, you have to obey your mom, he says. I complained to him one day about why it’s like that, if the struggle says to rule by obeying, it should be that the little girls rule and the moms obey. But he just laughed, the jerk. Well, look, pay attention because I’m going to explain something to you: it turns out we haven’t filled up the team. Why not? Well, because there’s no discipline, that is, they don’t understand the organization of the struggle. One minute they tell you they’re in and the next, they’re out, they took off on another path, for one reason or another. They’re all just excuses. Or if not, they say it’s because of the work of the struggle. As if playing wasn’t part of the work of the struggle? The deceased supmarcos would say children’s work is to play. Well, he would also say it’s to study, but don’t publish that, eh? So given that, we can’t complete the team, there’s no seriousness, as someone says. But don’t you worry, don’t despair because the team didn’t fill up quickly. We know it takes time, but one day there will be more of us. Since we can’t practice right now and they don’t let me join the work of making holes in the wall because it’s raining and I’ll get wet… can you believe they say that? As if I wasn’t going to get wet bathing anyway. The other day I wanted to give my moms a political lecture and I told her it’s not good for me to bathe because I’ll get wet, and in the autonomous school they say it’s not good for little girls to get wet because what if they get sick with a cough, right?

 

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But my moms just laughed, I think she didn’t understand the political lesson because she was just like, get yourself down to the river and make sure to wash behind your ears and this, that, and the other. Well, don’t you get distracted, whatever your name is. It turns out that, since I can’t practice and I can’t make holes in the wall, I started thinking and thinking. And now I just keep thinking and thinking. Not about silly things though, but rather about the struggle. So I thought that we need music for when we win the game. Because if there’s no music, we won’t be happy that we won, you understand? What are you going to understand, if you’re just standing there staring? Okay, I’ll explain. Look, the moms know, we don’t know how they do it, but they know. If you have a difficult question, you go to your moms and boom, they know the answer. Well, so it turns out that my moms told me something like a story the other day. She said that the deceased one said that the struggle needs science and art. I don’t know what science and art are, so then my moms explained it to me. I think I’ll explain it to you because you definitely don’t know. Look, science and art aren’t just that you do things however you want, half-assed, but rather that first you imagine how what you want to make will turn out, then you study how you’re going to do it, and then you go and do it. But not just any old way; rather you make it happy, with lots of colours and lots of music, you understand? Well, so I thought and imagined what our music should be when we win a game. Yes of course really happy music but not like for dancing, because it’s serious to win the game, even more so since my team is full of lumps, like the cat-dog here who barely obeys, it just runs and runs, and since its paws are a little twisted well, it tends to veer off to the side. So the song has to be cheerful but serious. It should be enjoyable and make your heart happy. Well so I was sitting here thinking about the music, I mean the ton of the song, and then my idea came. I was listening to the sound the rain makes when it falls, and I saw that it sounds different in each little puddle. So, I took out my mom’s pots and some cans and buckets from our women’s collective and now I’m here listening to how each one sounds and how they sound in collective. Because it’s not the same as an individual as in a collective, you see. In a collective, it’s happier, it sounds good. But each individually, it’s all the same, even if you change the bucket. Now if you put them together, it’s something else. Of course, the issue is how you put them together so that they sound good. You understand? I mean that’s where you bring in science and art and it comes out just right. Not like Pedrito who thinks he knows how to sing, but all he knows are Pedro Infante songs. You think he knows any about love? No, all songs about horses and drunks. And for nothing, because Pedrito twice over doesn’t drink, that is, he doesn’t drink because he’s a little boy, and he doesn’t drink because he’s a Zapatista. You think you’re going to find a wife if you sing to her about horses? No, never, never ever. And even worse if you sing to her about drunkards. If somebody sang to me about horses, it’d be for nothing because I already have one, it’s just that he’s one-eyed, which means that he sees out one eye but not the other. Well, the truth is that the horse isn’t mine, because he doesn’t have an owner. No one knows where he came from, he just appeared all of a sudden in the pasture. I quickly recruited him, as they say, for the team and made him goalie, but since he doesn’t see well I had to put myself on defence. But if somebody sings to me about drunkards, well yeah then, that calls for some smacks and to hell with them. My moms say that alcohol is no good, that it makes men dumb. Well okay, dumber than usual. And then they beat the women. Of course, now it’s different because we defend ourselves as the women that we are. I, as Zapatista defence, also train so that men don’t bother me when I grow up, that is when I grow into a young single woman. But don’t get distracted, write down what I explained to you in your notebook, write that science and art are really important…

At that, the cat-dog begins to bark and meow. The little girl turns around to look at him and asks, “Now?” The cat-dog purrs and growls. The little girl hurriedly enters the house, just as the rain lifts its wet skirt and the sky clears.

It’s no longer raining when the little girl runs out of the house with a ball in her hands. The cat-dog runs out behind her.

As she gets further away, the little girl manages to shout: “When you finish writing your notes, come. Don’t worry if the team isn’t full yet. It might take a while, but there will be more of us.

The man who is called “Doctor Watson” closes his umbrella and reaches his hand out to make sure that, in fact, it has stopped raining.

The man with the absurd cap keeps watching the little girl as she moves away. Then he takes a magnifying glass from his raincoat and stops to analyze each of the containers, now mute, without rain to make them sing.

Interesting, my dear Watson, very interesting. I believe it would be worth spending some time in these parts. The atmosphere is clean and the fog keeps reminding me of the London of Baker Street,” says the tall thin man as he stretches out his arms to better breathe in the air of the mountains of the Mexican southeast.

Spend some time, Holmes? Why?” asks the other man while he shakes off some lingering raindrops. “I don’t think we’d be much help, although this little girl seems to suffer from verbal diarrhoea, a tranquilizer would help…whoever has to listen to her.

No, Watson, we’re not going to help anyone. I only came to find an old acquaintance. But I think it will be difficult to find him…at least alive,” says the man as he puts away the magnifying glass and begins walking.

The other man rushes to catch up to him, asking, “Then what are we going to do here, Holmes?

Learn, my dear Watson, learn,” says the man as he takes out the magnifying glass again and stops to look at an insect.

As the two figures fade into the fog, once can hear in the distance barks, meows, and a child’s laughter, a laugh like a song.

Then, although nearly imperceptibly, the wall shudders…

I testify.

Woof-Meow.

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From Baker Street to the mountains of the Mexican Southeast.

 

 

Music: “Baker Street” by Gerry Rafferty, with Raphael Ravenscroft on saxophone. 1978. Photographs of Sherlock Holmes and Doctor Watson from the British television series “Sherlock” made by the BBC, featuring Benedict Cumberbatch (as Sherlock Holmes) and Martin Freeman (as Doctor Watson). Coproduced by Hartswood Films and WGBH, the series was created by Steven Moffat and Mark Gatiss. Accompanied by embroidery (first outlined and then finished) made by Zapatista insurgents for the CompArte Festival, 2016, with the theme “Defensa Zapatista and the Hydra.” The image of the little doll on the foosball table was taken in 2013 by a 9-year-old boy who attended the Zapatista Little School. He saw the foosball table and put the little doll there just as you see it. The illustrations at the end of the video are by the CVI support team, “Tercios Compas” section.

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Embroidery and drawings by EZLN insurgents for the CompArte Festival

 

 

Embroidery and drawings made by Zapatista insurgents for the CompArte Festival.

Music: “Resistencia,” from the album LDA V The Lunatics, Los de Abajo.

[i] “Sockhead” [cara de calcetín, or, alternatively, cara de trapo] is a derogatory term used by critics to deride members of the EZLN (and their use of masks) and, in this instance, refers to Subcomandante Insurgente Galeano.

[ii] Defensa Zapatista characteristically says “tonelada,” or ton, instead of “tonada,” or tune.

 

http://enlacezapatista.ezln.org.mx/2016/10/27/calendario-de-continuacion-del-5o-congreso-del-cni-y-del-encuentro-ls-zapatistas-y-las-conciencias-por-la-humanidad/.



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October 29, 2016

La Sexta Bachajón: Press conference October 27, 2016 in El Paliacate Cultural Centre

Filed under: Bachajon, Displacement, Ethics, Frayba, Human rights, Indigenous, La Sexta — Tags: , , — dorsetchiapassolidarity @ 11:32 am

 

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La Sexta Bachajón: Press conference October 27, 2016 in El Paliacate Cultural Centre

 

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FROM EJIDO SAN SEBASTIÁN BACHAJÓN, ADHERENTS TO THE SIXTH DECLARATION OF THE LACANDON JUNGLE, CHIAPAS, MEXICO 11 OCTOBER 2016

To the General Command of the Clandestine Revolutionary Indigenous Committee of the Zapatista Army of National Liberation

To the Councils of Good Government

To the National Indigenous Congress

To all compañer@s in Mexico and the World, adherents to the Sixth Declaration of the Lacandon Jungle

To the mass and alternative media

To the Network against Repression and for Solidarity

To Movement for Justice in el Barrio, New York

To national and international human rights defenders

To the people of Mexico and the world.

Compañeros and compañeras, members of the communications media present at this press conference, receive militant greetings from the adherents to the Sixth Declaration of the ejido San Sebastian Bachajón, and our thanks for accepting our invitation to this press conference in which we want to let you know the word of our organization about the latest developments of dispossession and violence in our territory, occasioned by the bad government and the officialist ejidal Commissioner Manuel Guzmán Álvaro.

We share our outrage at the recent acts of the officialist ejidal Commissioner Manuel Guzmán Álvaro, elected at the General Assembly of ejidatarios on 18th April this year. Before the election he presented himself to our organization and we listened to him because we are pueblo and brothers and sisters and this is our custom and the way of working of our organization which is struggling and seeking for the unity of our people. This was how we heard the word of the then candidate for Commissioner, who at that time was speaking of wanting to struggle and to defend the land of the ejido; he said he was aware of how previous Comissioners had not respected the autonomy and rights of the people of San Sebastian Bachajón and said that he would defend the land and respect the organization of la Sexta. But so far he has not fulfilled and respected his word, because his actions are completely contrary to what he said.

On 23rd September 2016 the officialist ejidal Commissioner C. Manuel Guzmán Álvaro entered the area of ejidal endowment where the access to the waterfalls of Agua Azul is located with a group of landowners, to evict the group of ejidatarios who were in a confrontation with them, concerning questions about the election of the Commissioner, led by CC. Manuel Jiménez Moreno, Juan Álvaro Moreno, Daniel Moreno Gómez, Carmen Aguilar and others who were claiming the access to the Agua Azul Waterfalls, located at the site of the headquarters of our organization, which was burned down on 21st March 2015. Immediately after the arrival of the Commissioner Manuel Guzmán Álvaro, the State Preventive Police took over our headquarters.

On 30th September, 2016, the officialist ejidal Commissioner Manuel Guzmán Álvaro and his supervisory board issued a communiqué through the website “Chiapas
denuncia pública” (http://chiapasdenuncia.blogspot.mx/2016/09/ejido-san-sabastian-bachajon-exige.html) ) trying to pretend that their struggle is for the defence of the land and demanding that the government recognise them as an authority, but not explaining the background of their true intentions to hand over the land to the bad government.

On 18th October, 2016, the officialist commissioner organised roadblocks in different parts of the ejido to request the intervention of the bad government to supposedly resolve internal problems in the ejido, but actually designed to hand over our natural resources, to ratify the agreement made in 2011 and signed by Francisco Guzmán Jiménez alias Goyito with Juan Sabines Guerrero, all this for the future benefit of transnational corporations. On that day, people who are supporters of the Commissioner detained, beat and stole belongings from the compañero Domingo Pérez Álvaro.

On 20th October, 2016, the authorities of the ejido la sexta Bachajón again received threats, these were threats of arrest or kidnapping by the people who are supporters of the officialist ejidal Commissioner Manuel Guzmán Álvaro. Members of the group of the ejidal commissioner Manuel Guzmán Álvaro said they have a list of those threatened from la Sexta Bachajón. They verbally warned our compañero Domingo Pérez Álvaro that they would finish him off, as they did to the compañero Juan Vázquez Guzmán, executed at his home on the night of 24th April, 2013.

At the request and insistence of the ejidal Commissioner, the bad government gladly took the opportunity to send police troops to protect the area of Agua Azul, the police requested by the Commissioner changed places, 50% of them went to Xanil village, to the home of C. Carlos Jiménez Gómez, father of the two members of the state police: Carlos Jiménez Hernández y Rafael Jiménez Hernández, belonging to the state police, who are also involved in this harassment.

The bad government celebrates again the police presence in the area of Agua Azul, all with the continual manipulation and co-optation of the ejidal authorities who have been bought. Here is the word of the bad government that you can consult directly on their website: http://www.icosochiapas.gob.mx/2016/10/21/gobierno-del-estado-restablece-orden-en-agua-azul/.

This permanent presence of the bad government in our territory completely violates the rights of our people to autonomy and self-determination, which is why we repudiate the subservience of the Ejidal Commissioner and his Supervisory Board who continue to allow this policy of dispossession, obtaining the backing of civil human rights bodies and pretending that their movement is a struggle for the defence of territory when it is the opposite and also intends to hand over the land to the government, and commit violent acts against social activists.

We clarify as members of la Sexta Ejido Bachajón, that we deny all connection with all acts committed and organized by the officialist ejidal Commissioner Manuel Guzmán Álvaro towards civil society, because they have put trees onto the roads and have burned a patrol of the municipal police at the height of jolamaltzak, on the section of the road Ocosingo-Palenque, these acts were committed by the officialist ejidal Commissioner Manuel Guzmán Álvaro and his group, this was the manner in which they requested intervention from the state authorities; and we are making you aware that the sole responsibility for any detention and deprivation of liberty of the authorities and members of the sixth Declaration of the ejido Bachajón lies with the ejidal Commissioner Manuel Guzmán Álvaro.

We thank for their national and international solidarity all the compañeros and compañeras who remain alert as to what happens in San Sebastián Bachajón. We salute and express our solidarity to the Yaqui Tribe who are going through difficult times in their struggle and resistance, which is also ours.

From the northern state of Chiapas we send combative greetings from the women and men of San Sebastián Bachajón.

 

Never again a Mexico without us

Land and Freedom

Zapata Lives!

Hasta la victoria siempre!

Freedom for Political Prisoners!

Juan Vázquez Guzmán Lives, the Struggle for Bachajón continues!

Juan Carlos Gómez Silvano Lives, the Struggle for Bachajón continues!

No to the Dispossession of Indigenous Lands!

State Police Out of Our Indigenous Territory!

Immediate return of our disappeared and murdered compañeros from the Teachers School – Normal Raúl Isidro Burgos de Ayotzinapa!

Long live the Chol compañeros and compañeras from the Ejido Tila’s dignified struggle!

Long live the compañeros and compañeras from San Francisco Xochicuautla’s dignified struggle!

Long live the communities that fight for autonomy and freedom!

Justice for our compañero JUAN VAZQUEZ GUZMAN, AYOTZINAPA, ACTEAL, ABC, ATENCO!

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October 23, 2016

EZLN: Questions Without Answers, Answers Without Questions, Councils and Counsel

Filed under: Zapatista — Tags: , , , , , , — dorsetchiapassolidarity @ 1:40 pm

 

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EZLN: Questions Without Answers, Answers Without Questions, Councils and Counsel

 

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(Pages from the Notebook of the Cat-Dog)

October 20, 2016

To Whom It May Concern:

Questions without answers:

—So what about the women murdered for the grave crime of being women? Will the fact that they have demanded that the attacks stop and, with their blood, raised the topic not just to the national agenda but the global one, make them the object of mockery, disdain, and accusations that they are playing to the right? Because they aren’t dying, they are being killed. What if they refuse to accept that this is a problem that can be solved by addressing corruption? And if they dare to say that the origin of this murderous hate is located in the system itself? What if they come up with the crazy idea to side-line men with regard to the most vital decisions (yes, as in questions of life of death)? And if they decide to take their destiny into their own hands? Would any part of that, or all of it, be a governmental manoeuvre to avoid… etcetera?

—What about the others (loas otroas)? Must they wait for the political class to turn its haughty gaze on one of the most vilified peoples below? Must they resign themselves to be knocked off until the murder rate finally gets high enough to attract attention? And what if they organize themselves and demand respect, if they decide they’ve had enough of the fact that being disrespected means being killed? Would they be told that their problems are not a priority, that their position is not generally politically correct and is in fact counterproductive with regard to the electoral race, and that their demands should unite and not detract?

—The parish priests, nuns, and laypeople of the progressive church see and feel first-hand, without intermediaries, the pain, angst, and desperation of migrants, the families of the disappeared, and entire peoples under attack, as well as the rage concerning impunity and the frustration of suffering injustice which has been made law with pomp and circumstance. Are they trying to use this pain to their own benefit? What would they gain by making those cries theirs, by identifying themselves with that rage? And if from that perspective, formed not just in the face of threats of all kinds but at the risk of their own earthly lives, they claim openly and reflectively that the solutions offered on the horizon are not sufficient, are they thus opposed—being who they are and accountable to what they are—to a real change?

—If the mere possibility of an indigenous woman existing as a citizen (with all of its rights and obligations) has the effect of causing “the earth to tremble at its core,” what would happen if her ear and her word travelled through all of Mexico below?

—You who are reading this: would you be bothered by watching and listening to a debate between the Calderona [i] from above, with her “traditional” luxury brand clothing, and a woman below, of indigenous blood, culture, language, and history? Would you be more interested in hearing what the Calderona promises or what the indigenous woman proposes? Wouldn’t you want to see this clash of two worlds? Imagine, on the one side, a woman from above, born and raised with every luxury, educated to feel superior in race and colour, complicit and promised heiress of a psychopathic enthusiast of alcohol and blood,[ii] representative of an elite that is steering the Nation toward total destruction, and chosen by the Ruler to be his spokesperson. Imagine on the other hand a woman who, like many, made her way working and struggling every day, every hour, and everywhere, not only against a system that oppresses her as indigenous, as poor, and as a worker, but also as a woman who has faced a system reproduced in the image and likeness of the brains of men, and not just a few women. Wouldn’t she, with everything against her, today, without yet knowing it, have to now aspire to represent not only herself, her collective, or her originary people, tribe, nation, or barrio, but also millions of women who are distinct in their language, colour, and race but equal in their pain and rage? Would this not be a situation in which on one side would appear a white criolla woman, the symbol of oppression, mockery, scorn, impunity, and shamelessness, and on the other a woman who would have to lift her indigenous spirit above the racism that permeates every level of social strata? Isn’t it true that, almost without knowing it, you would cease to be a spectator and desire, from the deepest part of you, that the victor of this debate, after a good battle, would be the one who had everything against her? Would you not applaud that, in the name of this indigenous woman, it was truth that won and not the power of money?

—Are you worried that the indigenous woman won’t speak Spanish well, but not that the current head of the federal executive branch doesn’t know how to speak at all?

—How solid can the Mexican political system be, and how well-founded and reliable the tactics and strategies of the political parties, if, when someone says publicly that they are thinking about something, that they are going to ask their peers what they think of what they are thinking, the entire political party system becomes hysterical?

—To what degree does the proposal that an indigenous governing council (concejo with a “c”),[iii] that is, a collective and not an individual, be in charge of the federal executive bolster-presidential-rule-become-complicit-in-the-electoral-farce-contribute-to-reinforcing-bourgeois-democracy-play-to-the-oligarchy-and-to-Yankee-Chinese-Russian-Judeoislamic-millenarian -imperialism-in-addition-to-betraying-the-highest-principles-of-the-global-proletarian-revolution?

—Should we follow the inertia of the political class, “thinking” heads and acrobats of all kinds, and respond to the unfounded criticism—as well as well-founded critiques that challenge us and provoke thought—with dismissals that, in addition to being lazy, are boring (like peñabotspaniaguadospejezombisperderistas,[iv] and etceterists)?

-*-

—A million-dollar idea (or an effort to raise money to collect signatures and for the campaign—oh, oh, looks like they’re serious): an application that self-censors on twitter when one writes something stupid. Handy, because the screen shots are unforgiving. What? That’s already occurred to you? Well, get to it, because when the CNI authorizes us to explain, erasing those tweets will be useless.

-*-

Rankings for the first week:

Finalist for the best meme: El Deforma [v] (not really much of a prize for them, because El Deforma is like the Barcelona F.C. of memes).

Finalist for the best tweet on a well-founded suspicion: “What seems most suspicious to me is that the #EZLN always becomes fashionable in the winter and then the fucking ski masks get really expensive.”

Finalist for the best series of tweets on the topic: “Hey listen, with regard to all this, do the Zapatistas even use Twitter?/ I’m asking because we’re here scolding them, mocking them, ridiculing them, telling them, ordering them what they should and shouldn’t do/ and if they aren’t even paying attention/ if they aren’t hearing us, then it’s like/ masturbating while watching, aroused, a box of cereal, you know/ heads up, don’t forget to erase this series of tweets/. Warning! Your Twitter account has suffered an attack by a screen shot.

-*-

Listen, a bit of well-intentioned counsel (consejo with an ‘s’): a lesson in reading comprehension wouldn’t hurt you. And speaking of letters, a composition lesson wouldn’t be a bad idea either… providing it is one with a limited horizon of the 140 characters.

—A non-Confucian maxim: “although it may seem unbelievable, it seems there is not just one but many worlds outside of social networks.”

Defensa Zapatista, Chicharito Hernández, and Lionel Messi.

 

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I don’t know how the hell the ball ended up in my tent, but the thing is that behind it came a little girl about… how old? I estimate between 8 and 10; in the communities that could be years or decades. It’s not the first time that the irreverent and happy tone of Zapatista childhood erupts in the solitary room where I at times stay, so I didn’t pay too much attention and continued reviewing and reading the storm across social networks and free and paid media. I wouldn’t even have noticed the little girl’s presence if she hadn’t said, in a knowing voice, “it’s like the thing with Chicharito and Messi.” I realized that the little girl was looking over my shoulder at the screen of my laptop. Remembering that old maxim that the best offense is defence, I asked her: “And you, who are you? I don’t know you.” The little girl responded, “my name is Defensa Zapatista,” as if stating the obvious, as if she had said “energy equals mass times the speed of light squared.” Pointing to the screen she added, “Chicharito doesn’t play for Barcelona and Messi doesn’t play for the Chiapas Jaguars.” I turned back around to see if I had switched hashtags without realizing it, but no, the header still read #ezln. What occurs in the head of a Zapatista little girl is not so much a world but rather a Big Bang in continual expansion. Nevertheless, I asked her, “And what the hell does that have to do with anything.” The little girl answered with a face that says, “You know nothing, Jon Snow.”

“It’s like they’re criticizing Chicharito for not scoring goals for Barcelona and Messi for not doing anything to help the Jaguars. Some say that Chicharito is going to recover; others say he’s done. Some say that Messi is sad because his home country doesn’t support him; others say it’s that his shoe is too tight and if he changes it he’s going to shoot well again.

But the thing is Chicharito doesn’t play for Barcelona, nor Messi for the Jaguars. Meaning, they’re getting all worked up for nothing.”

I was evaluating the change in paradigm underlying Defensa Zapatista’s line of reasoning when she started in again: “Hey Sup, why don’t we organize a soccer game for when those who are like us show up here? Well, we haven’t actually finished putting together our team and sometimes Pedrito, the little jerk, thinks he’s really tough, and the cat-dog barely obeys orders, and the one-eyed horse falls asleep a lot, and the other players, well sometimes they come and sometimes they go. But look, I already thought about what song we should play we win the final. Do you know the tune? What would you know, you’re the sup!” I advise you to study the sciences and the arts, so that you can see clearly that the problem is that Chicharito doesn’t play for Barcelona, and Messi doesn’t play for the Jaguars, and so you shouldn’t worry, to hell with the lot of them. I have to go now because the team isn’t complete yet and what if we’re up to play for, like they say, the inauguration.”

Already at the door, the little girl turned around and said: “Hey Sup, if my mom comes and asks if you saw me, you just tell her clearly that Chicharito doesn’t play for Barcelona and Messi doesn’t play for the Jaguars. I mean don’t tell lies, because mothers always know when you’re lying. So what you have to do is change the game, pretend you’re headed one way, but really you’re going in another. I can explain that to you later, but study first, because if you are going to go to the autonomous school they are going to make fun of you, and Pedrito will be the worst, because the little jerk is bragging that he finished grade school. But he’ll see that I’m going to finish too and then get outta here, to hell with him. About the team, don’t worry, there will be more of us. Sometimes it takes a while, but there will be more of us.” The little girl left.

SubMoy showed up and asked me, “Do you have the text with the explanation ready?”

No, but Chicharito doesn’t play for Barcelona, nor Messi for the Jaguars,” I answered, following Defensa Zapatista’s advice.

SubMoy looked at me and took out his radio, giving the order, “send someone from the health commission with an injection.”

I ran, what else could I do?

Woof-Meow

SupGaleano

[i] A reference to Margarita Zavala, the wife of ex-president Felipe Calderón (2006-2012) and likely PAN candidate for the presidency in 2018.

[ii] A reference to her husband, ex-president Felipe Calderón (2006-2012).

[iii] Concejo with a “c” means council, often referring to some level of governing council. Consejo with an “s” means advice or counsel, or is used to refer to an entity like a board of directors.

[iv] Derogatory terms used to discredit supporters of the various institutional political parties.

[v] A reference to the Mexican national newspaper Reforma.

 

http://enlacezapatista.ezln.org.mx/2016/10/21/preguntas-sin-respuestas-respuestas-sin-preguntas-concejos-y-consejos-notas-tomadas-del-cuaderno-de-apuntes-del-gato-perro/.



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October 22, 2016

San Sebastián Bachajón Denounces The Deeds Of The Officialist Ejido Commission

Filed under: Bachajon, Displacement, Indigenous, La Sexta, Paramilitary, Repression — Tags: , , — dorsetchiapassolidarity @ 11:54 am

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San Sebastián Bachajón denounces the deeds of the officialist Ejido Commission

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Communiqué from Bachajón: “They are allowing the Police and Army into our territory!” 11th October 2016

Our organisation, the autonomous ejido San Sebastián Bachajón has been defending the Earth and our territory for many years. We have been struggling in defence of Nature since the 14th of March 2007. That’s 11 years of dignified struggle. A lot of compañeros have lost their lives defending Mother Earth and other people have also been unjustly imprisoned for doing the same. The bad government has incarcerated 130 of our compañeros simply for their uncompromising commitment to defending Mother Earth. At the moment 3 compañeros are unjustly held as prisoners in different penitentiary centres, where they are denied their freedom. For all of this, we demand that you respect our struggle, our organisation, our autonomous authorities and the spilled blood of our fallen compañeros.

FROM EJIDO SAN SEBASTIÁN BACHAJÓN, ADHERENTS TO THE SIXTH DECLARATION OF THE LACANDON JUNGLE, CHIAPAS, MEXICO 11 OCTOBER 2016

To the General Command of the Clandestine Revolutionary Indigenous Committee of the Zapatista Army of National Liberation

To the Councils of Good Government

To the National Indigenous Congress

To all compañer@s in Mexico and the World, adherents of the Sixth Declaration of the Lacandon Jungle

To the mass media and alternative media

To the Network against Repression and for Solidarity

To Movement for Justice in el Barrio, New York

To national and international human rights defenders

To the people of Mexico and the world.

Jmololabex ants winiketik icha spatil a wotanik ta pisilik machatik nokol skoltabel te lum kinalik te yuun ta skuenta te nokol spojbel te chopol ajwalil.

Combative greetings to all compañeros and compañeras and your organisations and communities in resistance from the ejido San Sebastián Bachajón, adherents to the Sixth Declaration. We celebrate the 20th anniversary of the National Indigenous Congress and send a combative greeting to all compañeros and compañeras who are present in Chiapas for this.

We want to use this opportunity to tell you what’s been happening in our community San Sebastián Bachajón. We want to share our outrage about what the official commissioner Manuel Guzmán Álvaro, elected by the ejidatarios’ general assembly 18 April of this year, has done. As an indigenous and organised community we are aware that the bad government wants to displace us and that Manuel Guzmán Álvaro is part of that plan. On the 23rd of September 2016 the officialist ejido commissioner Manuel Guzmán Álvaro, along with a group of ejido residents, entered into our ejido’s territory, which has access to the Agua Azul waterfall, with the intention of displacing us. Another group of compañeros headed up by Manuel Jiménez Moreno, Juan Álvaro Moreno, Daniel Moreno Gómez, Carmen Aguilar and others had been collecting the fee to visit the Agua Azul waterfalls. This is the same place where our organisation had had its headquarters until it was burned down on 21 March 2015.

Immediately after Commissioner Manuel Guzman Alvaro’s arrival, the State Preventive Police took control of our headquarters, and for this we declare our rejection of police presence and the fact that the commissioner facilitated this incursion. This act demonstrates the desire to displace us from our land, and sends signals that Manuel Guzmán Álvaro is a servant of the bad government and a threat to the autonomy of San Sebastián Bachajón.

This is the same commissioner Manuel Guzmán Álvaro, who along with his supervisory board, publicly circulated on the 30th of September 2016 via the web page “Chiapas denuncia pública” (http://chiapasdenuncia.blogspot.mx/2016/09/ejido-san-sabastian-bachajon-exige.html) his version of what happened at the Agua Azul Waterfall toll booth. They demand to be recognised as the authorities and are carrying out blockades in various points in order to be heard. But in reality, they are not respecting our dignified struggle, our territory and autonomy as a community. Nor does the commissioner respect his own campaign commitment when he said he would not permit the bad government and their police entry to our land. But in reality what is happening is a trick to fool public opinion that this movement is one for truth, when in reality it is follows the same interests of the out-going commissioner Alejandro Moreno Gómez and the former commissioner Francisco Guzmán Jiménez also known as “el goyito”. Their actions are moving in the same direction as the bad government, and follow the lines as signed in agreement by Francisco Guzmán Jiménez with Juan Sabines Guerrero.

Our organisation, the autonomous ejido San Sebastián Bachajón has been defending the Earth and our territory for many years. We have been struggling in defence of Nature since the 14th of March 2007. That’s 11 years of dignified struggle. A lot of compañeros have lost their lives defending Mother Earth and other people have been unjustly imprisoned for also defending Mother Earth. The bad government has incarcerated 130 of our compañeros simply for their uncompromising commitment to defending Mother Earth. At the moment 3 compañeros are unjustly held prisoner in different penitentiary centres, where they are denied their freedom. For all of this, we demand that you respect our struggle, our organisation, our autonomous authorities and the spilled blood of our fallen compañeros. The dignified struggle is not for sale. It is built day after day, it is built in the memory of compañeros. We will continue standing and we will not permit the bad government to continuing buying the conscience of our indigenous communities.  This is actually what is happening when the ejido commissioner allows the police and army to enter into our territory. We are aware that what he wants to do is create a paramilitary force to finish off our struggle. He wants people to think that his struggle is also dignified when in reality what he does is contrary to what he says. Further he has no knowledge about what the bad government really wants to do to our community and territory.

No more unjust imprisonments. We demand immediate freedom for our compañeros Esteban Gómez Jiménez imprisoned in Cintalapa de Figueroa, Chiapas (amate #14) Santiago Moreno Pérez and Emilio Jiménez Gómez, prisoners in Playas de Catazaja, Chiapas (ceress #17) who were imprisoned for having a commitment to struggle for and defend Mother Earth. We also demand freedom for all men and women political prisoners in Mexico and the world.

The women and men from the northern zone in the state of Chiapas, from the community of San Sebastián Bachajón send combative greetings to all of you compañeros and compañeras, communities and people of Mexican and the world who struggle and resist against the bad governments.

Never again a Mexico without us

Land and Freedom

Zapata Lives!

Hasta la victoria siempre!

Freedom for Political Prisoners!

Juan Vázquez Guzmán Lives, the Struggle for Bachajón continues!

Juan Carlos Gómez Silvano Lives, the Struggle for Bachajón continues!

No to the Dispossession of Indigenous Lands!

State Police Out of Our Indigenous Territory!

Immediate return of our disappaired and murdered compañeros from the Teachers School – Normal Raúl Isidro Burgos de Ayotzinapa!

Long live the Chol compañeros and compañeras from the Ejido Tila’s dignified struggle!

Long live the compañeros and compañeras from San Francisco Xochicuautla’s dignified struggle!

Long live communities that fight for autonomy and freedom!

Justice for our compañero JUAN VAZQUEZ GUZMAN, AYOTZINAPA, ACTEAL, ABC, ATENCO!

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September 26, 2016

CNI and EZLN: War and Resistance Dispatch #44

Filed under: CNI, Indigenous, Zapatistas — Tags: , , , — dorsetchiapassolidarity @ 11:10 am

 

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CNI and EZLN: War and Resistance Dispatch #44

 

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To the peoples of the world:

To the alternative, free, autonomous, or whatever-you-call-it media:

To the National and International Sixth:

War and Resistance Dispatch #44

And what about the other 43? And the ones that follow?

This country has not been the same since the bad government committed one of its most heinous crimes in disappearing 43 young indigenous students of the teaching college Raúl Isidro Burgos in Ayotzinapa, Guerrero, two years ago. This event forced us to acknowledge the profound darkness in which we find ourselves today, stirring our individual and collective hearts and spirit. The rage, pain, and hope embodied in the families and compañeros of the 43 illuminate that darkness and shine on the faces of millions of people of every geography below in Mexico and around the world, as well as among a conscientious international civil society in solidarity.

As originary barrios, tribes, nations, and peoples, we begin from the collective heart that we are and turn our gaze into words.

From the geographies and calendars below that reflect the resistances, rebellions, and autonomies of those of us who make up the National Indigenous Congress; from the places and paths from where we as originary peoples see and understand the world: from the ancient geographies within which we have never ceased to see, understand, and resist this same violent war that the powerful wage against all of us who suffer and resist with all of our individual or collective being: we use our gaze and our words to take as our own the faces of the 43 disappeared which travel through every corner of the country in search of truth and justice, faces that are reflected in millions of others and that show us, in the dark of night, the way of the sacred, because pain and hope are sacred. That collective face multiplies and focuses its gaze on the geographies of resistance and rebellion.

From the Geographies of Below

 

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The disappearance of the 43 students from Ayotzinapa lives on in impunity. To search for truth from within the putrefaction of power is to search within the worst of this country, in the cynicism and perversion of the political class. The political class not only continues to pretend to keep up the search for the disappeared compañeros, but, in the face of growing evidence pointing to the culpability of the terrorist narco-state, it actually rewards those in charge of lying and distorting the truth. This is what they did in moving Tomás Zerón [ex-head of the Attorney General’s Criminal Investigation Agency]—the person responsible for planting false evidence to back up his historical lie about the Cocula garbage dump[i]—to Technical Secretary of the National Security Council. It is one more confirmation of the criminal nature of the bad government.

On top of lies, deceit, and impunity, the bad government heaps abuses and injustices against those who have shown solidarity with and support for the struggle of the families and compañeros of the 43. This includes Luis Fernando Sotelo Sambrano, a young person who has always been supportive of originary peoples’ struggles, including that of Cherán, of the Yaqui Tribe, of indigenous prisoners, and of the Zapatista communities. He has been sentenced by a judge to 33 years and 5 months for the sextuple crime of being young, poor, a student, in solidarity, rebellious, and a person of integrity.

This is what we see from those in power above: those who murder are covered for by lies and rewarded with protection; those who protest injustice receive beatings and imprisonment.

_*_

When we look toward:

The south: the peoples’ struggle in defence of their territories against political bosses and large companies is dissolved by the struggle for security and justice against organized crime cartels whose intimate relationship with the entire political class is the only certainty that we as a people have about any state body.

The formation of shock troops that attack citizen protests have permeated towns and villages, and the government purposely generates conflicts that destroy the internal fabric of a community. That is, the government tries to create mirrors of its own war by sowing conflict in the communities and betting on the destruction of the most sensitive parts of the social fabric. There is nothing more dangerous and explosive for this nation than this practice.

The west: the struggles for land, security, and justice occur in the midst of administrative management for the drug cartels, disguised by the state as crime-fighting initiatives or development policies. On the other hand, the peoples who have resisted and even combatted criminal activity through organization from below have to struggle against constant attempts by the bad government to re-establish territorial control by organized crime cartels—and their respective preferred political parties.

The autonomous organization of the communities and their unwavering struggles for sacred sites and ancestral lands do not cease. The defence of our Mother Earth is not negotiable. We are watching the struggle of the Wixárika community of Wauta-San Sebastián Teponahuaxtlán for the recovery of almost ten thousand hectares bordering the town of Huajimic, Nayarit. There, despite the fact that the community has established their rights in agrarian courts, the judicial authorities have been remiss. The bad governments use the false official geographies that divide the states as a pretext to incentivize the displacement of indigenous peoples. To the Wixárika people, with regard to their rebellion and autonomy, we say: we are with you.

The north: where the struggles for recognition of territorial rights continue against threats by mining companies, agrarian displacement, the theft of natural resources, and the subjugation of resistance by narco-paramilitaries, the originary peoples continue to make and remake themselves every day.

 

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Among the originary peoples of the tribes of the north, the Sioux nation weaves its own geographies that go beyond the false official geographies that locate them in another country; for us, we are all children of the same mother. They are resisting the invasion of their sacred lands, cemeteries, and ceremonial sites by an oil pipeline under construction by the company Energy Transfer Partners. That company intends to transport oil obtained through fracking in the Bakken region in North Dakota through their territories. This struggle has generated solidarity and unity among the originary peoples of the north. To them we say that their rage is ours, and as the National Indigenous Congress, we raise our voice with them and will continue to do so. Their dignified struggle is also ours.

The peninsula: The Mayan peoples resist the attempt to disappear them by decree, defending their territories against attack by tourism and real estate interests. A proliferation of hired hitmen operate in impunity to displace the indigenous peoples. The agroindustry of genetically modified organisms threatens the existence of the Mayan peoples, and those magnates, with vile dishonesty, take over agrarian territories, cultural and archaeological sites, and even indigenous identity itself, trying to convert a vital people into a commercial fetish. The communities who struggle against the high electricity costs are persecuted and criminalized.

The centre [of the country]: Infrastructure projects including highways, gas pipelines, oil pipelines, and residential developments are being imposed through violent means and human rights are increasingly vague and removed in the law applied. Powerful groups use strategies of criminalization, co-optation, and division, all of them close—in corrupt and obscene ways—to that criminal who thinks he governs this country: Enrique Peña Nieto.

In the east of the country, violence, fracking, mining, migrant trafficking, corruption, and government madness are the currents that run against the struggle of the peoples, all playing out in the midst of entire regions taken over by violent criminal groups controlled from the highest levels of government.

From Dialogue to Betrayal

 

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Just as the teachers in struggle have done, we as originary peoples have sought dialogue with the bad government regarding our urgent demands for respect of our territories, the return of the disappeared, the freeing of prisoners, justice for those killed, the removal of the police or military from our lands, and our own security and justice, but the government has refused. Instead, it has arrested our spokespeople all over the country; the army has fired on children in Ostula; bulldozers have destroyed the homes of those who resist in Xochicuautla, and federal police have shot at the dignified community accompanying the teachers in Nochixtlán. The bad governments pretend to dialogue; they simulated interest in agreements with the Wixárika people for years in order to pacify the territory while they planned a violent reordering of the region.

Later the government talks like nothing has happened and offers its willingness to make concessions, as long as both parties come to an agreement. Then the government cedes one small part of what it has just destroyed, frees one prisoner, pays damages to the family of one murder victim, and pretends to look for the disappeared. In exchange it asks the originary peoples to cede their collective patrimony—their dignity, their autonomous organization, and their territory.

In various geographies across our country we are holding referendums where we say that we don’t want their mines, their oil pipelines, their GMOs, their dams, and we demand that they consult the people. But the bad government always responds by pretending “to consult as to how to consult on whether to or not to consult on the form of the consultation” (or something like that), what is really a calculated simulation, the erasure of our voice, the manipulation and co-optation of our people, as well as threats and repression. And so it goes until they say it’s done; they proclaim that we agreed to their death projects or that we were divided and they must thus attend to all points of view.

Meanwhile, as they try to keep us quiet with their deceitful consultation agenda and while the NGOs that are “experts” in “consultation” fatten their wallets, they race ahead to concretize—before the supposed consultation has even begun—the theft of the water from the Yaqui River, the destruction of Wirikuta through mining concessions, the construction of oil pipelines that invade the entire Isthmus, and the GMOs imposed in the Riviera Maya.

Our geographies are the paths of the world; this is where we will meet and recognize each other, because we know that the struggle is not just today nor is it just for today. We do not struggle for power or the folklore offered by deceitful campaigns, but rather to weave and reweave what we are, what we were, and what we will be as originary peoples.

 

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The face of the 43 missing and the tenacity of their families and compañeros are the other 43 dispatches on war and resistance. To them we add the pain, rage, and resistance of the originary peoples and the rebellions of millions all over Mexico and around the world.

On top of that we add the dispatches of war and resistance from the other who is persecuted and stigmatized, women who have been abused, disappeared, and murdered, children made into commodities, young people criminalized, nature disgraced, humanity in pain.

We reiterate today, alongside that humanity, along with this earth that we are, that truth and justice are an inalienable demand and that punishment for the culpable—all of those responsible—will be born from the struggle from below. Now more than ever, as originary peoples of the National Indigenous Congress, we know that in this struggle there is no room to give up, sell out, or give in.

Truth and Justice for Ayotzinapa!

Free Luis Fernando Sotelo Zambrano!

Free all of the political prisoners!

For the holistic reconstitution of our peoples.

Never Again a Mexico Without Us.

National Indigenous Congress

Zapatista Army for National Liberation

Mexico, September 2016

 

[i] The federal government first offered an explanation for the disappearance of the students from Ayotzinapa consisting of their murder and incineration at the garbage dump in Cocula, Guerrero. The explanation has been heavily criticized and largely disproven by forensic scientists and investigators.

 

http://enlacezapatista.ezln.org.mx/2016/09/22/parte-de-guerra-y-de-resistencia-44/.



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September 25, 2016

Ayotzinapa: the government rewards those responsible

Filed under: CNI, Human rights, Indigenous, Zapatistas — Tags: , , , — dorsetchiapassolidarity @ 12:22 pm

 

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Ayotzinapa: the government rewards those responsible

 

ezln-zapatistas-3-600x338EZLN support for the Ayotzinapa students. Photo: Saúl Kak

 

Ayotzinapa: The government rewards those responsible and those who lie and persecutes those who seek truth and justice

 

By: Isaín Mandujano

The Zapatista National Liberation Army (EZLN) and the National Indigenous Congress (CNI) announced today that two years after “the bad government committed one of its worst crimes” by disappearing 43 young indigenous students from the Raúl Isidro Burgos Rural Teachers College in Ayotzinapa, “it rewards those responsible for lying and trying to distort the truth even more, and it pursues and incarcerates those who seek truth and justice.”

In a joint comunicado, [1] the EZLN and the CNI recalled that this act only confirmed the profound darkness in which we find ourselves in the country, and it stirred the heart and the individual and collective spirit illuminating the night with rage, with pain and with the hope that the family members and compañeros of the 43 now embody, “and that shines in the face of millions of people in all the geographies of Mexico and of the world of below, and of international civil society in solidarity and aware.”

“The disappearance of the 43 Ayotzinapa students remains unpunished, and seeking the truth in the midst of the power’s decay is to delve into the worst of this country, into the cynicism and perversion of the political class, which not only continues pretending to look for the disappeared compañeros, but that before the growing evidence that shows the culpability of the terrorist narco-state, rewards those responsible for lying and trying to distort the truth even more ‒as is the change of Tomás Zerón, the one responsible for planting alleged proof of their historic lie in the Cocula garbage dump, to Technical Secretary of the National Security Council‒ giving one more account of the bad government’s criminal nature,” both organizations of an indigenous profile pointed out.

They add that to the lie, the simulation and the impunity, the bad government adds outrages and injustices against those who have been in solidarity and demonstrated in support of the struggle of the family member compañeros of the 43, like the youth Luis Fernando Sotelo Zambrano [2], always in solidarity with the struggles of the original peoples –like those in Cherán, the Yaqui tribe, the indigenous prisoners, the Zapatista communities-, who a judge has sentenced to 33 years and 5 months in prison for the sextuple crime of being young, being a student, being poor, being in solidarity, being rebellious and being consistent.

“We see that when we look at who above is the Power: at who murders, covers up and lies, rewards and protects; at who is indignant and protests against injustice, coups and prison,” they point out.

The EZLN and the CNI refer to the long struggles that exist in the south, the west, the north, the Peninsula, the Centre and the east of the country, where the struggle is against political bosses, against the dispossession of territory, against the big transnational mining companies, against shock troops, against the onslaught that threatens to extinguish the peoples of Mexico in resistance.

They explained that just like the teachers have done in their struggle, the original peoples  have sought dialogues and answers from the bad government to their urgent demands with respect to the territories, about the presentation of the disappeared, about the liberation of prisoners, about justice for the murders, about getting the police or the soldiers out of our lands or about our demands for security and justice.

But the government always denies that they even detain the spokespersons all over the country, the Army shoots at children in Ostula, machines destroy houses of those who resist in Xochicuautla, the federal police shoot at the dignified people that accompany the teachers in Nochixtlán. “The bad governments make like they dialogue and simulate for years agreements with the Wixárika [3] people to attain the peaceful restitution of their territory, while they configure a violent reordering of the region.”

And the government talks as if nothing had happened and offers a willingness to yield, always so that both parties agree. The government yields a part of what it just destroyed; it releases a prisoner, indemnifies the family of the one they murdered and feigns looking for the disappeared. And in exchange it asks the peoples to cede their collective patrimony, which is their dignity, their autonomous organization and their territory.

That in various geographies of the country they are resorting to consultations when they say no to their mines, their wind farms, their GMOs, their dams and demand that they must ask the peoples, “but the bad government always answers feigning that: “it consults how to consult, whether it consults or not and the form of the consultation” (or something like that), which is full of simulation, supplanting of our word, manipulation and cooptation of our people and of threats and repression.”

“The faces of the 43 absent and the tenacity of their families and compañeros, are the 43 other parties of war and resistance. To them are added the pains, the rages, the resistances of the original peoples and the rebelliousness of millions all over Mexico and the world,” the EZLN and the CNI said.

And for all that, the parties remain at war and the other’s resistance persecuted and stigmatized, women raped, disappeared and murdered, infancy converted into merchandise, youth criminalized, labour exploited, the rebel persecuted, nature dishonoured and humanity in pain.

“With all that humanity, with this land that we are, we reiterate today that truth and justice are an inalienable demand and that punishment of the guilty ones, all the guilty, will be born from the struggle from below, where, now more than ever and as original peoples of the National Indigenous Congress, we know that it’s not appropriate to surrender, sell out, or give in,” says the writing.

[1] The joint comunicado is entitled Parte de guerra y de Resistencia #44.

http://enlacezapatista.ezln.org.mx/2016/09/22/parte-de-guerra-y-de-resistencia-44/

[2] Luis Fernando Sotelo Zambrano – A young man that participated in the 3rd day of global action for Ayotzinapa. Police arrested him in the vicinity of a bus stop that was burned during the protest.

[3] Wixárika – Native Mexicans, also known as Huicholes.

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Originally Published in Spanish by Chiapas Paralelo

Thursday, September 22, 2016

http://www.chiapasparalelo.com/noticias/chiapas/2016/09/ayotzinapa-el-gobierno-premia-a-los-responsables-y-los-que-mienten-y-persigue-a-los-que-buscan-la-verdad-y-la-justicia/

Re-Published with English interpretation by the Chiapas Support Committee

Posted by Dorset Chiapas Solidarity

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