Today we say: We are here! We are resist!
“We are the avengers of death.
Our lineage will never be extinguished as long
as there is light in the morning star.”
Brothers and sisters.
Ours is not the house of pain and misery.
That is how he who robs and deceives us has painted us.
Ours is not the land of death and anguish.
Ours is not the path of war.
Ours is not the treason, nor is there room in our step for forgetting.
Ours are not the empty ground and the hollow sky.
Ours is the house of light and joy. That is how we created it, that is how we struggle for it, that is how we nurture it.
Ours is the land of life and hope.
Ours is the path of peace which is planted with dignity and harvested with justice and liberty.
Brothers and sisters.
We understand that the struggle for the place which we deserve and need in the great Mexican Nation, is only one part of everyone’s great struggle for democracy, liberty and justice, but it is a fundamental and necessary part. Time and again, since the beginning of our uprising on January 1, 1994, we have called on all the peoples of Mexico to struggle together, and by all means possible, for the rights which the powerful deny us. Time and again, ever since we first saw and spoke with all of you, we have insisted on dialogue and encounter as the path upon which we should walk. For more than four years, the war has never come from our side. Since then, the war has always come from the mouth and the steps of the supreme governments. From there have come the lies, the deaths, the miseries.
Consistent with the path that you asked us to walk, we held a dialogue with the powerful and we reached agreements which would mean the beginning of peace in our lands, justice for the indigenous peoples of Mexico and hope for all honest men and women in the country.
These agreements, the San Andrés Accords, were not the product of our solitary will, nor were they created alone. Representatives from all the Indian peoples of Mexico arrived at San Andrés. There, their voice was represented and their demands were expressed. Their struggle, which is both lesson and path, was shining. Their word spoke, and their heart defined.
The Zapatistas were not alone in San Andrés and in their agreements. The Zapatistas were and are standing together and behind the Indian peoples of the country. Like now, we were then only a small part of the great history with a face, word, and heart of the nahuatl, paipai, kiliwa, cúcapa, cochimi, kumiai, yuma, seri, chontal, chinanteco, pame, chichimeca, otomí, mazahua, matlazinca, ocuilteco, zapoteco, solteco, chatino, papabuco, mixteco, cuicateco, triqui, amuzgo, mazateco, chocho, izcateco, huave, tlapaneco, totonaca, tepehua, popoluca, mixe, zoque, huasteco, lacandón, maya, chol, tzeltal, tzotzil, tojolabal, mame, teco, ixil, aguacateco, motocintleco, chicomucelteco, kanjobal, jacalteco, quiché, cakchiquel, ketchi, pima, tepehuán, tarahumara, mayo, yaqui, cahita, ópata, cora, huichol, purépecha, and kikapú.
As before, today we continue walking together with all the Indian peoples in the struggle for the recognition of their rights. Not as the vanguard or as a leader, only as a part.
We kept our word to seek a peaceful solution.
But the supreme government did not keep its word, and did not honor the first fundamental accord which we had reached: the recognition of indigenous rights.
To the peace which we offered, the government countered with its stubborn war.
Since then, the war against us and against all the Indian peoples has continued.
Since then, the lies have grown.
Since then, the government has deceived the country and the entire world, feigning peace while making war against all the indigenous peoples.
Since then, it has tried to forget the lack of compliance with its word and has wanted to hide the treason which governs Mexican lands.
While the government unveiled to Mexico and the world its desire for death and destruction, the Zapatistas did not respond with violence, nor did we take part in the evil competition to see who could inflict the most deaths and misery on the other side.
While the government piled up hollow words and hastened to argue with a rival that constantly slipped away, the Zapatistas made a weapon of struggle out of silence, which they did not understand and against which they could do nothing, and time and again they opposed our silence with sharp lies, bullets, bombs, blows. Just as we discovered a weapon in words after the combat in January of 1994, now we did it with silence. While the government offered everyone threats, death, and destruction, we were able to learn from ourselves, teach ourselves, and teach another form of struggle, and teach that with reason, truth and history, one could fight and win…through silence.
While the government handed out bribes and lied with economic supports to buy loyalties and break convictions, the Zapatistas made out of our dignified rejection of the powerful’s charity, a wall which protected us and made us stronger.
While the government baited with corrupt wealth and imposed hunger in order to force surrender and to conquer, the Zapatistas made our hunger into food, and our poverty into the wealth of dignity that we deserved and were entitled to.
Silence, dignity and resistance were our strengths and our best weapons. With them, we fought and defeated an enemy who is powerful, but whose cause lacks reason and justice. From our experience and from the long and shining history of indigenous struggle which we inherited from our ancestors, the first inhabitants of these lands, we picked up these weapons again and converted our silences into soldiers, our dignity into light, and our walls into resistance.
Nevertheless, during the period of our silence, we abstained from participating directly in the principal national problems with our position and proposals; although our silence allowed the powerful to create and to spread rumors and lies about internal divisions and ruptures within the Zapatistas, and tried to dress us in the cloth of intolerance, intransigence, weakness, and vacillation; despite the fact that some grew discouraged from the lack of our words, and that others took advantage of their absence to pretend to be our spokespersons; despite those sorrows, and also because of them, we have taken, and are taking, great steps forward.
We saw that our dead could no longer remain silent. From the dead spoke our dead, the dead accused, the dead shouted, and in death they lived again. Our dead will die no more. These dead of ours, always ours, and of all those who struggle.
We saw dozens of our people confront thousands of modern weapons with hand and nail, we saw them taken prisoner, we saw them rise up with dignity and resist with dignity. We saw members of civil society taken prisoner for being close to the indigenous peoples and for believing that peace has to do with art, education, and respect. We saw them, their fighting hearts now brown, and we saw them as brothers.
We saw the war come from above with its thunder, and we saw that they thought we would respond, and that they would then do the absurd by turning our responses into arguments to step up their crimes. And the government brought its war and received no response at all, but their crime continued. Our silence unclothed the powerful, and revealed him as a criminal beast. We saw that our silence kept the death and destruction from growing. This way the assassins were unmasked who were hiding behind the robes that they call the “state of law.” With the veil behind which they were hiding now torn away, the tepid and faint-hearted appeared, those who play with death for profit, those who see in the blood of others a stepping-stone, those who kill because the matador is applauded and encouraged. And he who governs was stripped of his last hypocritical robe. “The war is not against the indigenous peoples,” he said while persecuting, imprisoning, and assassinating indigenous people. His own and personal war accused him of being a murderer just as our silence did.
We saw our powerful government become irritated when it found neither rival nor surrender. We saw it then turn against others, and strike out against those who do not walk our same path but who raise the same banners: honest indigenous leaders, independent social organizations, mediators, committed non-governmental organizations, international observers, any citizens who wish for peace. We saw all these brothers and sisters beaten, and we saw them not surrender. We saw the government lash out at everyone and, wanting to take away strength, create new enemies.
We also saw that the government is not one, nor is the vocation of death, flaunted by its chief, unanimous. We saw that within it there are people who want peace, who understand it, who see it as necessary, who see it as essential. While silent, we saw that other voices from within the war machine spoke up to say no to its path.
We saw the powerful refuse to honor its own word and send to the legislature a proposal for a law that does not resolve the demands of the very first of these lands, which distances peace, and which disappoints hopes for a just solution that would end the war. We saw them sit down to the table of money and announce their treachery there, and seek the support denied them by those from below. From the money the powerful received applause, gold, and the order to eliminate those who speak mountains. “Let those who must die, die, thousands if necessary, but get rid of this problem,” so spoke the money to the ear of he who says he governs. We saw that this proposal broke with that which had already been agreed, with our right to govern, and to govern ourselves as part of this Nation.
We saw that this proposal wants to break us into pieces, wants to take away our history, wants to erase our memory, and wants to forget the will of all the Indian peoples who joined together at San Andrés. We saw that this proposal brings division and rupture, destroys bridges, and erases hope.
We saw that our silence was joined by the will of good people and persons who, in the political parties, raised their voices and organized forces against the lie, and thus stopped the injustice and pretense that paraded as a constitutional law for Indian rights, and was no more than a law for war.
We saw that, being silent, we could better hear voices and winds from below, and not just the cruel voice of the war from above.
We saw that while we were silent, the government buried the legitimacy which is conferred by a desire for peace and reason as route and step. The space created by our absent word pointed out the empty and sterile word of he who orders by ordering, and thus others who had not listened to us and who looked at us with distrust became convinced. And so the need for peace with justice and dignity was confirmed in many.
We saw all of those who are others like us, look to themselves and look for other forms for returning peace to the lands of possible hopes, we saw the building and undertaking of initiatives, we saw them grow. We saw them arrive in our communities with help, letting us know that we are not alone. We saw them marching in protest, signing letters, petitions, painting, singing, writing, reaching us. We also saw them proposing dialogue with them, true dialogue, not that which is simulated by the will of the powerful. We also saw some of them discredited through intolerance by those who should have been more tolerant.
We saw others whom we had not seen before. We saw new and good people join the struggle for peace, not us, but men and women who, able to opt for cynicism and apathy, chose commitment and mobilization instead.
In silence we saw everyone, in silence we greeted those who sought and opened doors, and in silence we constructed this response for them.
We saw men and women born in other lands join the struggle for peace. We saw some extend the long bridge of “you are not alone” from their own countries, we saw them mobilize and repeat “¡Ya basta!,” at first we saw them imagine and make complaints of justice, marching as those who sing, writing as those who shout, speaking as those who march. We saw all of those sparks bounce across the heavens and arrive in our lands with all the names that José uses, with all the faces of all who in all the worlds want a place for all.
We saw others cross the long bridge and, from their lands, arrive in ours after jumping borders and oceans, to observe and to condemn the war. We saw them come to us to let us know that we are not alone. We saw them being persecuted and harassed like us. We saw them being beaten like us. We saw them being vilified like us. We saw them resisting like us. We saw them staying even when they left. We saw them in their lands speaking of what their eyes had seen and showing what their ears had heard. We saw them continuing to struggle.
We saw that, being quiet, our people’s resistance spoke more strongly against deceit and violence.
We saw that in silence we also spoke as what we truly are, not like he who brings the war, but like he who speaks peace, not like he who imposes his will, but as he who longs for a place where everyone belongs, not like he who is alone and pretends to have crowds by his side, but as he who is everyone even in the silent solitude of he who resists.
We saw that our silence was shield and sword which wounded and exhausted those who want and impose the war. We saw our silence make the power which simulates peace and good government slip time and again, and make their powerful death machine crash time and again against the silent wall of our resistance. We saw that with each new attack they won less and lost more. We saw that by not fighting, we were fighting.
And we saw that the will for peace can also be affirmed, demonstrated, and convincing in silence.
A national indigenous law should respond to the hopes of the indigenous peoples in the entire country. Mexico’s indigenous peoples, and not just the Zapatistas, were represented at San Andrés. The accords are signed with all the indigenous peoples, and not just with the Zapatistas. For us, and for millions of indigenous and non-indigenous Mexicans, a law which does not fulfill the San Andrés Accords is only a pretense, a door to war, and a precedent for indigenous rebellions which, in the future, will come to collect payment on the bill which history so regularly presents to lies.
A constitutional reform in matters of indigenous rights and culture should not be unilateral, it should incorporate the San Andrés Accords and in that way recognize the fundamental nature of the Indian people’s demands: autonomy, territoriality, Indian peoples, normative regulations. In the Accords, the right to indigenous autonomy and territory is recognized, in accordance with Convention 169 of the ILO, signed by the Senate of the Republic. No legislation which tries to shrink the Indian peoples by limiting their rights to the community level, thus promoting their fragmentation and their dispersal which will make their annihilation possible, can ensure peace and the inclusion in the Nation of the very first Mexicans. Any reform which tries to break the bonds of historical and cultural solidarity which exist among the indigenous peoples, is condemned to failure and is, simply, an injustice and an historical denial.
Although it does not incorporate all the San Andrés Accords (more evidence that we were not intransigent, we accepted the work of the facilitators and we respected them), the legal initiative drafted by the Commission on Concordance and Pacification is a proposal for a law created through the negotiation process and, therefore, is in the spirit of lending continuity and a reason for being to the dialogue process. It is a firm foundation which can herald a peaceful solution to the conflict, and it becomes an important aid in canceling the war and proceeding to peace. The so-called “Cocopa law” is built on the foundation of what was produced by the Indian peoples from below, it recognizes a problem and sets the bases for its solution. It reflects another way of doing politics, that which aspires to make itself democratic. It responds to a national demand for peace. It unites social sectors and allows them to continue forward in the agenda of the great national problems. For all of the above, today we reaffirm that we support the legal initiative drawn up by the Commission on Concordance and Pacification, and we demand that it be elevated to the constitutional level.
Concerning dialogue and negotiation, we say that they have three great enemies which must be defeated so that they can be built on a path that is viable, effective and credible. These enemies are the absence of mediation, the war, and the non-compliance with the accords. And the lack of mediation, the war, and the breaking of promises are the responsibility of the government.
Mediation in the negotiation of a conflict is essential, without it it is not possible for dialogue to exist between two opposing sides. By destroying the National Intermediation Commission with their war, the government destroyed the only bridge that existed for dialogue. It removed an important obstacle to violence and provoked the emergence of a question: national or international mediation?
Dialogue and negotiation will have relevance, viability, and effectiveness when, in addition to having mediation to count on, confidence and credibility are restored. Meanwhile, it can only be a farce in which we are not inclined to participate. We are not going to enter into dialogue for that. We will enter into it to seek peaceful solutions, not to gain time betting on political swindles. We cannot be accomplices in a sham.
Nor can we be cynical and feign a dialogue only to avoid persecution, imprisonment and the assassination of our leaders. The Zapatista banners were not just born with our leaders, nor will they die with them. If our leaders are assassinated or jailed, they will not be able to say it was for being inconsistent or traitorous.
We did not rise up and become rebels in order to believe ourselves stronger or more powerful. We rose up in demand of democracy, liberty, and justice because we have the reason and the dignity of history on our side. And with this in our hands and in our hearts, it is impossible to remain impassive in front of the injustices, betrayals and lies which are now a “style of governing” in our country.
Reason has always been a weapon of resistance in front of the stupidity which now, but not for much longer, seems so overwhelming and omnipotent. Whether or not we Zapatistas are present, peace with justice and dignity is a right which honest Mexicans, indigenous or not, will continue to struggle for.
Brothers and sisters: The EZLN as an organization has managed to survive one of the fiercest offensives which has been unleashed against it. Its military capacity is preserved intact, it has expanded its social base, and it has been strengthened politically by demonstrating the justice of its demands. The indigenous nature of the EZLN has been reinforced, and it continues to be an important driving force in the struggle for the rights of the Indian peoples. The indigenous peoples are national actors today, and their destinies and their platforms form part of the national discussion. The word of the first inhabitants of these lands now holds a special place in public opinion. The “indigenous” is no longer tourism or artisanry, but rather the struggle against poverty and for dignity. We Zapatistas have extended a bridge to other social and political organizations, and to thousands of persons without a political party, and we have received respect from all of them, and we have corresponded with them all. And we have also, together with others, extended bridges to the entire world and we have contributed to the creation (alongside men and women of the 5 continents) of a great network which struggles through peaceful means against neoliberalism, and resists by fighting for a new and better world. We have also contributed something to the birth of a new and fresh cultural movement which struggles for a “new man” and new worlds.
All of this has been possible thanks to our compañeros and compañeras of the bases of support. The greatest weight of our struggle has fallen to them, and they have confronted it with firmness, decision and heroism. Support from the Indian peoples across the entire country has also been important, the support from our indigenous brothers and sisters who have taught us, who have listened to us, and who have spoken to us. National civil society has been the fundamental factor for the just demands of the Zapatistas and the indigenous peoples in the whole country to continue through the path of peaceful mobilizations. International civil society has been sensitive and has kept eyes and ears attentive so that the responses to our demands would not be more deaths or prisons. The independent political and social organizations have accepted us as brothers, and in this way our resistance has been filled with inspiration. Everyone has supported us in resisting the war, no one in waging it.
Today, with all of those who walk within us and at our side, we say: We are here! We resist!
In spite of the war which we are suffering, in spite of our dead and our prisoners, the Zapatistas do not forget why we are struggling, or what our principal banner is in the struggle for democracy, liberty and justice in Mexico: the recognition of the rights of the Indian peoples.
For the commitment made since the first day of our uprising, today again we put in first place, from within our suffering, from within our problems, from within our difficulties, the demand that the rights of the indigenous be recognized with a change in the Political Constitution of the Mexican United States, which will assure for everyone the respect and possibility of struggle for what belongs to them: land, roof, bread, medicine, education, democracy, justice, liberty, national independence and dignified peace.
Brothers and sisters:
The war has already spoken its thunderous noise of death and destruction.
The government and its criminal mask have already spoken.
It is time for the silent weapons which we have carried for centuries to flourish in words again. It is time for peace to speak, it is time for the word of life.
It is our time.
Today, with the indigenous heart which is the dignified root of the Mexican nation, and having listened long enough to the voice of death which comes in the government’s war, we call on the People of Mexico and on the men and women of the entire planet to unite their steps and their efforts with us in this stage of the struggle for liberty, democracy, and justice, through this…
In which we summon all honest men and women to struggle for the…
RECOGNITION OF THE RIGHTS OF THE INDIAN PEOPLES AND AN END TO THE WAR OF EXTERMINATION.
There will be no transition to democracy, no State reform, no real solutions to the principal problems of the national agenda, without the Indian peoples. A better and new country is necessary and possible with the indigenous peoples. Without them there is no future at all as a Nation.
This is the hour of the Indian peoples of all Mexico. We call on them so that, together, we can continue struggling for the rights that history, reason, and truth have given us. We call on them so that, together, reclaiming the inheritance of struggle and resistance, we will mobilize across the entire country and we will let everyone know, through civil and peaceful means, that we are the roots of the Nation, its dignified foundation, its struggling present, its inclusive future. We call on them so that, together, we will struggle for a place of respect alongside all Mexicans. We call on them so that, together, we will demonstrate that we want democracy, liberty, and justice for everyone. We call on them to demand to be recognized as a dignified part of our Nation. We call on them so that, together, we will stop the war which the powerful wage against everyone.
This is the hour of National Civil Society and the independent political and social organizations. It is the hour of the campesinos, of the workers, of the teachers, of the students, of the professionals, of the committed priests and nuns, of the journalists, of the squatters, of the small shopkeepers, of the debtors, of the artists, of the intellectuals, of the disabled, of those who are HIV-positive, of the homosexuals, of the lesbians, of the men, of the women, of the children, of the young people, of the elderly, of the unions, of the cooperatives, of the campesino groups, of the political organizations, and of the social organizations. We call on them so that, together with us and the indigenous peoples, we may struggle against the war and for the recognition of indigenous rights, for the transition to democracy, for an economic model which serves the people and does not serve itself, for a tolerant and inclusive society, for respect for difference, and for a new country where peace with justice and dignity will be for everyone.
This is the hour of the Congress of the Union. After a long struggle for democracy, led by the opposition political parties, there is, in the chambers of Deputies and Senators, a new relationship of forces which hampers the injustices inherent in presidentialism and points, with hope, to a true separation and independence of the powers of the Union. The new political composition of the lower and upper chambers presents the challenge of dignifying the work of the legislature, the expectation of converting it into a space of service to the Nation rather than to the president-in-turn, and the hope of making a reality of the word “Honorable” which proceeds the collective names by which the federal senators and deputies are known. We call on the deputies and senators of the Republic from all the registered political parties, and on the independent congressional members, to legislate for the benefit of all Mexicans. That they govern by obeying. That they carry out their duty supporting peace and not war. Making the separation of powers effective, that they oblige the federal Executive to stop the war of extermination which it is carrying out against the indigenous populations of Mexico. With full respect for the powers granted to them by the Political Constitution, that they listen to the voice of the Mexican people and let that be what directs them at the moment of legislating. That they firmly and fully support the Commission on Concordance and Pacification, so that this legislative commission can discharge its coadvisory work effectively and efficiently in the peace process. That they respond to the historical call which demands full recognition of the rights of the Indian peoples. That they pass into national history as a Congress which stopped obeying and serving the one, and carried out its obligation to obey and serve all.
This is the hour of the Commission on Concordance and Pacification. It is in its hands and competence to stop the war, fulfill that which the Executive refuses to carry out, open the hope of a just and dignified peace, and create the conditions for the peaceful coexistence of all Mexicans. It is the hour to faithfully comply with the law dictated for dialogue and negotiation in Chiapas. It is time to respond to the confidence which has been invested in this Commission, not only by the Indian peoples who attended the dialogue at San Andrés, but also by all the people who demand compliance with the given word, a stop to the war, and the necessary peace.
This is the hour of the struggle for the rights of the indigenous peoples as a step towards democracy, liberty and justice for all.
As part of this struggle which we call for in this Fifth Declaration of the Lacandon Jungle for the recognition of indigenous rights and an end to the war, reaffirming our “For everyone, everything, nothing for ourselves,” the ZAPATISTA ARMY OF NATIONAL LIBERATION announces that it will carry out, directly and in all of Mexico, a…
For this purpose, we propose to carry the legal initiative of the Commission on Concordance and Pacification to a national consultation in all the municipalities of the country so that all Mexicans can express their opinion on this initiative. The EZLN will send a delegation of its own to each one of the municipalities in the entire country to explain the contents of the Cocopa’s initiative, and to participate in the carrying out of this consultation. For this, the EZLN will address national civil society and the political and social organizations publicly and at the proper time in order to make known the detailed announcement.
We call upon:
The indigenous peoples across Mexico to, together with the Zapatistas, mobilize and demonstrate, demanding the recognition of their constitutional rights.
The brothers and sisters of the National Indigenous Congress to participate, together with the Zapatistas, in the task of consulting with all Mexican men and women on the Cocopa’s legal initiative.
To the workers, campesinos, teachers, students, housewives, neighbors, small business owners, small shopkeepers and businessmen, retired persons, disabled, priests and nuns, young people, women, elderly, homosexuals and lesbians, boys and girls, to, individually or collectively, participate directly with the Zapatistas in the promotion, support, and realization of this consultation, as one more step towards peace with justice and dignity.
To the scientific, intellectual, and artistic community to join with the Zapatistas in the task of organizing the consultation across the entire national territory.
To the social and political organizations to work with the Zapatistas in carrying out the consultation.
To those honest Political Parties committed to popular causes, to lend all necessary support to this national consultation. For this, the EZLN will, publicly and at the proper time, address the national leaderships of the political parties in Mexico
To the Congress of the Union, to assume its commitment to legislate on behalf of the people, to contribute to peace and not to the war, by supporting the realization of this consultation. For this, the EZLN will, publicly and at the proper time, address the coordinators of the parliamentary wings and the independent legislators in the Chamber of Deputies and the Senate.
To the Commission on Concordance and Pacification to, in compliance with its coadvisory work in the peace process, smooth the path for the realization of a national consultation on its initiative. For this, the EZLN will, publicly and at the proper time, address the legislative members of the Cocopa.
Brothers and sisters:
The time has now passed in which the war of the powerful has spoken, may it speak no more. It is now the time for peace to speak, the peace which we all deserve and need, the peace with justice and dignity.
Today, July 19, 1998, the Zapatista Army of National Liberation endorses this Fifth Declaration of the Lacandon Jungle. We invite everyone to know it, to disseminate it, and to join in the efforts and the tasks which it demands.
DEMOCRACY! LIBERTY! JUSTICE!
From the mountains of the Mexican Southeast
Subcomandante Insurgente Marcos
Clandestine Indigenous Revolutionary Committee
General Command of the Zapatista Army of National Liberation.
Mexico, July of 1998
Today we say:
¡We are here!
¡We are rebel dignity, the forgotten heart of the homeland!
January 1, 1996
“All those communities, all those who work the land, all whom we invite to stand on our side so that together we may give life to one sole struggle, so that we may walk with your help.
We must continue to struggle and not rest until the land is our own, property of the people, of our grandfathers, and that the toes of those who have paws of rocks which have crushed us to the shadow of those who loom over us, who command us; that together we raise with the strength of our heart and our hand held high that beautiful banner of the dignity and freedom of we who work the land. We must continue to struggle until we defeat those who have crowned themselves, those who have helped to take the land from others, those who make much money with the labor of people like us, those who mock us in their estates. That is our obligation of honor, if we want to be called men of honesty and good inhabitants of our communities.
Now then, somehow, more than ever, we need to be united, with all our heart, and all our effort in that great task of marvelous and true unity, of those who began the struggle, who preserve purity in their heart, guard their principles and do not lose faith in a good life.
We beg that those who receive this manifesto pass it on to all the men and women of those communities.”
Reform, Liberty, Justice and Law.
Chief General of the Southern Liberation Army
(original Zapatista manifesto written in nahuatl).
To the people of Mexico:
To the peoples and governments of the world:
Sisters and Brothers:
The flower of the word will not die. The masked face which today has a name may die, but the word which came from the depth of history and the earth can no longer be cut by the ears with its cannons.
We were born of the night. We live in the night. We will die in her. But the light will be tomorrow for others, for all those who today weep at the night, for those who have been denied the day, for those for whom death is a gift, for those who are de nied life. The light will be for all of them. For everyone everything. For us pain and anguish, for us the joy of rebellion, for us a future denied, for us the dignity of insurrection. For us nothing.
Our fight is caused by hunger, and the gifts of the bad government are lead and paper for the stomachs of our children.
Our fight is for a roof over our heads which has dignity, and the bad government destroys our homes and our history.
Our fight is for knowledge, and the bad government distributes ignorance and disdain.
Our fight is for the land, and the bad government gives us cementaries.
Our fight is for a job which is just and dignified, and the bad government buys and sells our bodies and our shames.
Our fight is for life, and the bad government offers death as our future.
Our fight is for respect for our right to sovereignty and self-government, and the bad government imposes laws of the few on the many.
Our fight is for liberty of thought and walk, and the bad government builds jails and graves.
Our fight is for justice, and the bad government consists of criminals and assassins.
Our fight is for history and the bad government proposes to erase history.
Our fight is for the homeland, and the bad government dreams with the flag and the language of foreigners.
Our fight is for peace, and the bad government announces war and destruction.
Housing, land, employment, food, education, independence, democracy, liberty, justice and peace. These were our banners during the dawn of 1994. These were our demands during that long night of 500 years. These are, today, our necessities.
Our blood and our word have lit a small fire in the mountain and we walk a path against the house of money and the powerful. Brothers and sisters of other races and languages, of other colors, but with the same heart now protect our light and in it they drink of the same fire.
The powerful came to extinguish us with its violent wind, but our light grew in other lights. The rich dream still about extinguishing the first light. It is useless, there are now too many lights and they have all become the first.
The arrogant wish to extinguish a rebellion which they mistakenly believe began in the dawn of 1994. But the rebellion which now has a dark face and an indigenous language was not born today. It spoke before with other languages and in other lands. This rebellion against injustice spoke in many montains and many histories. It has already spoken in nahuatl, paipai, kiliwa, cucapa, cochimi, kumiai, yuma, seri, chontal, chinanteco, pame, chichimeca, otomi, mazahua, matlatzinca, ocuilteco, zapoteco, solteco, chatino, papabuco, mixteco, cucateco, triqui, amuzzgo, mazateco, chocho, ixcaateco, huave, tlapaneco, totonaca, tepehua, populuca, mixe, zoque, huasteco, lacandon, mayo, chol, tzeltal, tzotzil, tojolabal, mame, teco, ixil, aguacateco, motocintleco, chicomucelteco.
They want to take the land so that our feet have nothing to stand on. They want to take our history so that our word and we will be forgotten and die. They do not want Indians. They want us dead.
The powerful want our silence. When we were silent, we died, without the word we did not exist. We fight against this loss of memory, against death and for life. We fight the fear of a death because we have ceased to exist in memory.
When the homeland speaks its indian heart, it will have dignity and memory.
Brothers and Sisters:
On January 1 of 1995, after breaking the military blockade with which the bad government pretended to submerge us in surrender and isolation, we called upon the different citizen forces to construct a broad opposition front which would unite those democratic voices which exist against the State-Party System: the National Liberation Movement. Although the beginning of this effort at unity encountered many problems, it lives still in the thoughts of those men and women who reject conformity when they see their Homeland under the rule of the Powerful and foreign monies. This broad opposition front, after following a route filled with difficulty, regressions and misunderstandings, is about to concretize its first Aproposals and agreements for coordinated action. The long process of maturity of this organizing effort will bear fruit this new year. We Zapatistas, salute the birth of this Movement for National Liberation and we hope that, among those who form it there will always be a zeal for unity and respect for differences.
Once the dialogue with the supreme government began, the commitment of the EZLN to its search for a political solution to the war begun in 1994 was betrayed. Pretending to want to dialogue, the bad government opted for a cowardly military solution, and with stupid and clumsy arguments, unleashed a great military and police persecution which had as its supreme objective the assassination of the leadership of the EZLN. The armed rebel forces of the EZLN met this attack with serene resistance tolerating the blows of thousands of soldiers assisted by the sophisticated death machinery and technical assistance of foreigners who wanted to end the cry for dignity which came out of the mountains of the Mexican Southeast. An order to retreat allowed the Zapatista forces to conserve their military power, their moral authority, and their political force and historic reason which is the principal weapon against crime made government. The great mobilizations of national and international civil society stopped the treacherous offensive and forced the government to insist upon the path of dialogue and negotiation. Thousands of innocent civilians were taken prisoners by the bad government and still remain in jail utilized as hostages of war by the terrorists who govern us. The federal forces had no other military victory other than the destruction of a library, an auditorium for cultural events, a dance floor and the pillage of the few belongings of the indigenous people of the Lacandon jungle. This murderous attempt was covered up by the governmental lie of “recuperating national sovereignty.”
Ignoring Article 39 of the Constitution which it swore to uphold on December 1, 1994, the supreme government reduced the Mexican Federal Army to the role of an army of occupation. It gave it the task of salvaging the organized crime which has become government, and deployed it to attack its own Mexican brothers.
Meanwhile, the true loss of national sovereignty was concretized in the secret pacts and public economic cabinet with the owners of money and foreign governments. Today, as thousands of federal soldiers harass and provoke a people armed with wooden guns and the word of dignity, the high officials finish selling off the wealth of the great Mexican Nation and destroy the little which was left.
Once it took up that dialogue for peace again, forced by the pressure of international and national civil society, the government delegation once again took the opportunity to demonstrate clearly its true motivation for the peace negotiations. The neo-conquerors of the indigenous people headed by the negotiating team of the government have distinguished themselves by their prepotent attitude, their arrogance, their racism and their constant humiliation which pursues failure after failure in the different sessions of the Dialogue of San Andres. It bet upon the exhaustion and frustration of the Zapatistas, and the government delegation placed all its energies to breaking the dialogue, confident that it would then have all the arguments in its favor for the use of armed force, securing what reason could not secure.
Once the EZLN understood that the government refused to concentrate seriously on the national conflict which the war represented, it took a peace initiative in an attempt to unravel the dialogue and negotiations. It called civil society to a national and international dialogue in its search for a new peace, it called for the PLEBISCITE FOR PEACE AND DEMOCRACY in order to hear national and international opinion about its demands and future.
With the enthusiastic participation of the members of the NATIONAL DEMOCRATIC CONVENTION, the disinterested volunteerism of thousands of disorganized citizens with democratic hopes, the mobilization of international solidarity groups and groups of young people, and the invaluable help of the brothers and sister of NATIONAL CIVIC ALLLIANCE during the months of August and September of 1995 a civic and unprecedented experiment was carried out. Never before in the history of the world or the nation had a peaceful civil society dialogued with a clandestine and armed group. More than a million three hundred thousand dialogues were realized in order to verify this encounter with democratic wills. As a result of this plebiscite, the legitimacy of the Zapatista demands were ratified, a new push was given to the broad opposition front which had become stagnated and clearly expressed the will to see the Zapatistas participating in the civic political life of the country. The massive participation of international civil society called attention to the necessity to construct those spaces where the different aspirations for democratic change could find expression even among the different countries. The EZLN considers the results of this national and international dialogue very serious and will now begin the political and organizational work necessary in order to comply with those messages.
Three new initiatives were launched by the Zapatistas as responses to the success of the PLEBISCITE FOR PEACE AND DEMOCRACY.
An initiative for the international arena expresses itself in a call to carry out an intercontinental dialogue in opposition to neoliberalism. The two other initiatives are of a national character: the formation of civic committees of dialogue whose base is the discussion of the major national problems and which are the seeds of a non-partisan political force; and the construction of the new Aguascalientes as places for encounters between civil society and Zapatismo.
Three months after these three intitiatives were launched, the call for the intercontinental dialogue for humanity and against neoliberalism is almost complete, more than two hundred civic committees of dialogue have been organized in all of the Mexican republic, and today, 5 new “Aguascalientes” will be inaugurated: one in the community of La Garrucha, another in Oventic, Morelia, La Realidad, and the first and last one in the hearts of all the honest men and women who live in the world. In the midst of threats and penuries, the indigenous Zapatista communities and civil society have managed to raise these centers of civic and peaceful resistance which will be a gathering place for Mexican culture and cultures of the world.
The new National Dialogue had its first test under the rationale for Discussion Table Number One in San Andres. While the government discovered its ignorance in regards to the original inhabitants of these lands, the advisors and guests of the EZLN began such a new and rich dialogue that it overwhelmed the limitations of the Discussion Table in San Andres and it had to be re-located to its rightful place: the nation. The indigenous Mexicans, the ones always forced to listen, to obey, to accept, to resign themselves, took the word and spoke the wisdom which is in their walk. The image of the ignorant Indian, pusillanimous and ridiculous, the image which the Powerful had decreed for national consumption, was shattered, and the indigenous pride and dignity returned to history in order to take the place it deserves: that of complete and capable citizens.
Independently of what arises as a result of the first negotiation of the agreements of San Andres, the dialogue begun by the different ethnic groups and their representatives will continue now within the INDIGENOUS NATIONAL FORUM, and it will have its rhythm and achievements which the indigenous people themselves will agree upon and decide.
On the national political scene, the criminality of Salinismo was re-discovered and it de-stablized the State-Party System. The apologists for Salinas, who reformed and altered the Constitution now have amnesia and are among the most enthusiastic persecutors of the man under whom they acquired their wealth. The National Action Party, the most faithful ally of Salinas de Gortari, began to demonstrate its real possibilities of replacing the Institutional Revolutionary Party (PRI) in the summit of political power and demonstrate its repressive, intolerant and reactionary nature. Those who see hope in the rise of neo-PANism forget that a substitution in a dictatorship is not democracy. They applaud the new inquisition, which through a democratic facade, pretends to sanction with moralistic blows the last remains of a country which was once a world wonder and today provides the material for chronicles of police action and scandals. A constant presence within the exercise of government was repression and impunity; the massacres of indigenous people in Guerrero, Oaxaca, and the Huasteca ratify government policy towards indigenous peoples; the authoritarianism in the UNAM toward the movement of those students wishing to democratize the College of Sciences and Humanities is a manifestation of the corruption which seeps into academia from politics; the detention of the leaders of El Barzon is another manifestation of treachery as a method of dialogue; the bestial repression of the regent Espinoza rehearses street fascism in Mexico City; the reforms to the Social Security law repeat the democratization of misery, and the support for the privatization of the banks secure the unity between the State-Party System and money. These political crimes have no solution because they are committed by those who are supposed to prosecute; the economic crisis makes corruption even more prevalent in government spheres. Government and crime, are today synonymous and equivalent.
While the legal opposition dedicated itself to find the center in a dying nation, large sectors of the population increased their skepticism towards political parties and searched, without finding it still, for an option for new political work, a political organization of a new kind.
Like a star, the dignified and heroic resistance of the indigenous Zapatista communities illuminated 1995 and wrote a beautiful lesson in Mexican history. In Tepoztlan, in the workers of SUTAUR-100, in El Barzon, just to mention a few places and movements, popular resistance found representatives with great dignity.
In summary, 1995 was characterized by the definition of two national projects completely different and contradictory.
On the one hand, the national project of the Powerful, a project which entails the total destruction of the Mexican nation; the negation of its history; the sale of its sovereignty; treachery and crime as supreme values; hypocrisy and deceit as a method of government; destabilization and insecurity as a national program; repression and intolerance as a plan for economic development. This project finds in the PRI its criminal face and in the PAN its pretense of democracy.
On the other hand, the project of a transition to democracy, not a transition within a corrupt system which simulates change in order for everything to remain the same, but the transition to democracy as a reconstruction project for the nation; the defense of national sovereignty; justice and hope as aspirations; truth and government through obedience as a guide for leadership; the stability and security given by democracy and liberty; dialogue, tolerance and inclusion as a new way of making politics. This project must still be created and it will correspond, not to a homogeneous political force or to the geniality of an individual, but to a broad opposition movement capable of gathering the sentiments of the nation.
We are in the midst of a great war which has shaken Mexico at the end of the 20th century. The war between those who intend to perpetuate a social, cultural and political regime which is the equivalent to the crime of treachery to the nation; and those who struggle for a democratic, just, and free change. The Zapatista war is only a part of that great war which is the struggle between a history which aspires for a future and an amnesia which has foreign vocation.
A plural, tolerant, inclusive, democratic, just, free and new society is only possible today, in a new nation. The Powerful will not be the ones to construct it. The Powerful are only the salesmen of the remains of a destroyed country, one devastated by the true subversives and destabilizers: those who govern.
Those projects which belong to the new opposition lack something which today has become decisive. We are opposed to a national project which implies its destruction, but we lack a proposal for a new Nation, a proposal for reconstruction.
Part, but certainly not all its vanguard, has been and is the EZLN in its effort for a transition to democracy. In spite of the persecution and the threats, beyond the lies and deceits, the EZLN has remained legitimate and accountable and forges ahead in its struggle for democracy, liberty and justice for all Mexicans.
Today, the struggle for democracy, liberty and justice in Mexico is a struggle for national liberation.
Today, with heart of Emiliano Zapata and having heard the voice of all our brothers and sisters, we call upon the people of Mexico to participate in a new stage of the struggle for national liberation and the construction of a new nation, through this. . . .
FOURTH DECLARATION OF THE LACANDON JUNGLE
in which we call upon all honest men and women to participate in the new national political force which is born today: the
ZAPATISTA FRONT OF NATIONAL LIBERATION
a civil and nonviolent organization, independent and democratic, mexican and national, which struggles for democracy, liberty, and justice in Mexico. The Zapatista Front of National Liberation is born today, and we extend an invitation to participate in it to the factory workers of the Republic, to the laborers of the countryside and of the citys, to the indigenous peoples, to the colonos, to teachers and students, to the mexican women, to young people across the country, to the honest artists and intellectuals, to responsible priests and nuns, and to all the Mexican people who do not seek power, but rather democracy, liberty, and justice for ourselves and for our children.
We invite national civic society, those without a party, the citizen and social movement, all Mexicans to construct this new political force.
A new political force which will be national. A new political force based in the EZLN.
A new political force which forms part of a broad opposition movement, the National Liberation Movement, as a space for citizen political action where there may be a confluence with other political forces of the independent opposition, a space where popular wills may encounter and coordinate united actions with one another.
A political force whose members do not exert nor aspire to hold elective positions or government offices in any of its levels. A political force which does not aspire to take power. A force which is not a political party.
A political force which can organize the demands and proposals of those citizens and is willing to give direction through obedience. A political force which can organize a solution to the collective problems without the intervention of political parties and of the government. We do not need permission in order to be free. The role of the government is the prerogative of society and it is its right to exert that function.
A political force which struggles against the concentration of wealth in the hands of a few and against the centralization of power. A political force whose members do not have any other privilege than the satisfaction of having fulfilled its commitment.
A political force with local, state and regional organization which grows from the base, which is its social force. A political force given birth by the civic committees of dialogue.
A political force which is called a FRONT because it incorporates organizational efforts which are non-partisan, and has many levels of participation and many forms of struggle.
A political force called ZAPATISTA because it is born with the hope and the indigenous heart which, together with the EZLN, descended again from the Mexican mountains.
A political force with a program of struggle with 13 points. Those contained in the First Declaration of the Lacandon Jungle and added throughout the past two years of insurgency. A political force which struggles against the State-Party System. A political force which struggles for a new constituency and a new constitution. A political force which does not struggle to take political power but for a democracy where those who govern, govern by obeying.
We call upon all those men and women of Mexico, the indigenous and those who are not indigenous, we call upon all the peoples who form this Nation; upon those who agree to struggle for housing, land, work, bread, health, education, information, culture, independence, democracy, justice, liberty and peace; to those who understand that the State-Party System is the main obstacle to a transition to democracy in Mexico; to those who know that democracy does not mean substituting those in absolute power but government of the people, for the people and by the people; for those who agree with the need to create a new Magna Carta which incorporates the principal demands of the Mexican people and the guarantees that Article 39 be complied with through plebiscites and referendums; to those who do not aspire or pretend to exercise public privelages or elected posts; to those who have the heart, the will and the wisdom on the left side of their chest; to those who want to stop being spectators and are willing to go without pay or privilege other than participation in national reconstruction; to those who want to construct something new and good, to become a part of the ZAPATISTA FRONT OF NATIONAL LIBERATION.
Those citizens without a party, those social and political organizations, those civic committees of dialogue, movements and groups, all those who do not aspire to take Power and who subscribe to this FOURTH DECLARATION OF THE LACANDON JUNGLE commit themselves to participate in a dialogue to formulate its organic structure, its plan of action, and its declaration of principles for this ZAPATISTA FRONT OF NATIONAL LIBERATION.
Today, this January 1 of 1996, the Zapatista Army of National Liberation signs this FOURTH DECLARATION OF THE LACANDON JUNGLE. We invite all the people of Mexico to subscribe to it.
Brothers and Sisters: Many words walk in the world. Many worlds are made. Many worlds are made for us. There are words and worlds which are lies and injustices. There are words and worlds which are truths and truthful. We make true words. We have been made from true words. In the world of the powerful there is no space for anyone but themselves and their servants. In the world we want everyone fits. In the world we want many worlds to fit. The Nation which we construct is one where all communities and languages fit, where all steps may walk, where all may have laughter, where all may live the dawn. We speak of unity even when we are silent. Softly and gently we speak the words which find the unity which will embrace us in history and which will discard the abandonment which confronts and destroys one another. Our word, our song and our cry, is so that the most dead will no longer die. So that we may live fighting, we may live singing. Long live the word. Long live Enough is Enough! Long live the night which becomes a soldier in order not to die in oblivion. In order to live the word dies, its seed germinating forever in the womb of the earth. By being born and living we die. We will always live. Only those who give up their history are consigned to oblivion.
We are here. We do not surrender. Zapata is alive, and in spite of everything, the struggle continues.
From the mountains of the Mexican Southeast.
Subcomandante Insurgente Marcos
Indigenous Clandestine Revolutionary Committee
General Command of the Zapatista Army of National Liberation Mexico
January of 1996
One year after the Zapatista uprising, today we say:
“The motherland lives! And she is ours! We have been disgraced, it is true; our luck has been bad many times, but the cause of Mexico, which is the cause of the people’s rights and justice, has not succumbed; it has not died and it will not die because there still exist committed Mexicans, in whose hearts burns the sacred fire of patriotism. Wherever in the Republic weapons are clenched and the national banner flies, there, as well as here, will exist, with vitality and energy, the protest of Right against Force. Understanding well the gullible man who has accepted the sad mission of being the instrument for enslaving a free people: his vacillating throne does not rest on the free will of the nation, but rather on the blood and cadavers of thousands of Mexicans who have been sacrificed without reason and only because they defend their freedom and their rights. Mexicans: those who have the disgrace to live under the dominion of the usurpers, do not resign yourselves to putting up with the yoke of oppression that weighs on you. Do not delude yourselves with the perfidious insinuations of the followers of the consummated deeds, because they are and have been always the followers of despotism. The existence of arbitrary power is a permanent violation of people’s rights and Justice, which neither the passage of time nor arms can ever justify, and whose destruction is necessary to honor Mexico and humanity. I declare myself: in action and deeds, just as resolute as in the first day.”
Benito Juarez, January 1865, Chihuahua
To the people of Mexico: To the peoples and governments of the world: Brothers and sisters:
The first day of January of 1994 we released the “First Declaration of the Lacandon Jungle”. The 10th of June of 1994 we released the “Second Declaration of the Lacandon Jungle”. First one and then the other were inspired by the fervor of the struggle for democracy, liberty and justice for all Mexicans.
In the first one we called upon the Mexican people to take up arms against the bad government, as the principal obstacle to the transition to democracy in our country. In the second one we called Mexicans to a civic and peaceful effort. This was the National Democratic Convention, which was to achieve the profound changes that the nation demanded.
While the supreme government demonstrated its falseness and haughtiness, we, by one gesture after another, dedicated ourselves to showing the Mexican people our social base, the justness of our demands and the dignity that motivated our struggle. Our weapons were laid down, and were put aside so that the legal struggle could demonstrate its possibilities…and limitations. In the “Second Declaration of the Lacandon Jungle” the EZLN attempted, by all means, to avoid the re-initiation of hostilities and to look for a political, dignified and just solution to resolve the demands contained in the 11 points of our program for struggle: housing, land, work, food, health, education, justice, independence, liberty, democracy and peace.
The pre-electoral process in August 1994 brought hope to many sectors of the country, that the transition to democracy was possible by means of the electoral process. Knowing that elections are not, in the current conditions, the road to democratic change, the EZLN accepted being put to one side in order to give legal political opposition forces the opportunity to struggle. The EZLN pledged its word and its effort, then, to seeking a peaceful transition to democracy. In the National Democratic Convention the EZLN sought a civic and peaceful force. One which, without opposing the electoral process, would also not consumed by it, and that would seek new forms of struggle which would include more democratic sectors in Mexico as well as linking itself with democratic movements in other parts of the world. August 21 ended the illusions of an immediate change through peaceful means. An electoral process that is corrupt, immoral, unfair and illegitimate culminated in a new mockery of the good will of the citizens. The party-State system reaffirmed its antidemocratic vocation and imposed, in all parts and at all levels, its arrogance. In the face of an unprecedented level of voter participation, the Mexican political system opted for imposition and cut off, therefore, the hopes for the electoral process. Reports from the National Democratic Convention, the Civic Alliance, and the Commission for Truth brought to light what the mass media had hidden, with shameful complicity: a gigantic fraud. The multitude of irregularities, the inequity, the corruption, the cheating, the intimidation, the robbery and the lying–they made the elections the dirtiest ones in Mexico’s history. The high absentee rates in the local elections in Veracruz, Tlaxcala, and Tabasco showed that skepticism would reign within civil society in Mexico. Not satisfied with this, the Party/State system repeated the fraud of August, imposing governors, mayors and local congresses. As at the end of the 19th century, when the traitors held “elections” to justify the French intervention, today it is said that the nation greets with approval the continuation of an authoritarian imposition. The electoral process of August 1994 is a State crime. They should be judged as criminals and held responsible for this mockery.
On the other side, gradualism and hesitation appear in the lines of the opposition who accept a perception of this great fraud as a series of small “irregularities”. A great dilemma in the struggle for democracy in Mexico reappears: the civic struggle bets upon a transition “without pain”, a final blow which will light the road to democracy, and only prolongs the agony.
The case of Chiapas is only one of the consequences of this political system. Ignoring the longings of the people of Chiapas, the government repeats its dosage of imposition and domination.
Confronted by a broad movement of repudiation, the Party/state system opts to repeat to society the lie of its triumph and to exacerbate the confrontations. The present polarization in southeastern Mexico is the responsibility of the government and demonstrates its incapacity to resolve, at their roots, the political and social problems of Mexico. Through corruption and repression they try to resolve a problem that can only be solved when the legitimate triumph of the will of the people of Chiapas is recognized. The EZLN has maintained itself, until now, at the margins of the popular mobilizations, even though they have been subjected to a great campaign of defamation and indiscriminate repression.
Waiting for signs of the government’s willingness to accept a political, just and dignified solution to the conflict, the EZLN watched, powerlessly, as the best sons and daughters of the dignity of Chiapas were assassinated, jailed and threatened. The EZLN watched as their indigenous brothers in Guerrero, Oaxaca, Tabasco, Chihuahua and Veracruz were repressed and received mockery as an answer to their demands for a solution to their living conditions.
During all of this period the EZLN resisted not only the military blockade and the threats and the intimidations by federal forces; but also resisted a campaign of slander and lies. As during the first days of 1994, they accused us of receiving foreign military support and financing; they tried to force us to give up our flags in exchange for money and government posts; they tried to delegitimize our struggle by reducing the national problem to a local indigenous context.
Meanwhile the supreme government prepared a military solution for the indigenous rebellion in Chiapas and in the nation despair and impatience arose. Covered by an expressed desire for dialogue that only hid the desire to liquidate the Zapatista movement through asphyxiation, the bad government let time and death run rampant through the indigenous communities in the country.
Meanwhile the Revolutionary Institutional Party, the political arm of organized crime and drug traffickers, went into its most acute phase of decomposition, by resorting to assassination as the method of solving its internal conflicts. Incapable of a civilized dialogue within its own party, the PRI bloodied the national soil. The shame of seeing the national colors usurped by the emblem of the PRI continues for all Mexicans.
The government and the country again forgot the original inhabitants of these lands. Cynicism and laziness returned to take possession of the sentiments of the Nation. Along with their rights to the minimal conditions of life with dignity, the indigenous peoples were denied the right to govern and govern according to their own reason and will. The deaths of our members become useless. Seeing that they did not leave us with any other alternative, the EZLN risked breaking the military blockade that surrounded it, and marched with the help of other indigenous brothers, who were fed up with the despair and misery and tired of the peaceful means. Seeking at all costs to avoid bloodying Mexican soil with the brothers’ blood, the EZLN saw itself obliged to call the Nation’s attention anew to the grave conditions of Mexican indigenous life. We called attention especially to those who supposedly had received government help, and yet continue living in the misery that they inherited, year after year, for more than five centuries. With the offensive in December 1994, the EZLN sought to show, to Mexico and to the world, its proud indigenous essence and the impossibility of resolving the local situation without simultaneous profound changes in the political, economic and social relations throughout the country.
The indigenous question will not have a solution if there is not a RADICAL transformation of the national pact. The only means of incorporating, with justice and dignity, the indigenous of the Nation, is to recognize the characteristics of their own social, political and cultural organization. Autonomy is not separation; it is integration of the most humble and forgotten minorities of contemporary Mexico. This is how the EZLN understood the issue since its founding, and this is how the indigenous communities who make up the leadership of our organization have defined it.
Today we repeat: OUR STRUGGLE IS NATIONAL We have been criticized for asking for too much. We, the Zapatistas, it is said, should be satisfied with the handouts that the bad government offers us. Those who are willing to die for a just and legitimate cause have the right to ask for everything. We Zapatistas are willing to give up the only thing we have, life, to demand democracy, liberty and justice for all Mexicans.
Today we reaffirm: FOR EVERYONE, EVERYTHING, NOTHING FOR US! At the end of 1994 the economic farce with which Salinas had deceived the Nation and the international economy exploded. The nation of money called the grand gentlemen of power and arrogance to dinner, and they did not hesitate in betraying the soil and sky in which they prospered with Mexican blood. The economic crisis awoke Mexicans from the sweet and stupefying dream of entry into the first world. The nightmare of unemployment, scarcity and misery will now be even more wearing for the majority of Mexicans.
1994, the year that has just ended, has just shown the real face of the brutal system that dominates us. The economic, political, social and repressive program of neo-liberalism has demonstrated its inefficiency, its deceptions, and the cruel injustice that is its essence. Neoliberalism as a doctrine and as a reality should be flung into the trash heap of national history.
BROTHERS AND SISTERS:
Today, in the middle of this crisis, decisive action by all honest Mexicans is necessary in order to achieve a real and profound change in the destinies of the Nation.
Today, after having called first to arms and later to a civic and peaceful struggle, we call the people of Mexico to struggle BY ALL MEANS, AT ALL LEVELS, AND IN ALL PARTS OF THE COUNTRY, for democracy, liberty and justice, by means of this…
III DECLARATION OF THE LACANDON JUNGLE
We call upon all social and political forces of the country, to all honest Mexicans, to all of those who struggle for the democratization of the national reality, to form a NATIONAL LIBERATION MOVEMENT, including the National Democratic Convention and ALL forces, without distinction by religious creed, race or political ideology, who are against the system of the State party. This National Liberation Movement will struggle from a common accord, by all means, at all levels, for the installation of a transitional government, a new constitutional body, a new constitution, and the destruction of the system of the Party- State. We call upon the National Democratic Convention and citizen Cuahtemoc Cardenas Solorzano to head up this National Liberation Movement, as a broad opposition front.
WE CALL UPON THE WORKERS OF THE REPUBLIC, THE WORKERS IN THE COUNTRYSIDE AND THE CITIES, THE NEIGHBORHOOD RESIDENTS, THE TEACHERS AND THE STUDENTS OF MEXICO, THE WOMEN OF MEXICO, THE YOUNG PEOPLE OF THE WHOLE COUNTRY, THE HONEST ARTISTS AND INTELLECTUALS, THE RESPONSIBLE RELIGIOUS MEMBERS, THE COMMUNITY- BASED MILITANTS OF THE DIFFERENT POLITICAL ORGANIZATIONS, to take up the means and forms of struggle that they consider possible and necessary, to struggle for the end of the Party-State system, incorporating themselves into the NATIONAL DEMOCRATIC CONVENTION if they do not belong to a party, and to the National Liberation Movement if they are active in any of the political opposition forces.
For now, in keeping with the spirit of this III DECLARATION OF THE LACANDON JUNGLE, we declare:
The EZLN will support the civilian population in the task of restoring the legality, order, legitimacy and national sovereignty, and in the struggle for the formation and installation of a national transitional government for democracy with the following characteristics:
1. The liquidation of the system of Party-State and really separates the government from the PRI.
2. The reform of the electoral law in terms that guarantees: clean elections, legitimacy, equity, non-partisan and non- governmental citizen participation, recognition of all national, regional and local political forces, and that convenes new general elections in the federation.
3. The convening of a constitutional body for the creation of a new constitution
4. The recognition of the particularities of the indigenous groups, recognizing their right to inclusive autonomy and citizenship.
5. The re-orientation of the national economic program, putting aside lies and deceptions, and favoring the most dispossessed sectors in the country, the workers and the peasants, who are the principal producers of the wealth that others appropriate.
BROTHERS AND SISTERS:
Peace will come hand in hand with democracy, liberty and justice for all Mexicans. Our path cannot find a peace with justice which our dead demand, if it is at the cost of our Mexican dignity. The earth does not rest; it walks in our hearts. The mockery to our dead demands that we struggle to wash away their shame. We will resist. The oppression and the arrogance will be overthrown.
As with Benito Juarez in the face of French intervention, the Motherland marches today at the side of the patriotic forces, against the anti-democratic forces and authorities. Today we say:
The Motherland lives! And she is ours!
Democracy! Liberty! Justice!
From the mountains of Southeastern Mexico
Clandestine Indigenous Revolutionary Committee–General Command of the Zapatista National Liberation Army Mexico
“…It is not only those who carry the swords that make blood flow and shoot out fleeting rays of military glory, who are privileged to choose the personnel of the govemment of a people who want democracy; it is a right as well of the citizens who have fought in the press and in the tribunals, who are identified with the ideals of the Revolution and have combated the despotism that fouls our laws. For it is not just shooting off missiles on battlefields that sweeps away tyranny. It is also by hurling ideas of redemption, slogans of freedom and terrible anathema against the executors of the people that dictatorships are toppled and empires brought down…And if the deeds of history show us that the demolition of all tyranny, that the overthrow of all bad government is a combined work of the idea and the sword, then it is an absurdity, it is an aberration, it is unheard-of despotism to want to exclude the healthy elements that have the right to elect the government. The sovereignty of the people is constituted by all the healthy elements that have full conscience, who are conscious of their rights, whether they be civilians or accidentally armed, but love liberty and justice and labor for the good of the Country.”
– Emiliano Zapata, as spoken by Paulino Martinez Zapatista delegate to the Supreme Revolutionary Convention Aguascalientes, Ags., Mexico, October 27, 1914
To the people of MEXICO:
To the peoples and governments of the world:
Brothers and Sisters:
The EZLN, steadfastly at war against the bad government since January 1, 1994, addresses you in order to let its thoughts be known.
In December, 1993 we said ENOUGH! The first day of January, 1994 we called upon the legislative and judicial powers to assume their constitutional responsibilities in order to stop the genocidal policy that the Federal Executive imposes on our people, and we founded our right on the application of Article 39 of the Political Constitution of the United States of Mexico:
National sovereignty resides, essentially and originally, in the people. All public power emanates from the people, and is constituted for the benefit of the same. The people have, at all times, the inalienable right to alter or modify the form of their government.
The response to this call was a policy of extermination and lies; the powers of the Union ignored our just demand and let loose massacre. But this nightmare only lasted 12 days, as another force, superior to any political or military power, imposed itself upon the conflicting sides. Civi1 Society assumed the duty of preserving our country; it demonstrated its disagreement with the massacre and obliged a dialogue. We all understand that the days of the party eternally in power, which uses the product of the work of all Mexicans to its own benefit, can no longer continue; that the presidencialismo that sustains it impedes liberty and must not be allowed; that the culture of fraud is the means by which they impose themselves and block democracy; that justice exists only for the corrupt and the powerful; that we must make whoever commands do it obediently; that there is no other way.
All honest Mexicans of good faith, the Civil Society, have come to understand this. The only ones who oppose it are those who have based their success on the robbing of the public treasury; those who, prostituting justice, protect the traffickers and murderers; those who resort to political assassination and electoral fraud in order to impose themselves. It is these political fossils who plan once again, to turn back the history of Mexico and erase from the national consciousness the cry that gripped the whole country on the first of January ‘94: “ENOUGH!”
But we will not allow it. Today we do not call on the failed powers of the Union who didn’t know how to fulfill their constitutional duty, thus allowing the Federal Executive to control them. The legislature and the magistrates had no dignity, so others will come forward who do understand that the must serve the people and not one individual. Our call transcends one single presidential term or an upcoming presidential election. Our sovereignty resides in CIVIL SOCETY. It is the people who can, at any time, alter or modify our form of government, and who have already assumed this responsibility. We now make a call to the people, in this SECOND DECLARATION OF THE LACANDON JUNGLE in order to say:
First. We have without fail carried out our military actions within the international conventions on war; we have received tacit recognition as a belligerent force, nationally and internationally. We will continue to comply with said agreements.
Second. We order our regular and irregular forces everywhere in national and foreign territory to carry out a UNILATERAL EXTENSION OF THE OFFENSIVE CEASE-FIRE.
We will continue to respect the cease-fire IN ORDER TO PERMIT CIVIL SOCIETY TO ORGANIZE ITSELF IN WHATEVER FORMS IT CONSIDERS NECESSARY IN ORDER TO ACHEVE THE TRANSITION TO DEMOCRACY IN OUR COUNTRY.
Third. We condemn the threat hanging over Civil Society by the current militarization of the country, complete with specialized personnel and modern equipment of repression, on the eve of federal elections. There is no doubt that the Salinas government is trying to impose itself via the culture of fraud. WE WLL NOT PERMIT IT.
Fourth. We propose to all independent political parties that they now recognize the state of intimidation and the lack of political rights that our people have suffered the past 65 years and that they declare themselves ready to form a government capable of the political transition to democracy.
Fifth. We denounce all the manipulation and the attempts to dissociate our just demands from those of the people of Mexico. We are Mexicans and we will not lay aside our demands nor our arms until Democracy, Liberty and Justice are achieved by everyone.
Sixth. We reiterate our disposition to a political solution in the transition to democracy in Mexico. We call upon Civil Society to take on once again the central role it played in stopping the military phase of the war and to organize in order to conduct peaceful efforts toward Democracy, Liberty and Justice. Democratic change is the only alternative to war.
Seventh. We call the honest elements of Civil Society to a National Dialogue for Democracy, Liberty and Justice for all Mexicans.
Therefore we say:
Once there was a war started in January, 1994, the organized outcry of the Mexican people stopped the confrontation and called for a dialogue between the contending sides. To the just demands of the EZLN, the federal government responded with a series of offers that did not touch the essential point of the problem: the lack of justice, liberty and democracy in Mexican territory.
The federal government’s limited capacity to follow through on its offers is what characterizes the political system of the party in power. This system is what has made it possible for another power to thrive and override constitutional law in rural Mexico, a power whose roots, in turn, make it possible for the same party to stay in power. It is this system of complicity which makes possible the existence and belligerence of cacicazgos, the omnipotent power of the cattle ranchers and businessman and penetration of drug traffic…The mere offer of the so-called Committments Toward a Dignified Peace in Chiapas provoked a massive revolt and open defiance by these sectors.
The single-party political system tires to maneuver within the limited horizon that its own existence as such imposes; it cannot affect these sectors without attacking itself, and it cannot leave things as they were without provoking an increase in the belligerence of campesinos and indigenous people.
In sum: the fulfillment of the committments implies, necessarily, the death of the State party system. Whether by suicide or by firing squad, the death of the current Mexican political system is a necessary, although insufficient, condition for the transition to democracy in our country. There is no solution to the problems of Chiapas separate from a solution to the problems in Mexico.
The EZLN understands that the problems of Mexican poverty is not just a lack of resources. All efforts to combal Mexican poverty will only postpone a solution if they do not take place within a new framework of national, regional and local political relationships: a framework of Democracy, Liberty and Justice.
In this new framework, the problem of power will not be question of who the incumbent is, but rather of who exercises the power. If the majority of the people exercise the power, political parties will see themselves as obliged to confront the majority instead of each other.
A new way of approaching the problem of power in this framework of Democracy, Liberty and Justice will create a new political culture within the parties. A new kind of politician must be born and, no doubt, a new type of political party.
We are not proposing a new world, but rather a much earlier stage: the entryway to the new Mexico. In this sense, this revolution will not conclude in a new class, fraction of class or group in power, but rather in a free and democratic “space” of political struggle.
This free and democratic “space” will be born on the grave of presidencialismo and the putrid cadaver of the State party system. A new political relationship will be born. it will be a new politics, based not on the confrontation among political organizations themselves, but rather on the confrontation between different social classes over various political proposals. Political power will depend on the REAL support of these social classes, not on the exercise of political power, itself.
Within this new political relationship, each of the different groups with proposals for differing systems or directions (socialism, capitalism social-democratic, liberalism, Christian-Democratic, etc.) will have to convince the majority of the Nation that its proposal is the best for the country. Moreover, they will be aware that they are being “watched” by the country, and will be obligated to account for themselves on a regular basis, and the judgment of the Nation will determine if they stay in office or are removed. The plebiscite is a regulated -form of Power-Party-Politician-Nation confrontation, and it deserves an important place in the highest law of the land.
Current Mexican legislation is too narrow for these new political relationships between the governed and their governors. A DEMOCRATIC NATIONAL CONVENTION is necessary, out of which should emerge a PROVISIONAL or TRANSITIONAL GOVERNMENT whether by means of the resignation of the Federal Executive or by the electoral process.
The DEMOCRATIC NATIONAL CONVENTION and TRANSITIONAL GOVERNMENT must produce a new Magna Carta which convokes new elections. The pain of this process will be less than the damage produced by a civil war. The prophecy of the Southeast is valid for the whole country; we can learn now from what has happened and make the birth of the new Mexico less painful. The EZLN has an idea of what system and direction the country should have. But the political maturity of the EZLN, its coming of age as a representative part of the Nation’s sensibilities, depends on the fact that it doesn’t want to impose its idea on the country. The EZLN hereby declares what is already evident: Mexico has come of age, and has the right to decide, freely and democratically, the direction it will take. From this historic entryway will emerge not only a better and more just Mexico, but a new Mexican as well. On this we bet our lives, so that the next generation of Mexicans will have a country in which it is not a disgrace to live.
The EZLN, in an unprecedented democratic exercise within an armed organization, consulted its entire membership on whether or not to sign the federal government’s proposal for peace agreements. Seeing that the central questions of Democracy, Liberty and Justice had not been resolved, the bases of the EZLN, primarily indigenous people, decided to refuse to sign the government’s proposal.
Under conditions of siege and pressure on various fronts by those who threatened us with extermination if the peace agreements were not signed, we, Zapatistas reaffirm our pledge of life and death to achieve a peace with justice and dignity. In us, our ancestors’ history of dignified struggle has found a place. The rebel Vicente Guerrero’s cry of dignity, “Live for Country or Die for Liberty,” sounds again in our throats. We cannot accept an undignified peace.
We opened our path of fire when we faced the impossibility of a peaceful struggle for our essential rights as human beings. The most valuable of those is the right to decide, with liberty and democracy, on our own form of government.
Now the possibility of peaceful transition to democracy and liberty faces a new test: the electoral process of August, 1994.
There are those who are betting on the post-election period, preaching apathy and disillusionment from the pulpits of their own immobility. They would exploit the blood of the fallen on all fronts of combat, violent and peaceful, in the city and the countryside. They base their political project on the pre-electoral conflict and, doing nothing, wail for political demobilization to open once again the gaping doorway of war. They will save, they say, the country.
Others bet even now that armed conflict will begin again before the elections, and that they will be able to take advantage of the ingovernability of the country in order to say in power. Yesterday they usurped the popular will with electoral fraud; today and tomorrow, with the river churning from a pre-election civil war, they will try to prolong the agony of a dictatorship which, masked by the State party, has already lasted decades. Still others, sterile prophets of the apocalypse, reason that war is now inevitable and they sit down to wait, watching for their enemy’s corpse to pass by…or their friend’s.
The sectarians erroneously suppose that the mere shooting of guns will be enough to crack open the dawn that our people have awaited since the night fell—with the deaths of Villa and Zapata—over Mexican soil. All of these thieves of hope suppose that behind our arms there is ambition and self-interested leadership, and that this will determine our path in the future. they are mistaken. Behind our firearms there are other arms—those of reason. And both are motivated by hope. We will not let them rob us of it. Hope with a trigger had its place in the beginning of the year. Now it is crucial to wait. The hope that always accompanies great mobilizations must regain the central leadership role that now belongs to it by right and reason. The flag is now in the hands of those who have name and face, of good and honest people who travel by routes that are not ours, but whose goal is the same one we yearn for. We salute these men and women, we salute them and we hope that they carry that flag to the place where it ought to be. We will be waiting, at attention and with dignity. If that flag falls, we will know how to raise it again…
May hope get organized, may it travel through the valleys and cities as it did yesterday in the mountains. Fight with your own weapons; don’t worry about us. We will know how to resist to the last. We will know how to wait…and we will know how to return if all the doors to dignity close again. Therefore we address our brothers and sisters of the non-governmental organizations, of the campesino and indigenous peoples’ organizations, workers of the countryside and of the city, teachers and students, housewives and neighborhood residents, artists and intellectuals, those of the independent parties, Mexicans:
We call you to a national dialogue with the theme of Democracy, Liberty and Justice. For this we send out the present call for a Democratic National Convention.
We, the EZLN, struggling to achieve the democracy, liberty and justice that our country deserves, and considering:
First. That the federal government has usurped the legitimacy—left to us by its heroes—of the Mexican Revolution.
Second. That the Magna Carta that rules us no longer represents the popular will of Mexicans.
Third. That it is not enough for the usurper of the Federal Executive to step down, our country needs new laws which must be born of the struggle of all honest Mexicans:
Fourth. That all forms of struggle are necessary to achieve the transition to democracy in Mexico.
Therefore, we call for a Democratic National Convention, supreme and revolutionary, from which must emerge the proposals for a transitional government and a new national law, a new Constitution that guarantees the legal implementation of the popular will.
The revolutionary convention will be national in terms of its composition—representation must include all the states of the federation; plural in the sense that all patriotic forces will be represented; and democratic in decision-making, deferring always to consultations throughout the nation.
The convention will be presided over, freely and voluntarily, by civilians: public figures of recognized prestige, regardless of their political affiliation, race, religious creed, sex or age.
The convention will be formed via local, regional and state committees, in ejidos neighborhoods, schools and factories, by civilians. These committees will be entrusted with arguing for their own grassroots proposals for the new constitutional laws and for the demands which the new government, once it emerges from the convention, will have to meet.
The convention must require that free and democratic elections must take place, and they must struggle, without rest, to see that the popular will is respected.
The EZLN will recognize the Democratic National Convention as the authentic representation of the interests of the Mexican people in its transition to democracy.
The EZLN is already present throughout the Nation, and is able to offer itself to the people of Mexico as a security guard for the implementation of the popular will.
For the first meeting site of the Democratic National Convention, the EZLN offers a Zapatista village and all the facilities that includes. The date and place of the first session of the Democratic National Convention will be announced when possible and appropriate.
Our struggle continues. The Zapatista flag still waves over the Mexican Southeast and today we say: We will not surrender!
Facing the mountain we speak with our dead so that they will reveal to us in their word the path down which our veiled faces should turn. The drums rang out and in the voice of the earth our pain spoke and our history spoke.
“For everyone, everything,” say our dead. “Until it is so, there will be nothing for us.”
“Speak the word of other Mexicans, find in your heart an ear for their word. Invite them to walk down the honorable path of those who have no face. Call everyone to resist, so that nobody accepts anything from those who command commanding. Convince them not to sell out a flag that belongs to everyone. Ask that we receive more than just words of hot air to alleviate our pain. Ask that they share, ask that they resist, ask that they reject all the handouts that come from the powerful. Ask that today all the good people of these lands organize the dignity that resists and does not sell itself out, that tomorrow dignity organize itself to demand that the word that lives in the heart of the majority is met with truth, and is welcomed by those who govern, that the good road is imposed, in which the person who commands, commands obeying.
Do not surrender! Resist! Do not let down the honor of the true word. Resist with dignity in the lands of the true men and women; may the mountains blanket the pain of the men of corn. Do not surrender! Resist! Do not sell yourselves! Resist!”
So spoke the word of the heart of our forever dead. We saw that our dead’s word was good; we said, there is truth and dignity in their counsel. Therefore we call upon all our Mexican indigenous brothers and sisters to resist with us. We call upon all the campesinos to resist with us, upon the factory workers, the clerks, the neighborhood residents, the housewives, the students, the teachers, those who make thought and word their life, all of those who have dignity and pride, we call everyone to resist with us, since the bad government is opposed to having democracy on our soil. We will accept nothing that comes from the rotten heart of the bad government, not a single coin nor a medicine nor a stone nor a grain of food nor a crumb from the handouts that it offers in exchange for our dignified path.
We will take nothing from the federal government. Even if our pain and our grief deepen, though death may still be with us, at the table, in the land and on the roof; though we may see that others sell themselves to the hand that oppresses them; though everything might ache and grief weeps even from the stones…we will take nothing from the government. We will resist until the person who commands, commands obeying.
Brothers and sisters: Do not sell yourselves. Resist with us. Do not surrender. Resist with us. Repeat with us, brothers and sisters: “We will not surrender! We will resist!” So that it is not only heard in the mountains of the Mexican Southeast, but in the north and on the peninsulas, so that on both coasts it is heard, so that in the heartland it is heard, so that in the valley and the mountains it becomes a cry, so that it resounds in the city and in the country. Join with your voices, brothers and sisters, cry out with us, make our voices yours:
“We will not surrender! We will resist!”
May the dignity break the siege with which the bad government’s dirty hands are smothering us. We are all besieged: they don’t allow democracy, liberty and justice to enter Mexican territory. Brothers and sisters, we are all besieged: don’t surrender! Resist! Be dignified! We must not sell ourselves out!
What good are the riches of the powerful if they can’t buy the most valuable thing in the lands? If the dignity of Mexicans has no price, what is the power of the powerful for?
Dignity does not surrender!
Democracy! Liberty! Justice!
From the mountains of the Mexican Southeast. CCRI-CG of the EZLN. Mexico, June 1994.
TO THE PEOPLE OF MEXICO:
MEXICAN BROTHERS AND SISTERS:
We are a product of 500 years of struggle: first against slavery, then during the War of Independence against Spain led by insurgents, then to avoid being absorbed by North American imperialism, then to promulgate our constitution and expel the French empire from our soil, and later the dictatorship of Porfirio Diaz denied us the just application of the Reform laws and the people rebelled and leaders like Villa and Zapata emerged, poor men just like us. We have been denied the most elemental preparation so they can use us as cannon fodder and pillage the wealth of our country. They don’t care that we have nothing, absolutely nothing, not even a roof over our heads, no land, no work, no health care, no food nor education. Nor are we able to freely and democratically elect our political representatives, nor is there independence from foreigners, nor is there peace nor justice for ourselves and our children.
But today, we say ENOUGH IS ENOUGH. We are the inheritors of the true builders of our nation. The dispossessed, we are millions and we thereby call upon our brothers and sisters to join this struggle as the only path, so that we will not die of hunger due to the insatiable ambition of a 70 year dictatorship led by a clique of traitors that represent the most conservative and sell-out groups. They are the same ones that opposed Hidalgo and Morelos, the same ones that betrayed Vicente Guerrero, the same ones that sold half our country to the foreign invader, the same ones that imported a European prince to rule our country, the same ones that formed the “scientific” Porfirsta dictatorship, the same ones that opposed the Petroleum Expropriation, the same ones that massacred the railroad workers in 1958 and the students in 1968, the same ones that today take everything from us, absolutely everything.
To prevent the continuation of the above and as our last hope, after having tried to utilize all legal means based on our Constitution, we go to our Constitution, to apply Article 39 which says:
Therefore, according to our constitution, we declare the following to the Mexican federal army, the pillar of the Mexican dictatorship that we suffer from, monopolized by a one-party system and led by Carlos Salinas de Gortari, the maximum and illegitimate federal executive that today holds power.
According to this Declaration of War, we ask that other powers of the nation advocate to restore the legitimacy and the stability of the nation by overthrowing the dictator.
We also ask that international organizations and the International Red Cross watch over and regulate our battles, so that our efforts are carried out while still protecting our civilian population. We declare now and always that we are subject to the Geneva Accord, forming the EZLN as our fighting arm of our liberation struggle. We have the Mexican people on our side, we have the beloved tri-colored flag highly respected by our insurgent fighters. We use black and red in our uniform as our symbol of our working people on strike. Our flag carries the following letters, “EZLN,” Zapatista Army of National Liberation, and we always carry our flag into combat.
Beforehand, we refuse any effort to disgrace our just cause by accusing us of being drug traffickers, drug guerrillas, thieves, or other names that might by used by our enemies. Our struggle follows the constitution which is held high by its call for justice and equality.
Therefore, according to this declaration of war, we give our military forces, the EZLN, the following orders:
To the People of Mexico: We, the men and women, full and free, are conscious that the war that we have declared is our last resort, but also a just one. The dictators have been applying an undeclared genocidal war against our people for many years. Therefore we ask for your participation, your decision to support this plan that struggles for work, land, housing, food, health care, education, independence, freedom, democracy, justice and peace. We declare that we will not stop fighting until the basic demands of our people have been met by forming a government of our country that is free and democratic.
JOIN THE INSURGENT FORCES OF THE ZAPATISTA ARMY OF NATIONAL LIBERATION
—General Command of the EZLN, 31 December 1993
Zapatista Army of National Liberation.
Sixth Declaration of the Selva Lacandona
This is our simple word which seeks to touch the hearts of humble and simple people like ourselves, but people who are also, like ourselves, dignified and rebel. This is our simple word for recounting what our path has been and where we are now, in order to explain how we see the world and our country, in order to say what we are thinking of doing and how we are thinking of doing it, and in order to invite other persons to walk with us in something very great which is called Mexico and something greater which is called the world. This is our simple word in order to inform all honest and noble hearts what it is we want in Mexico and the world. This is our simple word, because it is our idea to call on those who are like us and to join together with them, everywhere they are living and struggling.
I – What We Are
We are the zapatistas of the EZLN, although we are also called “neo-zapatistas.” Now, we, the zapatistas of the EZLN, rose up in arms in January of 1994 because we saw how widespread had become the evil wrought by the powerful who only humiliated us, stole from us, imprisoned us and killed us, and no one was saying anything or doing anything. That is why we said “Ya Basta!,” that no longer were we going to allow them to make us inferior or to treat us worse than animals. And then we also said we wanted democracy, liberty and justice for all Mexicans although we were concentrated on the Indian peoples. Because it so happened that we, the EZLN, were almost all only indigenous from here in Chiapas, but we did not want to struggle just for own good, or just for the good of the indigenous of Chiapas, or just for the good of the Indian peoples of Mexico. We wanted to fight along with everyone who was humble and simple like ourselves and who was in great need and who suffered from exploitation and thievery by the rich and their bad governments here, in our Mexico, and in other countries in the world.