The Arts and the Sciences in the history of (neo) Zapatismo
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The Arts and the Sciences in the history of (neo) Zapatista
Words of Subcomandante Insurgente Galeano
December 28, 2016.
Ok, maybe I was exaggerating with the claim of “interplanetary.” I should have said the upheaval created by the question that young Rosita had put to Subcomandante Insurgente Moisés in the micro-cosmos of Zapatismo had provoked.
Although I believe it is obvious, it doesn’t hurt to mention that the response that SubMoy gave to the young Zapatista woman was the same one that, I’m not sure, but probably, I’m imagining, has fueled the advance of science since its very beginning: “I don’t know.”
Now I think that, certainly, the young woman knew what his response would be, but she also hoped that SubMoy would understand that, within the flower, there was a larger question.
We know now, because we are here in this meeting, that SubMoy knew that the response, “I don’t know” was not only insufficient, but also useless if it did not lead to other questions.
In a few minutes he is going to talk to you about what, as it were, is the context of the question…and about his response.
I am meant to speak to you briefly about the prehistory of this question and this response.
The arts and sciences prior to the uprising, within the eezeelen, had a very small universe and a brief history. Both the sciences and the arts had a purpose, a direction, and an imposed reason: war.
First in the guerilla encampments, then in the barracks, and later in the communities, the arts were limited to music, poetry, and a little bit of drawing and painting, all with exclusively revolutionary messages. Of course, it was not unusual that soon songs of love and broken hearts, corridos, rancheras and even the occasional Juan Gabriel ballad would appear, but that was only clandestinely within our clandestinity.
Film or cinematography had its exclusive location, its VIP room, in our imagination. One of the insurgents narrated the same film to us over and over again, but he would find a way to change it a little bit each time he told it, or to combine it with the plots of other films. That was how we saw both the original and various “remakes” of “Enter the Dragon,” with Bruce Lee playing the only role, because the compa would spend hours explaining his movements and punches to us. This went on until, with a small electric source and a heavy and cumbersome 16mm projector, we saw a Vietnamese film that I think was called “Point of Contact” or something like that and which, of course, was only in its original language, and so we used our imaginations to add dialogue in Spanish, turning it into a different film than the original. I’m not sure, but I think you call this “artistic intervention.”
I call attention to this because I think that it was the first time that the sciences and the arts came together in a Zapatista encampment. And by the sciences, I’m not referring to the portable generator and the projector, but to the popcorn, which someone had kindly included when they sent the machine and the film.
Of course, we chowed down on the popcorn with the shout of “eat today or die tomorrow.” And the next day we nearly made the slogan come true: beginning in the wee hours of the morning, with collective diarrhea, the entire insurgent battalion abandoned the spot as if a herd of wild boars had taken it over. We consoled ourselves afterward, imaging that it had been a case of bacteriological war. Moral of the story: be careful with your slogans.
Contact with the communities broadened this limited horizon: in the celebrations, the compas would set aside time for “the cultural program,” as they called it and “for the party.” And, in a program that got shorter over the years, they recited poetry, read thoughts aloud, and sang songs, all about struggle. Gradually, the duration of “the party” got longer and better. At that time they danced and sang whatever was in fashion at the time. Eventually what we call “pop music,” started to be displaced by music that was produced locally. First, they changed the words of the songs; later they wrote the music as well.
The dances changed: from dancing in two lines facing one another, to dancing in couples. Originally, in the dances in the communities, they used to dance in two lines: one was made up of women, and, in front of them there was another line made up of men. This had its own logic: with a clear line of women, the mothers could control their daughters, and they could see whether they escaped or if they had remained in the continuous repetition of “the Red Ribbon.” Later, little by little and after some very heated assemblies, they were allowed to dance in couples, although to the same rhythm. But the existence of the line was deep, and it was not uncommon to see a couple dancing, but with her looking to one side and him looking to the other side. Theater, or what we called “sign,” happened very sporadically. The drawings and paintings of the periodic murals of the mountains moved to the communities, but the themes remained the same.
If it seems like artistic activity was rather sparse, science was practically non-existent (because the book by Isaac Asimov, which the deceased carried in his backpack, doesn’t count as science). For contact with nature, we used the knowledges of the communities, which is to say, we limited ourselves to knowing facts, without knowing the explanation, or we explained those facts according to the stories and legends that circulated in the communities. For example, regarding the rainy season and the times for planting, there was empirical data that indicated whether it was going to rain or not, and this functioned statistically. In the encampments in the mountains, for example, when the mosquitos grew in number and aggressiveness, it meant that it was going to rain. Of course, we also had barometers and altimeters, but the mosquitos were more accurate. If someone had asked us at that time what the relationship was between the mosquitos and the rain, we would have responded, “I don’t know,” but we wouldn’t have gone any further, and what we did know was that it meant that it was time put up the plastic roofs or hurry to arrive at a community or at the encampment, but not time to do scientific research.
The most scientific thing that we did was calculate the force and trajectory of bullets and the resistance of different materials to those bullets (because we had to know how to protect ourselves from the gunshots of the enemy), align the scopes on the guns, fabricate explosives, and we did “terrestrial navigation” with the use of maps, altimeters and inclinometers, for which it was necessary to study the basics of trigonometry, algebra, and calculus. We wanted to learn how to use a sextant in order to orient ourselves at night, but we didn’t really get to learn how to use it. It was no longer necessary because the compas from the communities knew the land so well that we didn’t need any kind of machine to help us to get around. And they could already “predict” natural phenomena based on other phenomena, or on usos y costumbres.
The world was inhabited then by magical people, with the Sombrerón and Xpaquinté walking along the royal roads, trails, and misplaced paths, and sitting with us in the insurgent encampments in the mountains of southeast Mexico.
In medicine we applied two fundamental methods. Since we didn’t know about the existence of curing with quartz, biomagnetism, or other things of equal scientific rigor, we resorted to the power of suggestion or autosuggestion. Given that it was more than a few times that we didn’t have medicine, if we had a fever, we would repeat over and over: “I don’t have a fever, it’s all in my head.” This might make you laugh, but the deceased SupMarcos told us that he overcame various cases of salmonella with this method. “And did it work?” we would ask him. He responded with his customary modesty, “Well look at me, I’m alive and more beautiful than ever.” Ok, this was before we made him die.
When we did have medicine, we used the scientific method of “trial and error.” Which is to say that if someone became ill, we gave them one medicine, and if that didn’t work, we tried another, and we went on like that until we got it right or until the illness, surely tiring of our methodology, yielded.
Another scientific method for curing illness was called “the shotgun.” If someone had symptoms of an infection, we gave them a wide spectrum antibiotic. This almost always worked and, of course, chemically purified the patient, with just the bare minimum to survive until the next infection.
Years later, as the deceased would tell it, the medical treatments given were based in a simple statistic: in the mountains, x or y symptoms would be treated with x medicines in x% of cases; if in a given troop of x numbers of combatants, a certain number take ill with certain symptoms, there was x% of probability that they have the same illness.
An anecdote from the mountains, also told by the deceased SupMarcos years ago, might serve to contrast with what we are showing you now: the deceased told us that in an exploratory trip into the depths of the Lacandon Jungle, a section of the insurgent infantry was far from the base encampment and found itself obliged to stay overnight with no blankets other than the treetops and the plant leaves; they made a fire to see if they could roast a water moccasin, which was the only thing that they had been able to hunt. At that time, SupMarcos wasn’t “sup” but Lieutenant Infantry Sergeant and he was in charge of this military unit.
As was customary at the time, when the night finally fell from the trees and sat among the insurgents, with the shadows descending to also sit alongside the fire, every kind of history, stories and legends which, among other things, fulfilled their role of mitigating hunger and drying clothes of the sweat and the rain that had drenched them. The then-Lieutenant Infantry Sergeant sat apart from the group and limited himself to listening to what the troops were discussing.
One of the new recruits had rubbed up against, as happens when one walks forgotten paths, the leaves of a plant called La’aj or Ortiga, which had caused hives in one of his hands and it had swelled up. Between hurting and itching, the recruit asked another combatant why this plant, which did so much damage, even existed. The veteran, feeling obliged to educate the new recruit, responded: “Look compa, of course I must inform you that only God and the leaf know why.”
Maybe this story is the reason why the deceased SupMarcos, when he was the Zapatista spokesperson, told and retold legends, stories, and anecdotes that referred more to the explanations of reality that linked to ancestral culture, like, for example, the stories of Old Antonio.
If at that time the deceased was a window to look through onto Zapatismo, and now it is Subcomandante Insurgente Moisés who does this, it is not only that the window has changed, but also what is seen and heard through this window has changed. Zapatismo today in the communities is quantitatively and qualitatively different, not just from what it was 30 years ago, but even from 10 or 12 years ago, which is the period in which the little girl who calls herself “Defensa Zapatista” was born.
With this I want to tell you that if the children that 25-30 years ago were born during the preparation for the uprising and those that were born 15-20 years ago were born in resistance and rebellion; those born in the last 10-15 years were born in a process of consolidated autonomy, with new characteristics, among which is the need for Science. Now Subcomandante Insurgente Moisés, to whom I am ceding the word, will talk to you…
Words of Subcomandante Insurgente Moisés
Good evening brothers and sisters, compañeros, compañeras.
The science that we Zapatistas are discussing here, the kind of science that we want is science for life. I don’t need to further explain what Sub Galeano was saying, about the fact that, yes, we also studied science when we were in the mountains, during the period of preparation. And when we finally applied this science, that is when we went to war, killing and dying, our compañeros and compañeras from the communities, the bases of support, told us that there was another way to make war without losing sight of the principles that we wanted. And so from that moment on something good happened. We men and women combatants recognized that something important exists within our compañeros and compañeras, within the communities. So we started to learn, to understand and to know that to be an army, any kind of army, whether an army of the rich or of the poor who struggle, is to be exclusive, because not all men, women, and children can fight in the army. And our compañeros and compañeras proposed that we fight together in order to achieve what we wanted. And they told us that in order to fight together, the weapon of struggle is resistance and rebellion.
And so then that meant that if we didn’t want the bad government, the bad system, we had to reject all of the forms through which they deceived us, and so we, the combatants, the insurgents, we learned how this was done. We learned how to do this. And so we men and women began to understand how to fight together, how the communities themselves lived and still live today in common, in collective. In the face of that the system, now the bad government, tries to divide the communities, but it hasn’t been able to do so. The communities themselves understood, for example, that even though in some communities there are various political parties, or various religions, they are still a community. And so this community has a piece of their land invaded by another community, this invaded community immediately comes together, which is to say they forget that they are divided in various political parties or religions. And that is how it works where they cannot erase what it means to be in common, to be in community.
And so then we started to understand what they were saying, what our compañero and compañera bases of support were saying to us, which was that we had to fight together. And so it ended up being much much better than what we had imagined because when we did that it meant that not only the combatants fought, everyone did. And so we, the combatants began to work together with the communities and what happened was that in this struggle, in this organization, we began creating the very forms that we were seeking. That is to say that the compañeras and compañeros, began at that time to put into practice that which they were seeking.
And so, with their autonomy, with the autonomous government of our compañeros and compañeras, something began that we had not yet known about during our time of clandestinity, during our preparation. So then we started to understand this, which was a new way of thinking about change, and this is what we have done during these 23 years that we are self-governing with our communities. The truth is that since that time we don’t have as many deaths, or bullets, or as many people injured, tortured, or disappeared as we did at first, in 1994. With these 23 years, what our compañeros and compañeras have shown us is another way to make war on the system, where you don’t die and you don’t kill. But to do this, you need organization, you need agreement, you need work, you need to struggle, and you need practice.
Now we see that with this resistance and rebellion as our weapons of struggle, the system has been unable to do anything against our compañeros and compañeras. The system has not been successful at anything that it has tried to do to us. Why? Because the compañeras and the compañeros already live in what they have for 23 years been constructing. As Sub Galeano put it, we ourselves were surprised, because we had never even dreamt this, but if we didn’t see it, it is because it is the compañeros and the compañeras that have managed to do it, through their thinking, by figuring out what they need and thinking about what to do about it. They have managed to do something to make things better and to take steps for the good of our peoples.
And so now these same compañeras and compañeros can confirm this themselves. And of course their mothers and fathers support them, because they had not seen this before. For example there are compañeras who work as, I’m not sure what you call it, the ones who help the doctors by passing them the tools that they need, like mechanics assistants who are like, here are your clamps, here is your hammer, here is your marro, as they call it. Well the compañeras are now working as assistants to doctors in order to pass them the tools that need while they are doing medical surgeries. They know how to use the ultrasound machines, and because the doctors have taught them how, then can even make diagnoses with these machines. They know how to read the images or the photos that come from the ultrasound machine, and it is the same thing with many other medical devices, which the compañeras and compañeros already know how to use – devices used by dentists, devices for pap smears, and many other things related to the area of health and medical labs.
We never imagined that this would be possible, and now we think back and say, would we have been able to build this with 23 years of bullets? And our response is that with 23 years of bullets we would not be here speaking to you know, brothers, sisters, compañeros, compañeras, scientists. If we had had 23 years of bullets, we would not have even known you. But thanks to their way of seeing, that of our compañeros and compañeras, we are here speaking with you. That is how significant the advances of our compañeros and compañeras were. Of course, we had to separate ourselves from the mode of exploitation, from capitalism, or from the bad government in order to create this freedom that they imagined, that we have achieved, and in order to begin to build our way of understanding it.
And that is how now they have their education, their Agroecology, their community radio, their own exchange of experiences. Our compañeras and compañeros have their own “sharing,” because what they want is life. Just like in the example that Sub Galeano gave from the stories shared by the compañeros of how to stop a baby’s death, as explained in one of the questions posed to the scientists about a baby’s placenta –they boil the placenta in water until they manage to stabilize the life of the baby. But this knowledge comes from struggle, because there is no study that shows whether this is the best way to save the baby.
And so there are many generations that have moved this learning forward. This is what Sub Galeano was saying when he was talking about how the flower is to blame, which is that Zapatista Autonomous Education has advanced to such an extent that the young women and men see that they have already learned so much. And so what happened is that the son of one of the compas, one of the Tercios Compas, started to ask questions. He told his father that he had already finished his primary school, his first level as the compañeros in the communities call it. He said to his father, “dad I already finished my school, but I’m going to continue because I want to learn more.” And so the Tercio Compa who is his father responded, son, let me see how you can, because the second level, or secondary school as they call it, is still being planned, because we want to make sure that in the education that we want we don’t learn things that aren’t useful or that we don’t need, and we are still in the process of thinking about what we should learn and what it will be useful for. And so the young man, who was only 13 or 14 years old said: “Dad, don’t think about sending me there to Cideci, because in Cideci all you learn is how to make clothes, make shoes, and other things. It is better for us to do it here in the Caracol, it’s just that we haven’t decided to do that yet.” And so the young man continued, “what I want to learn is what substance is in the estafiate and what it can cure.” And so the compa, he’s over there with his son, wanted me to tell him when and were he could learn this, and so I told him, well, let me see, I don’t know.
And so I was really surprised, which is a good thing. And even I thought, is it even possible to learn this? And so I was talking to Sub Galeano and he said, well, this has to do with the scientists, with science, with those who study science and are scientists. And so what we are seeing is that the generations now and those that are growing up are already seeing the need to know new things. And the good thing is that they are thinking, because the young man that I was telling you about is in the communities that have the “sharing” as we call it, where they talk about the three areas, or where the compañeros and compañeras go to exchange their experiences about medicinal plants, midwifery, and bonesetting, and that is where this young man heard about this estafiate and other plants that they say cure certain things and not others, right? But what they don’t know there is exactly what it is, what substances the plants have that do the curing.
And so the very practices that they have, their very knowledges that the compañeras and the compañeros in the communities have open the way to other experiences, but they simultaneously open up other needs, the desire to learn more, and so on. And so I think that in listening to what is being put forth here among us, maybe then you will come here to put it into practice with the communities, in collective, it would make the compañeros and compañeras really happy to take advantage of this knowledge because with the little bit that they know, they are doing, well…as I told you, that is what they are doing, what the compañeros and compañeras are building others can see, the brothers and sisters who aren’t Zapatistas. That is, for example, in the hospitals that the compañeros have, in the autonomous hospitals, there are more partidista brothers and sisters who are operated on than there are Zapatistas. And so that is where non-Zapatista people, partidistsas as we call them, see that what the Zapatistas are doing is better. They even say that what the Zapatistas are doing is much better. But it isn’t just that the compañeras and compañeros help them to have somewhat better health, but they also help to orient them, or to do politics, to explain to them why they are being deceived, or why they are manipulated, or why they are dominated.
And so if there had been a little bit more support from science, then there would have been more advances among the compañeros and compañeras. So we wanted to tell you that maybe we really should start this, here and now with our compañeros and compañeras in the communities. We could see if they could have classes, workshops, practical things, because the compañeros see that this stuff is so interesting and necessary in order to confront the capitalist hydra. They see that we have to improve health, and we have to improve nutrition, but for this we need to learn, we need science. The compañeros and compañeras do it, but as we have already said many times, it is through usos y costumbres, or that is to say that they have the proof that if you plant corn you will see that it grows. The same goes for the squash, or the sweet potatoes. You see how they will grow, because there is no scientific study about what is going to grow on this land, or about which plant will grow right here in this location. And living like this has caused a lot of suffering, but if you saw that there is a science, a laboratory for example, then it would be different, it wouldn’t be a question of trying stuff out because there would be a scientific study that could tell us that Mother Earth is missing this or that, or that this thing is what will grow well here, and so on.
And so you see, that is how the compañeras and compañeros do their studies as well, and where what we are here for can be born. The truth is that this thing about the estafiate that the young man was saying that he wanted to know about what the substance was, we also saw there that the other Zapatista Autonomous Schools had other needs so that they could provide what the young people want to learn.
And so, brothers, sisters, compañeros, compañeras, together with the compañeros and compañeros we invite you to join us in making a collective, because we Zapatistas move in collective, and we can later show the people of Mexico that the people themselves can create a way of life. We can show them that we don’t need anyone who manipulates us and our wealth, or who expropriates what belongs to the people. Rather, we as peoples need to come together – the originary peoples with the science of the scientists and the science of the artists. We can show them that together we can imagine or construct, or practice and demonstrate for ourselves what we can do as compañero and compañera bases of support. We can show them that with more and more of your own strength, your own resistance, and your own thinking to see and create, imagine, that even though you may not know how to read and write, and even though you may not speak Spanish very well, but in your deeds you have, as we say here, placed the system, the bad government of Mexcio, aside. We are practicing what we think and what we believe, but we feel alone because not only are we indigenous people of Mexico exploited, but the brothers and sisters in the countryside and the city are as well. But for this we need the Sciences, we need a way to build the new world.
We feel the need for this. It is just as the young man was saying, that being a young man he is thinking about what he wants to know, and he wants to know why the substance in the estafiate is so important, because it is much discussed in collective, in the “sharing” that the compañeras and compañeros have. And so this is what we want to propose to you – that perhaps we should unite in order to create another way of seeing, another way of thinking and imagining how we can create change that is more than simply a change in name or in color.
That is what we wanted to share compañeros and compañeras, brothers and sisters.
Subcomandante Insurgente Moisés Subcomandante Insurgente Galeano