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Part One: A DECLARATION… FOR LIFE

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Part One: A DECLARATION…

FOR LIFE

 

January 1st, 2021

TO THE PEOPLES OF THE WORLD:

TO PEOPLE FIGHTING IN EUROPE:

BROTHERS, SISTERS AND COMPAÑER@S:

During these previous months, we have established contact between us by various means. We are women, lesbians, gays, bisexuals, transgender, transvestites, transsexuals, intersex, queer and more, men, groups, collectives, associations, organizations, social movements, indigenous peoples, neighbourhood associations, communities and a long etcetera that gives us identity.

We are differentiated and separated by lands, skies, mountains, valleys, steppes, jungles, deserts, oceans, lakes, rivers, streams, lagoons, races, cultures, languages, histories, ages, geographies, sexual and non-sexual identities, roots, borders, forms of organization, social classes, purchasing power, social prestige, fame, popularity, followers, likes, coins, educational level, ways of being, tasks, virtues, defects, pros, cons, buts, howevers, rivalries, enmities, conceptions, arguments, counterarguments, debates, disputes, complaints, accusations, contempts, phobias, philias, praises, repudiations, boos, applauses, divinities, demons, dogmas, heresies, likes, dislikes, ways, and a long etcetera that makes us different and, not infrequently, opposites.

Only very few things unite us:

That we make the pains of the earth our own: violence against women; persecution and contempt of those who are different in their affective, emotional, and sexual identity; annihilation of childhood; genocide against the native peoples; racism; militarism; exploitation; dispossession; the destruction of nature.

The understanding that a system is responsible for these pains. The executioner is an exploitative, patriarchal, pyramidal, racist, thievish and criminal system: capitalism.

The knowledge that it is not possible to reform this system, to educate it, to attenuate it, to soften it, to domesticate it, to humanize it.

The commitment to fight, everywhere and at all times – each and everyone on their own terrain – against this system until we destroy it completely. The survival of humanity depends on the destruction of capitalism. We do not surrender, we do not sell out, and we do not give up.

The certainty that the fight for humanity is global. Just as the ongoing destruction does not recognize borders, nationalities, flags, languages, cultures, races; so the fight for humanity is everywhere, all the time.

The conviction that there are many worlds that live and fight within the world. And that any pretence of homogeneity and hegemony threatens the essence of the human being: freedom. The equality of humanity lies in the respect for difference. In its diversity resides its likeness.

The understanding that what allows us to move forward is not the intention to impose our gaze, our steps, companies, paths and destinations. What allows us to move forward is the listening to and the observation of the Other that, distinct and different, has the same vocation of freedom and justice.

Due to these commonalities, and without abandoning our convictions or ceasing to be who we are, we have agreed:

First.- To carry out meetings, dialogues, exchanges of ideas, experiences, analyses and evaluations among those of us who are committed, from different conceptions and from different areas, to the struggle for life. Afterwards, each one will go their own way, or not. Looking and listening to the Other may or may not help us in our steps. But knowing what is different is also part of our struggle and our endeavour, of our humanity.

Second.- That these meetings and activities take place on the five continents. That,  regarding the European continent, they take place in the months of July, August, September and October of the year 2021, with the direct participation of a Mexican delegation integrated by the CNI-CIG, the Frente de Pueblos en Defensa del Agua y de la Tierra de Morelos, Puebla y Tlaxcala, and the EZLN. And, at later dates to be specified, we will support according to our possibilities the encounters to be carried out in Asia, Africa, Oceania and America.

Third.- To invite those who share the same concerns and similar struggles, all honest people and all those belows that rebel and resist in the many corners of the world, to join, contribute, support and participate in these meetings and activities; and to sign and make this statement FOR LIFE their own.

From one of the bridges of dignity that connect the five continents.

We.
Planet Earth.
January 1, 2021.

From the various, unequal, different, unlike, dissimilar, distant, and distinct
corners of the world (in art, science, and struggle in resistance and rebellion):

(Continuar leyendo…)

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EZLN

Part Two: The Tavern

Part Two: The Tavern

The calendar? Now. The geography? Any corner of the world.

You don’t quite know why, but you are walking hand in hand with a little girl. You are about to ask her where you are going when you pass in front of a huge tavern. It has a large illuminated sign like a movie theater marquee that reads: “History with a capital ‘H’: Café-bar” and below that, “No women, children, indigenous people, unemployed, people of other genders [otroas], elderly persons, migrants, or other useless people allowed.” A white hand has added: “In this place, Black Lives do not matter[i].” A male hand has scrawled, “Women allowed if they act like men.” Outside the doors of the establishment are heaped cadavers of women of all ages and, judging by their tattered clothes, of all social classes, too. You and the little girl pause, resigned. You peek in the door and see a commotion of men and women, all with masculine mannerisms. A man is standing on the bar with a baseball bat, swinging it threateningly in all directions. The crowd inside is clearly divided: one side is applauding while the other side boos. All of them are drunk, flushed, with furious gazes and drool dripping down their chins.

A man whom you presume is the doorman approaches you and asks:

“You want to come in? You can choose whichever side you like. You want to cheer or boo? It doesn’t matter which you choose, we guarantee you’ll get a lot of followers, likes, thumbs up and applause. You’ll become famous if you come up with something clever, whether in favor or against. And even if you’re not very smart, all you have to do is be loud. It doesn’t matter whether what you say is true or false as long as you make a lot of noise.” 

You consider the offer. It sounds attractive, especially now that no one follows you, not even a dog.

Is it dangerous?” you ask timidly.

The bouncer reassures you: “Not at all, here impunity reigns. Look at the guy who’s up to bat. He says whatever stupid thing and some people applaud him while others criticize him with further idiocies. When he finishes, someone else will take their turn. I already told you that you don’t have to be smart. In fact, here intelligence is an obstacle. Come on in! This is how you forget about all the illnesses, the catastrophes, the misery, the government’s lies, and tomorrow itself. Here, reality doesn’t really matter. What matters is whatever is trendy today.”

You ask: “And what are they debating?”

Oh, any old thing. Both sides are focused on frivolities and superficialities. Creativity’s not their thing, if you know what I mean,” the bouncer responds as he shoots a fearful glance toward the top of the building.

(Continuar leyendo…)

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Subcomandante Insurgente Galeano

Part Three: The Mission

How Defensa Zapatista tried to explain Zapatismo’s mission and other happy reasonings to Esperanza  

“All right, I’m going to explain something very important to you. But don’t take notes—just keep it in your head. You might leave the notebook laying around anywhere, but you have to carry your head with you all the time.”

Defensa Zapatista paced back and forth, just like the late SupMarcos used to do when he was explaining something really important. Esperanza was sitting on a tree stump, over which she had wisely placed a piece of plastic tarp to cover the damp wood which was covered in moss, mushrooms, and dry twigs.

“You think we’re going to be able to see where the struggle will take us?” Defensa Zapatista blurted out, gesturing in no particular direction with her little hands.

Esperanza tried to think of how to answer, but it was clear Defensa Zapatista was asking a rhetorical question and wasn’t interested in an answer. She was asking a question that led to other questions. According to Defensa Zapatista, she was following the scientific method.

“The problem isn’t getting to the destination, but making the path. That is, if there is no path, one has to make it. That’s the only way,” she continued, brandishing a machete—who knows where she got that, I’m sure somebody somewhere is looking for it.

“So the thing is that the problem has changed—the most important thing now is the path. If there is no path to where you want to go, well then that’s your principal concern. So, what do we do if there’s no path to where we want to go?”

Esperanza responds confidently: “We wait until it stops raining so we don’t get wet making the path.”

No!” Defensa yells, throwing her hands up and clutching her head, ruining the hairdo her mom had spent a half hour fixing.

Esperanza hesitates and then tries again, “I know: we lie to Pedrito and tell him that there’s a bunch of candy where we want to go, but no way to get there, and whoever makes a path the fastest gets all the candy.”

“You think we’re going to ask the men? Hell no! We’re going to do it ourselves as the women that we are,”Defensa responds.

True,” Esperanza concedes, “plus maybe there will actually be chocolate there.”

Defensa continues, “But what if we get lost as we try to make the path?”

Esperanza responds promptly, “We yell for help? Set off some firecrackers or take the conch shell along so we can call the village to come rescue us?”

Defensa sees that Esperanza is taking the issue quite literally, and worse, getting the approval of everyone gathered around. The cat-dog, for example, is licking his lips imagining the pot of chocolates at the end of the rainbow; the one-eyed horse suspects that there also might be maize with salt and maybe another pot full of plastic bottles; and Calamidad is practicing the choreography designed by SupGaleano called “pas de chocolat,’ which consists of balancing rhinoceros-style over a large pot.

Elías Contreras, meanwhile, had been sharpening his machete on both sides since the very first question.

A little beyond him, an undefined being bearing extraordinary resemblance to a beetle and carrying a sign that reads “call me Ismael,” is debating Old Antonio over the advantages of stasis on dry land, arguing, “Yes indeed my dear Queequeg, no white whale goes near a port.” [i] The old indigenous Zapatista, involuntary teacher of the generation that rose up in arms in 1994, rolls a cigarette and listens attentively to the beetle’s arguments.

Defensa Zapatista assumes that she, just like science and art, is in the difficult position of being misunderstood, like a pas de deux without the embrace to facilitate the pirouettes or the support for a porté; like a film held prisoner in a can, waiting for a gaze to rescue it; like a port without a ship to dock there; like a cumbia awaiting hips to give it action and destination; like a concave Cigala without its convex[ii]; like Luz Casal on her way to meet the flor prometida[iii]; like Louis Lingg without the punk Bombs[iv]; like Panchito Varona looking behind a chord for a stolen April[v]; like a ska without a slam; like praline ice cream without a Sup to do it justice.

But Defensa being defense and also Zapatista, accepts none of this and, in resistance and rebellion, looks to Old Antonio for assistance.

“Storms respect no one; they hit both sea and land, sky and soil alike. Even the innards of the earth twist and turn with the actions of humans, plants, and animals. Neither color, size, nor ways matter,” Old Antonio says in a low voice.

Everyone falls silent, half out of respect and half out of terror.

Old Antonio continues: “Women and men seek to take shelter from wind, rain, and broken land, waiting for it to pass in order to see what is left. But the earth does more than that; it begins to prepare for what comes next, what comes after. In that process it begins to change; mother earth does not wait for the storm to pass in order to decide what to do, but rather begins to build long before. That is why the wisest ones say that the morning doesn’t just happen, doesn’t appear just like that, but that it lies in wait among the shadows and, for those who know where to look, in the cracks of the night. That is why when the men and women of maize plant their crops, they dream of tortilla, atole, pozol, tamale, and marquesote[vi]. Even though those things are not yet manifest, they know they will come and thus this is what guides their work. They see their field and its fruit before the seed has even touched the soil.”

“When the men and women of maize look at this world and its pain, they also see the world that must be created and they make a path to get there. They have three gazes: one for what came before; one for the present; and one for what is to come. That is how they know that what they are planting is a treasure: the gaze itself.”

Defensa agrees enthusiastically. She understands that Old Antonio understands the argument that she could not explain. Two generations distant in calendars and geographies build a bridge that both comes and goes… just like paths.

That’s right!” she almost shouts and looks fondly at the old man.

She adds, “If we already know where we want to go, that means we also know where we don’t want to go. So every step we take moves us toward one path and away from another. We haven’t gotten there yet, but the path we walk shows us what our destination will be. If we want to eat tamales, we’re not going to plant squash.”

The whole crowd makes an understandable gesture of disgust, imagining a horrible squash soup.

“We live out the storm however we know how, but we are already preparing what comes next. We prepare it now. That is why we have to take our word far and wide. It doesn’t matter if the person who said it originally isn’t there anymore; rather what matters is that the seed reaches fertile ground and grows. Our word must support others. That is our mission: to be a seed that looks for other seeds,” Defensa Zapatista declares, and looking at Esperanza asks, “Do you understand?”

Esperanza stands up and with all the solemnity she can muster at 9 years of age, responds:

Yes, of course. I have understood that we are all going to die miserably.”

But then she adds immediately, “But we’re going to make it worth it.”

Everyone applauds.

In order to reinforce Esperanza’s “make it worth it,” Old Antonio takes a bag of chocolate “kisses” out of his bag.

The cat-dog downs a good number of them in one gulp, though the one-eyed horse prefers to continue gnawing on its plastic bottle.

Elías Contreras, EZLN investigative commission, repeats in a low voice, “we’re going to make it worth it,” and his heart and thoughts go to brother Samir Flores and those who confront, with dignity as their only weapon, the loud-mouthed thief of water and life who hides behind the weapons of the overseer, who himself blabbers on and on to hide his blind obedience to the true Ruler, which is first, money, then more money, and in the end, still money.[vii] It is never justice, never freedom, and never, ever life.

The beetle begins to talk about how a chocolate bar kept him from dying on the Siberian steppes as he was traveling from the lands of Sami[viii]–where he sang the Yoik[ix]—in Selkup territory[x]to pay tribute to the Cedar, the tree of life. “I went to learn, that’s what journeys are for. There are resistances and rebellions that are no less important and heroic because they are far away,” he says as he uses his many legs to liberate a chocolate from its aluminum foil, applaud, and gulp down a portion of it, all at the same time.

Calamidad, for her part, has understood perfectly well what it means to think about what comes next and with her hands muddied with chocolate, exclaims enthusiastically, “vamos a jugar a las palomitas!”

-*-

From the Zapatista Center for Maritime-Terrestrial Training,

SupGaleano giving a workshop on “Internationalist Vomiting”
Mexico, December of 2020.

From the notebook of the Cat-Dog: The Treasure is the Other

 “Upon finishing, he looked at me slowly with his one eye and said, ‘I was waiting for you, Don Durito. Know that I am the last true, living pirate in the world. And I say “true” because now there are an infinite number of “pirates” in financial centers and great government palaces who steal, kill, destroy and loot, without ever touching any water save that of their bathtubs. Here is your mission (he hands me a dossier of old parchments): find the treasure and put it in a safe place. Now, pardon me, but I must die.’ And as he said those words, he let his head fall to the table. Yes, he was dead. The parrot took flight and went out through a window, saying, ‘The exile of Mytilene is dead, dead is the bastard son of Lesbos, dead the pride of the Aegean Sea.[xi] Open your nine doors, fearsome hell, for there the great Redbeard will rest. He has found the one who will follow in his footsteps, and the one who made of the ocean but a tear now sleeps. The pride of true Pirates will now sail with Black Shield.’ Below the window, the Swedish port of Gothenburg spread out, and, in the distance, a nyckelharpa[xii] was weeping . . .”

Don Durito of the Lacandón Jungle. October 1999.[xiii]

 Section: Three deliriums, two groups, and a rioter.

If we follow Admiral Maxo’s route, I think we’d arrive faster by walking over the Bering Strait:

Just try and stop us:

Motor is ready, now just missing… the boat?!

First crew:

Second crew:

We don’t have the boat yet, but we’ve got the guy who’ll lead the riot onboard:

 

[i] The first line of Herman Melville’s Moby-Dick. Ishmael is the narrator of the book. Queequeg is another character in the book.

[ii] “Concavo y convexo” (Concave and convex) is the title of a love song by Flamenco singer Diego el Cigala.

[iii] “Flor prometida” (Promised flower) is the title track of Spanish pop artist Luz Casal’s seventh studio album.

[iv] Louis Lingg and the Bombs is a French anarchist punk band named in honor of Chicago anarchist Louis Lingg, who was sentenced to death in 1887 for allegedly making the bombs used in the Haymarket Square riot. Lingg committed suicide in prison using an explosive device rather than be executed.

[v] “Quién me ha robado el mes de abril”, (Who stole the month of April from me?) is a song written by renowned Spanish rock music writer and producer Panchito Varona and sung by Spanish songwriter and musician Joaquín Sabina.

[vi] All maize-based food and drink common in southern Mexico.

[vii] This references the struggle of the communities in Morelos resisting the construction of a thermo-electric plant in their region which is part of the “Integrated Plan for Morelos” mega-project. Samir Flores, one of the leaders of the resistance, was killed in February, 2019, in the course of this struggle. The “overseer” refers to Mexican President Andrés Manuel Lopez Obrador who backs the megaproject and protects the business interests that would divert water supplies from local communities to the plant.

[viii] The Sami are an indigenous people inhabiting what is now the Northern parts of Sweden, Norway, Finland and Russia.

[ix] Yoik is a traditional form of song among the Sami people.

[x] The Selkup are an indigenous people whose traditional territory is in central Russia between the Ob and Yenisey rivers. Trees are an important religious symbol for the Selkup, with cedar personifying the world of the dead.

[xi] This passage refers to Barbarossa (Redbeard) who was born in Mytilene on the island of Lesbos in the Aegean Sea and wound up in Constantinople as the Admiral of the Sultan’s fleet.

[xii] A nyckelharpais a traditional Swedish stringed instrument played with a bow and keys that slide under the strings.

[xiii] The excerpt above is from a 1999 communiqué in which Don Durito, the recurring beetle character in EZLN writings, returns from a long voyage to Europe. Translation and footnotes borrowed from “Conversations with Durito”: http://cril.mitotedigital.org/sites/default/files/content/cwdcomplete_0.pdf

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EZLN

Part Four: Memory of What Is to Come

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Part Four: Memory of What Is to Come

October 2020.

Let’s go back, to 35 Octobers ago.

Old Man Antonio watched the bonfire resist the rain. Beneath his dripping straw hat he lights his hand-rolled cigarette with a burning ember. The fire stays alive, hiding occasionally beneath the logs; the wind helps it, its breath reviving the coals, red with rage.

The camp is called “Watapil[i] and is located in the Sierra Cruz de Plata which rises between the wet arms of the Jataté and Perlas rivers. It’s 1985, and October receives the group with a storm, presaging their future. The tall almond tree (which will become the namesake of that mountain in the insurgent’s vernacular) looks down with compassion at the small, minuscule, insignificant group of men and women at its feet, with their gaunt faces, haggard bodies, bright eyes (perhaps from fever, stubbornness, fear, delirium, hunger or lack of sleep), ragged brown and black clothes, and boots distorted by the knotted vines that are intended to hold their soles in place.

Softly and slowly, his words barely audible over the howl of the storm, Old Man Antonio speaks as if he were talking to himself:

“The Ruler will return again to impose on the color of the earth his harsh word, his ego that kills all reason, his bribe disguised as a handout. (Continuar leyendo…)

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Subcomandante Insurgente Galeano

Part Five: The Gaze and the Distance to the Door.

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Part Five: The Gaze and the Distance to the Door.

October 2020

Let’s suppose it is possible to choose where to direct your own gaze. Suppose that you could free yourself, if only for a moment, from the tyranny of social networks that impose not only what you see and talk about, but also how you see and how you talk. Then, suppose that you lift your gaze higher: from the immediate to the local to the regional to the national to the global. Can you see that far? Yes, it’s chaos, confusion and disorder out there. Then let’s suppose you are a human being, not a digital application that quickly scans, classifies, orders, judges and sanctions, and as such, you choose where to look… and how to look. It could be (this is just a hypothetical) that looking and judging aren’t the same thing, such that you don’t just choose where to direct your gaze, you also decide what your inquiry is, shifting the question from “Is this good or bad?” to “What is this?” Of course, the former implies a juicy debate (are there still debates?), which in turn leads to “This is good—or bad—because I say so.” Or perhaps to a discussion about what good and evil are, and from there to arguments and citations with footnotes. Yes, you’re right, that’s better than resorting to “likes” and “thumbs up”, but what I’m proposing is to change the starting point: choose where to direct your gaze.

(Continuar leyendo…)

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Rojo y Negro

(Español) CGT ha manifestado su apoyo a la gira zapatista anunciada por el Comité Clandestino Revolucionario Indígena-Comandancia General del Ejército Zapatista de Liberación Nacional

Sorry, this entry is only available in Mexican Spanish. For the sake of viewer convenience, the content is shown below in the alternative language. You may click the link to switch the active language.

Desde la Confederación General del Trabajo, hemos saludado y comunicado al CCRI, a través del subcomandante Galeano, nuestra disponibilidad para apoyar esta gira que conmemorará los 20 años de la Marcha por el Color de la Tierra y permitirá continuar tejiendo los lazos de apoyo mutuo que nos unen.

Compartimos con la organización y el mundo el comunicado del CCRI publicado en el sitio web enlace zapatista http://enlacezapatista.ezln.org.mx/2020/10/05/sexta-parte-una-montana-en… que reproducimos a continuación:

Secretaría de Relaciones Internacionales de CGT

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Subcomandante Insurgente Moisés

Part Six: A Mountain on the High Seas. Zapatistas will travel through the 5 continents

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Part Six: A Mountain on the High Seas

Communique from the Indigenous Revolutionary Clandestine Committee
General Command of the Zapatista Army for National Liberation

MEXICO

October 5, 2020

To the National Indigenous Congress—Indigenous Governing Council:
To the Sixth in Mexico and abroad:
To the Networks of Resistance and Rebellion:
To all honest people who resist in every corner of the planet:

Sisters, brothers, hermanoas:
Compañeras, compañeros and compañeroas:

We Zapatista originary peoples of Mayan roots send you greetings and want to share with you our collective thought about what we have seen, heard, and felt.

First: We see and hear a socially sick world, fragmented into millions of people estranged from each other, doubled down in their efforts for individual survival but united under the oppression of a system that will do anything to satisfy its thirst for profit, even when its path is in direct contradiction to the existence of planet Earth.

This abomination of a system and its stupid defense of “progress” and “modernity” crashes into the wall of its own criminal reality: femicides. The murder of women has no color or nationality; it is global. If it is absurd and unreasonable for someone to be persecuted, disappeared, or murdered for the color of their skin, their race, their culture or their beliefs, it’s simply unbelievable that the fact of being a woman is equivalent to a death sentence or a life of marginalization.

The criminal logic of the murder of women is that of the system, escalating in predictable fashion (harassment, physical violence, mutilation, and murder) and backed by structural impunity (“she deserved it,” “she had tattoos,” “what was she doing out at that hour?” “dressed like that, what did she expect?”). This happens to women across geographies, social classes, races and ages from early girlhood to old age; gender is the one constant. The system is incapable of explaining how this reality goes hand in hand with its “development” and “progress.” The outrageous statistics say it all: the more “developed” a society is the higher the number of victims in this veritable war on women.

(Continuar leyendo…)

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Subcomandante Insurgente Moisés

EZLN closes Caracoles Due to Coronavirus and Calls on People Not to Abandon Current Struggles

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

Mexico

March 16, 2020

To the people of Mexico:
To the peoples of the world:
To the National Indigenous Congress—Indigenous Governing Council:
To the Sixth in Mexico and abroad:
To the Networks of Resistance and Rebellion:

Sisters, brothers, hermanoas:
Compañeros, compañeras, compañeroas:

We write to inform you that:

Given the serious and scientifically proven risk to human life presented by COVID-19 or “Coronavirus”;

Given the frivolous irresponsibility and lack of seriousness shown by the bad governments and the political class in its entirety who are using this serious humanitarian problem to attack each other instead of taking the necessary measures to confront a life-threatening virus which endangers all regardless of nationality, gender, race, language, religion, political affiliation, social class, or history;

Given the lack of accurate and timely information about the spread and severity of the virus and the lack of a coherent plan to confront it, and;

Given that our commitment as Zapatistas is to struggle for life;

We have decided the following:

First: We declare a red alert in all of our communities, towns, barrios, and Zapatista organizational bodies.

Second: To the Juntas de Buen Gobierno [Good Government Councils] and the Zapatista Autonomous Municipalities in Rebellion, we recommend the full and immediate closure of the Caracoles and Centers of Resistance and Rebellion.

Third: To the bases of support and the entire Zapatista organizational structure, we recommend adherence to the series of recommendations and special hygiene measures which will be distributed in all Zapatista communities, towns, and barrios.

Fourth: Given the total absence of the bad governments, we strongly urge everyone [todos, todas, todoas] in Mexico and around the world to follow the necessary scientifically-based sanitary measures that will allow us to survive this pandemic.

Fifth: We call on you to sustain the struggle against femicides and violence against women, to continue the struggle in defense of territory and Mother Earth, to maintain the struggle for the disappeared, murdered, and imprisoned, and to hold high the flag of the struggle for humanity.

Sixth: We call on all not to lose human contact, but rather to temporarily change our forms of relating as compañeras, compañeros, compañeroas, sisters, brothers, and hermanoas.

The word, the listening ear, and the heart have many ways—paths, calendars, and geographies—in and on which to meet. This struggle for life can be one of them.

That’s all.

From the mountains of Southeastern Mexico,
For the Indigenous Revolutionary Clandestine Committee—General Command of the Zapatista Army for National Liberation,

Subcomandante Insurgente Moisés.
Mexico, March of 2020.

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Mujeres indígenas zapatistas del EZLN

We Don’t Need Permission to Fight for Life. Zapatista Women Join the March 9 National Strike

ZAPATISTA ARMY FOR NATIONAL LIBERATION
MEXICO

March 1, 2020

To: Women who struggle in Mexico and around the world
From: The Zapatista indigenous women of the EZLN

Compañera and sister:

We greet you in the name of all of the Zapatista indigenous women of all ages, from the youngest to the wisest—the oldest, that is. We hope you are well and are struggling along with your families, sisters, and compañeras.

Here we are having a lot of problems with the paramilitary forces who now come out of the MORENA party, just like before they came from the PRI, PAN, PRD, and Verde Ecologista parties.

But that’s not what we wanted to talk to you about. We wanted to talk to you about something more urgent and more important: the incredible violence waged against women, which has not only not ceased but actually increased in quantity and in cruelty. The murders and disappearances of women have reached a level that we could not have imagined before, and no woman of any age, class, political affiliation, color, race, or religion is safe. We might think that rich women, women politicians or famous women are safe because they have their security guards and police to protect them, but no, not even they are safe, because the violence that kidnaps, disappears, or kills us often comes from family members, friends, and acquaintances.

We have to stop this violence, wherever it comes from, and that is why we had called for women’s demonstrations on March 8, 2020, in which everyone would organize their actions according to their own ways, times, and places. We had said that the principal demand of these demonstrations should be to stop violence against women, and to declare that we would not forget those murdered and disappeared by all governing administrations, from any party of any color (striped, blue, green, yellow, maroon, orange, brown, or anything else) because they are all the same. We also proposed that we all wear something black on our clothes as a symbol of our mourning for the mass murder of women all over the world and to remind the bad governments and our missing and disappeared compañeras that we would not forget them. The worst part is that even the littlest ones among us are not safe.

Sister and compañera:

A few days ago we learned that a group of feminist sisters from the collective “Witches of the Sea” [Brujas del Mar] in Veracruz had a good idea and called for a women’s strike on March 9, to make clear what things looked and felt like without women. The idea is that we don’t go to work, or buy anything, or move around, that we aren’t seen at all, because that is in fact what it seems like the system is trying to do: annihilate us women as its principal enemy.

Then we saw the reaction of all those patriarchal and macho men and women in the bad government, the political parties, and the big corporations. We saw that they don’t care about the tragedy in which women in Mexico live and die, but only about using that pain for their own gain, then covering it up and arguing over who among them is the biggest badass.

(Continuar leyendo…)

radio
EZLN

Images of the Zapatista Mobilization on the morning of February 20 in Defense of Territory and Mother Earth, for Justice for Our Dead, Our Disappeared, Our Prisoners and Against Megaproyects of Death. “We Are All Samir”

Caracol Jacinto Canek. JBG Flor de nuestra palabra y luz de nuestros pueblos que refleja para todos. Comunidad del CIDECI-Unitierra. Municipio oficial de San Cristóbal de las Casas.

Caracol Resistencia y Rebeldía un Nuevo Horizonte. JBG La luz que resplandece al mundo. Dolores Hidalgo. Tierra recuperada.

Caracol Espiral digno tejiendo los colores de la humanidad en memoria de l@s caídos. JBG Semilla que florece con la conciencia de l@s que luchan por siempre. Tulan Ka’u, tierra recuperada.

Caracol Raíz de las Resistencias y Rebeldías por la humanidad. JBG Corazón de nuestras vidas para el nuevo futuro. Ejido Jolj’a.

Caracol Floreciendo la semilla rebelde. JBG Nuevo amanecer en resistencia y rebeldía por la vida y la humanidad. Poblado Patria Nueva, tierra recuperada.

Caracol Madre de los Caracoles de nuestros sueños. JBG Hacia la Esperanza. La Realidad.

Caracol Torbellino de Nuestras Palabras. JBG Corazón del Arcoiris de la esperanza. Morelia.

Caracol Que habla para todos. JBG Nueva Semilla que va a producir. Roberto Barrios.

Caracol Resistencia Hacia un nuevo amanecer. JBG El camino del Futuro. La Garrucha.

Caracol Resistencia y Rebeldía por la Humanidad. JBG Corazón céntrico de los zapatistas delante del mundo. Oventik.

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