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Escucha aqu\u00ed: [podcast]https:\/\/radiozapatista.org\/Audios\/pensamiento\/8mayo_sup-moises.mp3[\/podcast]<\/p>\n
8 de mayo de 2015<\/p>\n
Buenas tardes, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas.<\/p>\n
Quiz\u00e1s con esta continuaci\u00f3n de nuestra explicaci\u00f3n de lo que es el arma pues para nosotros, que es la resistencia y la rebeld\u00eda, quiz\u00e1s les va a dar de entender algunas cosas de lo que platicaron ac\u00e1 nuestros compas que estamos aqu\u00ed en la mesa.<\/p>\n
Es que en nuestra resistencia y rebeld\u00eda hemos llegado a entender que esa resistencia y esa rebeld\u00eda que tenemos, que las ponemos en la pr\u00e1ctica, constantemente nos hace, nos dice que no vamos a permitir y vamos a forzarnos por luchar para que no vuelva, para que no pase lo que pas\u00f3 en 1910, porque la muerte de muchos de nuestros compatriotas mexicanos, mexicanas, \u00bfqui\u00e9n aprovech\u00f3 eso?<\/p>\n
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Listen here:<\/strong> [podcast]https:\/\/radiozapatista.org\/Audios\/pensamiento\/8mayo_sup-moises.mp3[\/podcast]<\/p>\n May 8, 2015<\/p>\n Good afternoon compa\u00f1eros<\/em>, compa\u00f1eras<\/em>, brothers and sisters.<\/p>\n Perhaps by continuing our explanation of how resistance and rebellion are weapons for us you will better understand some of the things that our compa\u00f1eros<\/em> and compa\u00f1eras<\/em> here at the table have talked about.<\/p>\n Through our resistance and rebellion, we have come to understand that by putting resistance and rebellion into practice we confirm that we will not allow in our struggle what happened in 1910, when so many of our fellow Mexicans died. Who took advantage of that situation?<\/p>\n <\/p>\n Y nos dice nuestra resistencia, nuestra rebeld\u00eda, son los carrancistas, son los obregonistas y son los maderistas, terratenientes que ellos aprovecharon para gobernar, para estar en el poder. Y todos esos bolas de cabrones que estuvieron ah\u00ed son sus tataranietos que est\u00e1n ahorita ah\u00ed, y entonces nuestra resistencia, nuestra rebeld\u00eda nos dice que tenemos que gobernar nosotros.<\/p>\n Pero tambi\u00e9n nuestra resistencia y rebeld\u00eda nos dice que no porque seamos nosotros, nosotras, las que vamos a gobernar como la misma raza, no quiere decir, como desde el principio lo dijimos, que nosotros decimos Junta de Buen Gobierno, <\/em>pero no estamos diciendo que porque son muy buenos, hay que cuidarla, hay que vigilarla.<\/p>\n Por eso lo estoy diciendo de lo que expusieron pues los compas, aunque seamos ind\u00edgenas que llegan en el poder, si el pueblo no est\u00e1 organizado para vigilar a su gobierno pues vamos a salir m\u00e1s mejores ratas, porque ind\u00edgena pobre ah\u00ed no ha visto lo que ve en la oficina, tantas cosas, eso es lo que nos pasa a nosotros eso. Entonces no hay que confiar, tenemos que organizarnos para vigilarlos, por eso decimos que es el pueblo la que manda con todo.<\/p>\n Cuando digo de que tenemos que vigilar y que tenemos que estar atento y todo, es que con nuestra pr\u00e1ctica de lucha, de resistencia y rebeld\u00eda, es que nuestros gobiernos aut\u00f3nomos no los dejamos solos, somos muy otros. Por supuesto que tenemos responsabilidad cada qui\u00e9n porque tenemos \u00e1reas de trabajo nuestros compa\u00f1eros, o sea como para que entonces aprendamos porque decimos que debe ser s\u00f3lo son buenos para pensar de lo que proponen los compas autoridades, sino que todos, todas, tenemos que ser buenos, buenas.<\/p>\n Es que nuestras autoridades lo que hacen es que se re\u00fanen, por ejemplo un Municipio Aut\u00f3nomo Rebelde, que puede estar en 15, 20, entre compa\u00f1eros y compa\u00f1eras, est\u00e1n con \u00e1reas de trabajo, salud, educaci\u00f3n, agroecolog\u00eda, comercio y esas cosas, entonces ese compa\u00f1ero, compa\u00f1era, la que est\u00e1 encargada o encargado tiene que decir \u2018tengo problema de esto\u2019, le dice al colectivo de autoridades, o sea a los dem\u00e1s encargados de \u00e1reas les dice \u2018tengo este problema\u2019. Entonces empiezan a discutir entre autoridades, por eso ah\u00ed donde decimos que son gobierno colectivo, de ah\u00ed empieza a salir ideas, propuestas, pero no es porque entonces ya se aplica seg\u00fan lo que alcanzaron a ver los compa\u00f1eros.<\/p>\n No pueden, tienen que ir en la asamblea municipal de autoridades, o sea donde llegan las comisariadas, las agentas, comisariados y agentes, entonces esos compa\u00f1eros lanzan ah\u00ed la propuesta de un problema, entonces los compa\u00f1eros autoridades, los asamble\u00edstas, los autoridades de los pueblos, ellos, ellas, conforme nuestra ley zapatista se gu\u00edan ah\u00ed, como dijimos ayer, porque ah\u00ed van a ver \u2018esto ya est\u00e1 discutido, ya sabemos que esto est\u00e1 permitido, nuestros pueblos ya nos tienen permitido y por lo tanto ya podemos decir ac\u00e1 que s\u00ed se echa a andar esa propuesta\u2019, o sea cuando aprueban los compas comisariados, comisariadas. Saben los compa\u00f1eros, compa\u00f1eras autoridades \u2018esto no podemos decir aqu\u00ed que s\u00ed estamos de acuerdo, tenemos que ir a consultarle a nuestros compa\u00f1eros y compa\u00f1eras de los pueblos\u2019.<\/p>\n Entonces las autoridades municipales o juntas de buen gobierno, cuando lanzan su propuesta en la asamblea, los asamble\u00edstas de autoridades sus m\u00e9todos de c\u00f3mo hacerlo es de que h\u00e1ganse de cuenta as\u00ed como estamos aqu\u00ed ahorita le dicen que es la asamblea m\u00e1xima, aqu\u00ed mismo se discute, como una primera ronda de discusi\u00f3n y cuando sienten que no se logra, que no se encuentra la idea, entonces se van por regiones, puede partirse aqu\u00ed en 10, 15, 20 regiones para ir a discutirlo y nuevamente entrar en la asamblea hasta que lo encuentran.<\/p>\n Si no lo encuentran entonces todo lo discutido ya, o sea lo caminado, lo buscado ya, llevan, porque no pudieron encontrar ac\u00e1, llevan la propuesta en las comunidades y se extiende la discusi\u00f3n en todas las comunidades. Se tiene que encontrar el qu\u00e9 hacer, puede ser en un pueblo, en un grupo o puede ser individual lo que propone el compa\u00f1ero, la compa\u00f1era, en un pueblo, y esa palabra, opini\u00f3n, pensamiento del compa\u00f1ero llega en la asamblea m\u00e1xima hasta que entonces ah\u00ed se llega a sentir cu\u00e1l es la mejor de todas las ideas.<\/p>\n Entonces es as\u00ed que las autoridades aut\u00f3nomas no est\u00e1n solos de lo que hacen, o sea sus trabajos est\u00e1 discutido, est\u00e1 planteada por los compas bases de los pueblos. No hacen ellos su pol\u00edtica, por m\u00e1s que sean buen gobierno o Junta de Buen Gobierno no van a hacer as\u00ed nada m\u00e1s, sino tiene que ser aprobado por el pueblo. Los pueblos saben desde el principio qu\u00e9 es lo que se quiere hacer y c\u00f3mo es que se piensa hacer.<\/p>\n Eso ha permitido que as\u00ed no han podido hacer lo que quieran nada m\u00e1s nuestras autoridades, ya sea la zona, la Junta de Buen Gobierno y luego los MAREZ, que son los municipios aut\u00f3nomos rebeldes zapatistas y luego los que son las autoridades locales, siempre hay asambleas en lo local en el pueblo. Nunca puede hacer una cosa el autoridad local mientras no est\u00e1 enterado la asamblea, al igual en el municipio nunca puede echar a andar mientas no est\u00e1n enterados los pueblos de lo que se quiere hacer, lo mismo en la Junta de Buen Gobierno, no pueden echar a andar un trabajo mientras no est\u00e1n enterados y enteradas los miles de hombres y mujeres.<\/p>\n As\u00ed como les digo esto, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas, no es porque est\u00e1 mal pero con otras formas\u2026 o sea m\u00e1s bien por la relaci\u00f3n de trabajo con unas ONGs que todav\u00eda est\u00e1n, piensan de que entonces si me preguntan a m\u00ed les digo \u2018no\u2019, porque s\u00f3lo soy yo, si me preguntan a m\u00ed \u2018s\u00ed\u2019, ya. .Lo que pasa es que nosotros somos miles, entonces nos lleva tiempo para discutir ese proyecto, si s\u00ed aceptamos o no aceptamos, o a cambio de qu\u00e9 queremos, entonces nos lleva tiempo y cuando viene la respuesta ya nos dicen \u2018no, pues ya pas\u00f3 el tiempo, de que ya no hay, se acab\u00f3\u2019. Ni modos, para eso est\u00e1 nuestra resistencia y rebeld\u00eda, si no hay, vamos a trabajar, vamos a seguir.<\/p>\n Con nuestra resistencia y rebeld\u00eda los compa\u00f1eros de los pueblos, sus tres instancias de gobierno, no las sueltan en dos cosas. Una, todo lo que ha acordado ya el pueblo tienen que recibir informaci\u00f3n c\u00f3mo va, cualquiera de las cosas que se hacen, salud, educaci\u00f3n, agroecolog\u00eda, todo lo dem\u00e1s trabajos. O sea tienen que rendir informe \u00bfqu\u00e9 est\u00e1 pasando?, \u00bfc\u00f3mo est\u00e1 pasando?, \u00bfpor qu\u00e9 est\u00e1 pasando?, \u00bfc\u00f3mo le hicieron para resolver?, \u00bfqu\u00e9 est\u00e1n haciendo? Al mismo tiempo tienen que rendir cuenta de todo lo que ha entrado, en qu\u00e9 se ha gastado.<\/p>\n Con la resistencia y rebeld\u00eda los compa\u00f1eros y las compa\u00f1eras han inventado a lo largo de la pr\u00e1ctica cuando rend\u00edan cuenta las Juntas de Buen Gobierno o los MAREZ, entonces los compa\u00f1eros y las compa\u00f1eras se preguntaron \u00bfc\u00f3mo vamos a creer si es cierto lo que est\u00e1n rindiendo la cuenta? Aunque decimos de que son compa\u00f1eros, son compa\u00f1eras, adem\u00e1s tienen por el nombre Junta de Buen Gobierno, <\/em>\u00bfpero ser\u00e1?<\/p>\n Entonces inventan los compa\u00f1eros, crean -porque es la falta de confianza- entonces c\u00f3mo hacer para que haya confianza. Entonces inventan que la Junta de Buen Gobierno, ah\u00ed est\u00e1 el caj\u00f3n o como se llame donde se guarda el dinero, pero no puede sacar la Junta de Buen Gobierno sin la presencia de la Comisi\u00f3n de Vigilancia. La Comisi\u00f3n de Vigilancia son el turno de los pueblos bases de apoyo, todos los d\u00edas, meses, a\u00f1os, ah\u00ed est\u00e1n en el caracol, en la Junta de Buen Gobierno, y la Comisi\u00f3n de Informaci\u00f3n, o sea son los compa\u00f1eros y compa\u00f1eras que son comit\u00e9s, unos son candidatos o candidatas a ser comit\u00e9s, o ya son suplentes, suplentas a ser comit\u00e9s.<\/p>\n Entonces esos dos se van ah\u00ed donde est\u00e1 el caj\u00f3n, no el de los muertos sino del dinero, entonces ellos lo sacan, cualquiera de las dos comisi\u00f3n, nom\u00e1s le preguntan:<\/p>\n \u2013 A ver compa junta de buen gobierno, \u00bfcu\u00e1nto necesitas?<\/p>\n \u00ad\u2013 No, pues 15 mil pesos<\/p>\n \u2013 A ver \u2013sacan los 15 mil pesos y se lo entregan\u2013\u00ad, cu\u00e9ntalo porque no vas a decir despu\u00e9s de que no est\u00e1 completo.<\/p>\n Entonces lo cuentan, se va a la compra de lo que se necesita. Regresando en la tarde se vuelve a encontrar las dos comisiones, y frente a las dos comisiones ah\u00ed se va a ver qu\u00e9 pas\u00f3, por qu\u00e9 te falta esto.<\/p>\n Entonces es as\u00ed como se le da la confianza a la hora de que va a rendir la cuenta la Junta de Buen Gobierno, porque hay rendici\u00f3n de cuenta, de informaci\u00f3n, hay de seis meses, hay de cada tres meses y hay de un a\u00f1o la rendici\u00f3n de cuenta. Pero es como lo controlan eso, no es porque est\u00e1n sueltos, o sea hay quien va a dar la certeza de que s\u00ed es cierto esto.<\/p>\n En nuestra resistencia y rebeld\u00eda lo que se ha encontrado ah\u00ed es que ha ayudado mucho sobre lo que es la justicia, es como una parte\u2026 c\u00f3mo les dir\u00eda, o sea sin hacer pol\u00edtica, sin hacer pl\u00e1tica pol\u00edtica con los partidistas, sino al resolverles sus problemas porque ah\u00ed no se vende la justicia, no se compra la justicia y al hacer justicia no se multa, no hay multa. Entonces esos partidistas es ah\u00ed donde se dan cuenta de que entonces \u2018pues v\u00e1monos con los zapatistas porque si nos vamos con el oficial necesitamos dinero\u2019.<\/p>\n Entonces con nuestra resistencia y rebeld\u00eda haciendo justicia vamos, nosotros le decimos neutralizando, <\/em>para que no se van en contra de nosotros, pero no es porque hacemos trabajo pol\u00edtico sino el actuar, ah\u00ed es donde ven.<\/p>\n Y otra nuestra forma, lo que nos ha demostrado, lo que nos ha construido lo que es nuestra resistencia y rebeld\u00eda es que no es porque queremos que a fuerzas tienen que ser zapatistas o que sean bases de apoyo. En nuestras pr\u00e1cticas comunitarias, o sea en cada comunidad, se habla con ellos, con los que no son partidistas, porque en las comunidades hay partidistas y no partidistas, entonces se habla con ellos y si es que quieren estar con nosotros en la escuela, o sea en la educaci\u00f3n zapatista, pueden estar sin dinero.<\/p>\n S\u00f3lo se necesita que cumplan el acuerdo de la comunidad de que ahora es tiempo de que se tiene que hacer hortaliza, ese hermano vaya a trabajar para su hortaliza al promotor de educaci\u00f3n o la promotora, cuando es tiempo de hacer milpa que se vaya. Son distintos, hay comunidades zapatistas que entonces juntan por mazorca el ma\u00edz, por pu\u00f1os el frijol y se lo dan a su promotor de salud, de educaci\u00f3n, y ya con eso. Entonces los hermanos que quieren meter a la escuela, educaci\u00f3n a sus hijos aunque no sean zapatistas con tal nom\u00e1s que cumpla eso ya puede estar en la escuela aut\u00f3noma zapatista, las y los hijos de los hermanos que no son partidarios.<\/p>\n Y ese resultado del trabajo, ora s\u00ed los partidistas digamos, a la hora de que hacen celebraci\u00f3n los compas en los pueblos, por ejemplo el 17 de noviembre, que es la llegada del Ej\u00e9rcito Zapatista en 1983, entonces los ni\u00f1os zapatistas y los ni\u00f1os y ni\u00f1as que no son partidistas sus pap\u00e1s, participan ah\u00ed, ya hacen sus poemas, hacen sus peque\u00f1as oratorias y practican ya lo que ven a sus pap\u00e1s.<\/p>\n Y cuando hacen fiesta los que son oficialistas m\u00e1s que el puro teclado, no hay participaci\u00f3n de ni\u00f1os y ni\u00f1as, entonces lo que tienen sus hijos en la escuela aut\u00f3noma zapatista son los que se encargan a decirles a los partiditas: corramos mejor los maestros, porque m\u00edralo mi hijo, mi hija, ella s\u00ed ya sabe leer y escribir, ella s\u00ed ya puede hacer un peque\u00f1o discurso, y v\u00e9alo, el tuyo, la tuya no, entonces que vamos a hacer, \u00bfpor qu\u00e9 estamos en contra con los zapatistas? Ah\u00ed empieza discusiones eso y lo ven que s\u00ed es cierto lo que se est\u00e1 diciendo.<\/p>\n Pero eso es lo que nos ha dado nuestra rebeld\u00eda y resistencia pues, les voy a estar siguiendo diciendo eso porque gracias a eso s\u00ed estamos combatiendo, s\u00ed estamos mostrando que s\u00ed se puede sin accionar pues el arma, eso es lo importante de ah\u00ed. Pero no quiere decir que entonces estamos diciendo que ya no sirve, un d\u00eda servir\u00e1.<\/p>\n Aqu\u00ed vuelvo a decir, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas, no puede haber resistencia, rebeld\u00eda si es que no se organiza. Porque organizaci\u00f3n es gente, es mujer, es hombre, son pueblos, entonces si no hay pueblo, es decir si no hay mujer, hombre entonces qu\u00e9. Aunque tengas buen arte en tu decir, en tu hablar, en tu rollar <\/em>decimos nosotros, simplemente se va al aire.<\/p>\n \u00bfEntonces c\u00f3mo le hacemos en organizaci\u00f3n y pr\u00e1ctica lo que dice un poeta, por ejemplo? \u00bfC\u00f3mo hacemos en organizaci\u00f3n y en pr\u00e1ctica lo que dice un cantante? \u00bfC\u00f3mo hacemos en pr\u00e1ctica y hacer en organizaci\u00f3n lo que ilustra un artista?, as\u00ed, ay\u00fadenme a hacer una lista de eso. El chiste es eso, y para qu\u00e9 nos vamos a organizar.<\/p>\n Porque nuestra resistencia y nuestra rebeld\u00eda (inaudible), con esa resistencia y rebeld\u00eda hemos logrado que tengamos nueva educaci\u00f3n. El programa, temario, \u00bfc\u00f3mo se dices eso?, \u00bfqui\u00e9n es maestro aqu\u00ed?, materias de estudio, son los compas de los pueblos los que tienen que plantear qu\u00e9 tipo de educaci\u00f3n quieren sus hijos. Me acuerdo eso, en una de los planteamientos de los compa\u00f1eros me invitaron en esa discusi\u00f3n sobre qu\u00e9 materias van a estudiar los jovencitos. Dec\u00edan, porque en ciencias sociales, dice el sistema, que el tren bala, pero aqu\u00ed cu\u00e1l tren bala va a pasar aqu\u00ed. No, nosotros vamos a tener que pensar qu\u00e9 es lo que necesitamos en ciencias sociales aqu\u00ed en nuestro municipio aut\u00f3nomo, en nuestra zona de rebeldes. Yo les digo, pues s\u00ed est\u00e1 bien compas, as\u00ed es, y dicen:<\/p>\n \u2013 Queremos que se estudia la historia porque en la SEP, en la educaci\u00f3n del gobierno, nos dicen que M\u00e9xico ya hizo la revoluci\u00f3n, para eso Zapata muri\u00f3, entonces nosotros queremos que se estudie bien la historia.<\/p>\n Y yo les pregunto a los compas \u00bfpero c\u00f3mo es eso?, entonces dicen:<\/p>\n \u2013 Pues s\u00ed porque es queremos que se despiertan los jovencitos.<\/p>\n \u2013 \u00bfPero c\u00f3mo? \u2013les digo todav\u00eda.<\/p>\n \u2013 Mira, \u00bfc\u00f3mo es las etapas de los modos de producci\u00f3n o sociedad?, como se diga, eso de que el feudalismo, esclavismo, capitalismo, imperialismo, no s\u00e9 cu\u00e1ntas m\u00e1s.<\/p>\n Entonces los compas dicen:<\/p>\n \u2013 En el tiempo, en la \u00e9poca esclavista c\u00f3mo era el modo en lo pol\u00edtico, en lo ideol\u00f3gico, en lo econ\u00f3mico, social, cultural. \u00bfC\u00f3mo era en ese tiempo? Necesitamos saber eso para que entonces es un despertar para nuestros hijos, para que sepan.<\/p>\n Entonces les contesto a los compas: no s\u00e9, yo no estudi\u00e9 tampoco eso.ni estudi\u00e9, compas.<\/p>\n \u2013 \u00bfEntonces c\u00f3mo le hacemos?<\/p>\n \u2013 Pues vamos a ver qui\u00e9n.<\/p>\n Porque aqu\u00ed en M\u00e9xico hay muchos estudiantes, entonces por ah\u00ed llegaron, les dijimos y les planteamos eso, que en cada etapa de sociedades o de modos de producci\u00f3n queremos eso.<\/p>\n \u2013 No existe un libro para eso. No sabemos tampoco \u2013nos dijeron.<\/p>\n \u00bfAlguien sabe aqu\u00ed? Lo que queremos es eso, c\u00f3mo es en la \u00e9poca feudal, c\u00f3mo era la pol\u00edtica en ese tiempo, c\u00f3mo era lo ideol\u00f3gico en ese tiempo, c\u00f3mo era lo econ\u00f3mico en ese tiempo, social y cultural, porque ahora ya los compas sabemos lo del capitalismo, ahora neoliberal, ya podemos decirlo c\u00f3mo est\u00e1 pol\u00edtico, ideol\u00f3gico, econ\u00f3mico y social pues.<\/p>\n Por eso les digo que entonces con nuestra resistencia y rebeld\u00eda tenemos nueva educaci\u00f3n, nueva salud. Con nuestra resistencia y rebeld\u00eda eso nos ha ense\u00f1ado, pero tambi\u00e9n con fallas.<\/p>\n Miren, en aquellos tiempos cuando no les hemos planteado a las ONGs lo que ya les dije antier, se construy\u00f3 porque dieron proyectos de cl\u00ednicas por ejemplo, o micro cl\u00ednicas, entonces nosotros:<\/p>\n \u2013 Cl\u00ednica, ah, pues ya est\u00e1 bueno, s\u00ed va a haber salud \u2013as\u00ed se entendi\u00f3.<\/p>\n Pero hace cuatro o cinco a\u00f1os nos dimos cuenta que no, porque implica, implic\u00f3 organizaci\u00f3n, y a la hora de que quisieron organizarse los compa\u00f1eros\u2026 \u00bfpor qu\u00e9 les digo eso? Porque la micro cl\u00ednica o la cl\u00ednica, h\u00e1ganse de cuenta que es \u00e9ste donde estamos ahorita y los pueblos est\u00e1n all\u00e1 a cinco horas, seis horas y entonces para que se eche a andar esta cl\u00ednica el promotor o la promotora de salud tiene que venir a turnarse para atender pues ac\u00e1. Y luego, porque al mismo tiempo se ech\u00f3 a andar lo que es las tres \u00e1reas, o sea de plantas medicinales, entonces ya los compa\u00f1eros, las compa\u00f1eras aprendieron qu\u00e9 planta sirve para tos, gripe, par\u00e1sitos, dolores, todo esas cosas, para diarrea, v\u00f3mito, entonces simplemente no van en la cl\u00ednica, entonces los compas empiezan a decir:<\/p>\n \u2013 \u00bfPara qu\u00e9 se va? \u2013es que hay que darle de comer al promotor de salud\u00ad \u00bfPara qu\u00e9 si no es que nos est\u00e1 sirviendo? La que nos est\u00e1 sirviendo ac\u00e1 es la promotora de herbolaria.<\/p>\n Entonces esas cosas nos hizo cambio, ah\u00ed es donde entra lo que est\u00e1bamos diciendo ayer, que entramos a reorganizarnos y al mismo tiempo reeducarnos. Entonces lo que se hizo es que los compa\u00f1eros promotores de salud hacen campa\u00f1a, llevan lo que es el aparato de ultrasonido, los equipos para hacer Papanicolaou, de laboratorio, del dental. Se organizan y por municipios o por regiones van a ir a dar los servicios, de ah\u00ed entonces ya detectan qui\u00e9n tiene problemas de hernias, tumores, ap\u00e9ndice y esas cosas, entonces ya nada m\u00e1s les avisan a los doctores los que nos apoyan y es as\u00ed como apoyamos tambi\u00e9n a los doctores, a los m\u00e9dicos pues, que ya saben qu\u00e9 es lo que tiene, ya est\u00e1 ah\u00ed la pel\u00edcula, la placa, la del ultrasonido pues.<\/p>\n Entonces s\u00ed realmente entonces s\u00ed es una nueva salud porque desde antes se detectan los problemas que tienen nuestras compa\u00f1eras, compa\u00f1eros, y por supuesto tambi\u00e9n a los partidistas.<\/p>\n Con nuestra resistencia y rebeld\u00eda tienen la libertad los compa\u00f1eros de practicar lo que piensan a nivel local, por ejemplo hay pueblos que empiezan a crear que le dicen BAC, entonces preguntamos qu\u00e9 es eso, es el Banco Aut\u00f3nomo Comunitario, o sea de pueblos, ellos mismo las crean.<\/p>\n Y con nuestra resistencia y rebeld\u00eda se est\u00e1 mejorando los medios de comunicaci\u00f3n, que as\u00ed le decimos, lo que son las emisoras comunitarias zapatistas aut\u00f3nomas, ellos las manejan, los compa\u00f1eros de las Juntas de Buen Gobierno, es ah\u00ed donde transmiten lo que quieren darle de saber a los pueblos zapatistas y los no zapatistas.<\/p>\n Con nuestra resistencia y rebeld\u00eda se practica pues la nueva democracia. Aqu\u00ed los compa\u00f1eros junto con los pueblos, con las autoridades, experimentan nuevas cosas. Hay a veces s\u00ed ha fallado pero se dan cuenta para ver c\u00f3mo mejorarlo.<\/p>\n Por ejemplo, que es tan importante esto, que es una de las cosas que nos llev\u00f3 hacia el cambio de c\u00f3mo hacerlo mejor, as\u00ed como ya dije que hay nueva educaci\u00f3n, o sea donde ya aprendieron a leer, a escribir y hacer cuenta los j\u00f3venes. J\u00f3venes as\u00ed de 18 a\u00f1os, 19 a\u00f1os, entonces los nombran de ser autoridad y ya cuando est\u00e1n en la asamblea pues son puros j\u00f3venes, tanto el Consejo o sea los MAREZ, son puros j\u00f3venes. \u00c9se es el error porque son puros j\u00f3venes, entonces no han tenido la experiencia, la experiencia de ser viejo zapatista que es la que estuvo en la clandestinidad, los esfuerzos, los sacrificios, todo, y el gran valor por salir en 94, y los j\u00f3venes no, todo es as\u00ed como muy f\u00e1cil para ellos.<\/p>\n Entonces se dan cuenta que se empieza a fallar, los compas, entonces es donde se empieza a organizarse los j\u00f3venes, donde empieza la escuela de cu\u00e1l es su tarea, su deber, su obligaci\u00f3n, su funci\u00f3n, lo que es ser autoridad zapatista, pero ahora s\u00ed para todos los pueblos, hombres, mujeres, j\u00f3venes, j\u00f3venas, entonces para que ya saben cu\u00e1l es su tarea, su deber, cuando ahora s\u00ed sea elegida, elegido pues.<\/p>\n Aqu\u00ed en lo que es la democracia uno de la forma de c\u00f3mo se experimentan y se ayudan los compas, por ejemplo, no s\u00e9 c\u00f3mo se llama eso, si es directa o indirecta o medio directa, no s\u00e9, ah\u00ed entonces ustedes se encargan de verlo cu\u00e1l es; por ejemplo ac\u00e1, somos los autoridades, entonces ya nos conocemos qui\u00e9n de todos y todas nosotros, nosotras ac\u00e1, nos conocemos qui\u00e9n compa\u00f1ero, qui\u00e9n compa\u00f1era s\u00ed se preocupa, qui\u00e9n tiene inter\u00e9s realmente, ayuda, orienta y que hemos visto que lo que dice no s\u00f3lo lo dice sino est\u00e1 en la pr\u00e1ctica.<\/p>\n Entonces nosotros, nosotras ac\u00e1, lo que hacemos es proponemos a ese compa\u00f1ero, a esa compa\u00f1era sea miembro de la Junta de Buen Gobierno por ejemplo, si es que estamos eligiendo qui\u00e9n va a ser, pero somos nosotros como autoridades. Pero es que nosotros nos conocemos, entonces proponemos que sea esa compa\u00f1era, ese compa\u00f1ero, no lo decidimos ac\u00e1 sino tenemos que llevar en los pueblos, donde vamos a explicar que nosotros aqu\u00ed como asamble\u00edstas vimos que ese compa\u00f1ero, esa compa\u00f1era pensamos que puede hacer ese trabajo porque esto lo hemos visto esto.<\/p>\n Ya los pueblos dir\u00e1n ellos, porque nuestros pueblos preguntan \u00bfde veras es cierto lo que nos dices, porque va en su cuenta de ustedes? Y es ah\u00ed donde nosotros como autoridad tenemos que decir ciertas las cosas, que s\u00ed hemos visto la compa\u00f1era que s\u00ed es interesada, tiene preocupaci\u00f3n, orienta, apoya y nos demuestra en su quehacer ac\u00e1. Es como ayudan las y los autoridades a los pueblos, no es porque sale a hacer su compa\u00f1a al compa\u00f1ero, a la compa\u00f1era.<\/p>\n Por ejemplo, \u00bfc\u00f3mo es los pueblos vigilan a sus autoridades? Estamos diciendo que la Comisi\u00f3n de Vigilancia est\u00e1n todos los segundos en los Caracoles (inaudible)\u2026 es que vigilen a sus autoridades, pero los compa\u00f1eros y las compa\u00f1eras lo llevan en su cabeza y en su coraz\u00f3n el vigilar a su autoridad. Muy recientemente un miembro de la Junta de Buen Gobierno, porque se turnan pues, ya sali\u00f3 en su turno, ya est\u00e1 en su pueblo, y se fue a no s\u00e9 qu\u00e9, hacer su compra en una ciudad, y lo alcanzan a ver que ah\u00ed tiene en su mano un Tecate, pero est\u00e1 en la ciudad. Entonces desde ah\u00ed el compa\u00f1ero, la compa\u00f1era, mandan el aviso a la Junta de Buen Gobierno, que ese fulano de tal est\u00e1 con Tecate. O sea nuestros compas los persiguen a sus autoridades a donde vayan, es que los cuidan pues.<\/p>\n Por ejemplo lo que es la democracia, c\u00f3mo hasta los ni\u00f1os y ni\u00f1as en sus clases se les ense\u00f1a, ya como ni\u00f1os para que vayan ir entendiendo el chiste por qu\u00e9 est\u00e1n ah\u00ed reunidos sus pap\u00e1s. Entonces los maestros, maestras, dicen:<\/p>\n \u2013 Saben qu\u00e9, ni\u00f1os, ni\u00f1as, se acerca la fiesta \u2013lo revuelven\u00ad, por ejemplo 3 de mayo, entonces organizan a los ni\u00f1os\u00ad. El pueblo va a celebrar el 3 de mayo, ustedes ni\u00f1os, ni\u00f1as qu\u00e9 piensan hacer.<\/p>\n \u2013 No, pues que la pi\u00f1ata, que la obra de teatro \u2013ya empiezan a decir as\u00ed los ni\u00f1os, se les consulta qu\u00e9 quieren presentar.<\/p>\n \u2013 Bailables, obras de teatro, que las pi\u00f1atas o qu\u00e9 piensan hacer<\/p>\n Entonces los ni\u00f1os as\u00ed van aprendiendo y adem\u00e1s de que lo acompa\u00f1a pues sus mam\u00e1s, sus pap\u00e1s, en la asamblea.<\/p>\n Aqu\u00ed una cosa lo que se ha encontrado, se ha visto pues con nuestra resistencia y rebeld\u00eda es que no vamos a tenerle miedo al pueblo plantearle, por lo muy dif\u00edcil que sea, nuestras propuestas. Los compa\u00f1eros de las Juntas de Buen Gobierno est\u00e1n encontrando eso, que por muy dif\u00edcil que sea lo que vamos a tener que hacer, tenemos que plantearles a los pueblos para que ellos y ellas la discuten, las piensan, y queremos que entonces as\u00ed se aprenda ya porque no queremos que los compa\u00f1eros y las compa\u00f1eras, porque ya entendemos que s\u00ed plantea bien, dice bien, o sea s\u00ed logra lo que quiere el pueblo y entonces por eso mismo ya deciden echar a andar sin decirle al pueblo, no s\u00e9 si me entienden aqu\u00ed en esto.<\/p>\n Es como por ejemplo yo, me han visto ya los compa\u00f1eros y las compa\u00f1eras de que entonces s\u00ed le atino lo que quiere el pueblo, y ya porque me han visto as\u00ed entonces ya me creo, ya me creo ya y empiezo a echar a andar lo que pens\u00e9 sin que les consulte a ustedes como pueblos. Entonces los compas dicen \u2018no vamos a permitir esto\u2019. Por m\u00e1s de que s\u00ed le atinamos tenemos que decirle a nuestros pueblos, porque si no empezamos a crear una cultura mala, una cultura mala empezamos a crearnos otra vez, se me vino as\u00ed en mi cabeza cuando habl\u00f3 el compa Zibechi, porque fue cierto lo que dijo, el expresidente de su pa\u00eds por afuera mostraba una cara bonita pero por dentro, como los mexicanos decimos, caras vemos corazones no sabemos, ya nos explicaron pues c\u00f3mo estuvo.<\/p>\n Es una de las cosas que en nuestra resistencia y rebeld\u00eda hemos detectado eso y lo decimos que eso no vamos a permitir, tiene que saber el pueblo, se tiene que consultarle al pueblo. Es decir que con nuestra resistencia y rebeld\u00eda nos ha ayudado, nos ha dado tiempo para ir inventando, creando, imaginando, porque no tenemos manual, \u00e9sa es la verdad, no hay libro. Nuestro libro es evaluar el trabajo c\u00f3mo va para mejorarlo, nuestro manual es el problema que surge, c\u00f3mo tenemos que resolver ese problema. Y es as\u00ed como vamos avanzando, enfrentando, resolviendo con imaginaci\u00f3n, con nuestra pr\u00e1ctica.<\/p>\n Es decir que nuestra resistencia y rebeld\u00eda es de que no nos dejamos, somos tercos y tercas, necios y necias, de que no nos dejamos, tenemos que resolver, tenemos que encontrar la soluci\u00f3n. O sea que nuestra resistencia y rebeld\u00eda lo tomamos como fuera real los balazos, los bombazos o sea lo consideramos que es guerra tambi\u00e9n para enfrentarse al enemigo, o sea se tiene que tomar en serio pues, porque es una de las formas de c\u00f3mo hay que vencer al enemigo encontrando soluci\u00f3n de c\u00f3mo mejorar nuestro gobernar pues. O sea nos decimos que la lucha, la pelea, no s\u00f3lo nom\u00e1s es con las armas y con las bombas, sino tambi\u00e9n es en lo pol\u00edtico, en lo ideol\u00f3gico y en lo econ\u00f3mico y lo dem\u00e1s.<\/p>\n Nuestra resistencia y rebeld\u00eda est\u00e1 porque estamos trabaj\u00e1ndola, porque estamos organiz\u00e1ndola, porque estamos ah\u00ed junto con nuestros pueblos luchando, apoyando, orientando, mejorando. Y al mismo tiempo nuestra resistencia nos da la seguridad, y al mismo tiempo nos ayuda para vigilar, o sea cuidarnos. Y esto, para que est\u00e9 vivo la resistencia, y activo, eso es trabaj\u00e1ndola pues como ya les dije y lo consideramos realmente como el arma de lucha, porque nuestras armas llevan 20 a\u00f1os descansando, pero si no nos cuidamos esas armas reales est\u00e1n inservibles, pero como lo estamos cuidando est\u00e1n igual como el a\u00f1o de 1994, o sea son \u00fatiles hasta ahorita porque las estamos cuidando.<\/p>\n Entonces nuestra organizaci\u00f3n, nuestra rebeld\u00eda y resistencia eso es lo que nos hace, nos hace cuidarnos, nos da seguridad y la tenemos que mejorarla conforme vayamos trabajando pues.<\/p>\n Con nuestra resistencia y rebeld\u00eda lo que nos ha hecho ver que si hubiera que no nos ha partido en muchas partes los partidos pol\u00edticos, ser\u00eda un poco diferente. Porque son los partidos pol\u00edticos, y despu\u00e9s de eso tambi\u00e9n las organizaciones sociales que los tienen ya cooptados por los partidos pol\u00edticos, son chalanes de los partidos pol\u00edticos, las organizaciones sociales que tambi\u00e9n son los que nos dividen, provocan, y eso va a seguir. Aqu\u00ed les voy a dar un ejemplo de c\u00f3mo es que enfrentamos eso y se ve que es efectivo.<\/p>\n Por ejemplo, ustedes se han de acordar y si no pues les recuerdo que en Zinacant\u00e1n ah\u00ed el PRD, perredistas, quitaron el agua de nuestros compa\u00f1eros bases de apoyo y a la hora de que fuimos a llevarle agua a nuestros compa\u00f1eros nos atacaron a pedradas, a garrotazos, a balazos. Entonces pas\u00f3 lo que pas\u00f3, la Junta de Buen Gobierno compra un pedazo donde hay ojo de agua, entonces les entregan a los compa\u00f1eros bases de apoyo.<\/p>\n Pero est\u00e1 eso que les estoy diciendo que los partidos nos parten en varias partes los pueblos, o sea nos dividen, entonces salen un grupo de que eran compas y los compas bases que quedan dicen \u2018ya no les vamos a dar agua porque es de la organizaci\u00f3n\u2019, dicen y van a plantear con la Junta de Buen Gobierno y la junta le dice a los compa\u00f1eros:<\/p>\n \u2013 No, compa\u00f1eros. El agua es la vida, entonces no podemos decirles que entonces no vamos a darles agua, aunque bien sabemos nosotros que cuando fuimos a darles agua a ustedes nos dieron a balazos esos perredistas. Entonces nosotros no, nada m\u00e1s vamos a invitarlos a que cuiden el agua y que nos respeten los \u00e1rboles que ya los sembramos all\u00e1, es para que crezca para que entonces est\u00e9 bien el agua.<\/p>\n Y as\u00ed un mont\u00f3n de cosas puedo platicar de eso, de c\u00f3mo es que chingan los pueblos, que nos parten en varias partes los partidos, pero es as\u00ed como combatimos eso, a veces funciona y a veces no funciona el ser humilde, porque eso es de humildad lo que hicieron los compa\u00f1eros, que pueden agarrar agua ah\u00ed los perredistas pues.<\/p>\n Con nuestra resistencia y rebeld\u00eda los compa\u00f1eros de las Juntas de Buen Gobierno y los MAREZ, se han puesto de acuerdo en todos los niveles de autoridades para lo que llevaron a cabo de la compartici\u00f3n, porque hubo compartici\u00f3n interna, de todo eso entonces es la que nos ayud\u00f3 para crear, inventar junto con ellos lo que es la escuelita.<\/p>\n Nos dio mucha fuerza porque entonces la compartici\u00f3n que hicieron los compa\u00f1eros, todos esos MAREZ, Juntas de Buen Gobierno, es donde nos demostraron de que entonces pues son los verdaderos maestros y maestras.<\/p>\n Y aqu\u00ed lo que nos hace ver es que s\u00ed es real de lo que pas\u00f3 en nuestra llegada como Ej\u00e9rcito Zapatista de Liberaci\u00f3n Nacional, en el a\u00f1o de 1983. Es que en ese tiempo los primeros compa\u00f1eros insurgentes, insurgentas, pues vinieron as\u00ed muy cuadrados, pero en su llegada pues ac\u00e1 con nuestros compa\u00f1eros y compa\u00f1eras de los pueblos, como se dice, lo desconfiguraron de eso de ser cuadrados.<\/p>\n Porque ellos de por s\u00ed ya lo traen la resistencia, de por s\u00ed ya viven en comunidad y ah\u00ed, desde esos tiempos se vio que los compa\u00f1eros y compa\u00f1eras de los pueblos ya estaban en resistencia, porque hay pueblos que entonces nombran a su comisariado y el presidente municipal a fuerzas pide de que tiene que \u00e9l dar el nombramiento, no eran bases de apoyo, eran antes del 83, y algunos pueblos dijeron \u2018no es lo que vale lo que dice el presidente municipal, lo que vale es lo que decimos\u2019. Y hay pueblos que s\u00ed se van para que entonces les de su nombramiento el presidente municipal.<\/p>\n Entonces estaban ya esos dos pueblos, hab\u00eda ya pueblos as\u00ed en resistencia en ese caso, entonces ya nada m\u00e1s es reinventar m\u00e1s formas de qu\u00e9 hacer.<\/p>\n Entonces, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas, \u00e9sta es nuestra experiencia, como les decimos chiquito como este maicito que nos dio los compas del norte, as\u00ed empezamos.<\/p>\n Entonces ah\u00ed v\u00e9anlo qu\u00e9 semilla buena, y qu\u00e9 semilla piensan que no es buena o que no se puede poner en pr\u00e1ctica, v\u00e9anlo qu\u00e9 cosa primero se tiene que hacer, y el segundo el tercero, el cuarto as\u00ed.<\/p>\n Lo \u00fanico, porque es real eso lo que estamos diciendo, recuerdo en el a\u00f1o 85 que el mando que me toc\u00f3 estar con \u00e9l, somos una secci\u00f3n y entonces un d\u00eda nos dijo, nos reuni\u00f3 el mando, nos explic\u00f3: somos el Ej\u00e9rcito Zapatista de Liberaci\u00f3n Nacional. Y una secci\u00f3n es de cuatro, entonces nosotros nos volteamos a ver, \u2018somos el Ej\u00e9rcito Zapatista de Liberaci\u00f3n Nacional, cuatro\u2019.<\/p>\n Y nos dice: aqu\u00ed tenemos dos. Vamos a trabajar y si vamos a trabajar tiene consecuencias, porque vamos a crecer, vamos a convencer al pueblo, va a haber muchos y muchas compa\u00f1eras, compa\u00f1eros, pero se necesita mucha seguridad. O no vamos a trabajar, o sea no vamos a hacer trabajo pol\u00edtico, pero hasta nos vamos a aburrir de vernos la cara aqu\u00ed todos los meses y todos los a\u00f1os porque no queremos trabajar.<\/p>\n Entonces se tiene que pensar cu\u00e1l, y es lo que hicimos, empezamos a trabajar y en los a\u00f1os ya del 86 ya hab\u00eda ya batallones de insurgentes e insurgentas, ya hab\u00eda batallones de milicianos y milicianas.<\/p>\n Pero no se olviden, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas si as\u00ed lo deciden, as\u00ed empezamos como esto, chiquito, pero si trabajamos crecemos, si no cada vez m\u00e1s chiquito, es decir, nos vamos a morir sin hacer nada.<\/p>\n Entonces, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas, fue nuestra participaci\u00f3n en este caso de lo que es nuestra resistencia y rebeld\u00eda. Ah\u00ed les encargamos de cu\u00e1l les sirve y cu\u00e1les no les sirve, y lo primero el qu\u00e9 hacer para que entonces se logra lo que uno quiere hacerlo, pero les recomendamos pues entonces de que lo primero es organizarse, si no hay organizaci\u00f3n no hay nada.<\/p>\n Muchas gracias, compa\u00f1eros, compa\u00f1eras.<\/p>\n Our resistance and rebellion teach us that it was the carrancistas [followers of Carranza], the obregonistas [followers of Obregon] and the maderistas [followers of Madero], all landowners, who took advantage of the situation to govern, to put themselves into power. And that bunch of bastards who are in power now are the great-grandchildren of those same people, and so it is our resistance and our rebellion that tell us that we must govern ourselves.<\/p>\n But our resistance and rebellion also tell us that just because we, people of the same race, are the ones who govern, does not mean\u2014and we have said this from the beginning\u2014that just because we call it a Junta de Buen Gobierno<\/em> [Good Government Council], does not mean that this government by its very nature is good. Rather that we must monitor it, take care of it, keep watch over it.<\/p>\n That is why I\u2019m saying that what the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> said is true. Even if we bring indigenous people to power, if the people are not organized below to monitor their government then we will get even bigger rats than before. Because a poor indigenous person has never seen the kinds of things, so many things, that he or she sees in that governing office,. So that\u2019s what happens to us in that position. Thus it is important not to just trust. We have to actually be organized to monitor our government. That is why we say it is the people who rule.<\/p>\n When I say that we need to watch over our government and that we need to be alert and all of that, we do this through our practice of struggle, of resistance and rebellion. We don\u2019t leave our autonomous governments to govern alone, we are very other in this sense. Of course, each one of us has responsibility in our work areas, so we learn that it isn\u2019t just the compa\u00f1ero<\/em> and compa\u00f1era<\/em> authorities who have to be good at thinking through proposals, we all have to become good at this.<\/p>\n So the way it works is that our authorities have meetings, for example in one of the Autonomous Municipalities in Rebellion. And there may be 15-20 people in a meeting among the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> from all the work areas: health, education, agro-ecology, commerce and these kinds of things. So one of the compa\u00f1eros<\/em> or compa\u00f1eras<\/em> in charge of a given area says, \u201cI am having such-and-such problem,\u201d to the collective gathered there, that is, all of the rest of the authorities who are in charge of other areas. So they begin to discuss the problem among all of the authorities. That\u2019s why we call it collective government. And from there ideas begin to come out, proposals. But that doesn\u2019t mean that whatever they come up with is implemented directly.<\/p>\n They can\u2019t simply implement these ideas straightaway because first they have to go to the municipal assembly of authorities. That is where all of the comisariadas [local land authorities], agentas [local authorities], comisariados and agentes gather.\u00a0There the compa\u00f1eros<\/em> present their proposal for solving the problem. Among them\u2014the compa\u00f1eros<\/em> who are authorities, the assembly members, and the authorities of the communities, men and women\u2014use our Zapatista law as their guide. There they might say, \u2018oh we already know that\u2019s allowed because it has already been discussed; our communities have already accepted that before so we can decide here that this proposal can go forward.\u2019 And the compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, comisariados, comisariadas might then approve the proposal. But the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> who are authorities know when to say \u2018we can\u2019t decide here that we are all in agreement. We have to go consult our compa\u00f1eros<\/em> and compa\u00f1eras<\/em> in the communities.\u2019<\/p>\n When the municipal authorities or the Junta de Buen Gobierno<\/em> launch or present their proposal in the assembly, the assembly of authorities, the way they do things goes like this. Pretend that we here are in what we call the maximum or highest-level assembly. Here is where we have the first round of discussion about the problem. When we feel we\u2019ve gotten to the point where we can\u2019t go any further, and we haven\u2019t found a solution, we divide up into regions. So we would divide everyone here in this room into 10, 15, 20 regions in order to go discuss it. Then we come back to the assembly and talk again until we find a solution.<\/p>\n If we don\u2019t find an answer through that discussion because it just couldn\u2019t be determined here, we take the proposal to the communities\u2014the discussion is extended to every single community. We have to find a solution and that solution can come from a community, from a particular group, or it can come from an individual \u2013 something that a compa\u00f1ero<\/em> or compa\u00f1era<\/em> suggests \u2013 or it can come from a whole community. Then that word, that opinion, that thought goes all the way to the highest-level assembly until we decide which proposal is best for resolving this problem.<\/p>\n So you can see here that the autonomous authorities do not do what they do alone. That is, their work is discussed and considered by all of the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> bases of support in the communities. For however good a government or Junta de Buen Gobierno<\/em> they may be, they can\u2019t just make their own policies. Rather, what they propose has to be approved by the people, by the communities. The communities thus know from the very beginning what it is that is being proposed, what it is that their authorities want to do, and how they intend to do it.<\/p>\n This way of doing things has meant that our authorities can\u2019t just do whatever they want, whether that\u2019s at the zone level, in the Junta de Buen Gobierno<\/em>, the MAREZ, the Zapatista Autonomous Municipalities in Rebellion, or at the level of the local authorities. There are always assemblies locally in each community. No local authority can do something without the local assembly knowing about it. It is the same thing at the municipal level. They cannot launch any project without the community being informed. It is the same at the level of the Junta de Buen Gobierno<\/em>. They cannot begin or launch any project or work without informing and consulting the thousands of men and women.<\/p>\n So compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, brothers and sisters, if we say no to a given proposal or project, it is not necessarily because it is bad, but rather because we have our own processes. For example, regarding the work relations with some NGOs that are still working here, they think that if they ask me and I say no, it\u2019s just me saying no. And if they ask me and I say yes, then that\u2019s good enough. But the reality is that there are thousands of us, so it takes a long time to discuss the project, to decide whether we want to accept it or not, or how we want it to be. This takes awhile. And when the answer is given by our people and then the people from the outside who offered the project or proposal say well no, we can\u2019t offer it any more, the moment has passed, it\u2019s no longer possible, well then, that\u2019s that. That\u2019s what our resistance and rebellion is for. If there\u2019s no project from the outside, we will just continue working.<\/p>\n Within our resistance and rebellion, there are two things that the compa\u00f1eros<\/em> of the communities and their three levels of government never let go of, things that can\u2019t be bypassed. One, the progress on everything that has been agreed upon in the community has to be reported back to the community: how is it going? For whatever kind of work we do, health, education, agro-ecology, and all the other kinds of work, there has to be an account or report: What is happening? How is it going? Why is that happening? How did you resolve it? What are you doing now? At the same time, there must be reports on all of the funds that have come in and on what has been spent.<\/p>\n In the practice of our resistance and rebellion, the compa\u00f1eros and compa\u00f1eras have been innovative in the practice of accountability, where the Junta de Buen Gobierno<\/em> or the MAREZ must provide clear accounts. The compa\u00f1eros and compa\u00f1eras asked how can we be certain that what the accounts say is true, even though it is compa\u00f1eros and compa\u00f1eras who are doing them, even though they carry the name of Junta de Buen Gobierno<\/em>. But do we know that they\u2019re right?<\/p>\n So the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> innovate. They get creative because there is a lack of trust, so they have to figure out how to create trust. So they created the rule for the Junta de Buen Gobierno<\/em>, where there is a lockbox or whatever you call it there where the money is kept. They decided that the Junta de Buen Gobierno<\/em> can\u2019t take money out of the box without the presence of the Vigilance Commission. The Vigilance Commission is made up of the community bases of support who are taking their turn there in the caracol. Every day, every month, every year you can find them there with the Junta de Buen Gobierno<\/em> and the Information Commission, which is the compa\u00f1eros and compa\u00f1eras who are comit\u00e9s [Indigenous Revolutionary Cladestine Committe, CCRI] or who are candidatos or candidatas to be CCRI, or suplentes or suplentas to be CCRI.<\/p>\n So these two commissions accompany the process any time that the box is opened, not that box that holds the dead but that of the money. Then one of the two commissions asks:<\/p>\n \u201cSo let\u2019s see compa from the Junta de<\/em> Buen Gobierno<\/em>, how much do you need?\u201d<\/p>\n \u201cWell, I need 15,000 pesos.\u201d<\/p>\n \u201cLet\u2019s see.\u201d They take out the 15,000 pesos and give it to the compa<\/em>. \u201cCount it so that later you can\u2019t say that it wasn\u2019t all there.\u201d<\/p>\n So the compa from the Junta de Buen Gobierno<\/em> counts it and goes to buy what they need. Upon their return in the afternoon, they meet with the two commissions again and the compa from the Junta with the two commissions look together at the accounts. They check how any money has been spent, or whether there is anything missing.<\/p>\n So that is how we create trust in the accounts presented by the Junta de Buen Gobierno<\/em>. This accounting and presentation of information happens every six months, every three months, and every year. But because the process is controlled, because the Junta is not just on their own, there are people who can confirm that the accounts are accurate.<\/p>\n It is through our resistance and rebellion that we have found a way to do justice. It is one part of how we\u2026 let\u2019s see, how could I explain it? By carrying out this process without doing politics, we could say, without giving political talks to the partidistas<\/em>, but instead by resolving their problems, it\u2019s clear that we do not sell justice, that justice cannot be bought. And in doing justice there is no fee; people aren\u2019t charged for justice. So then the partidistas<\/em> realize and decide, well let\u2019s go to the Zapatistas because if we go to the [state] officials, we\u2019ll need money.<\/p>\n So by doing justice within our resistance and rebellion, we are doing what we call neutralizing<\/em>, because then those non-Zapatistas [who come for resolution of their problems in our justice system] do not act against us. But this is not because we\u2019re doing political work per se. We\u2019re just acting [on principle] and that is what they see.<\/p>\n Another thing that we do that has contributed to the construction of our resistance and rebellion is that we don\u2019t try to force people to be Zapatistas or bases of support. In our community practice, that is, in each community, we talk to others, those who aren\u2019t partidistas, because in the communities there are people who are partidistas and people who aren\u2019t partidistas. So we talk to them and if they want to join us in our school, which is part of the Zapatista education system, they can do so without paying.<\/p>\n All they have to do is fulfill the community agreement regarding how that community supports their education promotor<\/em> or promotora<\/em> [like teacher, literally promoter<\/em>]. Each Zapatista community does this differently. The community may work in the promotor<\/em> or promotora<\/em>\u2019s vegetable garden or cornfield to collect the fresh corn. They may collectivize and give beans to the education promotor<\/em> or promotora<\/em>. So the brothers who aren\u2019t Zapatistas but want to send their kids to our schools can do so as long as they fulfill this community determined requirement. Those brothers who aren\u2019t partidistas can then send their children to the Zapatista autonomous school.<\/p>\n The result of this work is that when the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> have a celebration in the communities, for example November 17, which is the anniversary of the creation of the Zapatista army in 1983, during those celebrations, the Zapatista children and the little boys and girls whose parents are not partidistas participate all together. They recite their poems or give small speeches or performances so their parents can watch.<\/p>\n During these parties the partidistas don\u2019t participate, unless they happen to play the keyboard. But their children don\u2019t participate. So then the parents whose children are in the autonomous Zapatista school take up the task of talking to the partidistas, saying why don\u2019t we just run off the official teachers? Because look at my son, my daughter, she already knows how to read and write. She can already give a small speech. And look at yours, your son and your daughter\u2014they don\u2019t know how. So what are we going to do? Why would we be against the Zapatistas? So then they start to talk about it and the partidistas see that what the others are saying is true.<\/p>\n These are all things that our rebellion and resistance have created for us, have made possible for us. And I\u2019m going to keep telling you about it because it is thanks to this resistance and rebellion that we are fighting. We\u2019re demonstrating that one can take action without a gun. This is the important thing in these cases. But that doesn\u2019t mean that we\u2019re saying that the guns are not useful.\u00a0 One day they will be useful.<\/p>\n I want to repeat here compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, brothers and sisters that there cannot be resistance or rebellion without first being organized. Because organization is people, it\u2019s women and men, it is communities. So if there is no community, no people, if there aren\u2019t men and women, then what do you have? Perhaps you have an artful way of speaking. Or you are good on the soapbox, as we say. But without people, that just vanishes into nothing.<\/p>\n So how do we make what a poet says into organization and practice? How do we put into organization and practice what a singer sings? How do we practice and create a new organization from what an artist illustrates? These are the questions, help me make a list of these things. This is the point. This is why we organize.<\/p>\n Because our resistance and rebellion (inaudible), it is with this resistance and rebellion that we have achieved our form of education. That includes the program or the topics of study, let\u2019s see, how do you say that? Who is a teacher here? The study materials. It is the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> in the communities that have to decide what kind of education they want for their children. I remember a discussion with some compa\u00f1eros who invited me to talk with them about what materials their young people were going to study. And one of the things they said was, well, in social science, the system says we\u2019re supposed to talk about the bullet train. But what bullet train is going to come through here? No, what we have to think about is what we need in social sciences here in our autonomous municipality. Here in our zone of rebellion. And I said, yes, good compa\u00f1eros and compa\u00f1eras. That\u2019s how we have to think about it. And they said: And I asked the compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, well what do you mean by that? And they said:<\/p>\n \u201cWell, we want our young people to wake up.\u201d<\/p>\n \u201cBut how?\u201d I asked them again.<\/p>\n \u201cLook,\u201d they said, \u201chow do the different eras of modes of production or society function? These different things, like feudalism, slavery, capitalism, imperialism, and we don\u2019t know how many more.\u201d<\/p>\n And then the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> said:<\/p>\n \u201cIn the time of slavery, how did politics work? How did ideology work? How did the economy work? What were the social and cultural realms like? How were things in that time? We need to know all of this to awaken children. So that they know.\u201d \u201cSo how should we do it?\u201d And I said:<\/p>\n \u201cWell, let\u2019s see who can help.\u201d<\/p>\n Here in Mexico there are a lot of students and sometimes they come down here, so we suggested this, that what we wanted to know about was how society and the mode of production worked in each of these eras.<\/p>\n \u201cThere\u2019s not a book about that. We don\u2019t know either.\u201d They responded.<\/p>\n Does anybody here know? Because that\u2019s what we want. What was the feudal era like? How did politics work in that time? How did ideology work in that time? How did the economic, social and cultural realms work in that time? Because now we compa\u00f1eros<\/em> and compa\u00f1eras<\/em> know about capitalism, now about neoliberal capitalism, and now we can describe how the political, ideological, economic and social realms work.<\/p>\n So that\u2019s why I\u2019m telling you that with our resistance and rebellion we have a new form of education, a new form of health care. It is our resistance and rebellion that have taught us how to do these things, but we also have failures.<\/p>\n Look, before when we hadn\u2019t yet suggested or clarified to the NGOs what I explained to you the day before yesterday, we built things like clinics, or mini-clinics, because they provided funds to do so. And what was understood was:<\/p>\n \u201cAh a clinic. How great! Now we\u2019re going to have healthcare.\u201d<\/p>\n But about 4 or 5 years ago, we realized this wasn\u2019t true, because it implied organization and when the compa\u00f1eros<\/em> wanted to organize themselves\u2026 well, why am I telling you about this? Because, well imagine that we have here the clinic or the mini-clinic. And the communities are here five to six hours a day trying to get this clinic running. And the health promotors<\/em> or promotoras<\/em> come in shifts to attend the clinic. But at the same time we had started the work of what we call the three areas: which are medicinal plants [also midwifery and bone-setting]. And the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> were learning what plants work for what kinds of things \u2013 cough, flu, parasites, pain, diarrhea, vomiting \u2013 all of these kinds of things. So, pure and simple, we weren\u2019t going to the clinic. So the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> began to say:<\/p>\n \u201cWhat is the purpose of the health promotor<\/em> going to the clinic? We\u2019ll just have to feed them. But that\u2019s not actually working for us. What is working for us is the promotora<\/em> who works with medicinal plants.<\/p>\n So this changed things for us. And this is where what we were talking about yesterday comes into play. We began to re-organize ourselves and at the same time re-educate ourselves. So what we did was that the compa\u00f1eros<\/em> that were the promotores<\/em> carried out a campaign. They gathered things like the ultra sound machine, the equipment for pap smears, the lab equipment, and the dental equipment and went to the communities. They organized themselves by municipalities or by regions and went to carry out these services. So in that process they were able to detect who had what kinds of problems \u2013 hernias, tumors, appendicitis and these kinds of things. So it was no longer just letting the doctors who support us know what was going on. And we were also able to support the doctors, because this way they would already know what the patients had. It would be there on the film or on the x-ray or on the ultrasound.<\/p>\n So this really is a new kind of health [or healthcare] for us because we are able to detect our compa\u00f1eras<\/em> and compa\u00f1eros<\/em>\u2019 health problems beforehand, before the doctor. And also of course the partidistas\u2019 health problems.<\/p>\n It is through our resistance and rebellion that the compa\u00f1eros<\/em> have the freedom to practice what they think at a local level. For example, there are communities that began to create what they call the BAC. So, we asked them what that was and it turns out that it is the Autonomous Community Bank. That is, it belongs to the communities; they themselves created it.<\/p>\n And it is through our resistance and rebellion that we are improving our communications media. That\u2019s what we call it. That includes the Zapatista autonomous community radio that the compa\u00f1eros<\/em> of the Junta de Buen Gobierno<\/em> themselves run. They use these radio broadcasts to transmit what they want the Zapatista and non-Zapatista communities to know.<\/p>\n It is through our resistance and rebellion that we practice a new democracy. That is where the compa\u00f1eros<\/em>, the communities, and the authorities try new things altogether. Sometimes we fail on those things but we realize when it happens so that we can see how to improve them.<\/p>\n For example, and this is really important, one of the changes that we had to make in order to improve was the following. Before, we mentioned that there is a new education where the children really do learn how to read and write and do math, so these young 18 or 19 year olds are named as authorities because they have these skills. So when the assembly meets, all of a sudden its all young people. The municipal council and also the MAREZ, are all young people. But it was a mistake to have all young people in there because they haven\u2019t had the experience of being an older Zapatista; they don\u2019t know what it was like during the times of clandestinity; the effort, the sacrifices and everything that required; the incredible courage and everything it took to rise up in 1994. The young people haven\u2019t had that experience. Things have been very easy for them.<\/p>\n So the communities realized that this wasn\u2019t working and they began organizing the young people to have their own school that teaches them their work \u2013 their task, their duty, their obligation, what it means to be a Zapatista authority. But this school is for all of the communities. All of the men, women, and young people so that they understand what their task and their duty is when they are chosen to be an authority.<\/p>\n Within this democracy one of the ways that we experiment with how to do things and help the compas<\/em> is, for example, and I don\u2019t know what to call this, if its direct or indirect or somewhat direct, you\u2019ll have to figure out which one it is; but for example let\u2019s say that here in this room we are the authorities and among ourselves we know everyone, we know which compa\u00f1ero<\/em> or compa\u00f1era<\/em> is concerned about the work, is really interested in the work, who wants and is able to help and orient others. We see who doesn\u2019t just talk about those things and but is really able to practice them.<\/p>\n So, what we do here is propose that a compa\u00f1ero<\/em> or compa\u00f1era<\/em> be a member of the Junta de Buen Gobierno<\/em>, if that is what we are choosing someone for. Now we here are authorities and because we know each other we propose that particular compa\u00f1ero<\/em> or compa\u00f1era<\/em>, but we don\u2019t decide that here. Rather, we have to take that proposal to the communities and that is where we explain that we, as assembly members, think that this compa\u00f1ero<\/em> or compa\u00f1era<\/em> will be a good choice to do this work because we have seen this or that.<\/p>\n And then the communities say, because this is what the communities ask us, \u201cis it true what you say about this person? Because it will be on your head.\u201d And that is where we as authorities have to be truthful about things; if we really have seen that the compa\u00f1era<\/em> is interested and concerned and has demonstrated that she can orient and support others, then that is how the authorities help the communities choose people. It\u2019s not because a given compa\u00f1ero<\/em> or compa\u00f1era<\/em> runs their own campaign.<\/p>\n For example, how do the communities monitor or keep watch over their authorities. So the Vigilance Commission is in the caracoles at all times (inaudible). They monitor or keep watch over the authorities, but the compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, they have in their head and heart the importance of the task of keeping watch over their authorities. Very recently, a member of the Junta de Buen Gobierno<\/em> \u2013 because they have shifts \u2013 well this member had finished his shift and was in his community, and went, I don\u2019t know where, to make some purchases in the city and someone saw him there with a Tecate [a brand of beer] in his hand, but he was in the city. But so then that compa\u00f1ero<\/em> or compa\u00f1era<\/em> who saw him notified the Junta de Buen Gobierno that so-and-so was seen with a Tecate, which is to say that our compas<\/em> pursue their authorities wherever they go. They keep watch over them.<\/p>\n So for example, in democracy, how, even in the children\u2019s classes, do we go about teaching them this, so that they understand why their parents are in meetings?<\/p>\n The teachers say:<\/p>\n \u201cOkay kids, our festival is coming up\u201d -for example May 3. The community celebrates a festival on May 3, and so the teacher says \u201cand you children, what are you going to do?\u201d<\/p>\n \u201cWell we want to have a pi\u00f1ata or we want to do a skit or a bit of theatre,\u201d the kids start to say and they consult with all the children about what they want to perform.<\/p>\n Dances, theatre pieces, pi\u00f1atas, or whatever they want to do.<\/p>\n So the kids start to learn how to organize themselves. That is in addition to the fact that they accompany their moms and dads in the assemblies. Here one thing that we have learned in our resistance and rebellion is that we can\u2019t be afraid to go to the community and suggest our proposals \u2013 however difficult it may be. The compa\u00f1eros<\/em> of the Juntas de Buen Gobierno<\/em> are learning this also; that however difficult it may be to do, we must go to the communities and make our proposal so that they talk about it, they think about it, and that they learn because we don\u2019t want a situation where the compa\u00f1eros and compa\u00f1eras \u2013 because they think they understand what the people in the communities want \u2013 launch initiatives without telling the communities. I don\u2019t know if you understand what I\u2019m trying to say here.<\/p>\n So let\u2019s take me as an example. Let\u2019s say the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> have seen me, and they know and I know that I can hit upon exactly what the people want. And so because they have seen me, I start to think a lot of myself and I get a big head and I begin to launch initiatives that I think are good without consulting the communities. So the compas<\/em> say we are not going to permit that, because for however much we may understand and really nail what is needed, we still have to go to our communities because if we don\u2019t, then we start to create a bad culture. We start to create a bad culture all over again. I started to think about this when the compa Zibechi was talking because it is true what he said. The ex-president of his country showed a nice face towards the outside but inside, who knows. Because as we Mexicans say, you can see the face but you can\u2019t see the heart, and well, he told us how it really was.<\/p>\n That\u2019s one of the things we have detected from within our resistance and rebellion and have said that we are not going to allow; that the people must be informed, the people must be consulted. So that\u2019s what our resistance and rebellion has allowed us. It gives us time to invent things, to create things, to imagine. We don\u2019t have an instruction manual and this is the truth. There is not a book for this. Our manual is evaluating our work to see how to improve it. Our manual is the actual problem that arises. It is how we have to resolve this problem; and that is how we advance, confronting those problems and resolving them with an imagination in our practice. So that\u2019s the thing about our resistance and rebellion. We don\u2019t give up. We are very stubborn. We don\u2019t just let something go. We have to resolve it. We have to find the solution. So we have to understand our resistance and rebellion as if the shots, the bullets were real. As if the bombs were real. That is, we have to understand it as a war in order to confront the enemy, meaning we have to take it seriously. Because this is one of the ways that we defeat the enemy, finding solutions for how to better our own self-government. What we mean by that is that the struggle, the fight, is not just with weapons and bombs, but also on the political terrain, the ideological, the economic terrain, and everything else.<\/p>\n Our resistance and rebellion exists because we are working on them, because we are organizing them. Because we are there alongside our people\u2014struggling, supporting, orienting, improving. At the same time, our resistance gives us security and simultaneously helps us keep watch over ourselves, take care of ourselves. And like I told you, this resistance is alive and active because we are working on it. We really consider it one of our weapons of struggle. Because, for example, our actual guns have been resting for the past 20 years, but if we don\u2019t take care of those guns then they become useless. But we do take care of them, so they are just like they were in 1994. They are still useful because we are still taking care of them.<\/p>\n So our organization, our rebellion and resistance is what makes us, what allows us to take care of ourselves, what gives us safety and security. And we have to keep improving them as we are able through our work. Our resistance and rebellion has helped us see that if the political parties hadn\u2019t split us into many different parts, things would be a little different. Because the political parties divide us, and then so do the social organizations that are co-opted by the political parties, which are like the sharks or attack dogs of the political parties. Then those social organizations also divide and provoke, and they continue to do this. I\u2019m going to give you an example here of how we confront this problem and what we have seen as effective.<\/p>\n You will remember, and if you don\u2019t I will remind you of Zinacant\u00e1n, and what happened in Zinacant\u00e1n, where the perredistas\u2014members of the PRD\u2014cut off the water supply to our compa\u00f1eros<\/em> who are bases of support. And when we went to take water to our compa\u00f1eros<\/em>, the perredistas attacked us with rocks, clubs, and bullets. What happened happened, and the Junta de Buen Gobierno<\/em>, as a solution, bought a little piece of land where there is a water spring and gave it to the compa\u00f1eros<\/em> who are bases of support.<\/p>\n But here is the example of what I mean by the political parties dividing us, dividing our communities. Because what happened then was that a group of former compas<\/em> left; they stopped being Zapatistas and so the compas<\/em> bases of support said, \u201cwell we are not going to give them water any more, because now they are no longer a part of us.\u201d And they went to suggest this to the Junta de Buen Gobierno<\/em>, but the Junta said to the compa\u00f1eros<\/em>:<\/p>\n \u201cNo compa\u00f1eros<\/em>, water is life, so we cannot tell them that we are not going to let them have water, even though when we went to give water to you, our bases of support, the perredistas shot at us. But that is not how we do it. We are just going to invite them to take care of the water and to respect the trees that we have planted there, so that they grow and also protect the water.\u201d<\/p>\n There are a million things that I can tell you in this regard, of how they fuck with the communities, of how the political parties divide us, but this is how we combat that. Sometimes being humble works and sometimes it doesn\u2019t. Because what the compa\u00f1eros<\/em> did in that case, in letting the perredistas access the water, that was about humility.<\/p>\n It is through our resistance and rebellion that the compa\u00f1eros<\/em> of the Juntas de Buen Gobierno<\/em> and the MAREZ made an agreement across all levels of authorities to carry out the sharing or the exchange. Because there was an internal exchange or sharing and that helped us to create, to invent among all of us, what became the Little School. This process gave us a lot of strength because the exchange that the compa\u00f1eros<\/em> held with all the MAREZ, the Juntas de Buen Gobierno<\/em>, is what demonstrated that they are true teachers.<\/p>\n And this is where we see that what happened upon the arrival of the Zapatista Army for National Liberation in 1983 is real. Because at that time, the first compa\u00f1eros<\/em> insurgentes and insurgentas, well when they came they were very square or rigid, but upon arriving and through our interaction with the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> of the communities, this rigidity was dismantled.<\/p>\n Because in the communities they were already in resistance. They lived in their communities and it was immediately clear that the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> of the communities were already in resistance. For example, there were communities that named their own comisariados despite the fact that the municipal president demanded that he got to name that position. They weren\u2019t bases of support at that time in 1983, and even though some communities said \u2018what the municipal president says doesn\u2019t matter, what counts is what we say,\u2019 there were also other communities that did go to the municipal president so that he would name their comisariado.<\/p>\n So at that time, there were these two types of communities. Since there were communities that were already in resistance, there it was a task of reinventing more forms of resistance.<\/p>\n So compa\u00f1eros<\/em>, compa\u00f1eras<\/em>, brothers and sisters, that is our experience. It is a small experience, like this little corncob that the compas<\/em> from the north gave us.<\/p>\n So, evaluate from where you are what makes for a good seed and which seed is not good and can\u2019t be put into practice. Then decide what is the first thing you have to do, and then the second, and the third, and the fourth and so on.<\/p>\n There is one more thing I want to tell you because what we are saying here is real. I remember in the year 1985 the commander, the person in charge of the section I was with, got us together one day and explained: we are the Zapatista Army for National Liberation. Each section was made up of 4 people, so the 4 of us turned and looked at each other and said, \u201cwe are the Zapatista Army for National Liberation, the 4 of us.\u201d<\/p>\n He told us: here we have two options. We are going to work, and if we are going to work, it will have consequences, because we\u2019re going to grow. We are going to convince the people, and there are going to be many many compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, but for this we need to be very careful with security. Or, we are not going to work, that is, we are not going to do political work and we are going to be here getting very bored of each other\u2019s faces month after month and year after year because we didn\u2019t want to work.<\/p>\n So one has to think carefully about which option they choose.\u201d And that is what we did. We began to work and by the year 1986 there were battalions of insurgentes and insurgentas. There were battalions of milicianos and milicianas.<\/p>\n But don\u2019t forget compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, brothers and sisters, if that is what you decide to do, that we start like this, small. But if we work, we grow, and if we don\u2019t, then we are ever smaller and we die without really doing anything.<\/p>\n All right then compa\u00f1eros<\/em> and compa\u00f1eras<\/em>, brothers and sisters, that was our participation for this session about resistance and rebellion. We leave it to you to see what is useful for you and what is not. And the first thing to do in order to achieve what you want to do, what we recommend, is that the first thing is to organize yourselves, because if there is not organization there isn\u2019t anything.<\/p>\n Thank you very much compa\u00f1eros<\/em>, compa\u00f1eras.<\/em><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Escucha aqu\u00ed: [podcast]https:\/\/radiozapatista.org\/Audios\/pensamiento\/8mayo_sup-moises.mp3[\/podcast] Palabra del Subcomandante Insurgente Mois\u00e9s 8 de mayo de 2015 Buenas tardes, compa\u00f1eros, compa\u00f1eras, hermanos y hermanas. Quiz\u00e1s con esta continuaci\u00f3n de nuestra explicaci\u00f3n de lo que es el arma pues para nosotros, que es la resistencia y la rebeld\u00eda, quiz\u00e1s les va a dar de entender algunas cosas de lo que […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,957,6,955,118],"tags":[644,56,926,897,494,657],"class_list":["post-13326","post","type-post","status-publish","format-standard","hentry","category-audio","category-autonomia","category-chiapas","category-ezln-temas","category-ezln","tag-comunicados-ezln","tag-encuentros","tag-ezln","tag-pensamiento-critico","tag-seminario","tag-subcomandante-moises"],"_links":{"self":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts\/13326","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13326"}],"version-history":[{"count":0,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts\/13326\/revisions"}],"wp:attachment":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13326"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13326"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13326"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}The Word of Subcomandante Insurgente Mois\u00e9s<\/h3>\n
\n\u201cWe want them to study history because in the SEP [the state school system], in the education that the government provides, they tell us that Mexico already had its revolution. That that\u2019s why Zapata died. So we want our kids to study the real history.\u201d<\/p>\n
\nAnd I answered the compa\u00f1eros<\/em> and compa\u00f1eras<\/em>: \u201cI don\u2019t know. I didn\u2019t study that either. I didn\u2019t study at all compa\u00f1eros<\/em> and compa\u00f1eras<\/em>.\u201d And they said:<\/p>\n