![\"12042017lasgrietas1-14\"](\"https:\/\/radiozapatista.org\/wp-content\/uploads\/2017\/04\/12042017lasgrietas1-14.jpg\")
<\/a><\/p>\nEl mundo capitalista es una finca amurallada
\nPalabras del Subcomandante Insurgente Mois\u00e9s<\/h4>\nSeminario “Los muros del capital, las grietas de la izquierda”
\nCideci \/ Universidad de la Tierra Chiapas
\n12 de abril de 2016<\/h4>\n
\nCideci \/ Universidad de la Tierra Chiapas
\n12 de abril de 2016<\/h4>\n
[podcast]https:\/\/radiozapatista.org\/Audios\/rzchiapas\/supmoises.mp3[\/podcast]<\/p>\n
Buenas noches, buenas tardes, buenos d\u00edas, seg\u00fan ad\u00f3nde nos escuchan.<\/p>\n
Hermanos, hermanas, compa\u00f1eros, compa\u00f1eras:<\/p>\n
Lo que les voy a platicar no es lo que creo, sino lo que nos platicaron nuestros bisabuelos y abuelos y bisabuelas y abuelas.<\/p>\n
Platiqu\u00e9 con uno de nuestros bisabuelos que, \u00e9l dice, que tiene 140 a\u00f1os. Seg\u00fan yo, mi calculo, por ah\u00ed de los 125 a\u00f1os. Tiene que uno estar ya muy pegado en el o\u00eddo, para que te escucha lo que le preguntas.<\/p>\n
M\u00e1s o menos como veinte y tantos, entre bisabuelos y bisabuelas, que platiqu\u00e9 con ellos. Les estuvimos preguntando \u2013porque estaban ah\u00ed compa\u00f1eros del Comit\u00e9 Clandestino tambi\u00e9n\u2014y, entonces, resulta que la parte que como estaba diciendo el Sub Galeano, viene una parte real de lo que nos platicaron ellos y ellas.<\/p>\n
Por ejemplo, la teja que le hac\u00edan antes a los finqueros \u2013o sea los due\u00f1os de las haciendas, los hacendados, el patr\u00f3n como dicen ellos\u2013, tienen por tarea que tienen que entrar costales de excremento del caballo. Y eso lo secan. Despu\u00e9s de haber secado, los hacen polvo con un garrote de palo, los abollan. Y para eso, entonces, lo mezclan con el lodo para hacer la teja, para hacer los ladrillos o los adobes con los que se les construy\u00f3 su casa a los patrones, los hacendados.<\/p>\n
El bisabuelo dice que \u00e9l se acuerda, porque es por tarea. Tarea quiere decir que tienen que entregar tantos costales cada uno de ellos. Lo que hac\u00edan es que aun cuando hace ratito hab\u00eda deshecho el caballo, la tienen que traer, escurriendo el agua en sus espaldas. La cosa es que es de entregar los costales de tarea que pide el patr\u00f3n.<\/p>\n
Entonces, aprendieron de ah\u00ed tambi\u00e9n para hacer sus casitas de ellos. Igual los usaron. Le dicen pared de lodo, bajareque, se le dice. Entonces, igual aprendieron pues ellos, pero es m\u00e1s chiquito, de doble.<\/p>\n
Entonces, lo que les voy a platicar m\u00e1s es de ah\u00ed de donde viene la idea nuestra, como zapatistas que somos, que vemos y lo estudiamos c\u00f3mo es que estamos ahora de los que nos explotan. Entonces, en resumido se los voy a decir porque eso es lo que nos va a ayudar a entender lo que pas\u00f3 antes y c\u00f3mo estamos hoy, y c\u00f3mo ser\u00e1 que seguir\u00e1.<\/p>\n
Entonces, dicen nuestros abuelos, bisabuelos, bisabuelas y abuelas: el patr\u00f3n es el due\u00f1o de las fincas, muchas fincas, muchas haciendas. Todos los patrones tienen sus caporales, sus mayordomos y sus capataces. Esos tres, cuatro con el patr\u00f3n.<\/p>\n
Nos cuentan que de las fincas hay de 15 mil, de 20 mil y de 25 mil hect\u00e1reas. Y que hay fincas de diferentes trabajos. Hay fincas, es un solo trabajo, cafetalera. Y hay fincas que son cafetalera, ganader\u00eda, de ma\u00edz, de frijol, de ca\u00f1a\u2026 diferentes trabajos pues.<\/p>\n
Nos cuentan tambi\u00e9n su modo de c\u00f3mo explotar.\u00a0 Nos cuentan de que hay finqueros, terratenientes o latifundistas que nunca les pagaron nada. Todo el tiempo de su vida se lo entregaron al trabajo. Otros nos cuentan que s\u00f3lo el d\u00eda domingo se lo daban para ellos; todos los dem\u00e1s d\u00edas son para el patr\u00f3n. Nos cuentan otros que les daban una semana para el patr\u00f3n y una semana para ellos. Es una ma\u00f1a, es un truco, porque \u2013nos cuentan\u2013 de que esa semana que supuestamente es para ellos, nuestros bisabuelos y bisabuelas, nos cuentan de que de lo que cosechan, de lo que encuentran esa semana (ya sea frijol, ma\u00edz, algunos animalitos que van juntando), a la hora de que venden tienen que darle la mitad al patr\u00f3n y les queda pues la otra mitad.<\/p>\n
Nos cuentan de que cuando el patr\u00f3n quiere ver si est\u00e1 completo su ganado, tienen que ir a traerlo, acarreando pues los animales y encorralarlos. Nos cuentan de que, entonces, si falta alguno de sus animales del patr\u00f3n, tienen que salir a buscarlo los encargados y tienen que entregarlo vivo o muerto. \u00bfC\u00f3mo pide el patr\u00f3n, o sea el terrateniente, de que lo comprueba que est\u00e1 muerto? Tiene que traerle el pedazo del cuero, para que entonces el patr\u00f3n se d\u00e9 cuenta de que s\u00ed est\u00e1 muerto ya su animal. Si no los encuentran, tienen que buscarlos hasta que los encuentran ya sean vivos o muertos.<\/p>\n
Y el patr\u00f3n, cuando los saca a vender, entonces los organiza por grupos a los trabajadores, llevando tantas cabezas de animal. Ya sea de diez, veinte personas, hombres, con tantas cabezas de animal que tienen que llevar. El patr\u00f3n los cuenta antes de salir y el patr\u00f3n los cuenta al recibir donde quiere que llegue el animal. Cada persona tiene que entregar completo. Si no lo entrega completo, ellos lo tienen que pagar o el que est\u00e1 encargado.<\/p>\n
Nos cuentan que el corral, cuando el patr\u00f3n as\u00ed lo quiere, es hecho de piedra, el corral. Y si no, es con madera labrada con hacha. Y dicen que tiene que ser madera de puro coraz\u00f3n. Quiere decir que es lo m\u00e1s duro de la madera, para que no se pudra luego. Entonces, no aceptan que sea tierno. El patr\u00f3n no los recibe.<\/p>\n
Nos cuentan tambi\u00e9n que cuando saca a vender a los puercos (no el patr\u00f3n, sino el animal: los cuches, los marranos pues), igual lo hace como con el ganado. Nada m\u00e1s que ah\u00ed s\u00ed hay diferencia, dicen los abuelos y los bisabuelos. Dicen que tienen que llevar la partida en la noche, porque sienten calor los marranos. Entonces, su l\u00e1mpara, su foco, como decimos nosotros, es el ocote. Llevan tercios de ocote para que sea su l\u00e1mpara para caminar de noche. Igual, con cantidades de puercos de cada encargado. Y si es que entonces quieren avanzar de d\u00eda, tienen que llevar cargando el agua para mojar a los marranos, o sea, para enfriarlos para que no sufran el calor.<\/p>\n
Nos cuentan que las mujeres, las abuelas y las bisabuelas nos cuentan de que el patr\u00f3n tiene su forma de c\u00f3mo quiere. Por ejemplo, dicen las abuelas y las bisabuelas que cuando es trabajo fuerte tienen que ir las mujeres casadas. \u00bfCu\u00e1l es su trabajo? Moler caf\u00e9, moler sal por bultos. Y entonces nos cuentan que ah\u00ed van las mam\u00e1s con sus hijos y para moler la sal tiene que ser con el metate de piedra. Y ah\u00ed est\u00e1n los caporales, los mayordomos y los capataces, y la patrona y el patr\u00f3n. Ah\u00ed llevan su beb\u00e9 y no dejan que atienda al beb\u00e9 que est\u00e1 en su espalda llore y llore y llore, porque est\u00e1 ah\u00ed el patr\u00f3n y ella tiene que sacar su tarea. Entonces, hasta que al patr\u00f3n o la patrona se le viene su gana de ir al ba\u00f1o, es cuando aprovecha la mam\u00e1 para amamantar a su hijo.<\/p>\n
Nos cuentan que el patr\u00f3n pide de que se vayan puras muchachas para atender ah\u00ed en su casa en la hacienda, para diferentes trabajos. Pero una de sus ma\u00f1as del patr\u00f3n es que escoge a una muchacha y le dice: \u201ct\u00fa, quiero que vayas a tenderme la rec\u00e1mara\u201d, las cobijas. Y a la hora que entra la muchacha, ah\u00ed va tambi\u00e9n el patr\u00f3n a violarla. Pero, entonces, las escoge. Y nos cuentan tambi\u00e9n que si quiere, las agarra.<\/p>\n
Nos cuentan tambi\u00e9n eso que ya les dije de que est\u00e1n moliendo el caf\u00e9, de que est\u00e1n moliendo la sal, la paga que le daba el patr\u00f3n eran tres pedazos de carne de res, pero de las que est\u00e1n muertas. \u00c9sa es la paga.<\/p>\n
Nos cuentan tambi\u00e9n que a los ni\u00f1os tambi\u00e9n les dan trabajo. Nadie se salva de eso. Le dicen \u201cportero\u201d,\u00a0 pero no el portero de f\u00fatbol sino as\u00ed le pusieron el nombre pues \u201cportero\u201d. Su trabajo de esos ni\u00f1os de seis a\u00f1os es moler el nixtamal sin calidra, que es para los perros, los puercos y los pollos. Terminando eso tienen que cargar agua, que muchas veces lo hicieron en sus espaldas con un barril, dicen. El barril es de madera que se le saca, se le hace un hueco, un hoyo, lo perforan pues. De 18 a veinte litros caben en ese barril. Es lo que tienen que cargar los ni\u00f1os, para que el patr\u00f3n lave sus manos, la use para ba\u00f1arse, para lo que quiera pues. Terminando eso, se encargan de traer le\u00f1a. Terminando de traer le\u00f1a, se encargan de desgranar el ma\u00edz.<\/p>\n
Nos cuentan tambi\u00e9n que los viejitos, los que ya no pueden trabajar en el campo, las viejitas\u2026 nadie se salva. Los viejitos van a ir a traer una planta que le llamamos \u201cixchte\u201d. Entonces, de lo que se encargan los viejitos es de rasparla para que salga el hilo. Un grupo se encarga de esto, de rasparlo. Y otro grupo de los viejitos se encarga de hacerlo hilo, en lazo. Y otro grupo de los viejitos se encarga de hacer las redes. As\u00ed est\u00e1 pues en serie el trabajo de los viejitos. \u00bfY las viejitas? Un grupo se encarga de deshilachar el algod\u00f3n. Y otro grupo se encarga de hacerlo en hilo y otro grupo se encarga de tejerlo para hacer manta. Y ese pedazo de manta que es la que despu\u00e9s compran nuestros bisabuelos, nuestras bisabuelas, para taparse. Nos cuentan que la ropa que usaron era nada m\u00e1s para taparse la parte principal, nada m\u00e1s, no es as\u00ed como estamos ahora.<\/p>\n
Nos cuentan del castigo.\u00a0 El castigo, tienen de varias maneras. Una es que el patr\u00f3n desde antes tiene revuelto el ma\u00edz con el frijol. Entonces, el patr\u00f3n lo que hace es que los riega ah\u00ed en la tierra y te dice que tienes que separar el ma\u00edz y el frijol. Sabe \u2013as\u00ed nos cuentan\u2014el patr\u00f3n que no vas a poder. Porque adem\u00e1s te da el tiempo. Y el tiempo que te da el patr\u00f3n, dice: \u201cyo voy a escupir, en el tiempo que se seca mi saliva, es el tiempo en que quiero que separes el ma\u00edz revuelto con el frijol\u201d. Pues \u00bfuno c\u00f3mo le va a hacer?<\/p>\n
Entonces, como uno no puede con ese tipo de castigo, ah\u00ed al lado est\u00e1 preparado el terreno, donde tiene juntado el patr\u00f3n piedritas. Ah\u00ed en ese lugar es donde uno se va a hincar, porque no pudiste separar el frijol revuelto con el ma\u00edz. Ah\u00ed vas a hincarte. Y no tienes que levantarte hasta el momento en que se le antoja al patr\u00f3n. Si es que te levantas, es que no est\u00e1s aceptando tu castigo. Entonces, si t\u00fa aguantas eso, entonces ah\u00ed es donde viene el chicote. Lo voy a decir tal cual como dijeron los abuelos. Dijeron de que entonces el patr\u00f3n, cuando se les mor\u00eda un toro, le sacaban la verga del toro y la secaban y \u00e9sa es la que usan para chicotear a sus trabajadores. \u00a0Entonces, a la hora de que est\u00e1s hincado ah\u00ed, viene el patr\u00f3n a chicotearte y no tienes que levantarte, porque dicen \u2013nos cuentan\u2014que si te levantas, te va peor. Y dicen \u2013nos cuentan\u2014que tienes que levantarte por el dolor del chicote que te est\u00e1n dando y por el dolor de las rodillas que ya no aguantas y tienes que levantarte.<\/p>\n
Y a la hora que te levantas, ah\u00ed est\u00e1n ya los caporales, los mayordomos y los capataces que son los que te agarran y te amarran las dos manos y los pies a las vigas de la casa hasta que al patr\u00f3n se le acaba su gana de chicotear o hasta cuando se dan cuenta de que \u2013como dicen los abuelos\u2014queda uno mallugado. Eso quiere decir que te quedas desmayado, inconsciente ya. Entonces, hasta ah\u00ed te deja ya el patr\u00f3n.<\/p>\n
Nos cuentan que los trabajos que se hacen todo es por tarea. No hay nada que no sea por tarea lo que se hace. Y todo con los caporales, con los mayordomos y con los capataces. Nos cuentan por ejemplo del cafetal. Cuando es tiempo del corte del caf\u00e9, todos y todas y es por tarea la cantidad que tienes que entregar. Y los ni\u00f1os que no pueden, no alcanzan pues las matas del caf\u00e9 donde est\u00e1 el grano, su trabajo es levantar todo lo que est\u00e1 ca\u00eddo. Cuando ya no es tiempo de cosecha del caf\u00e9, vienen los distintos trabajos: un grupo se encarga de limpiar el cafetal, o sea, el monte; otro grupo se encarga de lo que le dicen \u201cencajado\u201d, o sea, a cada mata de caf\u00e9 tienen que hacerle un caj\u00f3n donde le van a poner el abono; otro grupo se encarga de la limpiada de la mata del caf\u00e9, porque la mata tiene montecitos en su tallo y entonces tienen que quitarlos todos. Y dicen nuestros abuelos y bisabuelos \u2013nos cuentan\u2014de que la mano no puede, entonces, lo que hacen es que queman el olote del ma\u00edz, porque sale como su filito a la hora que se quema y con eso lo tallan, porque pasa el capataz a checar si queda bien. Y si no, tienes que volver. Y si no, al castigo.<\/p>\n
Nos cuentan tambi\u00e9n que otro grupo se encarga de podar el caf\u00e9; no deben de estar bejucos ni montes en la mata del caf\u00e9. Nos cuentan tambi\u00e9n que hay otro grupo de \u201cdesombrada\u201d, le dicen. O sea que si hay \u00e1rboles arriba,\u00a0 tienen que quitar la sombra; s\u00f3lo lo necesario, como dice el patr\u00f3n.<\/p>\n
Nos cuentan tambi\u00e9n de que en todas las fincas que hubo, que hay \u2013porque sigue habiendo todav\u00eda\u2014siempre est\u00e1 ah\u00ed la ermita, le dicen. Entonces, a la hora de que se van a su rezo, en esas sillas y bancas que hay ah\u00ed en ella no pueden sentarse nuestros bisabuelos. Si es que entonces est\u00e1n sentados ah\u00ed, los sacan a empujones. Y el sacerdote ah\u00ed lo est\u00e1 mirando; no dice nada. S\u00f3lo se sientan ah\u00ed los que son patrones o los que son mestizos. Y si quieren sentarse ellos, es el piso.<\/p>\n
En las ciudades \u2013nos cuentan\u2013 no permiten de que van a ir a vender lo poco de lo que tienen nuestros bisabuelos, nuestras bisabuelas. Nos cuentan de que es porque la ponen fea la ciudad. No permiten que se vayan en el centro. Entonces lo que hacen los mestizos es que tapan la orillada de la ciudad. Ah\u00ed les quitan todo cuando quieren hacerlo y si no les pagan lo que ellos quieren.<\/p>\n
Nos cuentan los bisabuelos que en esos tiempos no existe carretera, mas que carreta con caballo. Entonces, cuando su mujer del patr\u00f3n quiere ir a la hacienda, a la finca, no usa el caballo con la carreta, que porque \u201cel animal es animal, no piensa\u201d. Puede sufrir un accidente su mujer del patr\u00f3n. Entonces, lo que hacen, igual: un grupo se van a la ciudad a traer cargando a su mujer del patr\u00f3n. Pero aparte tienen que traer mercanc\u00eda, entonces, se va un grupo y se turnan pues la carga. Y llegando en la hacienda, en la finca, se le pregunta a la mujer si no le pas\u00f3 nada. Y aparte le preguntan a los que fueron de cargadores si es que no hubo alg\u00fan accidente. As\u00ed para llegar y as\u00ed para el regreso.<\/p>\n
As\u00ed un mont\u00f3n de cosas m\u00e1s que nos contaron. Por ejemplo, ah\u00ed nos mostraron el centavo que les pagaban antes. Nos cuentan que cuando el patr\u00f3n empez\u00f3 a querer pagar un poco, que ganaban un centavo al d\u00eda. Nos mostraron. Nos dijeron tambi\u00e9n de que ya no aguantaban los maltratos que les hac\u00edan. Dicen que, entonces, trataron de organizarse, de buscar tierra a donde ir a vivir. Entonces, los patrones, los terratenientes llegan a saber de que se escapan de la finca y empiezan a investigar a d\u00f3nde fueron. Y nos cuentan los bisabuelos de que entonces son los mismos patrones que se disfrazan de ser soldados. Ellos van a ir entonces a desalojar, a destruir, a quemar, pues la casita que est\u00e1n construyendo, donde quieren vivir los bisabuelos y las bisabuelas.<\/p>\n
Nos cuentan que as\u00ed les pas\u00f3. Y es ah\u00ed donde le descubrieron que el patr\u00f3n \u2013porque uno de los bisabuelos hab\u00eda pasado en varias fincas ya\u2014estaba disfrazado de soldado. Y nos cuentan de que les destruyeron las chocitas que tienen y los reuni\u00f3 a los que fueron a hacer el poblado y les dijeron: \u201c\u00bfqui\u00e9n encabez\u00f3 esto?\u201d As\u00ed dijeron los soldados: \u201c\u00bfqui\u00e9n encabez\u00f3 esto? Si ustedes no van a decir qui\u00e9n lo encabez\u00f3, todos ustedes van a tener que ser castigados\u201d. Entonces, ah\u00ed fue donde dijeron: \u201cfulano de tal\u201d, el que encabez\u00f3 de huirse de la finca, de buscar d\u00f3nde vivir. Entonces le dijeron: \u201cvas a pagar 50 pesos\u201d. Y nos cuentan de que para encontrar 50 pesos \u2013el a\u00f1o les dije porque est\u00e1 diciendo el bisabuelo que tiene 140 a\u00f1os, quiere decir que 140 a\u00f1os atr\u00e1s de hoy que estamos hablando\u2013, entonces, nos dicen que para encontrar 50 pesos tiene que ser un a\u00f1o para encontrar 50 pesos.<\/p>\n
Entonces se dieron cuenta de que est\u00e1 dif\u00edcil de que alguien quiere encabezar para poder salvarse del sufrimiento. Pero tambi\u00e9n nos contaron de que entonces se dieron cuenta de que est\u00e1 as\u00ed, entonces, lo que hicieron fue no decir qui\u00e9n fue, sino el grupo. Volvieron a construir\u2026 a buscar otro terreno pues y a construir sus casitas, pero ahora s\u00ed, todos son ellos los que se dirigieron. Nadie m\u00e1s de que alguien fue quien encabez\u00f3. O sea, se pasaron de colectivo. Es as\u00ed como empezaron a lograr d\u00f3nde vivir.<\/p>\n
Entonces, \u00bfpor qu\u00e9 estamos platicando esto? Nosotras, nosotros, las, los zapatistas vemos que hoy estamos entrando de nuevo en esto. En el capitalismo hoy no existen pa\u00edses. As\u00ed lo vemos. Lo va a convertir en finca al mundo. Los va a hacer en pedazos como de por s\u00ed as\u00ed est\u00e1, que decimos que el pa\u00eds M\u00e9xico, el pa\u00eds Guatemala \u2013como decimos\u2013. Pero va a ser un grupo nada m\u00e1s de patrones-gobierno. Todos esos que dicen que es gobierno de Pe\u00f1a Nieto\u2026 Nah, nah\u2026 decimos nosotros. No es gobierno ya. Porque el que manda ya no es el que manda. El que manda son el patr\u00f3n capitalista. Esos gobiernos que se dicen: el de Pe\u00f1a Nieto, el de Guatemala, que el de El Salvador y todo lo dem\u00e1s son capataces. Los mayordomos: los gobernadores. Los presidentes municipales son los caporales. Todo est\u00e1 al servicio del capitalismo.<\/p>\n
Vemos de que entonces no se necesita mucho que estudiar de c\u00f3mo darse cuenta de c\u00f3mo est\u00e1. Porque entonces, por ejemplo, esa ley, esa nueva ley de la estructura, nueva ley estructural que hicieron ya aqu\u00ed en M\u00e9xico, nosotros no lo creemos que son que lo hicieron los diputados y los senadores. No lo tragamos nosotros eso. Eso lo dict\u00f3 el patr\u00f3n: el capitalismo. Porque ellos son los que quieren hacer de nuevo, como lo hicieron sus tatarabuelos de \u00e9sos tambi\u00e9n. Pero ahora s\u00ed m\u00e1s peor.<\/p>\n
Por eso hablamos en el principio de eso. Estamos hablando de que, por ejemplo, Absal\u00f3n Castellanos Dom\u00ednguez, el ex general, ten\u00eda fincas aqu\u00ed en Chiapas y ten\u00eda finca o tiene finca en Oaxaca. Estamos hablando de 5 mil, de 10 mil hect\u00e1reas. Aqu\u00ed, el capitalismo ahora, una finca, cuando el patr\u00f3n capitalista dice: \u201cvoy en mi finca la mexicana, voy en mi finca la guatemalteca, voy en mi finca la haitiana, voy en mi finca la costarricense\u2026 todos los que son pa\u00edses capitalistas subdesarrollados va a ser la finca.<\/p>\n
Quiere decir que el mundo lo va a hacer en finca el capitalismo, el patr\u00f3n, el que quiere gobernar, la que quiere gobernar, si es que lo vamos a permitir. Y nuestra pregunta de ah\u00ed nosotros, nosotras, zapatistas: \u00bfpor qu\u00e9 ellos \u2013o sea los capitalistas\u2013, por qu\u00e9 ellos s\u00ed cambian de c\u00f3mo hacer la explotaci\u00f3n? \u00bfPor qu\u00e9 nosotros no cambiamos de c\u00f3mo luchar para salvarnos en esto?<\/p>\n
Por eso les platiqu\u00e9 qu\u00e9 hicieron nuestros bisabuelos, a donde venimos los ind\u00edgenas. Nos dijeron eso de que entonces fallaron cuando dijeron eso de que \u201cfulano de tal nos dirigi\u00f3\u201d. Pero no dejaron. Buscaron una forma de seguir luchando para salir de donde est\u00e1 el patr\u00f3n, y dijeron: \u201cnadie nos dirigi\u00f3\u201d, \u201ctodos somos nosotros\u201d.<\/p>\n
Entonces, \u00bfpor qu\u00e9 nosotros ahora? Porque el capitalismo ahora ya no s\u00f3lo nosotros los que somos ind\u00edgenas estamos sufriendo aqu\u00ed en el mundo. Estamos sufriendo, ahora s\u00ed, del campo y de la ciudad. Es decir, ind\u00edgenas y no ind\u00edgenas. Entonces, \u00bfqu\u00e9 vamos a hacer?<\/p>\n
Ac\u00e1 nosotros, las, los zapatistas que vivimos as\u00ed pues \u00a1en la mierda del capitalismo! Que a\u00fan estamos luchando, que seguimos luchando y vamos a seguir luchando\u2026 Chiquito como estamos, pero estamos mostrando de que entonces \u2013como nos ense\u00f1aron los bisabuelos\u2014de que s\u00ed hay forma de c\u00f3mo. Estamos con nuestra chiquita libertad. Falta pues que liberemos a M\u00e9xico. Pero decimos que pues, entonces, \u00bfc\u00f3mo nos vamos a liberar en el mundo?<\/p>\n
Pero aqu\u00ed, en este pedacito de mundo, en Chiapas, tienen su libertad los compa\u00f1eros y las compa\u00f1eras para lo que se les antoje hacer. Tienen en sus manos todo lo que significa el ser aut\u00f3nomo, independiente.<\/p>\n
Pero, \u00bfc\u00f3mo vamos a hacer?, \u00bfqu\u00e9 vamos a hacer? Porque ahora vemos eso que estamos diciendo de que el mundo se va a convertir, quiere convertirlo en su finca el capitalismo.<\/p>\n
Entonces, ah\u00ed lo ven, ah\u00ed lo piensan, ah\u00ed lo analizan. V\u00e9anlo en donde viven, en donde est\u00e1n, si no est\u00e1n ah\u00ed en la mierda del capitalismo y qu\u00e9 hacer ah\u00ed con eso. Porque eso es lo que est\u00e1 haciendo el capitalismo ahora.<\/p>\n
Y va a seguir su palabra el Subcomandante Insurgente Galeano.[:en]<\/p>\n
[podcast]https:\/\/radiozapatista.org\/Audios\/rzchiapas\/supmoises.mp3[\/podcast]<\/p>\n Good evening, good afternoon, good morning, according to where you\u2019re listening from.<\/p>\n Brothers, sisters, compa\u00f1eros, compa\u00f1eras<\/em>:<\/p>\n What I\u2019m going to talk about today is not what I believe, but rather what our great-grandfathers and grandfathers and great-grandmothers and grandmothers told us.<\/p>\n I talked with one of our great-grandfathers who says he\u2019s 140 years old. According to my calculations he\u2019s around 125 years old. You have to get very close to his ear for him to be able to hear what you ask him.<\/p>\n I spoke with about 20-some of them, of our great-grandfathers and great-grandmothers. We were asking them\u2013 the compa\u00f1eros<\/em> from the Clandestine Committee were there too\u2013and it turns out that part of what SupGaleano was saying is exactly what they told us about.<\/p>\n For example, for the bricks that they used to make for the plantation owners\u2014that is, the owners of the haciendas<\/em>, the hacendados<\/em> they call them, or the patr\u00f3n\u2014<\/em>they had to fill large sacks with horse manure. Then they dried them, and after having dried the sacks of manure, they turned the manure into dust using a heavy club to beat the sacks. Then they mixed that with mud to make the adobe bricks with which they built the plantation owner\u2019s house.<\/p>\n This great-grandfather said that he remembers that the work was organized by quota. Quota means that each one of them had to turn in a certain number of sacks. So each time there was fresh horse manure, they had to bring it,\u00a0 with the water running down their backs. The point is that they had to turn in the number of sacks that the patr\u00f3n<\/em> demanded.<\/p>\n They learned how to make their own houses that way too, they used the same materials. They called it mud wall, mud construction is what it\u2019s called. So, they learned to build this way, but their houses were much smaller, with just two rooms.<\/p>\n So, what I\u2019m going to explain here further is where our ideas come from, as the Zapatistas we are\u2014what we\u2019re seeing and studying about how we are exploited today. In sum, I\u2019m going to tell you this because this is what is going to help us to understand what happened before and what situation we\u2019re in now, and what the future will hold.<\/p>\n Our grandfathers and great-grandfathers, great-grandmothers and grandmothers tell us that the patr\u00f3n <\/em>is the owner of the plantation,of\u00a0 many plantations, many haciendas<\/em>. All the plantation-owners have their managers [caporales<\/em>], foremen [mayordomos<\/em>], and overseers [capataces<\/em>]: those three, well four with the patr\u00f3n<\/em>.<\/p>\n They tell us that there are plantations of fifteen thousand hectares, of twenty thousand and twenty-five thousand hectares. There are plantations with different kinds of work, and some plantations that only produce one thing, like coffee. There are others that produce coffee, livestock, corn, beans, sugar, and lots of different things.<\/p>\n They tell us, too, about the methods of exploitation. They tell us that there are plantation owners, landowners, who never paid them anything, and they gave their whole lives to work. Others tell us that Sunday was the only day they had for themselves; all the other days were for the patr\u00f3n<\/em>. Still others tell us that they worked one week for the patr\u00f3n<\/em> and one week for themselves. But that it was a trick, a swindle, they tell us, because that week our great-grandfathers and great-grandmothers supposedly had for themselves, whatever they harvested that week (whether it was beans, corn, or a few animals they were able pull together), when it came time to sell, they had to give half to the patr\u00f3n<\/em> and they kept the other half.<\/p>\n They tell us that when the patr\u00f3n<\/em> wants to see if his herd of animals is complete, they had to go and get them, herding the animals and putting them in the corral. They tell us that if one of the patr\u00f3n<\/em>\u2019s animals was missing, they had to go look for it and bring it back, dead or alive. How did the patr\u00f3n<\/em>, that is, the landowner, require that they prove that it was dead? They had to bring back a piece of its hide so that the patr\u00f3n<\/em> would know for sure that his animal was dead. If they couldn\u2019t find it, they had to keep looking until they found it, dead or alive.<\/p>\n When the patr\u00f3n<\/em> took the livestock to market, he organized the workers into groups who were responsible for so many heads of livestock. Whether it was ten or twenty people, men, they had so many heads of livestock that they had to transport. The patr\u00f3n<\/em> would count them before leaving and he count them again upon arrival at the destination where the animals were taken. Each person had to deliver all of their livestock; if they didn\u2019t account for every single one, they would have to pay for it, or the person in charge of that group would.<\/p>\n They tell us that the corral, if the patr\u00f3n<\/em> so desires, is made of stone. If not, it\u2019s made of wood carved with an axe. And they say that it had to be pure heartwood. That means that it\u2019s the hardest part of the wood, so that it doesn\u2019t rot later. The patr\u00f3n<\/em> wouldn\u2019t accept softer wood, he would refuse it.<\/p>\n They also tell us that when it was time to take the pigs to market (not the patr\u00f3n<\/em>, the animal: the hogs) it was the same process as with the cattle. But there was a difference, say the grandfathers and the great-grandfathers. They say they had to transport the load at night, because the hogs get overheated during the day. So their flashlight, their light source, was a torch made of ocote<\/em> wood.[i]<\/a> They carried bundles of ocote<\/em> as their lamp to walk by night. The same as with the cows, each person was responsible for a certain number of pigs. And if they wanted to advance by day, they had to carry water with them to wet the hogs down, that is, to cool them off so they didn\u2019t suffer in the heat.<\/p>\n The women, the grandmothers and the great grandmothers, tell us that the patr\u00f3n<\/em> had his way of how he liked things done. For example, the grandmothers and great-grandmothers say that when the work was difficult, it was always the married women who had to do it. What was their job? To grind coffee, to grind salt in bulk. They tell us that the mothers went with their children to grind salt, with a flat stone for grinding, a metate<\/em>. And the managers, foremen, and overseers were right there, as well as the patr\u00f3n<\/em> and his wife. The women had their babies on their backs but weren\u2019t allowed to take care of them, even though they cried and cried, because the patr\u00f3n<\/em> was there watching and the women had to meet their quota. It wasn\u2019t until the patr\u00f3n<\/em> or his wife decided to go use the bathroom that the mother would have a chance to breastfeed her child.<\/p>\n They tell us that the patr\u00f3n<\/em> would ask for only young women to attend to him in his plantation house, to do different jobs. But one of the patr\u00f3n<\/em>\u2019s tricks was to choose a young woman and say, \u201cYou, I want you to go and make up my bedroom,\u201d to make the bed. And when the young woman went into the room, the patr\u00f3n<\/em> would follow to rape her. So he chose them one by one. And they tell us too that he would grab them whenever he wanted to.<\/p>\n They tell us also about what I already mentioned, that they were there grinding the coffee, grinding the salt, and the pay that the patr\u00f3n<\/em> would give them was three pieces of beef, but from animals that were already dead. That was their payment.<\/p>\n They also tell us that the children were given work too. No one escaped it. They called them porteros<\/em>, keepers, but not the keepers like in soccer, they just called the children that. The job of those six-year-old children was to grind the nixtamal <\/em>[partially cooked maize] without lime; this was for the dogs, the pigs, and the chickens. Once that was done they had to carry water, usually in a barrel on their backs we are told. The barrel was made of wood in which they would make a hole, that is, they would perforate it. The barrel held between 18 and 20 liters, and this is what the children had to carry so the patr\u00f3n<\/em> could wash his hands, use it to bathe, or whatever he wanted. Once that was finished, the children had to go and carry wood. After they brought the wood, they were responsible for de-kerneling the corn.<\/p>\n The elders tell us also that once the men got old and couldn\u2019t work in the fields, and the older women too\u2026well, nobody was free from work. The older men would go look for a plant that we call \u201cixchte<\/em>.\u201d The men would scrape it until a kind of thread was formed. One group would do this part. Another group of older men would then make the thread into a kind of rope. Another group would be responsible for turning that into nets. That was the work of the old men. And the older women? One group would be responsible for unraveling cotton. Another group would turn the cotton into thread and another group would weave the thread into cloth. And then that little piece of cloth is what our great-grandfathers and great-grandmothers would later have to buy to use as clothes. They tell us that the clothes they wore were just to cover the most necessary parts, nothing else, not like we are dressed today.<\/p>\n They also told us about punishment. There were various kinds of punishment. One was that the patr\u00f3n<\/em> would have some corn mixed with beans, and he would throw it on the ground and tell you to separate the corn from the beans. And the patr\u00f3n<\/em> knew\u2014the elders tell us\u2014that you weren\u2019t going to be able to do it, because he would give you a a time limit. He\u2019s say: \u201cI\u2019m going to spit and in the time that it takes my saliva to dry is the time you have to separate the corn from the beans.\u201d But how were you going to pull that off?<\/p>\n Since you couldn\u2019t possibly do this, there close by the patr\u00f3n<\/em> would have gathered some little rocks together, prepared a little piece of ground with rocks. That\u2019s where he would make you kneel because you couldn\u2019t separate the beans from the corn. So you had to kneel there and you couldn\u2019t get up until the patr\u00f3n<\/em> decided to let you. And if you got up, that meant you were not accepting your punishment. So you had to endure kneeling there and thats where the whip came in. I\u2019m going to tell you exactly what the grandfathers told me. They said that whenever one of the patr\u00f3n\u2019s<\/em> bulls died, he\u2019d have the penis cut off the bull, dried, and that\u2019s what he used to whip the workers. So while you\u2019re kneeling there, the patr\u00f3n <\/em>would come whip you and you couldn\u2019t get up because\u2014this is what they tell us\u2014if you got up it would be worse. But they tell us that you had to get up because of the pain from the whip and and the pain from your knees\u2014that it was intolerable and you just had to get up.<\/p>\n But the moment you got up, there were the managers, the foremen, and the overseers to grab you and tie your hands and feet to the beams of the house until the patr\u00f3n <\/em>got tired of whipping you or until he realized that\u2014as our grandfathers say\u2014you were beaten senseless. In other words,\u00a0 you had fainted or lost consciousness. That\u2019s how he left you.<\/p>\n They tell us that all of the work that had to be done was by quota. There wasn\u2019t any task that didn\u2019t have a quota. And everything was under the watch of the managers, the foremen, and the overseers. They told us for example about the coffee fields. When it was time to harvest the coffee, everyone had a quota for how much coffee they had to turn in. The children who couldn\u2019t pick coffee, who were too small to reach the coffee beans, their work was to pick up everything that fell on the ground. When it wasn\u2019t\u00a0 coffee harvest time, there was other work: one group had to clear the coffee field, that is, the vegetation and weeds; another group was responsible for what\u2019s called \u201ccrating,\u201d that is, they had to make a kind of crate for each coffee bush that would hold the composted fertilizer; another group had to tend to the coffee bush, because it gets growths on its trunk which had to be removed. Our grandparents and great grandparents tell us that you couldn\u2019t do it with your hands; you had to burn a corncob\u2014because when you burn a corncob it develops a sharp edge and that\u2019s what you use to clean the trunk. And the overseer would go around checking to make sure it was good enough, and if it wasn\u2019t, you had to start over. If not, then punishment.<\/p>\n They also tell us that another group had to prune the coffee; that there couldn\u2019t be vines or vegetation climbing up the coffee plant. They say there was also a group for \u201cde-shading,\u201d as they call it. That is, if there were trees above the coffee plants, they had to cut them back to remove the shade, only as much as necessary the patr\u00f3n <\/em>would say.<\/p>\n They also say that on all the plantations then\u2014and now, because there are still some today\u2014there was always an ermita<\/em>, as they call it, a chapel. When it was time to go pray, our great-grandparents couldn\u2019t sit on the chairs and benches in the chapel. If they sat there they would be physically pushed off. And the priest would be there watching, but wouldn\u2019t say anything. Only the patr\u00f3n <\/em>and other mestizos could sit there. If our great-grandparents wanted to sit down, well then it was on the floor.<\/p>\n In the cities, our great-grandfathers and great-grandmothers tell us, they weren\u2019t allowed to go sell the little they had. They say that they were told that they made the city ugly. They weren\u2019t allowed to go to the center city; what the mestizos would do was close off the entries to the city at the outskirts and either just take everything [the indigenous people] had brought if they felt like it, or pay whatever they wanted for it.<\/p>\n Our grandparents tell us that there were no highways at that time, just wagons pulled by horses. So when the patr\u00f3n\u2019s <\/em>wife wanted to go to the plantation, she wouldn\u2019t use the horse and wagon, because \u201can animal is an animal, it doesn\u2019t think,\u201d and there could be an accident with her on board. So what they had to do was send a group to the city in order to carry the patr\u00f3n\u2019s <\/em>wife back. But they also had to bring back goods, so a group would go and they take turns carrying her back. When they arrived at the plantation, the patr\u00f3n\u2019s <\/em>wife would be asked if anything had happened to her, and they would ask those who carried her if they had had any accidents. They had to do this all the way to the plantation and all the way back.<\/p>\n They told us many more things. For example, they showed us a cent, which is what they were paid at that time. They say that when the patr\u00f3n <\/em>started to actually pay them something, he paid them one cent a day. They showed us the coin. They also said that at some point they couldn\u2019t put up with the mistreatment anymore. So they tried to organize themselves, to look for land where they could live. The patrones <\/em>found out that they had fled the plantation and begin to investigate where they had gone. Our grandparents say that the patrones <\/em>dressed up like soldiers and went themselves to evict, destroy, to burn down the little house that our great-grandparents were building where they wanted to live.<\/p>\n That\u2019s what they told us happened. And that\u2019s how they found out that the patr\u00f3n <\/em>was disguised as a soldier\u2014because one of our grandfathers had worked on various plantations. They say that [the patrones <\/em>dressed as soldiers] destroyed the little huts they had built, that they got everyone together who had fled to create a community and asked them, \u201cwho headed this up?\u201d That\u2019s what the soldiers said, \u201cwhose idea was this? If you don\u2019t tell us who\u2019s leading this, all of you will be punished.\u201d And the people said \u201cit was so-and-so,\u201d the one who led the escape from the plantation and the search for where to live. So they [the patrones<\/em>] said to that person: \u201cyou have to pay 50 pesos.\u201d Our great-grandparents say that to come up with 50 pesos\u2014at that time, because this great-grandfather is 140 years old, so we\u2019re talking about 140 years ago\u2014at that time it would take a year to come up with 50 pesos.<\/p>\n So they realized that it would be difficult for someone to choose to lead an attempt to flee the suffering. But they also told us that once they realized this, what they did was not name anyone, but rather say that it was the group. They began to rebuild\u2026they found another piece of land and began to build their houses again, but this time, with all of them leading. Nothing more about who would lead. That is, they became a collective. That\u2019s how they began to start a life somewhere else.<\/p>\n So, why are we telling you about this? We as Zapatistas see that today we are re-entering this same scenario. In capitalism there are no countries, that\u2019s how we see it. Capitalism is going to turn the whole world into a plantation. It will break everything up, as it already is\u2014what we call the country of Mexico, the country of Guatemala, but it will all be under a group of governing patrones. <\/em>All those who say things about Pe\u00f1a Nieto\u2019s government\u2026no, no, we say, it\u2019s not a government. Because the person in charge is no longer the person in charge. The capitalist patr\u00f3n <\/em>is in charge. What are referred to as the governments of Pe\u00f1a Nieto, of Guatemala, of El Salvador, and elsewhere are just the managers. The governors are the foremen. The municipal presidents are the overseers. All of them act in the service of capitalism.<\/p>\n We see then that it doesn\u2019t take a lot of study to see how things are. For example, this new law on structure, the new structural law that was passed here in Mexico: we don\u2019t think this law was made by congressional representatives and senators. We don\u2019t buy it. That law was mandated by the patr\u00f3n: <\/em>capitalism. <\/em>They are the ones who want to do again what their own great-great-grandparents did. But now it\u2019s even worse.<\/p>\n That\u2019s why we are beginning with this topic. We are talking about, for example, Absal\u00f3n Castellanos Dom\u00ednguez, the ex-general, who had plantations here in Chiapas and had or has a plantation in Oaxaca. We\u2019re talking about 5,000, 10,000 hectares. Here, in today\u2019s capitalism, the capitalist patr\u00f3n <\/em>says: I\u2019m going to my plantation Mexico, I\u2019m going to my plantation Guatemala, I\u2019m going to my planation Haiti, I\u2019m going to my plantation Costa Rica\u2026 all of the capitalist underdeveloped countries are going to be plantations.<\/p>\n This means that the governing patr\u00f3n, <\/em>capitalism, is going to turn the entire world into its plantation, that is, if we allow it. Our question there as Zapatistas is: why do they\u2014the capitalists\u2014change their mode of exploitation? And why don\u2019t we change our form of struggle to save ourselves from that?<\/p>\n That\u2019s why I\u2019ve been telling you about what our great-grandparents did, where we indigenous come from. They said that they made a mistake when they said \u201cso-and-so led us.\u201d But they didn\u2019t give up. They searched for a way to continue struggling, for a way to escape from the patr\u00f3n <\/em>and they said, \u201cnobody led us<\/em>,\u201d \u201cwe are all of us<\/em>.\u201d<\/p>\n So, why all of us now? Because under capitalism today, it is not only we indigenous who are suffering in the world. Now we are suffering in the countryside and the city, that is, indigenous and non-indigenous. So, what are we going to do?<\/p>\n We Zapatistas who live here in the shit of capitalism, we are still fighting, still struggling, and we will continue to struggle\u2026 small as we are, but we are showing\u2014just like our great-grandparents taught us\u2014that there is a way. We have our small freedom. We still have to liberate Mexico. But now we say, how will we liberate the world?<\/p>\n Here in this little piece of the world, in Chiapas, the compa\u00f1eros<\/em> and compa\u00f1eras<\/em> have their freedom, the freedom to do whatever they want to do. They have in their hands what it means to be autonomous, independent. So how are we all going to do it? What are we going to do? Because now we are seeing that the whole world is going to be turned into the capitalists\u2019 plantation.<\/p>\n So then, look at this reality, think about it, analyze it. See how it works where you live, where you are; see if you are also living in the shit of capitalism and what to do about it. Because this is what capitalism is doing now.<\/p>\n Subcomandante Insurgente Galeano is going to continue.<\/p>\n<\/a><\/p>\nThe Capitalist World is a Walled Plantation
\nWords of Subcomandante Insurgente Mois\u00e9s
\nSeminar “The Walls of Capital, the Cracks of the Left”
\nCideci \/ Universidad de la Tierra Chiapas
\nWednesday April 12, 2017<\/h4>\n