povo de fundo e fecho de pasto<\/em>\u201d (trabajadores de bald\u00edos de haciendas ganaderas), pueblos de candombl\u00e9, peque\u00f1os agricultores, pueblos sin tierra, pueblos sin techo, ind\u00edgenas de muchas naciones, quilombolas (comunidades cimarronas), pueblos negros, extractivistas y muchos enlaces que apoyan y construyen la Teia a partir de la solidaridad. Nos encontramos en Utinga y montamos un gran campamento para hablar y escuchar, construyendo colectivamente y de manera autoorganizada. Se realizaron tequios para construir ba\u00f1os, cocinas, espacios comunitarios, composteras y muchas otras instalaciones. Hicimos un gran tianguis de los pueblos, hablamos y escuchamos en mesas, c\u00edrculos de conversa, aprendimos en talleres, intercambiamos semillas criollas, cocinamos, cantamos y jugamos juntos. Nuestros ni\u00f1os jugaron en un espacio l\u00fadico. Jugamos con ellos. No nos separamos de nuestros hijos y nietos.<\/p>\nReuniendo pueblos y movimientos alrededor del tema \u201cTierra, territorio, aguas y ancestralidad\u201d, tejer el buen vivir en nuestra sexta jornada fue victorioso. Perfeccionamos nuestra autogesti\u00f3n y avanzamos mucho en la autofinanciaci\u00f3n de nuestras actividades, seguimos con autonom\u00eda ideol\u00f3gica y pol\u00edtica, produciendo un an\u00e1lisis de coyuntura y reflexiones forjadas a partir de nuestra realidad. Nuestra fe y nuestra ancestralidad construyeron y siguen construyendo nuestras cosmovisiones, adem\u00e1s de la defensa de nuestros derechos y nuestras tierras y territorios. No existimos como pueblos si no defendemos nuestras aguas, pues, como consideran nuestros anfitriones Payay\u00e1, \u201cel r\u00edo es otro en m\u00ed\u201d.<\/p>\n
Hoy pensamos que tejer el buen vivir es algo que s\u00f3lo se hace con lucha, organizaci\u00f3n, resistencia, autonom\u00eda, soberan\u00eda. La ancestralidad ha sido nuestra gran consejera y nos ha ense\u00f1ado que \u201cser fuerte es saber por qu\u00e9 estamos luchando\u201d. Nos sentamos y conversamos. Es evidente que esta coyuntura nos llama a la unidad, pues nuestros muertos son mujeres, negros e ind\u00edgenas. Existe una gran arquitectura de muerte; ellos lucran con nuestros cuerpos en proyectos de la agroindustria, con el encarcelamiento de negros e ind\u00edgenas, con la militarizaci\u00f3n y la privatizaci\u00f3n del sistema de seguridad p\u00fablica, militarizando y cerrando escuelas, con megaproyectos de desarrollo que saquean nuestros territorios y nos impiden existir. En otras palabras: tenemos un enemigo com\u00fan. Nuestros antepasados hicieron alianzas en tantos otros contextos de guerra y nos dieron las condiciones para que estemos hoy aqu\u00ed. La fuerza que emanamos en la Chapada Diamantina tambi\u00e9n emerge de la energ\u00eda ancestral que transborda entre r\u00edos, mesetas y bosques, pulsando en los trabajos de evocaci\u00f3n de la planta sagrada jurema<\/em>, de los encantados, caboclos, mikisis, orishas y voduns, reforzando la resistencia pol\u00edtica de la lucha de los pueblos que, a trav\u00e9s del ubuntu y del buen vivir enfrenta la colonizaci\u00f3n de las mentes, los cuerpos y los territorios.<\/p>\nYa no tenemos esperanza en la conciliaci\u00f3n con ese modelo de institucionalidad perverso, desmovilizador, y con los poderes constituidos que siempre han defendido los intereses de las clases dominantes. No tenemos esperanza en la democracia burguesa dominada por el capitalismo. Ellos nos siguen persiguiendo y odiando, ahora con una fuerte militarizaci\u00f3n de la pol\u00edtica agraria y ambiental, que ha resultado en una mayor criminalizaci\u00f3n de los l\u00edderes. Son m\u00e1s de 500 a\u00f1os de asesinato espiritual, intelectual, cultural, moral y f\u00edsico. Esto es lo que llamamos genocidio ind\u00edgena y negro. Este gran proyecto econ\u00f3mico del capital tambi\u00e9n es un proyecto neoextractivista predador centrado en el control estrat\u00e9gico de la tierra, el agua, los minerales y la biodiversidad. Los r\u00edos mueren, las selvas se incendian, los mares se contaminan, todo eso a un ritmo cada vez m\u00e1s acelerado y descarado, sin verg\u00fcenza de esconder el odio contra nosotros. Por eso nuestros pueblos y movimientos defienden a la madre tierra, \u201cla naturaleza de la que somos parte y que nos mantiene\u201d. Estamos inspirados por quien nos ha ense\u00f1ado que tenemos que construir un mundo donde quepan muchos mundos, por quienes gritaron hace ya algunos a\u00f1os: \u00a1Ya basta!<\/p>\n
Fuimos grandes, pero lo podemos ser a\u00fan m\u00e1s. Aprendimos de nuestros errores y nuestras conquistas. Fortalecimos nuestra red de solidaridad, nos amparamos mutuamente, trazamos estrategias de autodefensa y resistencia. Sabemos, sin embargo, que hay desaf\u00edos urgentes y que nuestra articulaci\u00f3n debe avanzar.<\/p>\n
Nuestras prejornadas \u2013eventos regionales de organizaci\u00f3n de la Teia\u2013 fueron importantes para dar un salto cualitativo de autogesti\u00f3n para este encuentro y de acciones conjuntas entre movimientos. Sin embargo, es esencial multiplicarlas y asegurarnos de que los n\u00facleos de base y los enlaces de la red se articulen en las regiones a partir de las prejornadas. Esta tarea es relevante pues la Teia dos Povos no se propone ocupar el lugar de los movimientos sociales y las organizaciones. La Teia es una articulaci\u00f3n. La Red de los Pueblos somos nosotros.<\/p>\n
Afirmamos aqu\u00ed el compromiso de fortalecer la participaci\u00f3n de la juventud en nuestros espacios y para eso es esencial que los territorios formen y construyan actividades con el protagonismo de los j\u00f3venes. Esta es una decisi\u00f3n. Seguimos insistiendo en la necesidad vital de enfrentar las violencias y toda suerte de subalternizaci\u00f3n de las mujeres. En nuestros territorios las mujeres ya ocupan un lugar central de sobrevivencia de nuestro pueblo. Van de la plantaci\u00f3n a la organizaci\u00f3n de la familia y de la comunidad. Es esencial que esto se refleje en las estructuras organizativas y de toma de decisi\u00f3n \u2013en la agroecolog\u00eda la tierra es femenina y el papel fundamental es de las mujeres\u2013.<\/p>\n
Siendo as\u00ed, convocamos a todos los n\u00facleos de base, a los enlaces de la Teia, a los solidarios y a los luchadores y luchadoras del pueblo a una gran acci\u00f3n en marzo de 2020 en la ciudad de Salvador. All\u00ed el comando ser\u00e1 de las mujeres negras e ind\u00edgenas y por las mujeres y sus pueblos. Esa es nuestra pr\u00f3xima tarea y la cumpliremos.<\/p>\n
2020 ser\u00e1 el a\u00f1o de la gran alianza rumbo a la liberaci\u00f3n de nuestros pueblos. Aqu\u00ed enfrentaremos las continuas invasiones blancas y extranjeras. \u00a1Hasta la guerra! \u00a1Digamos al pueblo que avance!<\/strong><\/p>\nCabecera del R\u00edo Utinga, primavera del 519\u00ba a\u00f1o de la primera invasi\u00f3n.<\/strong><\/p>\n [:en]<\/p>\n
Statement from the 6th Bahian Agroecology Meeting \u2013 year 2019
\n<\/strong>Teia dos Povos (The Web of the People)<\/strong><\/p>\nEmpowered and guided by our African and Native Brazilian people, acknowledging and cherishing our beautiful diversity. <\/em><\/p>\nWe are great and we will be even greater.<\/em><\/p>\nWith the permission of the elders,
\nTo the organizational basic core,
\nTo every link of our web,
\nTo all women,
\nTo all young people,
\nTo all support groups,<\/p>\n
We, the Afro-Brazilian and Native Brazilian people, are squaring off in a great and popular engagement purpose. We happen to be in the heart of Payaya native people lands, next to the headwaters of Utinga river, in this year of 2019. Inspired by the brave spirit of the cacique Sacambuassu, our aim is to consolidate an important alliance. Even though we can\u2019t accurately name such an aliance against oppression yet, we are strongly convinced that this is the biggest popular unity of all times.<\/p>\n
What we have so far named The Web of The People congregates social movements and organizations such as peasants, artisanal fishermen and fisherwomen, riverside people, borderland livestock farming\u2019s people, landless people, homeless people, afrobrazilian religions\u2019 people, small farmers, several nations of native brazilian communities, quilombolas (communities of enslaved people direct descendants), black people, people engaged in extraction activities, and many other parts of our web, building itself through solidarity.<\/p>\n
We have gathered and set up a self-organized camp in the city of Utinga, in order to speak and listen to one another. Through our mutir\u00f5es<\/em> \u2013 collective efforts \u2013, we were able to build toilets, kitchens, ocas (native brazilian dwellings), shower facilities, a community composting heap and other infrastructure facilities. We have hosted a popular fair to exchange raw goods, organically raised fruits and vegetables, artistic and artisanal materials, fabrics, organic cosmetics. We have spoken and listened to popular conferences, conversation circles, learned through various workshops, exchanged native seeds, cooked together, sang along and had fun together. Our children and grandchildren were taken care of in our own recreational-pedagogical space. We played with them. We didn\u2019t have to stay away from our children and grandchildren.<\/p>\nTherefore, we have come together in our Web of The People, in order to weave the Good Living<\/em>; to discuss and defend our land, our territory, our waters and ancestry.<\/p>\nIn Weaving the Good Living, we have become victorious in our sixth meeting, our sixth journey.<\/p>\n
We have improved our self-governing strategies and also have moved forward with self-funding activities, carrying on our political and ideological authonomy. We seek to make a situation analysis or\/and a conjunctural reflection in accordance with our own perspective and realities. Our faith, beliefs and ancestry substantiate our cosmovision, as well as they shape the defence of the right to the territory. Without defending our waters, we are unable to exist as a human community. In other words, wisely expressed by the Payaya people: \u201cthe river is the otherness within me.\u201d<\/p>\n
Today we have agreed that weaving the Good Living<\/em> is only possible through political resistance, political organization, authonomy and self-determination. Our ancestors have provided guidance and advice, so then we have learned that being strong is to know what we are fighting for. We have sat down and conversed. It is as clear as our waters that the scenario appeals to the unity, because the deceased are mostly women, black and native brazilian people. Indeed, there is an engineering of death, a manufacturing of corpses through conflicts and massacres caused by agrobusiness enterpreneurship, mass incarceration of black and native brazilian people, increased militarization, privatization of security systems, closing of schools, development megaprojects which takes over our territories and sentence to death our very existence. In a few words, we have a common enemy. Our forefathers and foremothers have once build strategic alliances on previous contexts which allowed us to be standing up here today. Those were always circumstances of war.<\/p>\nThe strenght we release here today, at the Chapada Diamantina, comes from the ancestral energy overflowing through the river, the soil, from the woods, pulsing at the rituals for invoque the jurema, from the spiritual entities, the caboclos<\/em> (native brazilian entities), nkisis, orishas <\/em>and voduns <\/em>(afrobrazilian entities), strenghtening the rebelion of peoples also through the ubuntu<\/em> and Good Living principles, spiritual weapons to defy the colonization of minds, hearts, bodies and territories.<\/p>\nWe are no longer under illusions about conciliating with such a wicked arrangement of institutionality, discouraging and demotivating, as well as the constituted powers, which have always advocated the interests of ruling classes. We hold no more illusions concerning the burgeois democracy dominated by capitalism. They keep pursuing and spreading hatred to our people, now fostering the militarization of agrarian and environmental policies. Also, criminalizing leaderships of organizations and social movements. It\u2019s been more than five hundred years of spiritual, intellectual, cultural, moral and physical murder, the reason why we put what happened to black and native brazilian people throughout the centuries in terms of genocide.<\/em><\/p>\nThere is a massive economic project which is also a neo-extractive tactics of accumulation in predatory capitalism, focused on strategic control of land, water, mineral supply and biodiversity. Rivers die, forests are burnt, the sea water is polluted, and everything happens in such a quick rhythm that makes so clear their undisguised scorn against our communities. This is the reason why we have defended Mother Earth, as long as we are part of it and we are sustained by mother nature. We are inspired by those who have spoken about building a world within which other worlds could fit into; those who have already told \u201cenough!\u201d years ago.<\/p>\n
We have been great, but we can be even greater. We have learn the lesson from our mistakes and also from our achievements. We keep strenghtening our web of solidarity, providing shelter to everyone and designing strategies of self-defense and resistance. However, we are aware that out there, urgent challenges await us. Our articulation shall move on.<\/p>\n
The preparatoty meetings to the bianual agroecology journey<\/em> \u2013 i.e., various simultaneous and smaller events to set up a short-term agenda by the Web of The People to be discussed at the agroecology meeting \u2013 were crucial to improve self-management and therefore planning joint actions for connected communities. Although it is necessary to multiply such preparatory meetings, and once the main task of the Web is to promote political articulation, considering the organizational basic core, the parts of our chain and local communities, it must me said that the Web is not seeking to replace the agenda of social movements, but rather putting them in connection. The purpose of the Web is to be a permanent link in between communities struggling against the forces of capital. The Web of the People is every and each one of us.<\/p>\nWe also have found a compromisse in order to strenghten the participation of the young people in our spaces and, for such a reason, all territories are now required to develop activities oriented to youth prominence.<\/p>\n
We must carry on, insisting on the vital necessity to fight back and struggle against attacks and social discrimination, specially for women. At the territories under the flag of The Web of the People, women have reached respect and dignity and occupy central position for the survival of our people. From sowing to planting, from organizing family to implementing political agenda: women need to take their place, more and more, on decision-making structures and processes. In the domain of agroecology, the land is feminine and the main role belongs to women.<\/p>\n
Thereby, we call for all the organizational basic core, chain parts, supporters, partners, to help planning a great intervention in Salvador March 2020. The intervention will be guided by black and native women. To those who intend to participate, it is mandatory to honor and respect women leadership. This is our next task.<\/p>\n
2020 will be the year of the greatest alliance of all times, towards the liberation of our peoples. Here we will stand up, resisting the ongoing white foreign invasion.<\/p>\n
To the war, then!<\/p>\n
Go tell the people we shall move on!<\/p>\n
Headwaters of Utinga River, Spring of 519th year since the first invasion.<\/p>\n
[:]<\/p>\n","protected":false},"excerpt":{"rendered":"
[:es] Carta de la VI Jornada de Agroecolog\u00eda de Bah\u00eda \u2013 2019 Teia dos Povos (Red de los Pueblos) Fortalecidas y guiadas por la ancestralidad negra e ind\u00edgena, reconociendo y valorizando nuestra diversidad: somos grandes, lo seremos a\u00fan m\u00e1s. Con el permiso de los ancianos, A los n\u00facleos de base A los enlaces de la […]<\/p>\n","protected":false},"author":1,"featured_media":32423,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[957,1284,190],"tags":[79,42,148],"class_list":["post-32420","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-autonomia","category-latinoamerica","category-radiozapatista","tag-autonomia","tag-brasil","tag-resistencia"],"_links":{"self":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts\/32420","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=32420"}],"version-history":[{"count":2,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts\/32420\/revisions"}],"predecessor-version":[{"id":32484,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/posts\/32420\/revisions\/32484"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=\/wp\/v2\/media\/32423"}],"wp:attachment":[{"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=32420"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=32420"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/radiozapatista.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=32420"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}