Sisters and brothers:

The integral communities of the Popular Indigenous Council of Oaxaca “Ricardo Magón” Flowers; CIPO-RFM, we are very contentments that they invited to our word to share there what we thought and we felt between mounts and gorges, to the border of the sea and average valley.
Everything what we say is the turn out to platicar between us and excuse we because it costs to us to order the words so that they speak what happens with milpa.
To insurance many of the things perhaps that platicamos already know it and for that reason do not pay much attention, but we requested to them hear to us, does not stop to know, but so that they help us to understand but better what happens to our towns.

The new plagues

Before we knew as chahuistle arrived, but today the modern calamities of the cultures have environmentalist face of foundations, investigators, ONG’s, of development or, blatantly world-wide financial organisms. All go by the world robbing and deceiving that help to improve cultures, to use the technique and technology for the field, being convinced that our forms of production do not serve, causing that we forget our nutritional culture, of treatment and life. After this step they begin to sell his technology to us to express too much to the Earth, his way to feed to us, in a word his form to die and to kill the Earth.
We must to clarify that not we are against technology, because we thought that it serves and aid used with wisdom and respect, that is where it walks the fault of the modern technology because it prevails, it ignores and it despises what our towns know. We are not against the technology but against the form to apply it, because that way destroys the Creole varieties, it damages our earth, it washes mounts, it leaves without work to many of us, cause emigration, increases the discrimination, it reduces what they pay to us to work, is born new diseases and the worse thing, kills our forms of production and coexistence during the different stages from the work in the field. That is, we rejected to the technology that dehumanizes the relation between the people and destroys the social and cultural weave of the indigenous farmers.

The life, the Earth and the maize.

In the offices of the government, the universities, the investigators and the industralists are worried in producing but maize without mattering to them like and so that. They say that he is better the one than but does with less work, with technology say. For that deceives to us to seed what they call improved seeds, to use chemistries for the grass, to throw fertilizers to help to grow milpa and to water poison liquids against the plagues. All this damages to the maize and other plants, of insurance also to the animals and people who we eat that maize, for that reason when we eat maquina tortilla we became ill of estomago and the diseases beat to us but hard and followed.
Before that form to see the things we thought just a little bit different because the greater problem this in than that form to produce maize destroys the life instead of conserving it, washes the Earth, he puts and last the bush weak and skinny. Mainly those called seeds transgénicas or as they are called, in any case agreden when causing the destruction of many varieties of maize that complied to climates, height and types of ground of Oaxaca. Also it hurts because the poverty borders to us to consume transgénicos, when being but cheap to buy maize that to seed it.

The communitarian proposal

1. To fortify seedtime of the Creole maize like articulador axis for the conservation and defense of animals, plants, earth, water and culture; like generator of social relation, form of coexistence and communitarian unit, making the beliefs and rites for seedtime and harvests, because it consolidates our resistance and construction of autonomy.
2. To continue seeding since we did it before: at the same time the maize, fríjol, pumpkin. To do cleaning, terrified, cut of ear, dubbing, picks and strubble. To fertilize leaving animals they pasten them in the sowing place and to help with natural installments; to leave hens and birds them the worms and the grass eat, because to share with the others it is a form to find cures for the evils.
3. To construct to a communitarian technology for seedtime of the maize and other nutritional grains, one that considers what we know, thought and creates, that takes advantage of science and takes into account the communities and the people where it is applied.
4. To change to year with year seedtime of a basic product, a year the maize, the next one waters fríjol, to the other alverja, later haba and so on.
5. Not to destroy plants that accompany the maize like ticañuma, verdolaga, quelite, flower of dead, papaloquelite, epazote, etc., because by something they were born is not that they are born just because if. We must let destroy single because we do not know so that they serve and we thought that he is bad and it makes damage.
6. To make the selection of our maize seed (shuaa ninn, in tata Zapoteco and nuni in Mixteco) for sowing. To join the varieties of other seeds to have our own bank and with them to make our own mixtures. To seed maizes of all the colors that occur in each place and to interchange with other towns.
7. Not to change to seedtime of the maize by unique products or that says to us are worth but in the market like the coffee, Chile, flower, etc., but that, without letting cultivate our maize, we cultivate other things that we need for the life. In addition to use single seeds selected by us and not to think that others are better single because they are called improved.
8. To make medicines, that do not damage the Earth, with juice of plants that we have seen they help to the maize without making damage to anybody. To use them without being ashamed of our forms of treatment and without less doing them before medicines than they sell the great stores, because it is not tried single to heal the maize or to think about medicines for milpa, but in curing to the man of its ambition to have more wealth to ribs to make damage to the Earth. That is, to cure is not to clear diseases to the maize but with no need to maintain it of other things to be what is be respecting what lives milpa along with: the Earth, the sun, the water.
9. To give rest by several years to the Earth where we have seeded milpa of transgénico or with chemical installment or to seed another thing so that the Earth force returns. It is important to take care of and to make more Earth sowing than does not know chemical nor transgénico installment.
10. To involve to the authorities of all the levels and the organizations whom they have to do with the field stops:
a) To immediately stop the transgénicas maize import and other seeds, like soya, cotton, cinnamon, among others.
b) not to accept any program of “ayuda tecnológica” that it implies seedtime of improved seeds, if before we do not have all the information related to the program and the consultation with the communities is made.
c) Realizar a plan of emergency to take care of the places affected with transgénico maize, and other to detect, to prevent and to eradicate contaminations, where the communities we participate in its elaboration, operation and monitoreo.
d) Estimular the development of the communitarian technology that respects the Earth, aid in the conservation of the maize and promotes the life.

The morning is now

The nonsingle maize is eaten: it is reason for celebration, interchange, coexistence, aid with others. It is our same life. When the Earth seed is put becomes celebration, when milpa this throwing elotes also and when picks mazorca, it is the same. Now in the defense of him it must be of equal way, without forgetting that we are about to in this fight to recover our maize because we must have contented to the Earth when we are it opening, because each contaminated furrow is a lost furrow, is life that does not return, is part of the extermination to that they have to us put under the owners of the world. We do not allow that the eyeteeth and claws of the money rob the future, mutilate our dreams and a nightmare the morning ago our children inhabited.
Our grandparents and parents ate the maize, we we eat it, our children and grandsons will know it? That the question is not without answer. Let us make the fight, we summon now to the pacific and creative revolt so that the morning is possible.