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Interview appeared in the number of junio/2002 of
the newspaper of UPA-Molotov
disinformation to the representative of the Popular Indigenous
Council of Oaxaca "Ricardo Flowers Magón" CIPO-RFM, Raul Gatica "Those that we left affected in the wars we are always the towns, are not the rich ones" Popular the Ind?na Council of Oaxaca "Ricardo Mag Flowers? (CIPO-RFM) she is organizaci?formada by 23 communities that act? in 5 of the 8 regions econ?cas that has the state of Oaxaca (M?co). It is born in November of 1997 like result of the confluence, from the a? 80, of diverse organizations and communities. But represi? the particular violence and interests of each one of the integral organizations cause that the Council has a series of losses?imas in the 2000. You complete because since the Council knows m?definido clearly his profile and contents (a one organizaci?de communities and not alliance of organizations), conf? in which no longer habr??divisiones. We took advantage of the informative tour by the state espa? of one of its representatives, Ra?Gatica, to speak with? P: Cu?es your form of operation, history, the teor? in that to inspir to you? and the forms of intervenci?pol?ca that ten. R: B?camente we have a orientaci?comunitaria, that ser?nuestro main axis of articulaci?y of actuaci? From ah?osotros we have taken like part from the exposition ideol?co the ideas from the magonistas, that it is not reduced to the thought of R. Flores Mag? but tambi?a Freed Creek, Tragedes, N. Teo Bernal, and a set of liberal, members of the liberal party that existed at the beginning of century. And good, the magonistas of today in d? that they continue reflecting on many things. Is ours inspiraci? ideol?ca, complementary to all the work of the community. Our ideals est?afincados in the communitarian work, we have a form democr?ca to subsist, have like raz?de survival the mutual support, autogesti? the collective and gratuitous work, the will on watch, a series of values that has the community and that inspires to us to say that if the society worked as the communities work, because another world estar?os living. We have had a history very dif?l, of represi? of deaths. We are not submissive, we do not stay shut up, and good, in that sense we are attacked and done violence to by the different corporations polic?as from the government, the ej?ito, the polic?judicial, the polic?municipal, the paramilitary ones that are ind?nas in the their greater one? And then all it makes seem that it is a lawsuit between us, when it is not as?sino who are people paid by the governments. In this subject we have had to resort to a series of fight forms that allow to cause that our communities are respected and that we obtain atenci? Tentaci?de the violence in the communities ind?nas is latent, because despu?de so much agresi? then moments in which arrive t?ices that as in any case you are going away to die... Nevertheless until today the CIPO has had the capacity to resist to that tentaci?porque obvious that s?os it gives to fear the war, we do not want the war because in her nobody desire, all lose, until which in the end say that they win. Those that we left affected in the wars we are always the towns, they are not rich those that go, we are between brothers s? that of a side and others of another one, but equal, we killed ourselves. Then we have decided on the fight pac?ca with collective and direct actions. As?acemos encamped of protest, takings of buildings, occupations of earth, houses, projects of communitarian transport with no need to have permissions, etc. And tambi?nos we faced polic? of other ways but we faced, with talent and imaginaci? we transformed one tradici?en a fight form. As?ransformamos a celebration like the one of deads in a protest celebration, against represi? against the punishment to our brothers. We see that there has been as one esquematizaci?de the fight forms. There is one who thinks that whatever m?da?le does to the one of opposite, are m? revolutionaries, m?combativos. We say that he can be a that form but that he is not?ca, and we have drawn up our own l?as: in each act to involve other people, to gain simpat?de other that although are not of the advice ind?na, get along with? Another point is that our actions summon to the taking of conscience of the people whom that sees us, and another thing is it becomes something pleasant for those who makes it, that is something that they like. And another one m?es that leaves without arguments the government so that it does not repress to us, in such a way that if it represses to us it demonstrates that est? repressing pac?cos acts. We changed the songs that there are traditional by other songs. In those songs we requested justice and freedom of the prisoners, for example. If we go 400 of the advice to one manifestaci? canci?la est?cantando 3,000, are 3,000 people who est?de agreement with the song, and that est?expresando itself against the government. Other forms of fight consist of making bled massive: if they are done painted, it does not pass anything, erase, we we have done painted with blood. Tambi?los erases, but he is not just like t?eas one painted of spray to one painted, in house of a civil employee, of people who went removing 10 cent?tros from blood of her veins and were with her syringe writing the exigency. P: Cu?es the form of operation of the community, c? is lived the daily life? R: The community is a permanent space of contradictions. Who comes to say to them that the community is ideal and that she is perfect, it comes to say lies. The problem is not if we have or noncontradictions but c? we go resolvi?olas. All the communitarian problems we solve them in general assembly: like space to choose our representatives, space to define social and cultural the life pol?ca, econ?ca, of the community, space where the corrective ones for the compa?os become reeducaci?y that commit irregularities, like place where everybody exposes its ideas to say towards d?e must go the community. Despu?vienen different comit?que has in the community, and they are in charge to carry out the agreements. And in the case of the CIPO-RFM, our structure of operation it is very simple. B?co is the general assembly of the community. And this names its representatives, who form the Council of Base or Advice of the Community. This is the fundamental n?eo of ours organizaci? Despu?hay the general assembly of Advice of base where re?n the advice of all the communities. Between these instances there is a superior instance, that is the General Assembly of Members of all the Communities. ?ta creates to operate its agreements an operative instance that is called Organizing Meeting of the Ind?na Council. This organizing meeting has 12?as of work: finances, connect, women, j?nes, the coordinaci?general, the one of capacitaci? ecolog? culture, etc. P: After the Law approved Ind?na does a a?por Fox, Cu?es situaci? present of the Mexican movement ind?na? R: Independently that? Fox and its lacayos est?diciendo to national and international the community that already we have changed much, that in M?co everything est?esuelto, the reality is that it is not certain. The towns ind?nas we continued having d?(seg?los official data today that they have) a high degree of desnutrici?en 70% of us. Most of the deaths in the communities ind?nas continues being by curable diseases, most does not have the b?cos services, the average of schooling is at the most the 2, degree of primary and mayor?no knows to read nor to write. It does not have better. On the other hand the pol?cos Fox and all parties, (left and right, centers, ecologists and nonecological, all), approve a law that we called the Law Fox, or the law of contrarreforma ind?na. It is a law that est?n against of our rights and denies the possibility to us of being subject of right. It denies the possibility of associating to us and it reduces to the?ito policeman purely to us. This has generated m?de an answer from the movement ind?na; there are some who think that the fight we must give it s within the framework? legal and they have interposed a series of resources. There are some who think that the idea is to fight s? from down, with mobilizations, to countermand that law. We thought that there is to make the two things. From always the movement ind?na in M?co has been m?iple, with many faces, many visions and forms to see. Today it faces a very special challenge. Dispersed Est?uy, I do not say that it does not exist, exists and est?aciendo things, but descoordinadamente. The space of Consejo Nacional Ind?na (CNI) has demonstrated that s? in the measurement in which the EZLN summons it articulates and it moves, but in case single it has not had the capacity to develop concrete works. We must obtain that the CNI is an instrument of the towns ind?nas, an instrument that is able to move when the brothers summon del EZ, but an instrument that tambi?sea able to move by if single, like movement ind?na, that has capacity to summon to the fight. The m?importante challenge that today has the movement ind?na is to be able to be constructed a face, an identity, but coverall to drive that it depends on his own force. Us gustar?que people in Europe could see, think and feel the movement ind?na m?all?e Chiapas. That he could understand that the Indians we are all over M?co and we are in Am?ca and we are in the world. That the fight of Chiapas is the fight of all M?co and all Am?ca, and that they do not make the favor him to the government reduce to the movement ind?na s? to Chiapas and s? to about four municipalities, and s? to the EZLN, and the worse thing, s? to Subcomandante Marks. P: Cu?s is the concrete problems in your state? R: Represi? the lack of resources, the lack of supports, the great misery and poverty, the lack of services, the illiteracy, desnutrici?la violence towards our communities. We among other things have come to Europe to denounce the violations of human rights that we suffered constantly, the isolation that we have suffered from the governments, who do not invest in our communities to develop them. The communities ind?nas we are facing in Oaxaca one pol?ca of extermination that goes from forcing to compa?as to esterilizaci?a to introduce ma?s transg?cos in our towns to depend nourishinily on the great multinationals. This pol?ca of extermination that we have est?uy lasts, and b?camente est?ncaminada towards the towns ind?nas that we fought, that is, of m?descarada way, but the towns ind?nas that do not fight are even going them to exterminate. And for that reason we are asking for the people who us acompa? because we have seen that with the presence of other people represi?hacia our towns stops a little. And tambi?esta possibility of acompa?iento entails the possibility of interchanging experiences, saberes and wills to continue fighting. |