Sunday, December 21, 2014

Call for Decolonial Teach-In and Gathering in Los Angeles

Call for Decolonial Teach-In and Gathering in Los Angeles

Date TBA

This is a call to communities in resistance in particular and those who dream of a better world in general.  We understand to get there we need vision, strategy, organization and to build alliances.  We are putting out this call to those communities building autonomy, and revolution. 

We are in a time in history where not only do we face many injustices in the communities where we live, but great potential for something much better.  We see rebellion in all forms in many communities across not only the united states, but all of Turtle Island.  We all want a better world!

We hope to not just organize another event or teach-in; we hope that we can build a network to begin with and strategic alliances as we fight this system of white-supremacy/capitalism/imperialism/colonialism/patriarchy, and towards common goals and vision.  

We also hope folks can learn from each other, common experience, so we can continue to advance towards a decolonized and free world. 

If what we are talking about is true decolonization and autonomy, something that is land based, the indigenous people from this continent and hemisphere have to be in the forefront of this struggle (from Alaska to Argentina), and the fight to free the land, water, air and ourselves of colonialism has to be supported across imperialist borders and all regions. 

In the coming weeks we will begin to fundraise for communities and collectives wishing to make it out from different regions, as well as to plan and organize for the gathering and teach-in. 
This event is not made for organizations to promote themselves but for communities fighting to build and strategize with each other. 

In struggle.

Members of CWLA, NYM…and others

Friday, November 21, 2014

My critique of the new Hunger Games film

I think you can divide the Hunger Games movie into two:

The bad-

It doesn't break away from the idea of bourgeois republican democracy,  and the need of vanguard party type/top-down leadership; also, the president of District 13 was a Hilary Clinton type. 

The good-

The idea that folks need to train and build skills, in secret until there is a need from the people and/or crisis (District 13's people's army and Katnis'/Jen Lawrence's hunting and survival skills) and how mass insurrection/direct action/sabotage can lead to civil war and aid in the revolutionary process. Also the need to build strategic alliances along the way.

Thursday, November 20, 2014

Reflections on Anti-Columbus Tour by Sakej Ward

Anti-Columbus Speaking Tour 2014

Speaking at UCLA

First, I want to acknowledge the land of the Tongva and Chumash people that I visited. I also wish to thank the organizers who put this tour together and a special thanks to Joaquin Cienfuegos for his hard work, time and dedication to making the tour happen. Another special thanks to a close brother and sister, Hawk and Centzi, who helped organize the tour, housed us, coordinated activities, drove us around, showed us the area and cooked awesome meals for us. They are also a great example of Indigenous parents who are setting the example by teaching cultural based dance, committing to ensure the safety and healthy upbringing of their children, maintaining active lifestyles and avoiding the pressures of joining a gang life, which starts at such a young age. Their dedication, generosity and hospitality would make their ancestors proud. 

The concept for the Anti-Columbus Speaking Tour followed the release of the video of the Mi'kmaq warrior tour. Suzanne Patles and Coady Stevens did a great job of speaking at Cheam Fist Nation, B.C. (as well as other places along their tour) where I had also presented on the purpose of the Indigenous warrior. Defining the warrior intrigued several people and groups who wanted to hear more about it so the tour was created.

The objective of the tour was to raise the awareness around the definition, purpose, role and responsibilities of a warrior in the southern California area. 

The method used to raise awareness around warriors and warrior societies was a two pronged approach. The first was to conduct talks (teachings) about warriors. Each teaching was modified to fit that particular audience. The teaching would lead to questions, answers and more discussion.
The second approach was for activists group seeking skill building activities. These engagements were designed around warrior skill development after the warrior teachings. It was decided that the two key skill sets would be survival techniques and knife fighting.

 Survival skills need to be interpreted as Indigenous cultural skills as they are skills that are needed to be out on the land and to live with the land. These are skills that have been appropriated by the colonizer and renamed "modern survival skills". It is important to take these skills back if we truly want to revive our land-based culture. 

Knife fighting was the second warrior skill set taught. In close combat the knife rules. It is more devastating than a pistol at hand to hand ranges. It is a form of fighting that is all but lost, so few practice this skill set anymore. That is unfortunate, as the knife is the most important tool in the bush. It provides us with the ability to construct shelter, make fire, water filters, fire walls, animal traps, hunting weapons, etc.  as well as provide us with a powerful means of self defense. Knife fighting skills are taught as "teachings of the knife". Warrior leaders understand an important aspect of knife training is it not only empowers us with skills of self defense but it reveals the character of the practitioner. We follow the saying "I can see your character in a single stroke." Knife fighting is a character building tool as it reveals to us that there is a path to self improvement to be followed. It reveals to us that there is an art form (the Warrior Arts) that allows us to see our character deficiencies and a way to put your mind in the right "place" to address this. It reveals that this particular warrior path to excellence of character is the pursuit of warrior hood.

Key events

The first event was to connect with a grass roots activists group called the Harmony Keepers. Warrior teachings were presented with the emphasis on defining the warrior through our histories and language, as opposed to the misrepresentation of new-age concepts of the Indigenous warrior.
The exercise of exploring the word for warrior in our languages from the east coast to the west coast and from the north to the south of all the Americas reminds us that we have forgotten who we are. We come from a warrior people with a proud warrior legacy. It points to a time when we have been disconnected from the role of warrior due to residential and boarding schools of the colonizer.

I also spoke of how problematic it is when another group or society defines what it means to be a warrior to us. An example of this is how the media portrays Indigenous warriors and the labelling technique that is used to de-legitimize warriors.

Then I spoke of where the role of warrior comes from and how it relates to our sacred responsibilities. 

Following the warrior teachings we began our warrior skill training. At this event I taught knife fighting and how it relates to character building for warriors. We enjoyed the training time so much we extended our engagement for over an hour, despite our tight timeline.

Introduction to knife fighting

The next event was gathering with local activists and pass on warrior skills and teachings. We spoke on the idea of warrior and what it means then we developed some warrior skills. We focused on survival skills. An interesting note to this is that Los Angeles, along with the rest of the south western US, is going through a severe water drought to the point it is almost a water crisis. Because of this, survival skills are on the forefront of the minds of many people there. We spent the time working on fire lighting skills as a method to purify contaminated water then went over methods of water collection and filtering. 

Our next event was to present Warrior Teachings to a men's circle at the Corazon del Pueblo. The host were very respectful and accommodating, a testament to their teachings. The turnout was high. The teaching was well received and the discussion was engaging and insightful. 

The fourth event was an extended class on knife fighting. We got to go deeper into the concept of Warrior virtues and the character building technique associated with knife training. We began by talking about the character brought out and needed in the use of the knife. Then we started working on individual strikes and angles of attack. I introduced some of the knife katas to the students. The katas play an important role in developing knife skills as well as integrating techniques of visualization, combat breathing, projecting the warrior spirit, focusing the mind, "placing" the mind in the blade, and finding character weaknesses.

Speaking at San Bernardino Valley College was the next event. I presented on "De-colonization and Warrior Societies". This talk was somewhat different than the Warrior Teachings that I was providing for activists. I spoke of de-colonization and Indigenous nation-building. Central to the project of Indigenous nation-building is the re-development of community and national institutions. Normally, when we think of nation-building we think of the ideas of re-building governance structures and practices and a lot less of re-building of social institutions that make up the foundations of that nation. By focusing on institution building that carry out the functions of that community/nation instead of just merely focusing on the governance aspect, we are talking about re-building nations from the center then out to the periphery instead of from the hierarchal approach of building nations from the top down.

Since our homelands are occupied by a colonizing force we have to talk about the importance of re-building legitimate institutions that will address resistance to colonization and provide political, social, economic, geographic and spiritual space so our people can re-build our culture and nations. That links us to the importance of re-building warrior societies as a cultural institution and a place of resistance to colonization.  

Speaking at San Bernardino Valley College

That night, at the next event, we taught an "Indigenous Women's Self Defense" class. It was great to pass on these skill sets. For some time, we in the warrior societies, have been trying to find a productive way to help our Indigenous sisters who are in constant threat of sexualized violence. We have spoken at public events on "Re-defining Masculinities" and "Re-thinking Indigenous Masculinity" as a way of raising awareness amongst men about the colonial worldview of patriarchy and misogyny but we wanted to do more practical work. Putting on an "Indigenous Women's Self Defense" class was the primer to see how well it would be accepted. 

In the class we covered understanding the nature of the threat to an Indigenous female, situational awareness and combat mindset. We then got into self defense from the point of view of a teenage girl who may not have the upper body strength or body weight to do many conventional martial arts techniques. We taught how to get out of common "grab" type situations. We then covered the fun portion of the class - how to get out of restraints and escape an abduction. It was great to see a 13 year old girl learn and demonstrate the skills to be able to get out of being restrained by zip ties (a common method of restraints for kidnappers) while tied behind her back. 

This is a course still under development but we are working to improve the skills that could help our Indigenous sisters protect themselves better.

I then presented at U.C.L.A. I presented the "De-colonization and Warrior Societies" talk but we had more time so I was able to get further into the idea of warrior development and how we approach the teachings from the holistic manner. 

There are over 300 skill sets we teach in warrior development but Warrior Teachings are not just about martial arts, battle skills, weapons training, that is just the physical side to the teachings. We teach about the four aspects of humans; the physical, mental, emotional and spiritual. Warrior teachings are used to develop each one of these aspects in a person. A complete warrior is one who has mastered his/her battle skills (the physical), has immersed him/herself in studies of Indigenous nations/culture/language/history and understand colonization as well as how to resist it (the mental), has attained a high level of self control/maturity/ and demonstrates good judgement (the emotional) and has exhibits a strong sense of character and morality associated with spiritual teachings (the spiritual).

The final event in our week long stay was teaching about leadership to activists. We spent the better portion of the evening going over the functions of a leader in an activists setting. How this contrasts with mainstream thinking of leadership which is grounded on hierarchal approaches to coercive leadership versus the persuasive approach to leadership that is important to volunteer-based organizations, especially in a role of resistance. I spoke of the need to set the example, inspire by action, persuade with word and character, and motivate through noble deeds.  I taught about the concepts of "Acts of honour" and the significance of leaders living their life to a higher moral standard than others around them.

Overall the tour was a great chance to speak about Indigenous warriors, warrior societies, Indigenous nation-building, culture building, cultural security, sacred responsibility, protecting our homelands, protecting Mother Earth and the next seven generations. The dialogue and skill development created an experience to facilitate relationships with key activists groups. It was such a good opportunity to visit old friends and cement old bonds. During the course of the tour so many new connections and new friends were made, of which I am grateful.

Many thanks to all who contributed and organized the tour.

All my relations,

Sakej and Family

Wednesday, October 22, 2014

Black Mask Interview: Joaquin Cienfuegos

Thursday, September 18, 2014

WATCH YOURSELF! A Guide to Copwatching
We were interviewed a while back for this piece

Illustrations by Berkeley Poole
In the grim light of Eric Garner’s deathMichael Brown’s death, and the ensuing protests in Ferguson, New York City, and other cities across America, we at ADULT, the independent magazine I edit, have decided to publish online one of our first print issue’s more memorable pieces: Katie J.M. Baker’s guide to sousveillance, or copwatching. Although memorable seems like the wrong word, the kinds of events that impelled her to write the article never seem to stop happening long enough for her guide to be forgotten. 
Baker became interested in sousveillance when she interviewed a sex worker named Raven, who called herself the “coparazzi,” for Jezebel. Many of Raven's 100-plus videos on YouTube were interviews with teenage sex workers describing their abuse at the hands of the LAPD, while others featured cops either hassling Raven or refusing to help her deal with a hassling client.
“The minute you mention sex work in the context of a real crime, cops don't want to hear it,” Raven told Baker at the time. "They'll blame you for whatever happened to you.”
While working with Baker on this guide, we watched a jury in Florida acquit George Zimmerman of killing Trayvon Martin, 17, in the gated community where Martin was living. We watched as a judge in the Bronx dismissed the manslaughter charges against Richard Haste, the white NYPD officer who shot Ramarley Graham, 18, in Graham's home. Had we also been able to watch both of the boys’ deaths on video, would the courts have decided differently?
Nearly a year later, we’re witnessing a rise in awareness of police brutality, thanks in large part to smartphone-armed citizens. Without the video recording of Darren Wilson standing over Michael Brown’s body, #Ferguson may have stopped trending, and without the video recording of Eric Garner's killing, citizens may never have protested in Times Square, sparking a national media scrum.
“If the marginalized community members I interviewed for my guide in ADULT don't watch the cops,” says Baker, “who will?”
Marginalized or not, we should be prepared to police the police. That's why ADULT is making Baker’s article, which we previously, stupidly printed in a $20 niche erotic magazine, available on VICE. We want this material to be used. What follows is a web-friendly version of “Watch Yourself!” which was originally fashioned as a four-page primer in the black-and-white tone of a Cold War-era Civil Defense brochure.
The irony could not be more pointed: When the US government’s public alert “CAN AMERICANS TAKE IT?” hyperbolically warned “regular Americans” that, in a nuclear age, “the backyard may be the next front line,” it wasn't referring to the risk of abuse, illegal arrest, or state-sanctioned murder that many black Americans, transgender Americans, homeless Americans, sex-working Americans, and many other Americans face today. Nor did the government mean to predict a militarized homeland police force, storming the cul-de-sacs in camouflage and all-terrain vehicles. In a strange, accidental way, the government did warn us, and there is no hyperbole sufficient for the danger of the current situation.
In our proud nation, constant WATCHEDNESS IS THE NEW WAY OF LIFE. A cop may, without a warrant, not only stop but also frisk you. An armed and xenophobic vigilante may shoot you as you walk home.  Patriots—BE ALERT! BE READY! AND BE READY TO PRESS RECORD!
In times of crisis, the only antidote to watchedness is SOUSVEILLANCE: When the many (YOU!) watch the few (COPS!). This guide takes into account tips from the “many”—from Occupy protestors to sex workers to teenagers of color—on how to hold YOUR STATE accountable. Social networking has turned recent large-scale disappointment in the criminal justice system into a critical mass of angry, skeptical citizens. Too often, we wait for a Trayvon Martin or an Oscar Grant before we prepare. But copwatchers can take practical, direct action to deter police terrorism. Here’s what you need to know before you copwatch.
A citizen must be historically informed in order to copwatch. This practice has existed in our nation as far back as the 1850s, when fugitive black Americans made their own WANTED posters, urging fellow slaves to keep their “TOP EYE open” for slave-catchers. When slavery was abolished, the slaves did not become free. In 1991, members of the Los Angeles Police Department were caught, on tape, beating Rodney King. Were it not for the sousveillance, the cops might still be cops. But, thanks to video that pushed racist cop assaults into the national spotlight, they became prisoners. Rodney King was awarded $3.8 million in civil damages.
Sousveillance, however, is rarely but a Pyrrhic success. We would not know what had happened to Oscar Grant at Fruitvale Station, in 2009, had so many bystanding citizens not been armed with cameras. Yet our compatriot Oscar Grant still died. Last year, one LA sex worker named Raven Nicole Masterson uploaded over 100 videos, filmed using her smartphone camera, that document dozens of legal arguments with cops and interviews with teenage sex workers claiming cop abuse, and yet THE FIGHT IS NOT OVER. There is always a fear that cops may become smarter, or even sentient.
If you know the tools, you can subvert them. Many of these tools can, and should, be carried in your pockets—and not only in America, but everywhere an American goes. In the 2011 London riots, protestors used a smartphone app called Sukey to report and share police activities that were anti-protest so they could be everywhere the police weren’t, thus turning the state’s gaze and tactics on its head. On a global scale, the infamous, patriot act of WikiLeaks is an example of technology-enabled sousveillance. Yet, for citizens of America, sousveillance begins at home.
PASSWORD. Whether it’s a smartphone, a laptop, or a regular camera, a copwatcher must always have a password and, if possible, a screen-lock timer on the device. PLAN FOR THE WORST. A cop may demand to see what is on your device, so do not make it easy.
ENCRYPTION. From default, some smartphones encrypt the information stored on the devices, but others do not. If you do not ensure your information is encrypted, the police can and may connect a special device to your phone that will copy all its data. First, you want to make sure they cannot delete anything. Secondly, you want to stop them from seeing it in the first place. Citizens, enable encryption. (Even with encryption, a cop can still download your data if he possesses the actual, physical device. But, as the Supreme Court ruled in Riley vs. California this past June, police need to get a specific warrant to do so, even if they've already arrested you. This is one more right for you to know.)        
BACKUP. If the only copy of the video or the photograph is on the device, and then if something unforeseen happens to that device, you lose the photo. Use a service that automatically loads your new video to the web. This does not mean it needs to be available for everyone else to see, but merely that if it’s automatically backed up, you have an alternate way of accessing it if your phone is stolen, smashed, or compromised.
Whenever it is possible, citizens, prepare in groups and copwatch in your group’s own neighborhood. Copwatching is about community. You must want to change your own conditions and you must be held accountable. If you go into another community, the police might retaliate against people in that neighborhood. DO NOT overstep the boundaries of your experience (if, for example, your community comprises well-intentioned middle-class white kids with smartphones). REMEMBER: The more support you have from people in the community, the harder it is for the police to isolate you.
Copwatching is confrontational. The police in our nation are not yet accustomed to having citizens observe them, so they might quickly move to their own defense.
Pay attention to detail, because the cops will. For example: Park a couple of blocks away. You don’t want your car to get targeted so you can get stopped later. Don’t do anything illegal, even if it seems minor; do not, Americans, allow yourself to be arrested for spitting on a sidewalk.
And, remember: How “arrestable” are you? Don’t copwatch unless you can get arrested. If you’re a sex worker or someone traditionally targeted by law enforcement population, who is working and surviving in a street economy, it may be a risky decision.
The police may try to intimidate you, so it is crucial that, as an American, you know your rights.
Recording laws differ state by state—for example, in some states you can’t record someone without their knowledge (but you can without their consent)—so call the ACLU or visit their website before copwatching.
At least two federal courts of appeals have recognized the right to record on-duty cops on the basis of first amendment right violations. Still today, cops know they can intimidate people, and they might tell you to stop, ask for your camera, or otherwise illegally scare you.
Always say, “am I free to go or am I being detained?” You do not have to talk to the cop or even stick around unless the cop says so and has a reasonable suspicion to detain you; they cannot just say you look like “you’re not from around the area.” Question their purpose and scope. You do NOT have to consent to a search of your pockets or badge, and you do NOT have to provide anything other than your name, your identification, and your address.
IF you are planning on copwatching, it will be helpful to reference specific codes, such asCalifornia State Penal Code Section 830.10, which says that cops must give you their name or wear a badge. California State Penal Code Section 841 informs citizens “the person making the arrest must, on request of the person he [or she] is arresting, inform the latter of the offense for which he [or she] is being arrested.”
Copwatchers may be charged with resisting or obstructing an officer. California State Penal Code Section 148.a states that “Every person who willfully resists, delays, or obstructs any public officer... in the discharge or attempt to discharge” of his or her duty will be arrested. REMEMBER, you have the right to observe as long as you’re not interfering. Catching your non-interference on camera will make that clear.
Ask the cops for their names and their badge numbers, and write that information down. Local copwatch organizations can often give you a fuller list of rights. Memorize them, Americans, and DO NOT FORGET.
Dr. Simone Brown at the University of Texas, who specializes in surveillance; Joaquin Cienfuegos, a member of the Guerrilla Chapter of Cop Watch Los Angeles; Kade Crockford, director of the ACLU of Massachusetts Technology for Liberty Project; Kahn Miller, executive director of project SAFE; Chris Soghoian, ACLU principal technologist with the speech privacy and technology project; Steve Mann’s article “Sousveillance: Inventing and Using Wearable Computing Devices for Data Collection in Surveillance Environments.”
ADULT's second issue goes on sale next month. For more information, visit their website
Follow Katie and Sarah on Twitter. 

Sunday, June 15, 2014

Juchari Uinapekua - La lucha P'urhépecha en defensa de tierras comunales. - Santa fe de la Laguna, Michoacan. Juchari Uinhápekua! - Crónica de una lucha campesina en defensa de las tierras comunales. El filme narra la larga lucha de Purépechas en defensa de sus tierras comunales en Santa Fe de la Laguna, Michoacán, contra de los terratenientes, caciques y autoridades gubernamentales por la posesión de sus tierras comunales. En este documental se destaca la entrevista a Elpidio Domínguez Castro, un luchador social muy destacado de la misma Comunidad P'urhépecha. El film muestra la totalidad de comuneros y comuneras que participaron en esa lucha el 17 de Noviembre de 1979, mismos que aparecen como actores principales en éste film, y hoy día, mas del 60% de esos mismos P'urhépecha todavía viven en la comunidad y siguen participando activamente en el movimiento indígena en defensa de la tierras, los recursos naturales, tradiciones y costumbres de la Cultura P'urhépecha. Éste film documental fue presentado oficialmente en la plaza principal de la comunidad indígena de Santa Fe de la Laguna, en el primer aniversario (17 de Noviembre de 1980) por la muerte de dos comuneros y del movimiento comunal en defensa de las tierras comunales. En la actualidad se desconoce el paradero del film original en formato de 16mm. Titulo Original: Juchari Uinapekua Dirección: Javier Téllez País(es): México Idioma Original: Español Formato Original: 16 mm Categoría: Documental Tipo: Color Duración: 125 min. Año de producción: 1980 Productora: Universidad de Chapingo, Sociología Rural y Difusión Cultural de la misma universidad agronómica. Guión: Dominique Duffetel, Javier Téllez Fotografía: José Rodríguez, Javier Téllez, Luis Morett Edición: Luis Morett Música: Tatá Pedro Cuiriz Nambo (†), José Luis Camacho El vídeo que se presenta en este post, es un resumen y no refleja la totalidad del vídeo documental. Fue editado para la presentación en linea desde la red de internet y de forma exclusiva para Se presenta con fines culturales exclusivamente y por autorización directa desde hace un año por las Autoridades Civiles y Comunales de Santa Fe de la Laguna, Michoacán. Este Vídeo/DVD contiene aproximadamente el 90% del la totalidad de la película completa, constituye la primera parte del film completo y se desconoce el paradero de la segunda parte de la digitalización del vídeo documental en formato de DVD o similares. ¿Hay alguien que pueda conseguir la película y este documental de forma completa? Citar Citar 20/06/2010 #2 rosario rosario está desconectado Junior Member Fecha de ingreso 20 feb, 10 Mensajes 7 Post Thanks / Like Re: Video documental - "Juchari Uinapekua" "JUCHARI UINAPEKUA" LA LUCHA DE UN PUEBLO P'URHÉPECHA. COMUNIDAD INDÍGENA DE SANTA FE DE LA LAGUNA, MICHOACÁN, MÉXICO. INTRODUCCIÓN: Fotografía de uno de los cuadros del Pintor y Muralista José Luis Soto Gonzáles. El conflicto entre Santa Fe y Quiroga, que se expone a continuación tiene que ver con la disputa de tierras entre dos reformas de propiedad que se contraponen. Por un lado los pequeños propietarios y ganaderos que se aferran y sostienen el acopamiento y usufructo de la tierra en forma individual y por el otro lado la lucha de los comuneros por la recuperación y defensa de su forma tradicional de propiedad como un bien social y colectivo. Por la falta de recursos económicos los comuneros de Santa Fe no trabajaban grandes extensiones de tierra, por lo cual tenían que buscar otros medios de sustento. En ocasiones cuando se presentaba una emergencia se les hacia fácil vender o empeñar sus tierras a los ricos ganaderos de Quiroga, pero no crean que por cantidades justas si no, que siempre los estafaban. Cuando ya pagaban las cantidades del empeño y trataban de hacer nuevamente uso de sus tierras eran amenazados verbalmente y hasta con armas de fuego. No obstante con el despojo de las tierras comunales empezaron a talar y robar la madera del cerro del tzirate -perteneciente a la comunidad de Santa Fe- Debido a esto las mujeres que iban a lavar o a bañarse en los manantiales que se encontraban a las afueras de la comunidad, ya no eran libres de ir con toda confianza, ya que sabían que eran observadas por gente de Quiroga. Paso lo mismo con otro de los recursos naturales con los que contaba el pueblo, que eran los pastizales ya que los ganaderos de Quiroga metían a pastar a sus vacas en terrenos comunales. Y no solo eran invadidos por gente de Quiroga si no por personas de Morelia y de otros estados, que atraídos por las bellezas del lugar construían residencias de huerto y descanso a espaldas de la comunidad. También en el año de 1978 la secretaria de obras y de asentamientos humanos intento robar 20000 m³ de arena del banco de arena que se encuentra en terrenos comunales. Santa Fe de la Laguna se encontraba ante la alternativa de dejarse someter ante los intereses de los que detentan poder en el campo y desaparecer como a ocurrido con muchas comunidades del país o reaccionar colectivamente y enfrentar cada uno de lo problemas acumulados por años. Para darle solución al robo de arena los comuneros fueron de forma amable a platicar con los de la secretaria de obras, y les pidieron que dejaran al banco de arena por que estaba e tierras comunales, ellos contestaban diciendo que habían sido mandados por el gobernador y que esa arena se utilizaría para la construcción de una carretera en la ribera del lago. Y como no hacia caso con palabras los comuneros hicieron una asamblea en la cual se llego al acuerdo de que irían al día siguiente por la mañana a descomponer el trascabo, los trabajadores del lugar de alguna forma se enteraron de que se pensaba hacer y ya nunca más se volvieron aparecer. De la misma forma en se organizaron con lo del banco de arena, lo harían para defender sus riquezas de los ganaderos de Quiroga. Para ello se realizo una asamblea en la cual se quedo definido que los comuneros irían a arrear el ganado. Y así fue, los arrearon hasta llevarlos a un corral cerca de la comunidad, en tota se juntaron 700 cabezas de ganado. Esto con el fin de que tenían que pagar una cantidad para que se los pudieran regresar. Se hiso in convenio en el cual establecieron que los ganaderos tenían que pagar lo justo de lo que los animales aprovechaban de los pastizales de la comunidad. Una de las veces cuando los ganaderos se presentaron a pagar lo de la cuota por sus reses, no pudieron llegar a un acuerdo ya que no aceptaban las nuevas condiciones que plantearon los comuneros. Los ganaderos inconformes se retiraron y amenazaron con desatar una campaña en contra de Santa Fe por la prensa local en la cual acusaban a los comuneros de “roba vacas” al mismo tiempo hicieron gestión ante las autoridades estatales para intervenir, con el fin de rescatar a su ganado. Ante la secretaria de la reforma agraria se firmo un convenio por los comuneros, ganaderos y la secretaria de la reforma agraria; en la cual los ganaderos se comprometían a pagar $1.00 pesos por cada becerro y $2.00 pesos por cada cabeza de ganado mayor, luego se harían contratos individuales. Algunos cumplieron conforme al convenio por que pagaban mensualmente la acumulado, pero cuando se tuvieron los contratos se reusaron a firmarlos. Entre los propietarios de Quiroga afectados por el reclamo de tierras comunales de Santa Fe se encontraban algunos ganaderos agricultores que se habían enriquecido a partir del acaparamiento y explotación de las tierras que por diversos medios habían despojado a los indígenas, también se encontraban campesinos pobres que a espaldas de la comunidad habían adquirido parcelas ubicados dentro de las tierras comunales. En apoyo y defensa de Santa Fe, surge el Lic. Efrén Capiz Villegas, quien apoyo como asesor jurídico y legal, argumentaba diciendo que el pueblo estaba actuando con razón jurídica e histórica: jurídica por que las propias leyes indias reconocieron sus derechos, e histórica por que tenían casi 500 años habitando la comunidad, decía que eran inexistentes todos los actos de particularidad, local, federal o administrativos de todo tipo, que tengan por consecuencia privarle sus derechos a las comunidades indígenas y también a los ejidos. Decía también que por esa razón independientemente de que dijeran los ganaderos de Quiroga que tenían documentos en los que se ponía manifiesto se habían comprado las tierras eran inexistentes. Como los ganaderos no quisieron firmar los contratos individuales y tampoco siguieron pagando lo acordado, pero si seguían metiendo su ganado en tierras comunales, los comuneros tenían que hacer algo en contra de esto. Por eso el 17 de noviembre de 1979, los comuneros se concentraron en la plaza principal para una asamblea, se acordó que tanto comuneros y comuneras fueran a recoger el ganado que andaba pastando en tierras comunales sin pago ni derecho. Los ganaderos de Quiroga se enteraron de lo que estaban planeando los comuneros, y ellos actuaron mas rápido para hacerles una emboscada, esperaron a que llegara la mayoría de lo comuneros y entonces salir de donde se encontraban, al hacer esto los comuneros siguieron arreando el ganado hacia la comunidad sin hacer caso a los insultos que les hacían los ganaderos. Después de recorrer unos metros y llegar al crucero de carretera son balaceados los compañeros comuneros, y es entonces cuando empezaron a correr para salvar sus vidas, lamentablemente cayeron 2 muertos (Antonio Yepez y Alejandro Yepez) y 9 heridos. Después de la balacera, rápidamente llego la noticia al pueblo de los comuneros habían sido atacados, las mujeres se movilizaron y fueron al lugar de la emboscad, pero a los heridos los habían llevado a la clínica ahí no los pudieron atender, asique los trasladaron a la ciudad de zacapu. Después de estar en el hospital y en la cárcel municipal de zacapu los 9 comuneros heridos son trasladados a la cárcel municipal de Patzcuaro, donde los mantuvieron incomunicados y sin darles ninguna atención medica. El 20 de noviembre se cumplían las 72 horas en que los comuneros debían ser declarados formalmente presos o puestos en libertad, si embargo el juez García Avilés violando el código penal decreta el alto de formal prisión hasta el día 26 y convoca a la prensa para divulgarlo, también el procurador Contreras Vallejo acuso a los indígenas de haber provocado los hechos de sangre ya que fueron los primeros en agredir a pedradas lo que obligo a los ganaderos contestar con armas de fuego. Por lo tanto 11 comuneros son formalmente declarados presos, culpables de homicidio tumultuario y por uso indebido de sus propios derechos. Del lado de Quiroga solamente detuvieron a 2 ganaderos. Los comuneros se trasladaron al palacio de gobierno para entrevistarse con Carlos Torres Manso para plantear el problema que tuvieron el 17 de noviembre, el día 19 no había sido posible hacer la entrevista directamente con el Sr. Torres, lo hicieron con el oficial mayor Jorge Alvares, pero la entrevista no había tenido efecto por que no se había hecho absolutamente nada al respecto. Desde el día de la agresión los comuneros y comuneras se organizan y buscan dialogar en Morelia con las autoridades estatales a si como con la secretaria de la reforma agraria, en respuesta el gobernador Carlos Torres Manso declara que el caso de Santa Fe es judicial y no asunto de su competencia, reduciendo el problema al ámbito publico, mientras que en declaración a la prensa el procurador de la justicia Efrén Contreras, al avalar el Juez, en contra de los comuneros señala que actuó como simple empleado del gobernador y declara que los indígenas purépechas son infantiles e inocentes y que están dirigidos por Marxistas , por lo tanto turna el problema al ámbito político. Ante la actitud de las autoridades los comuneros piden que se atienda su pliego de petición en el que fundamentalmente exigen: 1) La libertad inmediata e incondicional de los 11 comuneros presos injustamente. 2) Atención medica inmediata de los heridos. 3) Castigo a los responsables de los asesinatos. 4) Y el replanteo de linderos de la comunidad. Al mismo tiempo se desata una campaña de difamaciones por parte de las autoridades y la prensa local, en contra de los comuneros, estos consideran indispensable prepararse para la nueva fase de la lucha, para esto deciden en asamblea formar comisiones de información, y difusión y financiamiento de accesoria jurídica así como una comisión para atender a los heridos y otra para cuidar el ganado detenido en la comunidad. De inmediato logran una respuesta favorable de diversas organizaciones y sectores de publicación de la ciudad de Morelia asa como de campesinos de la región que de manera activa apoyan su lucha a partir de ese momento. Y a tan solo 4 días de la agresión realizan una gran manifestación como no se había visto en desde hacia muchos años en Morelia. Los campesinos P'urhépecha que estaban en la prisión no pudieron hacer mas, pero los demás compañeros comuneros SIGUIERON LA LUCHA. Gracias a esto consiguieron que dejaran en libertad a los compañeros presos en Patzcuaro. Al igual que para el día 10 de Septiembre de 1981 se hiso un replanteo de linderos de la comunidad de Santa Fe, en dicho replanteo acudieron los comuneros, la secretaria de la reforma agraria y los invasores de Quiroga. Al terminar el replanteo, los de la secretaria se retiraron, lo mismo iban a hacer los comuneros, cuando nuevamente fueron atacados por los ganaderos con armas de fuego. Esta vez hubo un muerto (Juanita Ramírez) a pesar de que esta vez fueron atendidos inmediatamente en el hospital general de Morelia, y 3 heridos (Mateo Bautista Medina, Manuel y Abel). Mural Comunal, plaza principal. Autor: Pintor y Muralista José Luis Soto Gonzáles. CONCLUSIÓN: A pesar de todos los esfuerzos que a hacho la comunidad para defender sus derechos y todos los compañeros comuneros que cayeron debido a ello, no fueron en vano aunque, en la actualidad aun no se a podido dar una solución totalmente satisfactoria, ya que a pesar de; que el gobierno ha tenido que comprarle los terrenos a algunos habitantes de Quiroga, que ya tenían sus hogares en propiedades comunales y por el cual no pudieron ser despojados. Debido a esto la comunidad ha perdido una buena parte de sus tierras que ya jamás serán recuperadas. Por otra parte cabe mencionar que la comunidad de Santa Fe, ha sido un pueblo que indiscutiblemente ha luchado a muerte, contra todos sus opresores, incluso del propio gobierno con el fin de defender sus tierras y derechos, por lo cual corresponde a la comunidad, usar, DIGNAMENTE la frase: “VIVA JUCHARI UINAPEKUA” Por: Rosario Bautista Manrriquez Fuentes consultadas: Documental "Juchari Uinapekua" en video emitido por la Universidad Autónoma de Chapingo. Antevistas: Bautista Luciano Rogelio, santa fe, 10 de Dic. de 09. Bautista Medina Mateo, santa fe, 10 de Dic. de 09 Manrríquez Gabriel Rosalba, santa fe, 10 de Dic. De 09 Luciano Lucas Guadalupe Álvaro Gaspar, santa fe, 11 de Dic. De 09

Friday, June 6, 2014

Resistencia P’urhépecha / Kuájpentskuani P´urhépecha

Resistencia P’urhépecha 
                                                           Pável Uliánov Guzmán

Aquí no te enterramos gobernador p´urhépecha Armola,
aquí sembramos tu ejemplo de rebelión contra el mal gobierno,
y cosechamos dignidad.

Aquí no te sepultamos general Casimiro Leco,
aquí sembramos tu ejemplo de organización y pelea
contra los bandoleros, y recolectamos orgullo.

Aquí no te enterramos compañero Primo Tapia,
aquí sembramos tu ejemplo de lucha por la tierra
comunal, y cosechamos trabajo colectivo.

Aquí no te enterramos maestro Elpidio Domínguez,
aquí sembramos tu ejemplo de defensa de los bienes
comunales, y recolectamos organización social.

Aquí no te enterramos licenciado Efrén Capiz,
aquí sembramos tu protección a los derechos de los
pueblos originarios y cosechamos conciencia social.

Aquí no te enterramos Tata Juan Chávez,
aquí sembramos tu ejemplo de movilización
y cosechamos autonomía.

Aquí no los enterramos p´urhépechas socialistas,
Amafer Guzmán de Tarejero, Rafael Rosas de Calzontzin
y Guadalupe Fabian de Cherán,
aquí sembramos su combate guerrillero
y cosechamos memoria.

Aquí sembramos resistencia, y cosechamos dignidad.
Aquí sembramos juchari uinapikua  y cosechamos historia.

Kuájpentskuani P´urhépecha   
                                               Saira Arias Pablo 

Ixuksïni no méni mirikurhisïnka tata k’éri p’urhé
juramuti Armola, ixuksï marhuatasïnka chíiti
uantakuani, ka ístuksï uinhaperasïnka jucheeri tsípekuani.

Ixuksïni no méni mirikurhisïnka tata Casimiro Leco,
ixuksï marhuatasïnka chiiti eratsikuani paraksï
útsekuarhini ka kuájpekuarhini máteru k’uiripuni
jinkoni, ka uinhaperasïnkaksï  tsípekuani.

Ixuksïni no méni mirikurhisïnti Primo Tapia, ixuksï
marhuatasïnka chiiti eratsikuani, kuájpini jocheeri
echeriichani, ka ístuksï uinhaperasïnka jocheeri ánchikuarhitani.

Ixuksïni no meni mirikurhisïnka tata jorhéntpiri
Elpidio Domínguez, ixuksï marhuatasïnka chiiti
eratsikuani kuájpiani jocheeri echeriichani, ka
ístuksï mámaru ampe útsekuarhisïnka.

Ixuksïni no méni mirikurhisïnka tata Efrén Capiz,
ixuksï marhuatasïnka chiiti eratsikuani kuájpiani
ireteechani ka mámaru ampeksï mítitarasïnka k’uiripuni.

Ixuksïni no méni mirikurhisïnka tata Juan Chávez,
ixuksï marhuatasïnka chiiti eratsikuani ka
uinhaperasïnkaksï jocheeri p’intekuechani.

Ixuksïni no méni mirikurhisïnka p´orhéecha
socialisteecha, Amafer Guzmán Tarejero anapu,
Rafael Rosas Calzontzin anapu,
ka Guadalupe Fabian Cherán anapu, ixuksï
ikarasïnka cheeri eratsikuani ka cheeri uinhapikuani.

Ixuksï marhuatasïnka kuájpentskuani, ka ístuksï
uinhaperasïnka jocheeri tsípekuani.

Ixuksï marhuatasïnka jocheri uinhapekuani, ka
istuksï jukaparhasïnka jocheeri p’intekuechani.