#chiapas — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #chiapas, aggregated by home.social.
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A Tractor in Common and the Case of the Crazy Parrot
I. The Geneaology of the Tamale.
To the Searching Mothers, with admiration and respect.
I should tell you that I never thought I would see this in my lifetime. This combination of knowledge and practices rooted in traditions from many decades ago, with applied science and technology. Yes, in the countryside. Yes, in the struggle for life.
Subcomandante Insurgente Moisés has explained the process to me:
First, you choose the land. The flatter, the better. Next comes what is called “tumbar y rozar”—that is, using a machete and, sometimes, an axe, you cut down large, medium, and small trees. If it is already land that was once a cornfield, then it is acahual (small trees and plants). If it was pastureland, then there are no trees. You have to wait for it to dry out well, and then comes the “quema,” which consists, as the name implies, of setting the land on fire so that the soil is fertilized with the ash. Next comes clearing, that is, removing stones, logs, branches, and roots. Then comes planting, which is done with a coa (a straight stick, sometimes with an iron tip). The person planting carries the seeds in a small backpack, moving forward little by little, poking the ground with the coa and placing the seed in the soil. Then it’s a matter of waiting for rain. Of course, if the dry season (the hot season), with its strong winds, hasn’t carried the fire beyond the “firebreak,” then we have to organize collectively to go put it out before the fire spreads and reaches the forest… or the villages.
If it rains, that’s good. If it doesn’t rain, that’s bad. And then you have to set off firecrackers in the sky to wake up the clouds and make them pour down onto the earth, where the seed awaits the life that every drop of water carries.
Then after? Wait, and keep an eye on the weather. If all goes well, in about three months there will be corn on the cob, and then dried corn. Then comes the harvest: gathering the ears and piling them in a small shed they call a “troje.” From there, whenever needed, a few ears are brought home, and the whole family (grandparents, parents, and the kids) sits down to shell them. Next comes cooking the corn, with some lime extracted from stones. The lime comes from a special white stone. In some places they call it Poj’ton. It’s heated with firewood and then ground until it becomes a fine powder. If you can’t find it, you can make it from the shell of a river snail. And if you don’t have Poj’ton or a snail, well tough luck, you just have to earn the money to buy the lime.
A compañera explains to me: “Not just anyone can mix the lime with the corn. You need, as they say, the moms. Your mom tells you how much lime to put in the pot with the corn in water. If it’s not just right, it won’t work. And if you add too much, it stings. So you have to calculate it, just as your mom teaches you. Once you grow up, well, you know how to calculate. But it’s not like you measure with centiliters, milliliters, and all that math stuff. It’s that you measure just as your mom teaches you. And you have to mix it well by hand, so there are no little lumps, but just right.
If you don’t learn to do things right, word gets around town fast and people look down on you. And it’s even worse for the mother—people talk behind her back, saying she doesn’t teach her children about corn, that is, about life. So the children have to learn well. As they say, moms need their kids. I think that’s why they scold us so much when we’re little, so we’ll learn. And that’s why moms are always thinking about their kids, and if they’re not around, they look for them. If we didn’t have moms, I think we’d all die on the spot.
-*-
Next, once the corn is cooked, keep grinding it by hand using an old mechanical grinder. If you don’t have one, use a metate and a grinding stone. Then you’ll have the dough ready for tortillas… or tamales. If it’s a celebration, then maybe with cuche (pork), chicken, or turkey. And the recado, of course, which is like the seasoning you put on the meat. If there’s no meat, then beans… or vegetables (yucky). You can also make it with green or red chili peppers, and with sugar. After all that, and if you’re lucky enough that the cook doesn’t leave the tamale undercooked, then you’ll be able to eat tamales. And if it’s undercooked, well, too bad—you still have to eat it because that’s all there is. Of course, you’d better make sure there’s a outhouse nearby.
If it’s a party, there’s dancing. Yes, cumbias. Although later there’s also rock, ska, banda, and that kind of music that makes the young men and women jump around as if they were on top of an anthill. But love—and, of course, heartbreak—tend to blossom and bear fruit with the cumbias. There, the hips promise fevers… and sleepless nights… and rains… and hardships.
-*-
And then? Well, back to where we started. And so on and on, forever and ever. Humanity exists because the earth exists. In other words, you might say that the earth is the mother of humanity. Just imagine if there were no earth—where would you get all the junk food you eat? Without the earth, there is no food, no animals, no air, no rain. There is nothing. That is why we say that land is life.
The peoples and communities of the National Indigenous Congress taught us to say “territory.” In other words, it’s not just the earth itself, but also the water, the forests, the wild animals, the rain, the wind, the sun. Everything. When we say “land,” we mean all of that; but in the cities, they understand land as a piece of land and not as a whole. That’s why the CNI taught us to say “territory.”
-*-
Today’s wars, by the way, are fought to conquer territory. That is why it doesn’t matter how many people are killed or how many buildings, hospitals, schools (with girls inside), and entire neighborhoods are destroyed. Because that is what capitalist war is all about: destroying in order to rebuild later; and depopulating in order to later reorganize the conquered territory. And that is why there are, within humanity, what are called “Guardians” of the earth, that is, of the territory. In other words, they are the offspring of Mother Earth, the Resistance, and Rebellion. And that is why they murder, disappear, and imprison the defenders of the forests. And that is why the problem is not Netanyahu or Trump. Or at least, not only them.
Because with or without them, the Boss Man—the capitalist system, that is—wants to murder people and destroy entire populations. Because it is in those populations and in the hearts of those people, that life lives.
That is how the system was born: by killing and destroying. That is how it grew. And that is how it sustains itself, even as its methods and justifications change. The capitalist system is death. Not just for humanity. But for the entire planet as well. That is why we say that the struggle against capitalism is the struggle for life. And vice versa.
Who understands this best and most deeply? Well, those who live in a territory—that is, on the land. But they do not fight for ownership of the territory; rather, they fight to defend it. And that is why capitalism attacks them, because they stand in the way of its plan.
-*-
I asked SubMoy, “So there’s no more burning?”
“No, we’re showing them—teaching our compañeros and the partisan brothers—that by using this technique, burning is no longer necessary, so the fire doesn’t spread and endanger animals, trees, and people. Plus, there’s no more smoke. And you don’t have to wait for rain or waste fireworks. So, without stopping work on the land, you can take care of it and improve it.”
“And where did the tractor come from?”
“Ah, they’d had it sitting in a shed for years, but they weren’t using it and it was just sitting there falling apart. Then the Commons came to the rescue. The drivers went, fixed it up, washed it, made it look sharp, and moved it to this land that belongs to the Common—which belongs to everyone and to no one.”
“But maybe the day after, there won’t be any fuel for the tractor… or even a tractor.”
“Oh, sure. But we’re learning from our great-great-grandparents and grandparents, who made do with what they had and used their wits. The point is always to take care of Mother Earth.”
A compañero is someone who teaches and has students, mainly Tzotzil and Cho’ol. That compañero is from Puy de Roberto Barrios, and he comes with his group to put what they learn into practice. Because if you don’t apply what you know, it’s all for nothing. In other words, he wants practice. The place where he teaches could well be called “Center for Zapatista Rebel Research, Analysis, and Teaching on Rural Work and the Defense and Care of Mother Earth, Combining the Knowledge of Our Ancestors with Knowledge of the Sciences, Techniques, Arts, and Whatever Comes to Mind and We Invent Based on What We See in Practice” (CIAERZTCDCMTCCNACCTALVAOISVP, for its Spanish acronym).
Nah, it’s not really called that. But they’re going to give it some name. Maybe just as long or even longer—I don’t know.
The thing is, just like with cumbias, what really counts is putting that knowledge into practice. Because you could certainly write books on cumbia theory, explaining hip rotation and the rhythm of the feet and hands using ellipses and parables, differential equations, and asymptotes. But, man, if you don’t practice it, it’ll look like your pants are made of cardboard or that you’ve got a cramp.
-*-
When I saw that the sprinklers were already running and they were planting, I thought, “Now I can die in peace.” I think I said it out loud, because Verónica, who was butting in as usual, said, “Again?!” And, looking at me disapprovingly, she added, “People are getting sick of you dying all the time. Even the women in the villages have already complained to SubMoy that they’re praying for nothing every time they go by.”
“So they’re praying for me?”
“No way! They’re praying for the poor devil who’s going to suffer when you get to hell and start up your mischief.”
Well, but that’s not the point…
-*-
All over the world, stories of resistance and defiance are blossoming. Yesterday, they were called Venezuela. Today, they are called Iran and Cuba. They are always called Palestine. Because there will always be those who refuse to give up, sell out, or back down.
(To be continued…)
The Captain
April-May 2026souce: Schools for Chiapas
https://abolitionmedia.noblogs.org/?p=32561 #chiapas #ezln #mexico #northAmerica #zapatista -
A Tractor in Common and the Case of the Crazy Parrot
I. The Geneaology of the Tamale.
To the Searching Mothers, with admiration and respect.
I should tell you that I never thought I would see this in my lifetime. This combination of knowledge and practices rooted in traditions from many decades ago, with applied science and technology. Yes, in the countryside. Yes, in the struggle for life.
Subcomandante Insurgente Moisés has explained the process to me:
First, you choose the land. The flatter, the better. Next comes what is called “tumbar y rozar”—that is, using a machete and, sometimes, an axe, you cut down large, medium, and small trees. If it is already land that was once a cornfield, then it is acahual (small trees and plants). If it was pastureland, then there are no trees. You have to wait for it to dry out well, and then comes the “quema,” which consists, as the name implies, of setting the land on fire so that the soil is fertilized with the ash. Next comes clearing, that is, removing stones, logs, branches, and roots. Then comes planting, which is done with a coa (a straight stick, sometimes with an iron tip). The person planting carries the seeds in a small backpack, moving forward little by little, poking the ground with the coa and placing the seed in the soil. Then it’s a matter of waiting for rain. Of course, if the dry season (the hot season), with its strong winds, hasn’t carried the fire beyond the “firebreak,” then we have to organize collectively to go put it out before the fire spreads and reaches the forest… or the villages.
If it rains, that’s good. If it doesn’t rain, that’s bad. And then you have to set off firecrackers in the sky to wake up the clouds and make them pour down onto the earth, where the seed awaits the life that every drop of water carries.
Then after? Wait, and keep an eye on the weather. If all goes well, in about three months there will be corn on the cob, and then dried corn. Then comes the harvest: gathering the ears and piling them in a small shed they call a “troje.” From there, whenever needed, a few ears are brought home, and the whole family (grandparents, parents, and the kids) sits down to shell them. Next comes cooking the corn, with some lime extracted from stones. The lime comes from a special white stone. In some places they call it Poj’ton. It’s heated with firewood and then ground until it becomes a fine powder. If you can’t find it, you can make it from the shell of a river snail. And if you don’t have Poj’ton or a snail, well tough luck, you just have to earn the money to buy the lime.
A compañera explains to me: “Not just anyone can mix the lime with the corn. You need, as they say, the moms. Your mom tells you how much lime to put in the pot with the corn in water. If it’s not just right, it won’t work. And if you add too much, it stings. So you have to calculate it, just as your mom teaches you. Once you grow up, well, you know how to calculate. But it’s not like you measure with centiliters, milliliters, and all that math stuff. It’s that you measure just as your mom teaches you. And you have to mix it well by hand, so there are no little lumps, but just right.
If you don’t learn to do things right, word gets around town fast and people look down on you. And it’s even worse for the mother—people talk behind her back, saying she doesn’t teach her children about corn, that is, about life. So the children have to learn well. As they say, moms need their kids. I think that’s why they scold us so much when we’re little, so we’ll learn. And that’s why moms are always thinking about their kids, and if they’re not around, they look for them. If we didn’t have moms, I think we’d all die on the spot.
-*-
Next, once the corn is cooked, keep grinding it by hand using an old mechanical grinder. If you don’t have one, use a metate and a grinding stone. Then you’ll have the dough ready for tortillas… or tamales. If it’s a celebration, then maybe with cuche (pork), chicken, or turkey. And the recado, of course, which is like the seasoning you put on the meat. If there’s no meat, then beans… or vegetables (yucky). You can also make it with green or red chili peppers, and with sugar. After all that, and if you’re lucky enough that the cook doesn’t leave the tamale undercooked, then you’ll be able to eat tamales. And if it’s undercooked, well, too bad—you still have to eat it because that’s all there is. Of course, you’d better make sure there’s a outhouse nearby.
If it’s a party, there’s dancing. Yes, cumbias. Although later there’s also rock, ska, banda, and that kind of music that makes the young men and women jump around as if they were on top of an anthill. But love—and, of course, heartbreak—tend to blossom and bear fruit with the cumbias. There, the hips promise fevers… and sleepless nights… and rains… and hardships.
-*-
And then? Well, back to where we started. And so on and on, forever and ever. Humanity exists because the earth exists. In other words, you might say that the earth is the mother of humanity. Just imagine if there were no earth—where would you get all the junk food you eat? Without the earth, there is no food, no animals, no air, no rain. There is nothing. That is why we say that land is life.
The peoples and communities of the National Indigenous Congress taught us to say “territory.” In other words, it’s not just the earth itself, but also the water, the forests, the wild animals, the rain, the wind, the sun. Everything. When we say “land,” we mean all of that; but in the cities, they understand land as a piece of land and not as a whole. That’s why the CNI taught us to say “territory.”
-*-
Today’s wars, by the way, are fought to conquer territory. That is why it doesn’t matter how many people are killed or how many buildings, hospitals, schools (with girls inside), and entire neighborhoods are destroyed. Because that is what capitalist war is all about: destroying in order to rebuild later; and depopulating in order to later reorganize the conquered territory. And that is why there are, within humanity, what are called “Guardians” of the earth, that is, of the territory. In other words, they are the offspring of Mother Earth, the Resistance, and Rebellion. And that is why they murder, disappear, and imprison the defenders of the forests. And that is why the problem is not Netanyahu or Trump. Or at least, not only them.
Because with or without them, the Boss Man—the capitalist system, that is—wants to murder people and destroy entire populations. Because it is in those populations and in the hearts of those people, that life lives.
That is how the system was born: by killing and destroying. That is how it grew. And that is how it sustains itself, even as its methods and justifications change. The capitalist system is death. Not just for humanity. But for the entire planet as well. That is why we say that the struggle against capitalism is the struggle for life. And vice versa.
Who understands this best and most deeply? Well, those who live in a territory—that is, on the land. But they do not fight for ownership of the territory; rather, they fight to defend it. And that is why capitalism attacks them, because they stand in the way of its plan.
-*-
I asked SubMoy, “So there’s no more burning?”
“No, we’re showing them—teaching our compañeros and the partisan brothers—that by using this technique, burning is no longer necessary, so the fire doesn’t spread and endanger animals, trees, and people. Plus, there’s no more smoke. And you don’t have to wait for rain or waste fireworks. So, without stopping work on the land, you can take care of it and improve it.”
“And where did the tractor come from?”
“Ah, they’d had it sitting in a shed for years, but they weren’t using it and it was just sitting there falling apart. Then the Commons came to the rescue. The drivers went, fixed it up, washed it, made it look sharp, and moved it to this land that belongs to the Common—which belongs to everyone and to no one.”
“But maybe the day after, there won’t be any fuel for the tractor… or even a tractor.”
“Oh, sure. But we’re learning from our great-great-grandparents and grandparents, who made do with what they had and used their wits. The point is always to take care of Mother Earth.”
A compañero is someone who teaches and has students, mainly Tzotzil and Cho’ol. That compañero is from Puy de Roberto Barrios, and he comes with his group to put what they learn into practice. Because if you don’t apply what you know, it’s all for nothing. In other words, he wants practice. The place where he teaches could well be called “Center for Zapatista Rebel Research, Analysis, and Teaching on Rural Work and the Defense and Care of Mother Earth, Combining the Knowledge of Our Ancestors with Knowledge of the Sciences, Techniques, Arts, and Whatever Comes to Mind and We Invent Based on What We See in Practice” (CIAERZTCDCMTCCNACCTALVAOISVP, for its Spanish acronym).
Nah, it’s not really called that. But they’re going to give it some name. Maybe just as long or even longer—I don’t know.
The thing is, just like with cumbias, what really counts is putting that knowledge into practice. Because you could certainly write books on cumbia theory, explaining hip rotation and the rhythm of the feet and hands using ellipses and parables, differential equations, and asymptotes. But, man, if you don’t practice it, it’ll look like your pants are made of cardboard or that you’ve got a cramp.
-*-
When I saw that the sprinklers were already running and they were planting, I thought, “Now I can die in peace.” I think I said it out loud, because Verónica, who was butting in as usual, said, “Again?!” And, looking at me disapprovingly, she added, “People are getting sick of you dying all the time. Even the women in the villages have already complained to SubMoy that they’re praying for nothing every time they go by.”
“So they’re praying for me?”
“No way! They’re praying for the poor devil who’s going to suffer when you get to hell and start up your mischief.”
Well, but that’s not the point…
-*-
All over the world, stories of resistance and defiance are blossoming. Yesterday, they were called Venezuela. Today, they are called Iran and Cuba. They are always called Palestine. Because there will always be those who refuse to give up, sell out, or back down.
(To be continued…)
The Captain
April-May 2026souce: Schools for Chiapas
https://abolitionmedia.noblogs.org/?p=32561 #chiapas #ezln #mexico #northAmerica #zapatista -
Un derrame en la Batería de Separación Sitio Grande, instalación estratégica de Pemex en Chiapas, mantiene en alerta al ejido zoque Nuevo Chichonal
Lee la nota completa en:
https://wp.me/pdD3iE-vXW 🐝#Pemex #Chiapas #Extractivismo #CrisisAmbiental #petroleo #contaminación
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Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque. youtu.be/-gPzPbAE8tY #Maya #Mesoamerica #Chiapas #Palenque #Archaeology
The Maya figured this out Cent... -
Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque. youtu.be/-gPzPbAE8tY #Maya #Mesoamerica #Chiapas #Palenque #Archaeology
The Maya figured this out Cent... -
Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque. youtu.be/-gPzPbAE8tY #Maya #Mesoamerica #Chiapas #Palenque #Archaeology
The Maya figured this out Cent... -
Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque. youtu.be/-gPzPbAE8tY #Maya #Mesoamerica #Chiapas #Palenque #Archaeology
The Maya figured this out Cent... -
Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque. youtu.be/-gPzPbAE8tY #Maya #Mesoamerica #Chiapas #Palenque #Archaeology
The Maya figured this out Cent... -
Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque.
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Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque.
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Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque.
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Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque.
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Archaeologist Ed Barnhart on Maya king Kan Bahlam II of Palenque.
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La caravana migrante “David” denunció que dos hombres haitianos fueron subidos a vehículos de la Fuerza de Reacción Inmediata Pakal en Pijijiapan, Chiapas. Desde el 30 de abril no se conoce su paradero.
#Migración #Chiapas #Haiti #DerechosHumanos #FronteraSur #PersonasMigrantes #Tapachula #pijijiapan #caravanamigrante
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🌿 Cumbre de Lenguas Mayenses 2026
🗓️ 8 y 9 de Mayo 2026
🗺️ Calle Belisario Domínguez No. 13.
Colonia Centro, San Cristobal de las Casas, Chiapas, México🌍 https://rising.globalvoices.org/adlm26/muestra-de-aprendizajes/
Red de activistas digitales de lenguas indígenas de Rising Voices
Estaremos el dia 8 con Butterbox de #GuardianProject - Cómo utilizar Butterbox para mantener la conexión sin internet y el día 9 a las 12:00 con Stand en la Feria.
#chiapas #lenguasoriginarias #maya #risingvoices #butterbox #raspberrypi #internet #activismodigital
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🌿 Cumbre de Lenguas Mayenses 2026
🗓️ 8 y 9 de Mayo 2026
🗺️ Calle Belisario Domínguez No. 13.
Colonia Centro, San Cristobal de las Casas, Chiapas, México🌍 https://rising.globalvoices.org/adlm26/muestra-de-aprendizajes/
Red de activistas digitales de lenguas indígenas de Rising Voices
Estaremos el dia 8 con Butterbox de #GuardianProject - Cómo utilizar Butterbox para mantener la conexión sin internet y el día 9 a las 12:00 con Stand en la Feria.
#chiapas #lenguasoriginarias #maya #risingvoices #butterbox #raspberrypi #internet #activismodigital
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🌿 Cumbre de Lenguas Mayenses 2026
🗓️ 8 y 9 de Mayo 2026
🗺️ Calle Belisario Domínguez No. 13.
Colonia Centro, San Cristobal de las Casas, Chiapas, México🌍 https://rising.globalvoices.org/adlm26/muestra-de-aprendizajes/
Red de activistas digitales de lenguas indígenas de Rising Voices
Estaremos el dia 8 con Butterbox de #GuardianProject - Cómo utilizar Butterbox para mantener la conexión sin internet y el día 9 a las 12:00 con Stand en la Feria.
#chiapas #lenguasoriginarias #maya #risingvoices #butterbox #raspberrypi #internet #activismodigital
-
🌿 Cumbre de Lenguas Mayenses 2026
🗓️ 8 y 9 de Mayo 2026
🗺️ Calle Belisario Domínguez No. 13.
Colonia Centro, San Cristobal de las Casas, Chiapas, México🌍 https://rising.globalvoices.org/adlm26/muestra-de-aprendizajes/
Red de activistas digitales de lenguas indígenas de Rising Voices
Estaremos el dia 8 con Butterbox de #GuardianProject - Cómo utilizar Butterbox para mantener la conexión sin internet y el día 9 a las 12:00 con Stand en la Feria.
#chiapas #lenguasoriginarias #maya #risingvoices #butterbox #raspberrypi #internet #activismodigital
-
🌿 Cumbre de Lenguas Mayenses 2026
🗓️ 8 y 9 de Mayo 2026
🗺️ Calle Belisario Domínguez No. 13.
Colonia Centro, San Cristobal de las Casas, Chiapas, México🌍 https://rising.globalvoices.org/adlm26/muestra-de-aprendizajes/
Red de activistas digitales de lenguas indígenas de Rising Voices
Estaremos el dia 8 con Butterbox de #GuardianProject - Cómo utilizar Butterbox para mantener la conexión sin internet y el día 9 a las 12:00 con Stand en la Feria.
#chiapas #lenguasoriginarias #maya #risingvoices #butterbox #raspberrypi #internet #activismodigital
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En Chiapas, desplazan a ocho familias y las acusan de despojo
#chiapas #desplazamientoforzado #cni #derechoshumanos #territorio #ezln #noaldespojo
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En Chiapas, desplazan a ocho familias y las acusan de despojo
#chiapas #desplazamientoforzado #cni #derechoshumanos #territorio #ezln #noaldespojo
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En Chiapas, desplazan a ocho familias y las acusan de despojo
#chiapas #desplazamientoforzado #cni #derechoshumanos #territorio #ezln #noaldespojo
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En Chiapas, desplazan a ocho familias y las acusan de despojo
#chiapas #desplazamientoforzado #cni #derechoshumanos #territorio #ezln #noaldespojo
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En Chiapas, desplazan a ocho familias y las acusan de despojo
#chiapas #desplazamientoforzado #cni #derechoshumanos #territorio #ezln #noaldespojo
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RT by @CAMegalopolis: En los estados de #Sonora, #Durango, #Jalisco, #Michoacán, #Nayarit, #SanLuisPotosí, #Guerrero, #Morelos, #Oaxaca, #Chiapas y #QuintanaRoo, 984 personas realizan labores de control y liquidación en 39 incendios forestales activos en el país 🔥🌳.
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RT by @CAMegalopolis: En los estados de #Sonora, #Durango, #Jalisco, #Michoacán, #Nayarit, #SanLuisPotosí, #Guerrero, #Morelos, #Oaxaca, #Chiapas y #QuintanaRoo, 984 personas realizan labores de control y liquidación en 39 incendios forestales activos en el país 🔥🌳.
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A dos meses del desalojo violento, familias tzeltales permanecen desplazadas y enfrentan procesos penales por despojo
👉🏾 wp.me/pdD3iE-vV8 🐝
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A dos meses del desalojo violento, familias tzeltales permanecen desplazadas y enfrentan procesos penales por despojo
👉🏾 wp.me/pdD3iE-vV8 🐝
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A dos meses del desalojo violento, familias tzeltales permanecen desplazadas y enfrentan procesos penales por despojo
👉🏾 wp.me/pdD3iE-vV8 🐝
-
A dos meses del desalojo violento, familias tzeltales permanecen desplazadas y enfrentan procesos penales por despojo
👉🏾 wp.me/pdD3iE-vV8 🐝
-
A dos meses del desalojo violento, familias tzeltales permanecen desplazadas y enfrentan procesos penales por despojo
👉🏾 wp.me/pdD3iE-vV8 🐝
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En Jotolá, norte de Chiapas, ocho familias tseltales fueron desalojadas con violencia.
Hoy, lejos de sus hogares, enfrentan acusaciones por despojo. Organizaciones denuncian tortura y participación de fuerzas estatales en el operativo.
#Chiapas #DesplazamientoForzado #CNI #DerechosHumanos #territorio #EZLN #noaldespojo
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En Jotolá, norte de Chiapas, ocho familias tseltales fueron desalojadas con violencia.
Hoy, lejos de sus hogares, enfrentan acusaciones por despojo. Organizaciones denuncian tortura y participación de fuerzas estatales en el operativo.
#Chiapas #DesplazamientoForzado #CNI #DerechosHumanos #territorio #EZLN #noaldespojo
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En Jotolá, norte de Chiapas, ocho familias tseltales fueron desalojadas con violencia.
Hoy, lejos de sus hogares, enfrentan acusaciones por despojo. Organizaciones denuncian tortura y participación de fuerzas estatales en el operativo.
#Chiapas #DesplazamientoForzado #CNI #DerechosHumanos #territorio #EZLN #noaldespojo
-
En Jotolá, norte de Chiapas, ocho familias tseltales fueron desalojadas con violencia.
Hoy, lejos de sus hogares, enfrentan acusaciones por despojo. Organizaciones denuncian tortura y participación de fuerzas estatales en el operativo.
#Chiapas #DesplazamientoForzado #CNI #DerechosHumanos #territorio #EZLN #noaldespojo
-
En Jotolá, norte de Chiapas, ocho familias tseltales fueron desalojadas con violencia.
Hoy, lejos de sus hogares, enfrentan acusaciones por despojo. Organizaciones denuncian tortura y participación de fuerzas estatales en el operativo.
#Chiapas #DesplazamientoForzado #CNI #DerechosHumanos #territorio #EZLN #noaldespojo
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In Chiapas, defending human rights is still a high-risk activity despite official claims of “peace.” Most attacks are targeted, systematic, and disproportionately affect women.
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Peoples Reject Sheinbaum’s Visit to Morelos for the Anniversary of the Zapata’s Death
Indigenous peoples and organizations rejected President Claudia Sheinbaum’s visit to the Hacienda de Chinameca in Morelos on the occasion of the 107th anniversary of Emiliano Zapata’s assassination, asserting that her actions against communities—such as the lack of justice for community defender Samir Flores and the operation of the Huexca thermoelectric plant—contradict the revolutionary’s “ideology and legacy.”
“The celebratory statements regarding historical Zapatismo by the nation’s president and our state’s governor have not been accompanied by decisive actions to shed light on these crimes, nor by policies of listening to the peoples,” they stated in a declaration, in which they expressed their distrust of the leaders’ words.
“We recall that in the first year of López Obrador’s administration, declared nationally as the Year of Zapata, was the year of the murder of our comrade Samir Flores Soberanes,” a Nahua activist who fought against the Morelos Integral Project (PIM) and was murdered on February 20, 2019, the communities noted.
That year, the People’s Front in Defense of Land and Water (FPDTA) of Morelos, Puebla, and Tlaxcala, together with the National Indigenous Congress and the communities of Huexca, Amilcingo, Ayala, and other areas, occupied the Hacienda de Chinameca “in protest against President López Obrador,” who sought to honor Zapata there, “while as president he betrayed his word to cancel the thermoelectric plant and the gas pipeline and also carried out a consultation that was clearly in defense of the thermoelectric plant,” which was not suspended following the death of Flores Soberanes.
More than seven years after the murder, the communities stated, “we have no justice, in the same situation, now with our murdered comrade Sandra Rosa Camacho, a human rights defender and defender of traditional customs in the municipality of Temoac—all because impunity reigns in the country. With this visit, on the one hand, the state seeks to reclaim the figure of Zapata, and on the other, it contradicts his ideology and legacy.”
They also reiterated that the thermoelectric plant of the Morelos Integral Project remains active and pollutes the waters of the Cuautla River, in addition to causing noise and air pollution in the community of Huexca.
The communities and organizations demanded an end to impunity and called for an investigation into the murder of Samir Flores, as well as for former President Andrés Manuel López Obrador, former Morelos Governor Cuauhtémoc Blanco, current Congressman Hugo Eric Flores, former Morelos Attorney General Uriel Carmona, Valentín Lavin, and Angelina N, alias La Patrona, to be summoned to testify.
“We demand justice for Samir and the peoples of Morelos, and we celebrate the legacy we make our own—from below, popular, and to the left of Emiliano Zapata—which lives on in the organized autonomous communities that the government refuses to see or hear, and instead attacks,” they concluded.
Below is the full statement:
Let’s Celebrate Emiliano Zapata’s Anniversary with Justice
Justice for the people.
Justice for Samir
Chinameca, a place symbolic of the betrayal and assassination of Emiliano Zapata, will receive Mexico’s president and other officials for the government’s official recognition of Emiliano Zapata’s struggle, ideology, and enduring presence among the people.
We recall that in the first year of López Obrador’s administration—declared nationwide as the Year of Zapata—was the year of the assassination of our comrade Samir Flores Soberanes, 2019, a year in which, together with the National Indigenous Congress and the peoples of Huexca, Amilcingo, Ayala, and other regions, we gathered there to denounce President López Obrador and to honor General Zapata from that very place, while, as president, he betrayed his word to cancel the thermoelectric plant and the gas pipeline and, furthermore, carried out a consultation that was clearly in defense of the thermoelectric plant. This consultation took place following a series of forums organized by the federal government’s “superdelegate” for Morelos, the now-Zionist congressman Hugo Erik Flores, with whom our comrade Samir had engaged in a fierce debate just before he was murdered. His murder did not warrant suspending the referendum, in which—it must be remembered—if only the towns and communities affected by the power plant and the gas pipeline had been counted, the NO vote would have won. Instead, however, the large urban centers were also consulted, tipping the balance in favor of the YES vote.
Seven years later, we still have no justice; we find ourselves in the same situation, now with the murder of our compañera Sandra Rosa Camacho, a human rights defender and advocate for traditional customs in the municipality of Temoac—all because impunity reigns in this country. With this visit, on the one hand, the state seeks to reclaim Zapata’s legacy, while on the other, it contradicts his ideals and legacy.
The Morelos Comprehensive Project, centered around the Huexca thermoelectric plant, remains in place, polluting the waters of the Cuautla River and causing noise and air pollution in the community, since it is located just 300 meters from the community’s preschool, and it continues to poison the political climate—not only regionally but nationally—as the murder of our comrade Samir Flores Soberanes, a representative of the community opposition to the plan’s implementation, remains unpunished.
That is why—because the statements by the President of the nation and the governor of our state celebrating the legacy of Zapatismo have not been accompanied by decisive action to solve these crimes, nor by policies that truly listen to the people—we do not trust their words.
We demand an investigation into the murder of our brother Samir Flores and call on Andrés Manuel López Obrador, Cuauhtémoc Blanco, Hugo Eric Flores, Uriel Carmona, Valentín Lavin, and Angelina N, alias La Patrona, to testify.
It is wonderful that a museum is being built to house and highlight the participation of Zapatista women in the historic struggle of the Mexican Revolution, but at the same time, as women from Zapata’s homeland, we continue to carry the wound of being recognized in museums but not in everyday politics. The wound caused by the murders of Samir and Sandra is also ours.
That is why today, just as we have every year since 2019, we demand justice for Samir and the peoples of Morelos, and we celebrate the legacy we make our own—from below, popular, and to the left of Emiliano Zapata—which lives on in the organized autonomous communities that the government refuses to see or hear, and instead attacks.
Morelos, April 10, 2026
Frente de Pueblos en Defensa de la Tierra y el Agua Morelos, Puebla, Tlaxcala
Red Morelense de apoyo al CIG-CNI Nuestra Alegre Rebeldía
Colectiva Diversa
Empalabrando colectivo
Unión de Comunidades Indígenas de la Zona Norte del Istmo de Tehuantepec, UCIZONI
Raíces en resistencia Tlatelolco, CDMX
Colectivo Luciérnagas que Siembran, CDMX
RAIS/Red de Apoyo Iztapalapa Sexta
Profes en la Sexta
Colectivo Gavilanas
Colectivo Cuaderno Común
Colectivo Cafetos
Colectivo La Otra Justicia
Colectivo La Grieta
Comunidad Tanezi Calli en Resistencia
Comunidad de XOCHITLANEZI
El Grupo de la Puerta, Puebla/CDMX
Centro de Derechos Humanos Fray Bartolomé de las Casas
Instituto Cultural Autónomo Rubén Jaramillo Ménez, Morelos
La Oveja Roja
Colectivo Tierra y Libertad Cuautla, Morelos
Sexta por la libre, Yucatán
Morada Tropikal El Teatrito Yucatán
Mínima Galería Íntima/Narraturgias de la Memoria
El bordado de Ramona
Colectivo Mujeres Tierra
Mexicali Resiste
Concejo Autónomo de Santiago Mexquititlán Amealco Querétaro
Espacio de lucha contra el olvidoy la represión . Elcor, Chiapas
Antsetik Ts’unun, mujeres defensoras de Chiapas
Red de Resistencias y Rebeldías AJMAQ, Chiapas
Partido de los Comunistas
Mexicanos Unidos
Brigada Callejera de apoyo a la mujer
Colectivo Criptopozol DDHH
Comité de Enlace Latinoamericano, CELC
Organización Popilar Francisco Villa de Izquierda Independiente
Concejo Indígena y Popular de Guerrero y Emiliano Zapata, CIPOG-EZ
Comunidad Indígena Otomí residente de la CDMX
UPREZ Benito Juárez
Café Zapata Vive
Juventud Comunista de México
Jorge Alonso, Ciesas Occidente
Alicia Castellanos Guerrero, UAM Iztapalapa
Gilberto López y Rivas, profesor investigador INAH Morelos
Efraín Rojas Bruschetta
Alberto Colín, adherente a la sexta
Calixto Trinidad Carbajal Balderas, de La Otra en el Sur de Morelos
Oralba Castillo Nájera de Nuestra Alegre Rebeldía
Márgara Millán, Red de feminismos descoloniales
Servando Gajá, Nuestra Alegre Rebeldía
José Antonio Olvera Llamas, Nuestra Alegre Rebeldía
María de Lourdes Lara López, Nuestra Alegue Rebeldía
Dr. Calixto Trinidad Carbajal Balderas de la Otra en el Sur de Morelos
Original text published by Desinformémonos on April 10th, 2026.
https://abolitionmedia.noblogs.org/?p=31438 #chiapas #ezln #mexico #MexicoCity #northAmerica #zapatista
Translated by Schools for Chiapas. -
Peoples Reject Sheinbaum’s Visit to Morelos for the Anniversary of the Zapata’s Death
Indigenous peoples and organizations rejected President Claudia Sheinbaum’s visit to the Hacienda de Chinameca in Morelos on the occasion of the 107th anniversary of Emiliano Zapata’s assassination, asserting that her actions against communities—such as the lack of justice for community defender Samir Flores and the operation of the Huexca thermoelectric plant—contradict the revolutionary’s “ideology and legacy.”
“The celebratory statements regarding historical Zapatismo by the nation’s president and our state’s governor have not been accompanied by decisive actions to shed light on these crimes, nor by policies of listening to the peoples,” they stated in a declaration, in which they expressed their distrust of the leaders’ words.
“We recall that in the first year of López Obrador’s administration, declared nationally as the Year of Zapata, was the year of the murder of our comrade Samir Flores Soberanes,” a Nahua activist who fought against the Morelos Integral Project (PIM) and was murdered on February 20, 2019, the communities noted.
That year, the People’s Front in Defense of Land and Water (FPDTA) of Morelos, Puebla, and Tlaxcala, together with the National Indigenous Congress and the communities of Huexca, Amilcingo, Ayala, and other areas, occupied the Hacienda de Chinameca “in protest against President López Obrador,” who sought to honor Zapata there, “while as president he betrayed his word to cancel the thermoelectric plant and the gas pipeline and also carried out a consultation that was clearly in defense of the thermoelectric plant,” which was not suspended following the death of Flores Soberanes.
More than seven years after the murder, the communities stated, “we have no justice, in the same situation, now with our murdered comrade Sandra Rosa Camacho, a human rights defender and defender of traditional customs in the municipality of Temoac—all because impunity reigns in the country. With this visit, on the one hand, the state seeks to reclaim the figure of Zapata, and on the other, it contradicts his ideology and legacy.”
They also reiterated that the thermoelectric plant of the Morelos Integral Project remains active and pollutes the waters of the Cuautla River, in addition to causing noise and air pollution in the community of Huexca.
The communities and organizations demanded an end to impunity and called for an investigation into the murder of Samir Flores, as well as for former President Andrés Manuel López Obrador, former Morelos Governor Cuauhtémoc Blanco, current Congressman Hugo Eric Flores, former Morelos Attorney General Uriel Carmona, Valentín Lavin, and Angelina N, alias La Patrona, to be summoned to testify.
“We demand justice for Samir and the peoples of Morelos, and we celebrate the legacy we make our own—from below, popular, and to the left of Emiliano Zapata—which lives on in the organized autonomous communities that the government refuses to see or hear, and instead attacks,” they concluded.
Below is the full statement:
Let’s Celebrate Emiliano Zapata’s Anniversary with Justice
Justice for the people.
Justice for Samir
Chinameca, a place symbolic of the betrayal and assassination of Emiliano Zapata, will receive Mexico’s president and other officials for the government’s official recognition of Emiliano Zapata’s struggle, ideology, and enduring presence among the people.
We recall that in the first year of López Obrador’s administration—declared nationwide as the Year of Zapata—was the year of the assassination of our comrade Samir Flores Soberanes, 2019, a year in which, together with the National Indigenous Congress and the peoples of Huexca, Amilcingo, Ayala, and other regions, we gathered there to denounce President López Obrador and to honor General Zapata from that very place, while, as president, he betrayed his word to cancel the thermoelectric plant and the gas pipeline and, furthermore, carried out a consultation that was clearly in defense of the thermoelectric plant. This consultation took place following a series of forums organized by the federal government’s “superdelegate” for Morelos, the now-Zionist congressman Hugo Erik Flores, with whom our comrade Samir had engaged in a fierce debate just before he was murdered. His murder did not warrant suspending the referendum, in which—it must be remembered—if only the towns and communities affected by the power plant and the gas pipeline had been counted, the NO vote would have won. Instead, however, the large urban centers were also consulted, tipping the balance in favor of the YES vote.
Seven years later, we still have no justice; we find ourselves in the same situation, now with the murder of our compañera Sandra Rosa Camacho, a human rights defender and advocate for traditional customs in the municipality of Temoac—all because impunity reigns in this country. With this visit, on the one hand, the state seeks to reclaim Zapata’s legacy, while on the other, it contradicts his ideals and legacy.
The Morelos Comprehensive Project, centered around the Huexca thermoelectric plant, remains in place, polluting the waters of the Cuautla River and causing noise and air pollution in the community, since it is located just 300 meters from the community’s preschool, and it continues to poison the political climate—not only regionally but nationally—as the murder of our comrade Samir Flores Soberanes, a representative of the community opposition to the plan’s implementation, remains unpunished.
That is why—because the statements by the President of the nation and the governor of our state celebrating the legacy of Zapatismo have not been accompanied by decisive action to solve these crimes, nor by policies that truly listen to the people—we do not trust their words.
We demand an investigation into the murder of our brother Samir Flores and call on Andrés Manuel López Obrador, Cuauhtémoc Blanco, Hugo Eric Flores, Uriel Carmona, Valentín Lavin, and Angelina N, alias La Patrona, to testify.
It is wonderful that a museum is being built to house and highlight the participation of Zapatista women in the historic struggle of the Mexican Revolution, but at the same time, as women from Zapata’s homeland, we continue to carry the wound of being recognized in museums but not in everyday politics. The wound caused by the murders of Samir and Sandra is also ours.
That is why today, just as we have every year since 2019, we demand justice for Samir and the peoples of Morelos, and we celebrate the legacy we make our own—from below, popular, and to the left of Emiliano Zapata—which lives on in the organized autonomous communities that the government refuses to see or hear, and instead attacks.
Morelos, April 10, 2026
Frente de Pueblos en Defensa de la Tierra y el Agua Morelos, Puebla, Tlaxcala
Red Morelense de apoyo al CIG-CNI Nuestra Alegre Rebeldía
Colectiva Diversa
Empalabrando colectivo
Unión de Comunidades Indígenas de la Zona Norte del Istmo de Tehuantepec, UCIZONI
Raíces en resistencia Tlatelolco, CDMX
Colectivo Luciérnagas que Siembran, CDMX
RAIS/Red de Apoyo Iztapalapa Sexta
Profes en la Sexta
Colectivo Gavilanas
Colectivo Cuaderno Común
Colectivo Cafetos
Colectivo La Otra Justicia
Colectivo La Grieta
Comunidad Tanezi Calli en Resistencia
Comunidad de XOCHITLANEZI
El Grupo de la Puerta, Puebla/CDMX
Centro de Derechos Humanos Fray Bartolomé de las Casas
Instituto Cultural Autónomo Rubén Jaramillo Ménez, Morelos
La Oveja Roja
Colectivo Tierra y Libertad Cuautla, Morelos
Sexta por la libre, Yucatán
Morada Tropikal El Teatrito Yucatán
Mínima Galería Íntima/Narraturgias de la Memoria
El bordado de Ramona
Colectivo Mujeres Tierra
Mexicali Resiste
Concejo Autónomo de Santiago Mexquititlán Amealco Querétaro
Espacio de lucha contra el olvidoy la represión . Elcor, Chiapas
Antsetik Ts’unun, mujeres defensoras de Chiapas
Red de Resistencias y Rebeldías AJMAQ, Chiapas
Partido de los Comunistas
Mexicanos Unidos
Brigada Callejera de apoyo a la mujer
Colectivo Criptopozol DDHH
Comité de Enlace Latinoamericano, CELC
Organización Popilar Francisco Villa de Izquierda Independiente
Concejo Indígena y Popular de Guerrero y Emiliano Zapata, CIPOG-EZ
Comunidad Indígena Otomí residente de la CDMX
UPREZ Benito Juárez
Café Zapata Vive
Juventud Comunista de México
Jorge Alonso, Ciesas Occidente
Alicia Castellanos Guerrero, UAM Iztapalapa
Gilberto López y Rivas, profesor investigador INAH Morelos
Efraín Rojas Bruschetta
Alberto Colín, adherente a la sexta
Calixto Trinidad Carbajal Balderas, de La Otra en el Sur de Morelos
Oralba Castillo Nájera de Nuestra Alegre Rebeldía
Márgara Millán, Red de feminismos descoloniales
Servando Gajá, Nuestra Alegre Rebeldía
José Antonio Olvera Llamas, Nuestra Alegre Rebeldía
María de Lourdes Lara López, Nuestra Alegue Rebeldía
Dr. Calixto Trinidad Carbajal Balderas de la Otra en el Sur de Morelos
Original text published by Desinformémonos on April 10th, 2026.
https://abolitionmedia.noblogs.org/?p=31438 #chiapas #ezln #mexico #MexicoCity #northAmerica #zapatista
Translated by Schools for Chiapas. -
The Commons, Structure Designed To Replace Capitalist System Which No Longer Works: Subcomandante Moisés
San Cristóbal de Las Casas, Chiapas. “The pyramid doesn’t exist for us, because we’ve already destroyed it and we’re building what we call the Commons,” stated Subcomandante Moisés.
He said that in the face of “the capitalist storm, we Zapatistas categorically state that whatever the pyramid may be, it is not the solution. Our practice of how we want to build a common government is not just about working the land, but about everything that can be done in the new life, a new world, a new society, but without the pyramid that we see as no longer useful.”
Moisés made these remarks while participating in one of the sessions of the so-called April 2026 Semillero: The Storm Inside and Outside According to the Zapatista Communities and Peoples, which took place in San Cristóbal from April 2nd to 4th, with the participation of 540 people from more than 30 countries.
The Commons project that the Zapatistas have put into practice, he said, “is in thought, in looking, in listening, it is in sensing how we are, how we live and it is in the physical aspect of how we feel, how we are living on this planet Earth.”
He added that “the problem we see is one of inheritance, because we can’t leave behind what we’ve been practicing as Zapatistas for over 30 years. No, we can’t leave it like this to the children of today. And we’re not just thinking about the children of Mexico, but of the world, because the capitalist legacy they’ve left us, which we now say with its pyramid structure, is useless.”
It was then, he explained, that “we began to build it and said it should be a common government, but there was nothing to hold onto to create it. We had to bring men and women together—that is, fathers, mothers, young men and women—and discuss it, but first the representatives of each zone, each region, and each town had to meet to explain it.”
He said that “from observing and combining thoughts” arose the idea of the Commons, so that each community can face the storm, be it war or the reaction of Mother Earth.
He commented that this is also how “the supreme assembly” was born, where representatives, men and women, from each community come together. “And there we clarify how we are going to work with the other communities that are not Zapatistas,” because “we are not going to achieve what is called uniting, but rather uniting a way of thinking about how we are going to solve problems in life, because we need the perspectives of others, not to compete, but to analyze what the best way is” to do things.
That is why, Moisés added, “we use the word sharing. Others say exchange, but it is not to convince us that we are going to have to be one.”
The sub-commander pointed out that in the Zapatista project of the Commons, “we don’t want to unite into a single organization. In some areas, we are already seeing changes. For example, in the thousands of hectares recovered (after the 1994 armed uprising), our brothers and sisters (non-Zapatistas) are already working, whereas before we were closed off. First, we had to open our minds.”
He stated that “we are changing our structure and figuring out the best way to build the Commons. We are analyzing what needs improvement.”
He commented that before, members of the EZLN “could only be support base members or militiamen. Not anymore. They can participate in the health sector, be lab technicians or ultrasound technicians. Before, they were appointed, but over time we discovered that we weren’t getting it right. When they were appointed, they were told they had to go to health, for example, without knowing if that was their natural talent, if they had a liking for it or if they were willing. That’s why they didn’t put in the effort. Sometimes they tried it and then left.”
He added that “during this time we discovered that it’s better to explain the importance of each task, such as laboratory work, ultrasound, studying or learning about medicinal plants.”
Now, he elaborated, “we ask if there are volunteers who want to learn these things, and they go with great enthusiasm because they volunteered to learn these areas.”
He affirmed that the Common project is about “working with our brothers and sisters. In two years of practicing this, we’ve seen that we do understand each other and we have ideas under development for how to improve.”
He emphasized: “We are working together, for example, on the land. We are all integrated, Zapatistas and non-Zapatistas. Understanding each other has helped us; there is a shared understanding. As Indigenous peoples in Mexico, we agree.”
Insisting on how the Zapatistas are managing to do many things together, he said, “I think we’re going to have to change our motto from ‘everything for everyone, nothing for ourselves’ to ‘everything for everyone, in common.’” He also reported that the EZLN will create new Caracoles, in addition to the 12 it already has.
Original article by Elio Henríquez, La Jornada, April 5th, 2026.
https://abolitionmedia.noblogs.org/?p=31374 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
The Commons, Structure Designed To Replace Capitalist System Which No Longer Works: Subcomandante Moisés
San Cristóbal de Las Casas, Chiapas. “The pyramid doesn’t exist for us, because we’ve already destroyed it and we’re building what we call the Commons,” stated Subcomandante Moisés.
He said that in the face of “the capitalist storm, we Zapatistas categorically state that whatever the pyramid may be, it is not the solution. Our practice of how we want to build a common government is not just about working the land, but about everything that can be done in the new life, a new world, a new society, but without the pyramid that we see as no longer useful.”
Moisés made these remarks while participating in one of the sessions of the so-called April 2026 Semillero: The Storm Inside and Outside According to the Zapatista Communities and Peoples, which took place in San Cristóbal from April 2nd to 4th, with the participation of 540 people from more than 30 countries.
The Commons project that the Zapatistas have put into practice, he said, “is in thought, in looking, in listening, it is in sensing how we are, how we live and it is in the physical aspect of how we feel, how we are living on this planet Earth.”
He added that “the problem we see is one of inheritance, because we can’t leave behind what we’ve been practicing as Zapatistas for over 30 years. No, we can’t leave it like this to the children of today. And we’re not just thinking about the children of Mexico, but of the world, because the capitalist legacy they’ve left us, which we now say with its pyramid structure, is useless.”
It was then, he explained, that “we began to build it and said it should be a common government, but there was nothing to hold onto to create it. We had to bring men and women together—that is, fathers, mothers, young men and women—and discuss it, but first the representatives of each zone, each region, and each town had to meet to explain it.”
He said that “from observing and combining thoughts” arose the idea of the Commons, so that each community can face the storm, be it war or the reaction of Mother Earth.
He commented that this is also how “the supreme assembly” was born, where representatives, men and women, from each community come together. “And there we clarify how we are going to work with the other communities that are not Zapatistas,” because “we are not going to achieve what is called uniting, but rather uniting a way of thinking about how we are going to solve problems in life, because we need the perspectives of others, not to compete, but to analyze what the best way is” to do things.
That is why, Moisés added, “we use the word sharing. Others say exchange, but it is not to convince us that we are going to have to be one.”
The sub-commander pointed out that in the Zapatista project of the Commons, “we don’t want to unite into a single organization. In some areas, we are already seeing changes. For example, in the thousands of hectares recovered (after the 1994 armed uprising), our brothers and sisters (non-Zapatistas) are already working, whereas before we were closed off. First, we had to open our minds.”
He stated that “we are changing our structure and figuring out the best way to build the Commons. We are analyzing what needs improvement.”
He commented that before, members of the EZLN “could only be support base members or militiamen. Not anymore. They can participate in the health sector, be lab technicians or ultrasound technicians. Before, they were appointed, but over time we discovered that we weren’t getting it right. When they were appointed, they were told they had to go to health, for example, without knowing if that was their natural talent, if they had a liking for it or if they were willing. That’s why they didn’t put in the effort. Sometimes they tried it and then left.”
He added that “during this time we discovered that it’s better to explain the importance of each task, such as laboratory work, ultrasound, studying or learning about medicinal plants.”
Now, he elaborated, “we ask if there are volunteers who want to learn these things, and they go with great enthusiasm because they volunteered to learn these areas.”
He affirmed that the Common project is about “working with our brothers and sisters. In two years of practicing this, we’ve seen that we do understand each other and we have ideas under development for how to improve.”
He emphasized: “We are working together, for example, on the land. We are all integrated, Zapatistas and non-Zapatistas. Understanding each other has helped us; there is a shared understanding. As Indigenous peoples in Mexico, we agree.”
Insisting on how the Zapatistas are managing to do many things together, he said, “I think we’re going to have to change our motto from ‘everything for everyone, nothing for ourselves’ to ‘everything for everyone, in common.’” He also reported that the EZLN will create new Caracoles, in addition to the 12 it already has.
Original article by Elio Henríquez, La Jornada, April 5th, 2026.
https://abolitionmedia.noblogs.org/?p=31374 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
Zapatista Semillero: The Storm Inside and Outside
On April 2nd, 3rd, and 4th, a unique workshop was held at CIDECI in San Cristóbal de las Casas, Chiapas, centered on presentations by both Sub-commander Moisés and Captain Marcos. It was attended by approximately 500 people from some 30 countries, including Germany, Argentina, Brazil, Chile, the United States, France, England, Iran, Italy, and the Czech Republic, as well as members of national organizations and collectives and EZLN grassroots members. This audience did not participate; this was likely by design, as the aim was to present the Zapatista voice and thereby promote a shared process of reflection within the participants’ own communities. The workshop’s central theme was “The Storm Inside and Outside,” which had been announced a short time ago by the EZLN.
A brief historical overview was offered: from the Clandestine Revolutionary Indigenous Committee (CCRI) of 1994 to the EZLN of 2026. Captain Marcos highlighted that in ’94 the press debate revolved around why they rose up and then why they took so long. Later, the so-called civil society emerged, those without party affiliation. And the peak of the EZLN’s fame, from 1996 to 2001, with the San Andrés Accords, marked a turning point where it became clear that “after the fame and infamy, we saw that we were no longer just fighting for rights.”
The changes in the EZLN’s structure were addressed, aiming to abolish the pyramid that had been established. In 2014, Galeano was assassinated, Marcos died, and Galeano was reborn; Moisés assumed leadership. In 2015, the seminar “The Capitalist Hydra” was held, and they said we were exaggerating, even though we had been writing about what is happening now. Afterward, the first declaration for life was released, signed by them and others. The first stage was the tour of Europe led by Sub-commander Moisés. Upon his return, he said, “They’re really screwed. As things stand, we’re not going to make it; with the structure we have, we’re not going to make it.”
Following his anti-capitalist stance, Sub-commander Moisés pointed out, “We fight for the liberation of all living beings. They are destroying not only human life, but everything around us. You talk about climate change, we talk about Mother Earth. We won’t have homes or life if planet Earth is completely destroyed. Our grandparents and great-grandparents have told us how things were before; where it used to rain, now it doesn’t; where it was hot, now it’s cold. They knew when things bloomed. The question is, what to do? We are part of life. Now capital comes along and seeks to multiply its profits, and who buys it? Are we the consumers? Our grandparents from 80 years ago said they never saw water being sold.”
Sub-commander Moisés criticized the operation of government programs, citing impositions and mismanagement. The programs “Sowing Life,” “Youth Building the Future,” and “Our School” are mentioned. Another one they mention is “Servants of the Nation.” These are the ones promoting the vote that this government must continue to receive because otherwise, these programs will be discontinued. Vote-buying is already underway. And the sub-commander emphasized: “We are still facing the storm caused by the pyramid scheme. We have already destroyed it, and now we are building the Commons. It’s not just about the land; it’s about a new world, a new society, but without the pyramid. The problem we see is the capitalist legacy; we cannot abandon it.”
“We said that everyone should get together while we figure out how we are going to deal with the other communities that are not Zapatistas; they face a different situation, other sectors. The Commons is the opposite of ownership. No one should own the wind, the land, life, or human beings, not under a single ideology. In two years, our brothers arrived; now we don’t call them party members.” The assembly will no longer be exclusively for Zapatistas; those who are not will participate equally, as a group.”
Captain Marcos addressed the invisible wars. Deserters, informers, torturers, police, soldiers, they beat a journalist, and the media doesn’t report it. There is no difference between oppressor and oppressed. The women just want to be left alone to live in peace.
Increasingly, the concept of nation is being displaced onto soccer. States have lost their monopoly on violence because of organized crime; its infiltration is real. The market is no longer national, but transnational. There is also the monopoly on fake news, which is no longer controlled by the government; social media controls it. The captain reiterated that “the nation-state has no decision-making power. They can’t say that Mexico is sovereign if it can’t even decide whether to send oil to Cuba.”
He emphasized that the groups fighting for the disappeared are the ones who don’t give up, don’t sell out, don’t surrender. Don Mario and Doña Hilda from Ayotzinapa are here because truth and justice are part of the story of the disappeared. The seedbed and the shared proposals are an effort to promote a shift away from the paradigm imposed by those in power: conform, resign yourself, don’t organize.
Original article by Magdalena Gómez, La Jornada, April 7th, 2026.
https://abolitionmedia.noblogs.org/?p=31255 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
Zapatista Semillero: The Storm Inside and Outside
On April 2nd, 3rd, and 4th, a unique workshop was held at CIDECI in San Cristóbal de las Casas, Chiapas, centered on presentations by both Sub-commander Moisés and Captain Marcos. It was attended by approximately 500 people from some 30 countries, including Germany, Argentina, Brazil, Chile, the United States, France, England, Iran, Italy, and the Czech Republic, as well as members of national organizations and collectives and EZLN grassroots members. This audience did not participate; this was likely by design, as the aim was to present the Zapatista voice and thereby promote a shared process of reflection within the participants’ own communities. The workshop’s central theme was “The Storm Inside and Outside,” which had been announced a short time ago by the EZLN.
A brief historical overview was offered: from the Clandestine Revolutionary Indigenous Committee (CCRI) of 1994 to the EZLN of 2026. Captain Marcos highlighted that in ’94 the press debate revolved around why they rose up and then why they took so long. Later, the so-called civil society emerged, those without party affiliation. And the peak of the EZLN’s fame, from 1996 to 2001, with the San Andrés Accords, marked a turning point where it became clear that “after the fame and infamy, we saw that we were no longer just fighting for rights.”
The changes in the EZLN’s structure were addressed, aiming to abolish the pyramid that had been established. In 2014, Galeano was assassinated, Marcos died, and Galeano was reborn; Moisés assumed leadership. In 2015, the seminar “The Capitalist Hydra” was held, and they said we were exaggerating, even though we had been writing about what is happening now. Afterward, the first declaration for life was released, signed by them and others. The first stage was the tour of Europe led by Sub-commander Moisés. Upon his return, he said, “They’re really screwed. As things stand, we’re not going to make it; with the structure we have, we’re not going to make it.”
Following his anti-capitalist stance, Sub-commander Moisés pointed out, “We fight for the liberation of all living beings. They are destroying not only human life, but everything around us. You talk about climate change, we talk about Mother Earth. We won’t have homes or life if planet Earth is completely destroyed. Our grandparents and great-grandparents have told us how things were before; where it used to rain, now it doesn’t; where it was hot, now it’s cold. They knew when things bloomed. The question is, what to do? We are part of life. Now capital comes along and seeks to multiply its profits, and who buys it? Are we the consumers? Our grandparents from 80 years ago said they never saw water being sold.”
Sub-commander Moisés criticized the operation of government programs, citing impositions and mismanagement. The programs “Sowing Life,” “Youth Building the Future,” and “Our School” are mentioned. Another one they mention is “Servants of the Nation.” These are the ones promoting the vote that this government must continue to receive because otherwise, these programs will be discontinued. Vote-buying is already underway. And the sub-commander emphasized: “We are still facing the storm caused by the pyramid scheme. We have already destroyed it, and now we are building the Commons. It’s not just about the land; it’s about a new world, a new society, but without the pyramid. The problem we see is the capitalist legacy; we cannot abandon it.”
“We said that everyone should get together while we figure out how we are going to deal with the other communities that are not Zapatistas; they face a different situation, other sectors. The Commons is the opposite of ownership. No one should own the wind, the land, life, or human beings, not under a single ideology. In two years, our brothers arrived; now we don’t call them party members.” The assembly will no longer be exclusively for Zapatistas; those who are not will participate equally, as a group.”
Captain Marcos addressed the invisible wars. Deserters, informers, torturers, police, soldiers, they beat a journalist, and the media doesn’t report it. There is no difference between oppressor and oppressed. The women just want to be left alone to live in peace.
Increasingly, the concept of nation is being displaced onto soccer. States have lost their monopoly on violence because of organized crime; its infiltration is real. The market is no longer national, but transnational. There is also the monopoly on fake news, which is no longer controlled by the government; social media controls it. The captain reiterated that “the nation-state has no decision-making power. They can’t say that Mexico is sovereign if it can’t even decide whether to send oil to Cuba.”
He emphasized that the groups fighting for the disappeared are the ones who don’t give up, don’t sell out, don’t surrender. Don Mario and Doña Hilda from Ayotzinapa are here because truth and justice are part of the story of the disappeared. The seedbed and the shared proposals are an effort to promote a shift away from the paradigm imposed by those in power: conform, resign yourself, don’t organize.
Original article by Magdalena Gómez, La Jornada, April 7th, 2026.
https://abolitionmedia.noblogs.org/?p=31255 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
#amerika21 #Mexiko #USA #Menschenrechte #Wirtschaft
USA: Indigener Mexikaner stirbt in #ICE-Haft, Familie zweifelt an Suizid.18 Jahre alter Mann starb in Haftzentrum in #Florida. Leichnam in #Chiapas beigesetzt. https://amerika21.de/2026/04/284440/indigener-ice-haft-verstorben -
Disappeared Victims in Mexico ‘’Are Not a Number, But People’’ – Zapatista
San Cristóbal de Las Casas, Chiapas. The victims of enforced disappearance in Mexico “are not a number to be manipulated in the media, as is happening these days, but rather people with names, stories, relatives, and friends who are nowhere to be found and who must be located and rescued for life, for memory, and for both,” Captain Marcos of the Zapatista Army of National Liberation (EZLN) said.
He added that the struggle of the hundreds of collectives, groups, and organizations searching for their disappeared relatives “has been used for partisan political agendas.”
He said that “there have been attempts to co-opt them, manipulate them, silence them, make them disappear, but they are still there, and no matter what spectacle they put on from above—be it soccer, music, or useless and sterile debates—they will remain there and will not falter until those who are missing today reappear.”
And yes, he added, “perhaps the Mexican soccer team will finally reach the fifth game and it will all be a party and a celebration, and people will say ‘I always knew it,’ and Vasco is Basque, but long live Mexico, you bastards, you bitches, and cheers! But in the uncertain limbo of what was once the Mexican nation, now united only by pain and terror, those who fight tirelessly for the disappeared will continue, among them, one who was once called homeland and who is lost between the frivolous and superficial because truth and justice are part of the disappeared.”
Marcos expressed the above during the third and final day of activities of the April 2026 Semillero: The Storm Inside and Outside, According to the Zapatista Communities and Peoples, held in San Cristóbal.
Unity and Fragmentation in the Struggle
In the 1 p.m. session, she spoke about “A Peep into the Storm in the World: The Fragmentation of Territories and Resistances and Rebellions,” saying that “only those who are clear about the why, that is, their history; the what for, that is, their objective; and the how, that is, their organizational structure, are the ones who do not falter, do not surrender, do not sell out, and do not give up.”
He added: “Here, for example, are some of the parents of the missing students from Ayotzinapa, who, as on other occasions, are with us: Don Mario and Doña Hilda, who, like the rest of their comrades, continue to persevere in the search for their missing loved ones.”
The hundreds of attendees at the meeting held at the Caracol Jacinto Canek*, located within the Comprehensive Indigenous Training Center (CIDECI) in San Cristóbal, chanted: “September 26th is not forgotten, it is a day of combative struggle.”
The captain had previously referred to “the unity and fragmentation of the struggle” and said that “a few months ago” Sub-commander Moisés briefed the militia on what he had discussed in a session of the General Assembly of Local Autonomous Governments.
“He told us that our duty as present-day Zapatistas is to create the material conditions for the survival of future generations; that is, the conditions for them to have life, but that they were already seeing that this wasn’t enough, that we had to transmit to them resistance and rebellion, that is, not surrendering, not selling out, and not giving up, and that this couldn’t be put on paper or in a community assembly resolution. It’s not even something that could be transmitted verbally.”
Resign Yourself or Organize
He pointed out that after several assemblies, they concluded that “one of the proposals was that the legacy should be the example, that resistance and rebellion, not selling out, not surrendering, and not giving up were just empty words if they weren’t accompanied by action; that if we wanted to inherit the Commons, we had to practice it—those of us who are authorities, leaders, organizers, area and inter-zone leaders, officers and militia, and all the titles and roles that arise in our organizational structure.”
This idea of legacy, Marcos explained, “is relevant, because every movement, organization, group, collective, individual who resists and rebels has consciously or unconsciously made a decision in the face of the dilemma posed by this year’s call: to resign yourself or to organize.”
He continued: “Our Zapatista belief is that behind every call for unconditional unity lies an attempt at absorption, hegemony, and homogenization. Every call for unity masks the main issue: who will be in charge and how we will operate. In other words, the implementation of a pyramid structure. We see that fragmentation is not actually division, but rather the recognition of differences. They make us believe that we are stronger if we unite and present a common front, but they don’t clarify that within that union, there are those who command and those who obey.”
He clarified that the Commons proposed by the Zapatistas “doesn’t refer to individual organization but to the objective: confronting the enemy. Many struggles, many battles, and one fight against the system. We don’t know if this vision we have will work, and certainly it can be debated, discussed, and rejected that the fragmentation of organizations leads to a good outcome. What is certain is that there are many examples of unity, with a capital U, ending in failure. We believe that unity should not be confused with the objectives of an organizational community.”
*The Caracol Jacinto Canek is no longer located in CIDECI (translator’s note).
Original article by Elio Henríquez, La Jornada, April 4th, 2026.
https://abolitionmedia.noblogs.org/?p=31127 #chiapas #ezln #mexico #northAmerica #subcomandanteMarcos #zapatista
Translated by Schools for Chiapas. -
Disappeared Victims in Mexico ‘’Are Not a Number, But People’’ – Zapatista
San Cristóbal de Las Casas, Chiapas. The victims of enforced disappearance in Mexico “are not a number to be manipulated in the media, as is happening these days, but rather people with names, stories, relatives, and friends who are nowhere to be found and who must be located and rescued for life, for memory, and for both,” Captain Marcos of the Zapatista Army of National Liberation (EZLN) said.
He added that the struggle of the hundreds of collectives, groups, and organizations searching for their disappeared relatives “has been used for partisan political agendas.”
He said that “there have been attempts to co-opt them, manipulate them, silence them, make them disappear, but they are still there, and no matter what spectacle they put on from above—be it soccer, music, or useless and sterile debates—they will remain there and will not falter until those who are missing today reappear.”
And yes, he added, “perhaps the Mexican soccer team will finally reach the fifth game and it will all be a party and a celebration, and people will say ‘I always knew it,’ and Vasco is Basque, but long live Mexico, you bastards, you bitches, and cheers! But in the uncertain limbo of what was once the Mexican nation, now united only by pain and terror, those who fight tirelessly for the disappeared will continue, among them, one who was once called homeland and who is lost between the frivolous and superficial because truth and justice are part of the disappeared.”
Marcos expressed the above during the third and final day of activities of the April 2026 Semillero: The Storm Inside and Outside, According to the Zapatista Communities and Peoples, held in San Cristóbal.
Unity and Fragmentation in the Struggle
In the 1 p.m. session, she spoke about “A Peep into the Storm in the World: The Fragmentation of Territories and Resistances and Rebellions,” saying that “only those who are clear about the why, that is, their history; the what for, that is, their objective; and the how, that is, their organizational structure, are the ones who do not falter, do not surrender, do not sell out, and do not give up.”
He added: “Here, for example, are some of the parents of the missing students from Ayotzinapa, who, as on other occasions, are with us: Don Mario and Doña Hilda, who, like the rest of their comrades, continue to persevere in the search for their missing loved ones.”
The hundreds of attendees at the meeting held at the Caracol Jacinto Canek*, located within the Comprehensive Indigenous Training Center (CIDECI) in San Cristóbal, chanted: “September 26th is not forgotten, it is a day of combative struggle.”
The captain had previously referred to “the unity and fragmentation of the struggle” and said that “a few months ago” Sub-commander Moisés briefed the militia on what he had discussed in a session of the General Assembly of Local Autonomous Governments.
“He told us that our duty as present-day Zapatistas is to create the material conditions for the survival of future generations; that is, the conditions for them to have life, but that they were already seeing that this wasn’t enough, that we had to transmit to them resistance and rebellion, that is, not surrendering, not selling out, and not giving up, and that this couldn’t be put on paper or in a community assembly resolution. It’s not even something that could be transmitted verbally.”
Resign Yourself or Organize
He pointed out that after several assemblies, they concluded that “one of the proposals was that the legacy should be the example, that resistance and rebellion, not selling out, not surrendering, and not giving up were just empty words if they weren’t accompanied by action; that if we wanted to inherit the Commons, we had to practice it—those of us who are authorities, leaders, organizers, area and inter-zone leaders, officers and militia, and all the titles and roles that arise in our organizational structure.”
This idea of legacy, Marcos explained, “is relevant, because every movement, organization, group, collective, individual who resists and rebels has consciously or unconsciously made a decision in the face of the dilemma posed by this year’s call: to resign yourself or to organize.”
He continued: “Our Zapatista belief is that behind every call for unconditional unity lies an attempt at absorption, hegemony, and homogenization. Every call for unity masks the main issue: who will be in charge and how we will operate. In other words, the implementation of a pyramid structure. We see that fragmentation is not actually division, but rather the recognition of differences. They make us believe that we are stronger if we unite and present a common front, but they don’t clarify that within that union, there are those who command and those who obey.”
He clarified that the Commons proposed by the Zapatistas “doesn’t refer to individual organization but to the objective: confronting the enemy. Many struggles, many battles, and one fight against the system. We don’t know if this vision we have will work, and certainly it can be debated, discussed, and rejected that the fragmentation of organizations leads to a good outcome. What is certain is that there are many examples of unity, with a capital U, ending in failure. We believe that unity should not be confused with the objectives of an organizational community.”
*The Caracol Jacinto Canek is no longer located in CIDECI (translator’s note).
Original article by Elio Henríquez, La Jornada, April 4th, 2026.
https://abolitionmedia.noblogs.org/?p=31127 #chiapas #ezln #mexico #northAmerica #subcomandanteMarcos #zapatista
Translated by Schools for Chiapas. -
EZLN Says Nation-state No Longer Has Decision-making Power
San Cristóbal de Las Casas, Chiapas. The main victim of the current stage of capitalism is the nation-state, which now has no decision-making capacity, Captain Marcos of the Zapatista Army of National Liberation (EZLN) stated.
He added that “in our opinion, and we may be wrong, the reconstruction of the nation-state is not possible because it no longer has fundamental bases.”
Marcos expressed this during the second day of activities of the April 2026 Seedbed: The Storm Inside and Outside, according to the Zapatista communities and peoples, which is being held in San Cristóbal with the participation of 418 people from some thirty countries, including Germany, Argentina, Brazil, Chile, the United States, France, England, Iran, and Italy, in addition to members of the EZLN.
Speaking this Friday on “A Peep into the Storm in the World: Nation-States Under Attack,” he said that “the nation-state is born for capitalism; that is, the bourgeoisie needs a state, a territory, a currency, laws, a geographical boundary, a coat of arms, a flag. And so, nation-states are born.”
In fact, he added, “in Europe, where feudalism was displaced and revolutions began to form the nation-state, that is where capitalism found fertile ground and began to develop. It developed to such an extent that the nation-state becomes an obstacle, and capitalism, the system, requires that goods circulate, are sold quickly, and generate the greatest profit as quickly as possible.”
He pointed out that “national currencies, the national legal structure, the governance they call it—that is, the form of government and the entire legal system—are obstacles to them. Then, free trade agreements come along, and borders open up for investments and goods but close down for human beings.”
The captain reiterated that “the nation-state has no decision-making capacity. Sovereignty is a bad joke. They can’t say that Mexico is sovereign, even if they say so at the morning press conference, if it can’t even decide whether to send oil to Cuba. It is not possible. In a developed nation-state, that decision rests with the government, to say who to give or sell to, or who not to. That is no longer possible.”
He stated that “the entire offensive under the names of (Donald) Trump and (Benjamin) Netanyahu is related to this. Israel thinks it is defending the nation-state, and that’s not true. As long as the people of Israel don’t understand that Palestine is the home of the Palestinians, that they will always want to return, and that they carry the key to their land wherever they go, until they die, are killed, or disappear, this will not stop.” In reality, he elaborated, “Netanyahu isn’t defending the State of Israel, that’s a lie. He’s conquering territory, but the Palestinians aren’t going to surrender. I don’t know how many years it will take; they’re not going to surrender. There’s something deep within them that I can’t explain, I don’t know if anyone can: Why, with everything against them, do the Palestinian people continue to resist? Why are the Cuban people preparing for an invasion? If they’re supposedly under a dictatorship, why don’t they take to the streets and say: Yes, invade us and liberate us?”
He added: “Why did the U.S. military enter Venezuela to kidnap Nicolás Maduro and Cilia—it was funny how the media didn’t want to say ‘to kidnap’ and intstead said they went ‘to detain’ them—and if they won the elections, why didn’t anyone take to the streets to welcome them? They had to make a one-way trip. It’s not that they had almost no casualties; they didn’t have any because the U.S. military uses mercenaries for that. These people don’t exist; they’re paid, and if they’re killed, they just die, they have no names’. So, the U.S. military casualties during the kidnapping in Venezuela don’t appear on the lists, and the major left-wing analysts, including those from Cuba, take it for granted that what Trump says about them having no casualties is true. They did have casualties. The thing is, they used mercenaries. Just as Putin had to use them in Ukraine. Not even a country’s national army can sustain a war on its own anymore. They have to rely on other means.”
Marcos asserted that in the US and Israel’s war against Iran, the big oil companies are the ones who win because the price of oil has risen. “That’s what needs to be discussed: who is winning with these wars?”
He said that “we should also delve deeper and specify who wins with Netanyahu’s war against Palestine. Who won with the US attack on Venezuela, and who will win if they attempt to invade Cuba, which won’t be the same, you know? The Cuban people were born in resistance. They’ve been resisting for over 60 years. It won’t be as easy as they think.”
Sub-commander Moisés, who spoke at “A Window into Zapatismo: A Window into Government Counterinsurgency Programs in the Territories of Zapatista Indigenous Peoples I,” stated that the migration of Indigenous people and farmers to the United States has resulted in lenders seizing their lands because they are unable to repay the loans they took out to emigrate.
“Because of poverty and migration, some people mortgaged their land in exchange for loans. They left, some died, others returned, but they have no way to pay, and the lender keeps the land,” he said.
He added that the fact that “the five, ten, or twenty people who mortgaged or sold their two and a half hectares has led to the emergence of small landowners. Within the ejido, a small or medium-sized landowner has emerged who owns 100, 200, or 300 hectares. Before, it was communal land, plots of 20 hectares, and now two, three, or four people own 300 or 400 hectares. What was once a community has been erased. Now it’s just an empty shell.”
Original article by Elio Henríquez, La Jornada, April 3rd, 2026.
https://abolitionmedia.noblogs.org/?p=30971 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
EZLN Says Nation-state No Longer Has Decision-making Power
San Cristóbal de Las Casas, Chiapas. The main victim of the current stage of capitalism is the nation-state, which now has no decision-making capacity, Captain Marcos of the Zapatista Army of National Liberation (EZLN) stated.
He added that “in our opinion, and we may be wrong, the reconstruction of the nation-state is not possible because it no longer has fundamental bases.”
Marcos expressed this during the second day of activities of the April 2026 Seedbed: The Storm Inside and Outside, according to the Zapatista communities and peoples, which is being held in San Cristóbal with the participation of 418 people from some thirty countries, including Germany, Argentina, Brazil, Chile, the United States, France, England, Iran, and Italy, in addition to members of the EZLN.
Speaking this Friday on “A Peep into the Storm in the World: Nation-States Under Attack,” he said that “the nation-state is born for capitalism; that is, the bourgeoisie needs a state, a territory, a currency, laws, a geographical boundary, a coat of arms, a flag. And so, nation-states are born.”
In fact, he added, “in Europe, where feudalism was displaced and revolutions began to form the nation-state, that is where capitalism found fertile ground and began to develop. It developed to such an extent that the nation-state becomes an obstacle, and capitalism, the system, requires that goods circulate, are sold quickly, and generate the greatest profit as quickly as possible.”
He pointed out that “national currencies, the national legal structure, the governance they call it—that is, the form of government and the entire legal system—are obstacles to them. Then, free trade agreements come along, and borders open up for investments and goods but close down for human beings.”
The captain reiterated that “the nation-state has no decision-making capacity. Sovereignty is a bad joke. They can’t say that Mexico is sovereign, even if they say so at the morning press conference, if it can’t even decide whether to send oil to Cuba. It is not possible. In a developed nation-state, that decision rests with the government, to say who to give or sell to, or who not to. That is no longer possible.”
He stated that “the entire offensive under the names of (Donald) Trump and (Benjamin) Netanyahu is related to this. Israel thinks it is defending the nation-state, and that’s not true. As long as the people of Israel don’t understand that Palestine is the home of the Palestinians, that they will always want to return, and that they carry the key to their land wherever they go, until they die, are killed, or disappear, this will not stop.” In reality, he elaborated, “Netanyahu isn’t defending the State of Israel, that’s a lie. He’s conquering territory, but the Palestinians aren’t going to surrender. I don’t know how many years it will take; they’re not going to surrender. There’s something deep within them that I can’t explain, I don’t know if anyone can: Why, with everything against them, do the Palestinian people continue to resist? Why are the Cuban people preparing for an invasion? If they’re supposedly under a dictatorship, why don’t they take to the streets and say: Yes, invade us and liberate us?”
He added: “Why did the U.S. military enter Venezuela to kidnap Nicolás Maduro and Cilia—it was funny how the media didn’t want to say ‘to kidnap’ and intstead said they went ‘to detain’ them—and if they won the elections, why didn’t anyone take to the streets to welcome them? They had to make a one-way trip. It’s not that they had almost no casualties; they didn’t have any because the U.S. military uses mercenaries for that. These people don’t exist; they’re paid, and if they’re killed, they just die, they have no names’. So, the U.S. military casualties during the kidnapping in Venezuela don’t appear on the lists, and the major left-wing analysts, including those from Cuba, take it for granted that what Trump says about them having no casualties is true. They did have casualties. The thing is, they used mercenaries. Just as Putin had to use them in Ukraine. Not even a country’s national army can sustain a war on its own anymore. They have to rely on other means.”
Marcos asserted that in the US and Israel’s war against Iran, the big oil companies are the ones who win because the price of oil has risen. “That’s what needs to be discussed: who is winning with these wars?”
He said that “we should also delve deeper and specify who wins with Netanyahu’s war against Palestine. Who won with the US attack on Venezuela, and who will win if they attempt to invade Cuba, which won’t be the same, you know? The Cuban people were born in resistance. They’ve been resisting for over 60 years. It won’t be as easy as they think.”
Sub-commander Moisés, who spoke at “A Window into Zapatismo: A Window into Government Counterinsurgency Programs in the Territories of Zapatista Indigenous Peoples I,” stated that the migration of Indigenous people and farmers to the United States has resulted in lenders seizing their lands because they are unable to repay the loans they took out to emigrate.
“Because of poverty and migration, some people mortgaged their land in exchange for loans. They left, some died, others returned, but they have no way to pay, and the lender keeps the land,” he said.
He added that the fact that “the five, ten, or twenty people who mortgaged or sold their two and a half hectares has led to the emergence of small landowners. Within the ejido, a small or medium-sized landowner has emerged who owns 100, 200, or 300 hectares. Before, it was communal land, plots of 20 hectares, and now two, three, or four people own 300 or 400 hectares. What was once a community has been erased. Now it’s just an empty shell.”
Original article by Elio Henríquez, La Jornada, April 3rd, 2026.
https://abolitionmedia.noblogs.org/?p=30971 #chiapas #ezln #mexico #northAmerica #zapatista
Translated by Schools for Chiapas. -
Alerta por riesgo inminente de defensor en #Chiapas: “Ya me investigó la CIA, la DEA, la UIF en México, el Centro Nacional de Inteligencia, la Sedena, la Marina; ya me investigaron todos y no encontraron nada”, dijo el activista.
#INM #MIgrantes #ClaudiaSheinbaum #Morena #Mexico #Deportados #tuxtlagutiérrez #Tapachula #DDHH #centroamerica #Refugiados Tuxtla Gutiérrez
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Alerta por riesgo inminente de defensor en #Chiapas: “Ya me investigó la CIA, la DEA, la UIF en México, el Centro Nacional de Inteligencia, la Sedena, la Marina; ya me investigaron todos y no encontraron nada”, dijo el activista.
#INM #MIgrantes #ClaudiaSheinbaum #Morena #Mexico #Deportados #tuxtlagutiérrez #Tapachula #DDHH #centroamerica #Refugiados Tuxtla Gutiérrez