January 3, 2017
I’ve been listening to you. Sometimes when I’m here with you all, sometimes via the CIDECI stream, sometimes via what your Zapatista students mention to me.
I always try to get a grasp on the meaning of your presentations, the path and direction of your words. We have heard brilliant presentations, some didactic, some complex, the majority polemical, but on and about things that can be debated. And we think you should do so, among yourselves. For that discussion, perhaps it would help you to first clarify the confusion that exists between science and technology.
With regard to the rest, we are as surprised as you are. This interest [of the Zapatista students] in science is not something we ordered or imposed, but rather something that was born from inside [of the Zapatista communities].
Twenty-three years ago, when feminism came to demand that we order women’s liberation, we told them that wasn’t something that can be ordered, because it belongs to the compañeras. Freedom is not ordered, it is conquered. Two decades later, what the compañeras have achieved would put to shame those who at that time claimed to be the vanguard of feminism.
It’s the same now. Science is not imposed. It is the product of a process of the peoples, exactly as Subcomandante Insurgente Moisés explained.
I’ve told you that we thought the majority of your presentations were good, but there were some, just a few, that, well I don’t know what to tell you.
One of them said admiring things about me; I listened with attention and waited for the moment when he would say: “everything I have just said is a fraud, I presented it to you so you would see what pseudo-science is and so that you don’t trust the principal of authority; just because someone has a formal education doesn’t mean that what they say is scientific.” But no, that moment never came.
I scrutinized his face to see if he was smiling maliciously, but no. He was sincerely convinced of the barbarities he was presenting, and appreciatively received the applause of his buddies in the crowd and others he had managed to sweet-talk.
When a compañera insurgenta heard that thing about not needing to make babies, that it’s better to adopt because there are a lot of people on the planet already, she said to me: “so that’s how they get rid of people, the Hydra isn’t even necessary, that idea is sufficient. That’s the idea of rich people; even if there are only one or two of them, they are the ones who are in the way and of no use. That idea that was presented tells us there is no need to struggle to make another world, we just need to take contraceptives.”
I’m going to tell you what someone once told me about the time when the world was like an apple, waiting for the bite of original sin.
This man was explaining to me how he made a living. He used the “Boa Constrictor” method, as he called it. He had a helper, and together they would put vaseline into small jars and make labels that read “Balm for Absolutely Everything.” The small print told you that this balm could cure everything from Alzheimers to a broken heart, including along the way polio, typhoid fever, hair loss, evil eye, toothache, foot odor, bad breath, and some other ailments that I don’t remember.
This is what this person would do: stand on a corner and begin to rail against zoos and circuses, that oh the poor little animals, locked up like that. And he would announce: “That is why we are going to show you a boa constrictor, 7 meters long, that we found in the sewer and rescued and now take care of, and right here and now we are going to show it to you, madam, sir, young man, young lady, child, the public in general.”
People would gather around curiously, mostly because the boa constrictor was nowhere in sight, just an old suitcase full of small jars of a balm called “Absolutely Everything.”
When he decided there were enough people around, he would turn to his helper and say loudly, “Secretary! Brrrrrinnnnnngg me the boa!” The accomplice would nod and run off to who knows where.
The man would watch his helper move into the distance. Picking at random, he would comment to someone close: “It seems like a lie, but just a few weeks ago that boy couldn’t move, not even with a cane, only in a wheelchair. And just look at him now. It seems like a miracle, but no, that’s not it. What happened was, luckily, I found the scientific formula for a medicine that cured him. Here, I’ll show you.”
Of course, the “innocent” comment that was supposedly aimed at one person was said in such a way for several to hear. The man would then go to the suitcase and take out a jar and tell the first person to whom he had directed the comment: “Look, this is what I was telling you about.” The person would take the jar and read the label while the man would pretend indifference, rearranging the little jars and looking in the direction the assistant had gone and commenting as if to himself, “why is that boy taking so long? I hope the boa constrictor hasn’t escaped on him, because if it has, we’ll see it in the news tomorrow, poor animal, they might cage it or turn it into bags and shoes.”
In the meantime, the innocent person who received the jar would be showing it to the person beside them, commenting on what had happened to the boy who went to get the boa. In a few minutes the jar had been passed through some 10 people, and the man would say then: “Okay now, give the medicine back to the madam, the gentlemen, the young man, young woman,” accordingly, and then to that person would add, “you keep it, as a gift, try it, you’ll see.”
Others would then come up asking for their free sample too and the man, apologetically, would explain: “No, I’m sorry, I can’t give them to everyone, it’s a special order from the Secretary of Health. But, not that I think about it, it’s better for you all to have a chance to try it instead of those government scoundrels. Just give me 10 pesos each so I can replace the government order.”
It was enough that 5 or so people would come up for others to join in, and soon he would have around him a decent number of people. The people would comment among themselves what the balm was all about and the man, pretending indifference, would merely charge for each jar while lamenting the delay of his “secretary” and and the cursed boa.
In a matter of minutes, the helper would come back all agitated and worried and whisper something to the man. The man would answer “My god, really? Are you sure?” Then he would quickly pick up the now empty or almost empty suitcase and, addressing the people gathered there, proclaim: “Run! The boa escaped and the police and patrols are on their way.” He and the helper would take off with alarm and as the word of warning spread the people would scatter also.
I asked him how much the cursed medicine cost. He told me he pulled the little jars out of the trash and the vaseline, well that came out to about a peso per jar. So this method earned him some 100 pesos a day, at a time when the minimum wage was 8 pesos a day.
Anyway, I just wanted to say to those who tried to apply that method in this gathering thateven if you have an academic degree, we’re not buying your little jars. You’ll have to look for another corner from which to hock your quack commodities.
Perhaps somebody out there still has the image in mind of the ignorant and naive indigenous, and thought they could tell us they were going to talk about one thing knowing full well that they were going to talk about something else that had nothing to do with science. Hell, it doesn’t even manage to be pseudoscience. I’ve read better developed, more original, and equally false things on social media.
Let me tell you: if you complain that the science departments in academia don’t take seriously what is pure existential nonsense, well, here we don’t either.
If in academia they don’t take your political activism in account, well we don’t either. But I can tell you where they do: on the institutional left. There, yes, you can go and say: I’m a doctorate in who knows what and I’ve participated in this many marches, rallies, and classes, and indeed they will give you some leadership position in something, anything, as advisors or coordinators.
Here, if you came because you know mathematics, then we want to hear you talk about mathematics, even if you don’t know what surplus value or class struggle is, even if you don’t know if “The International” is a song of struggle, an opera, or the name of a corner store. As Subcomandante Insurgente Moisés already told you, science is science, whether you are a partidista [associated with a political party] or a Zapatista.
It’s also not worth your time to come here and fawn over or court us, although I think that does work in academic institutions.
Neither are we interested in being manipulated around skin color, sexual preference, or religious belief. You either know what you’re talking about or you don’t; it doesn’t matter if you are dark-skinned, white, red, yellow, black, or mixed; it doesn’t matter if you are a man, woman, homosexual, gay, trans, or whatever; it doesn’t matter if you are Catholic, Muslim, atheist, agnostic, Mohammedan, or whatever; if you’re going to do science, then you do science, not religion, philosophy, or the quackery currently trending on social media.
So here we don’t discriminate. Here differences aren’t a demerit, but they aren’t a merit either. With respect to the personal sufferings or dramas you may have, fine, we understand. But you should understand that we are a very poor audience from which to expect pity. With everything you have suffered and continue to suffer, it could not compare with what it has been, and is, to be what we are.
But I understand what’s going on with you, everyone gets off with what they can. However, it doesn’t seem honest to us to come here and lie, saying you came to talk about science and not your existential lashings.
But the compañeros and compañeras are noble and understanding. We invited you to talk to us and we have honored that; we have listened with respect, which isn’t the same as saying that we have swallowed all your tall tales. We honored the agreement. Those people did not.
Imagine that this is an assembly in one of the Zapatista communities, and you go up to present one of your projects. You have said you are going talk about biology, medicine, laboratory work, clinical analysis, agroecology, engineering, or pharmaceuticals, and the assembly says, yes, go ahead, these things are urgent. Or you are coming to talk about physics, chemistry, math, volcanology, astronomy, and other sciences, and the assembly says yes, go ahead, these things are important.
But if someone comes who says they are going to tell us that science needs to do postmodern philosophy and take the existential variables of each person into account, well, the assembly is going to listen to you, but they aren’t going to tell you to go ahead. They are going to propose that you infiltrate Skynet and convince Artificial Intelligence to accept your scientific proposal. I’m sure that it would collapse in no time, which would relieve the duality suffered by John Connor, and humanity as a whole would be liberated from the Terminator sequels.
Of course, I recommend that you truly study and realize that you are closer to Aristotle and Ptolemy than to Copernicus, Galileo, and Kepler.
The Apocalypse According to Defensa Zapatista
The mountains of the Mexican Southeast. Territory in resistance and rebellion. There is an autonomous school. A classroom. There, the education promotora is talking to the Zapatista girls and boys:
“Before we leave I’m going to tell you a story. You have to think about it and respond to the question I ask at the end.”
On one of the benches at the back, a little girl stops drawing complicated diagrams in her notebook which, although they appear to be flowcharts, are really diagrams of soccer tactics. At the margin of the lines and arrows one can read “when we fill up the team.” At the little girl’s feet there is a ball, frayed and full of lumps, and on her laps sleeps a kind of cat…or a dog… or something.
It’s not just the little girl, but the whole class that’s hanging on the words of the promotora, who says:
“There is a voice that tells us what it sees. It says to realize that the world is going to end once and for all, and that we can see that there are only two men left. The two are standing face to face; they aren’t talking to each other, but you can tell they are very angry. They are the only men left, everyone else has died already. They are the last men on Earth. These two men don’t talk to each other or look at each other, but they are arguing angrily. And they aren’t talking to or looking at each other because they are sending each other messages on their phones. That is, as they say, they are fighting as if their cellphones were weapons, the only ones left because the world is ending. They are scolding each other harshly, as only the two of them can see. One is saying to the other, that is, he is sending him a text message:
“It is all your fault because with science you created destruction.” (send)
The other looks at the message on his phone, gets angry and answers:
“No, it is your fault because instead of science, you starting saying we should do what the ancient primitives did and not use technologies.” (send)
The first really gets mad now and you can see in his eyes that it’s like he wants to burn up the screen of his phone. He writes:
“No, it’s your fault because with your science and technology you created the weapons that killed off everything, including the poor little animals.” (send)
The other looks at the message and you can see in his eyes he’s thinking “you’ll see, you bastard,” and he responds:
“No, it’s your fault because you said that we shouldn’t learn science because science is bad because it doesn’t respect Mother Earth and does her harm.” (send)
The other looks with hate at the screen and types out:
“No, it’s your fault because you think you know so much with your science and you don’t take the people’s needs into account and you go around with a big head thinking nobody can match you and all that shit you talk.” (send)
The first reads and gets so furious you wouldn’t believe it. He looks at the other and in his eye you can see “you’re going to die, bastard.” So he writes:
“No, it’s your fault because you criticized science out of pure laziness, you don’t want to study or learn because it’s clear that you’re just slothful and trifling.” (send)
The two men go on like this for awhile, fighting angrily over their cellphones. They don’t know it, but this is the last day; as soon as night falls, everything is over. But because they were fighting and looking at their cell phones, they didn’t realize when the sun hid itself in the mountains and the the land fell dark.”
The education promotora who has used everything she learned in her education preparation courses in order to tell the story, concludes:
“Okay, so this is the story the voice has narrated. So, the question you must answer is: “Which of the men survived the end of the world?
The children stay quiet, thinking.
In the first row of the classroom sits Pedrito. He says it’s so that he can pay close attention, but we all know it’s because he’s totally in love with the promotora, but we’re not going to publish that because it’s his secret.
Pedrito raises his hand, asking to be called on.
The promotora is about to say, “Let’s see, Pedrito, what do you think,” when from the back of the classroom a little girl’s voice says:
“Well that’s easy.”
Everyone, including the promotora, turns to look at the little girl who has stood up and already has her bag over her shoulder with her notebook and pen inside. In her little hands she holds the frayed ball, while the Cat-dog stretches at her feet. The teacher says resignedly:
“Okay Defensa Zapatista, tell us what you think.”
The little girl is already moving toward the door of the classroom as she announces:
“The answer is easy, because it’s clear that it’s the fucking men’s fault that the world is ending because they’re so terrible with that patriarchality of theirs which is just impossible to believe in anymore. And they didn’t study the fucking Hydra which has been consuming and screwing over the whole planet earth. So there they are, all macho, fighting with their cell phones and their songs about horses and love and then about lost love, I mean why can’t they just decide already.
Anyway, teacher, so that you understand as the women that we are, I’m going to explain the word “patriarchality” which is like where the men rule and they want us women to just be waiting on them hand and foot, and then later they tell us how much they love us and how we have very pretty eyes, as if they were looking at our eyes, no, they’re looking at something else. I don’t know what it is that they’re really looking at because I’m not grown up yet, but that’s what my moms told me the fucking men do. When I grow up, they better not even think about it, I’m going to give them their slaps upside the head and a few kicks if they look at me wrong. So, the “patriarchality” means that the fucking men just want us to make them their pozol and then are always pestering us for a kiss. Do you think we’re just going to give them a kiss, just like that? Oh no, I don’t think so, maybe instead of a kiss a knock on the head. And then they think they’re going to convince us with their songs about horses. They’re just so dumb, let’s see if they can find a horse to make them their pozol, what are they going to come up with then, never ever…”
The teacher knows the little girl very well already, so she interrupts:
“Okay, Defensa Zapatista, answer the question.”
The little girl is already at the door. As the Cat-dog wags its tail happily at her feet, she responds:
“Look, it’s easy. Neither of the two men live; they both die because they were stupid. Clearly it’s the fault of the patriarchality that the world is going to end, but it doesn’t, because it turns out there is someone who lives which is the compañera who is telling the story. Because if it’s not a compañera who tells the story then there’s no story. And the compañera who tells the story carries her little baby on her back in her shawl and is giving what you might call political lessons to the baby, so that the baby learns that we have to support each other as the women that we are.”
The little girl didn’t wait to see what the education promotora would say, and accepting as a given that her answer was correct, ran out of the classroom yelling “Let’s play!” as the Cat-dog and the rest of the class followed her out the door.
The education promotora smiles as she puts away her notebooks and books, one of which reads across the cover, “Twentieth Anniversary Anthology. National Indigenous Congress. Never Again a Mexico Without Us.” Ready to leave, the teacher notices that not all the children have left.
On the front bench sits Pedrito, looking all sad and defeated. The promotora goes over and sits down beside him asking,
“What’s wrong Pedrito, why are you sad?”
Pedrito sighs and answers, “Because I didn’t get to answer the question because Defensa Zapatista spoke first.”
“Ah,” the teachers says, “don’t worry Pedrito, what was your answer?”
Pedrito explains with a tone of the obvious:
“Well I was going to answer that the story doesn’t hold up, because if there are only two men left, arguing over their cell phones, then who is working so that there’s a cell signal? This means that there are others who continue working, that is, that there can’t just be two left. So you see what I’m saying teacher, your story lacks logic, coherence in the argument. So the answer is that the very premise is faulty and for that reason, the conclusion, whatever that may be, is false. This would have been understood if critical thinking was applied to the analysis.” (trust me, that’s how Pedrito talks, if you get to meet him some day you’ll see I’m not making things up).
Pedrito, after finishing talking, returns to his posture of sorrow and sadness.
The education promotora is thinking about what the words “coherence” and “premise” mean, and that this is always the case with Pedrito, that he uses words that challenge even the Comandancia. The promotora isn’t embarrassed to ask Pedrito what those words mean, but she sees that Pedrito is sad so she hugs him and says:
“Don’t worry Pedrito, your answer is good, too.”
Pedrito, upon being hugged, turns all shades of red and puts on his “no one has ever hugged me before” face, just like the deceased SupMarcos taught him. Letting himself be loved on, Pedrito thinks that it turned out well after all that Defensa Zapatista answered first, because this was why the promotora was hugging him and from within the embrace, Pedrito understands that no, the world is not going to end, that as long as the embrace lasts the world will keep giving opportunity to life, because that is what life is, an embrace.
Pedrito is reflecting on this when the little girl appears in the doorway and says to him, “Hurry up Pedrito, we have to fill up the team so we can bring a challenge.”
Pedrito separates himself from the embrace of the promotora as if tearing his heart out, but he goes over to the little girl because he is, in addition to a little boy, a Zapatista, and a Zapatista can’t allow the team to be let down on their account. Before leaving the room Pedrito says to the little girl: “But I’m telling you straight-up right now that I’m not playing goalie anymore, put the one-eyed horse on goalie, I want to play forward.”
Defensa Zapatista is not going to let a boy have the last word in this story, so she says:
“Forward? Puh-leeze. SupGaleano showed me some videos and now I have a new plan. Now we are going to play according to the science of ‘total soccer’ like those Dutch orange ones. Don’t you know you have to study for that? You do. Both things, science and art. Later I’ll explain it to you. Just as soon as we fill up the team you’ll see, don’t worry, there will be more of us, it might take awhile, but there will be more.”
The little boy and the little girl leave. It is only then that we can see that the little girl has on an orange t-shirt that hangs nearly to her heels and taped on the back are crooked letters that spell “Cruyff”i and below them: “Resistance and Rebellion.”
Off to the side of the pasture waits a motley crew including: a old horse leisurely chewing on a empty tobacco bag; a short man with gray hair shivering despite his coat; and a tall, thin man who stands out for his height and the strange hat he is wearing. He is using his magnifying glass to study with great interest a small strange animal that, at a distance seems to be a dog… or a cat.. or a cat-dog.
Nearby, where the community has been working to deepen the scratches in the wall, anonymous hands have written, below and to the left, a graffiti that is bursting in color. It reads:
“We are the National Indigenous Congress and we are going for everything, and it will be for everyone.”
In a bunker far away, alarms are going off and the earth is trembling. Above, brother John Berger, smiling, has drawn a question in the clouds, for whoever looks high: “Y tú qué?”
The Urgent and the Important
The story I’m going to tell you is a little bit sad.
It’s sad because it includes the tears of a little Zapatista girl. But despite this, or precisely because of it, I’m going to tell the story because after hearing you speak, present, reflect, and try to respond and teach, I’ve been thinking about what’s next. I don’t know if you all have thought about it. If not, I recommend that you do—think about what’s next.
I’ve imagined that we’re in another time, further ahead. Here goes:
This time, without being announced by a soccer ball rolling in, “Defensa Zapatista” has arrived at my hut. It’s clear that she’s been crying, and a few tears still glow on her cheeks. “Defensa Zapatista” maintains that little girls don’t cry, that that’s for men, and that women are stronger. So I understood why the little girl had come to my hut, where there are only ghosts and silences. Here she is safe, here she can cry without anyone, except me, seeing her. Here she can put her strength away in a box and let feelings fill her gaze and sorrow become liquid.
I didn’t say anything. I acted like I didn’t see her and that I was busy sweeping tobacco and crumpled up papers off the floor around the table.
Finally, she wiped her tears with a red handkerchief, sighed, and cleared her throat in order to ask me:
“Hey Sup, do you know what it’s like to have a bad dream?”
“I sure do,” I responded, “bad dreams are called nightmares [pesadillas].”
She looked intrigued and asked, “And what’s the purpose of those quesadillas, why do they exist and who made them? Because they’re beastly.”
“They’re called “pesadillas,” not “quesadillas.” Quesadillas are good because they have cheese. Pesadillas aren’t good. But why do you ask?”
“I had a really bad dream and I woke up with something like a stomach ache, like something wasn’t okay, something was hurting,” she said.
“Tell me about it,” I encouraged her and lit my pipe.
“Well, I dreamed we were in the community assembly and as it turns out the situation is really rough because of the bad system. And a lot of people are coming here and asking to stay in the community because other places have become unlivable, and so the people come here because we Zapatistas did in fact prepare.
But the people are coming from other countries, as far away as goodness knows where.
So there isn’t enough food and the community has to make the land produce more, because as Zapatistas we have to support other peoples of the world because we’re, as they say, compañerismos. So in the assembly they’re looking at how to organize to be able to give food to those brothers and sisters.
So then someone in the assembly says that we have to find more terrain where we can plant.
And then someone else says what about in the pasture where we play soccer, the Petumax flowers are already blooming, like white, but not, sort of gray but not, I think cream-colored or whatever you call that color.
And they say the saw the Chene’k Caribe flower too, which is true because I play with those flowers and pretend they’re little baby chicks.
And that they also saw the “Sun” flower which seems like a sunflower, but isn’t.
So then that compañero said that means that the soil is good in the pasture, that we can plant corn and beans there. And then I got, as they say, worried because there in the pasture is where the one-eyed horse lives and where we play soccer. Well, we don’t exactly play because we haven’t completed the team yet, but we practice and we train really hard.
So then the authority asks the assembly if there’s agreement that we’ll plant in the pasture and make a milpa [corn field] there, and if there’s anyone who disagrees they should say their piece so we can figure out what to do.
So then the whole assembly is silent and nobody asks to speak. And I want to talk to say that we shouldn’t plant in the pasture because then we won’t be able to play, or train that is. But I don’t know how I’m going to say it, because I can see that we do need food to support those other sisters and brothers.
And I’m really upset because nobody says anything and I don’t have the thinking to convince the assembly, and I can see in the authority’s eye that they’re about to say that if nobody has any other comments, that they’ll approve the proposal to plant in the pasture.
And there I am, looking for a good thought and I can’t find one, and I get mad that I can’t find the right words and with the anger the tears come out, and it’s not that I’m crying, it’s just the anger of not knowing what to say.
And right there I woke up and I came running. And on the way I got even madder because of that stinking bad dream, and who sent it or why they’re doing that.”
As she’s been talking, “Defensa Zapatista’s” face is reproducing her pain and desperation.
I remained quiet, but the little girl kept looking at me as if waiting for what I was going to say.
Even though I realized that “Defensa Zapatista” hadn’t come to sit on the [psychiatrist’s] divan, nor just to vent, I was looking for the right words. I understood that the girl hadn’t come just to hide, she was also looking for answers, and me, well I’m the Subcomandante of stainless steel, the one who, according to “Defensa Zapatista’s” criteria, has the grave defect of being a man. But nobody’s perfect, and besides, I let the Cat-Dog climb up on the keyboard and ruin the texts, and sometimes I have cookies to share (which, for Defensa Zapatista means that she and her little animal gobble up all the ones I like and the ones I don’t, too, and they just leave me the empty package), and I tell stories where she and her gang get into mischief and come out triumphant.
So I’m presenting with you all with the, as they say, context, so you understand that the girl had not really come to tell me a bad dream, but rather to present me with a problem.
When I had been looking through the trunk of memories that the deceased SupMarcos left in my custody, I remembered having seen something that could be useful. I gestured to “Zapatista Defense” that she should wait and I started looking. Under some drawings that John Berger made when he was in Cideci, I found what I was looking for. The papers were shabby, stained with tobacco and humidity, but the clumsy handwriting of the deceased was still legible.
I picked my pipe back up and lit it. I read almost in silence, only making a few gestures and emitting incomprehensible grunts. The girl watched me in suspense, waiting. The Cat-Dog had left the computer mouse in peace and, its ears perked, remained expectant.
After acting all important for a few minutes, I told her:
“There it is, there’s no problem. I’ve found the solution to your nightmare. It turns out that in this writing by the deceased SupMarcos (may baby Jesus keep him in holy glory and may the dear Virgen fill him with blessings) explains that nightmares are problems and that they can be alleviated if you resolve the problem of the nightmare.
Then he says that dreams are the solution to nightmares.
That what you have to do is find the solution and then the good dream comes out.
That way you save a ton of money on psychiatrists, psychologists, therapists and antacids. Okay, that’s not related.
And in this other writing, he says that the problem isn’t just knowing what’s urgent and what’s important.
What’s urgent is what you have to do right now, and what’s important is, for example, what you know you must do.
For example, in the case of the bad dream you’re telling me about, what’s urgent is that the compas have to increase food production; and what’s important is not to lose the space where you play.
In which case it’s a big problem, because if you protect the place to play, well, then they won’t plant there and there will be hunger; and if they plant there, well then there won’t be any more place to play.”
“Defensa Zapatista” nodded, convinced of what I was saying to her. I continued:
“So the deceased says here that that’s called ‘exclusive options,’ which is to say that you do one thing or the other, but you can’t do both. SupMarcos says that this is almost always false, which is to say that it’s not necessarily one or the other, but rather that something different can be imagined. And he gives the example of the originary peoples, which is to say the indigenous.
He says: ‘For example, the originary peoples, going back centuries, have always done two things at the same time: what’s urgent and what’s necessary. What’s urgent is to survive, which is to say to not die, and what’s important is to live. And they resolve this with resistance and rebellion, which is to say that they resist dying and at the same time they create, with their rebellion, another way of living.’ So he says that whenever possible, it’s necessary to think about creating something else.”
I put down the papers and I turned to “Zapatista Defense”:
“So I believe what you can do with the problem of your bad dream is explain to the assembly what’s urgent and what’s important.
Which is to say that both parts have good thought behind them, but if you pick one, well, you’ve screwed the other.
So explain to the assembly that it doesn’t necessarily have to be one thing or the other, but rather that it’s necessary to think of something else, something different but so that both objectives are met.
And then it’s not that the assembly’s problem is getting resolved nor that your problem is getting resolved, but rather that it’s a different problem altogether.
And it’s the new problem that you both have to think about, that is, you and the assembly.”
The whole time the girl had been sitting quietly with her chin in her little hand, paying attention.
Contrary to his usual habits, the Cat-Dog had also been still.
“Zapatista Defense” stayed silent, looking fixedly at the floor.
I don’t know much about what happens in the head of a little girl. Of a boy, sure, perhaps because I haven’t matured despite the many kilometers I’ve covered. But girls, whatever their age, continue to be a mystery that perhaps science will one day be able to solve.
Suddenly, “Zapatista Defense” turned to look at the Cat-Dog, and he in turn looked at her.
The mutual glance lasted only a few seconds, and the Cat-Dog began to jump, bark and meow. The girl’s little face lit up and she practically shouted: “Yes, the Cat-Dog!” and she began to jump and dance together with the animal.
I didn’t just put on my confused face, in fact I didn’t understand what all this was about. But, resigned, I waited for “Defensa Zapatista” and the Cat-Dog to calm down, which didn’t happen for several more minutes that seemed eternal to me. Finally the commotion died down and, still excited, the girl explained:
“It’s the Cat-Dog, Sup! I have to bring the Cat-Dog to my bad dream and I have to bring him to the assembly and he’s going to help me and so then it’ll be a good dream.”
The solution to the problem was right here but I hadn’t studied it.
It’s the Cat-Dog, it’s always been the Cat-Dog.”
I think that my “What?!” face must have been very obvious, because “Defensa Zapatista” felt obliged to clarify:
“Look I’ll explain it to you Sup: the Cat-Dog, is he a cat? No. Is he a dog? Not that either. So then he’s neither one thing nor the other, but rather something else, he’s a Cat-Dog. If I show the Cat-Dog to the assembly, obviously they’re going to see that we have to do something else, so both sides can happily be in mutual agreement.”
I couldn’t understand how the assembly was going to make the, as they say, “epistemological leap” from that thing, that is to say the Cat-Dog, to the disjuncture between the pasture for playing soccer or the pasture for planting. But it seems that “Defensa Zapatista” wasn’t worried about that.
The next day, on the way to town, I passed by the pasture. Night was already beginning to fall and the sound of those who were scratching at the wall continued. There was still enough light, because “Zapatista Defense” was on the field, together with a group in which I recognized the old one-eyed horse that accompanies her sometimes, the Cat-Dog, and Pedrito. There were also two men, one short and one tall, whom I didn’t recognize and I assumed that they were from the Sixth and that the girl was trying to incorporate them into her perpetually incomplete team.
The girl saw me from afar and greeted me with an energetic wave of her hand. I returned the greeting, realizing that “Zapatista Defense” had resolved the problem because she laughed and ran from one side to the other, showing the group where they should position themselves in some sort of formation that looked to me to have the shape of a snail.
I continued on my path, remembering the ending to that day of tears, when “Defensa Zapatista,” then smiling and with her face lit-up, said goodbye: “I’m leaving now Sup, I’ve got to go.”
“And what are you going to do?” I asked her.
She was already gaining distance when she shouted: “I’m going to dream.”
While I waited for the compañeros and compañeras to whom I had to give a talk, the night arrived with its own steps and sounds.
I thought then that perhaps the deceased SupMarcos would have liked to have been present for “Defensa Zapatista’s” dream to know how she made her argument and what the decision of the assembly was. Or perhaps he was in fact there. Because, at least in these lands, the dead walk around. They laugh and cry with us, they struggle with us, they live with us.
Thank you very much.
From the CIDCI-Unitierra, San Cristobal de Las Casas, Chiapas, Mexico.
Mexico, January 2017.
iHendrik Johannes “Johan” Cruijff, a Dutch professional soccer player and coach famous for promoting the philosophy known as “Total Football.” https://en.wikipedia.org/wiki/Johan_Cruyff