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PACHAKUTI TIMES. News from Bartolina

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Dear Mamadoc: According to some of the spiritual teachings, the cosmological changes related to the Mayan prophecies are activating our DNA –for science a great unknown, to the point that scientists have come to consider 80 percent of DNA to be biological “trash”--, all this right in the midst of the evolutionary process that we are undergoing in company of the rest of all living beings, including Mother Earth. Let us assume that this activation of our DNA is fr real since we are going to require the maximum performance from our human capacities –love, work, conviviality, creativity, individual and collective intelligence—in order to travel in this space/time of transformation –the feminine Warmi Pachakuti of our Quechua and Aymara brothers and sisters of the Andes that began in 1992—when two parallel realities trasnspire: the crumbling of the old world and the emergence of the new. Two major Tarot signs: The Tower presaging the collapse of the sand castles and the lies, and the card of The World representing the complete circle, the great cycle that ends where it begins; Quetzalcoatl, the plumed serpent of the Temple of Teotihacan, the Supreme Being, both feminine and masculine, spiritual and material. Thus, then, more than en situation –as Sartre would say—we are, my dear friend, in transition.

The new Pachakuti is also a return to the place of origin because the future, in the Andean cosmological vision, is a return to the past implying a radical and profound change at all levels: spiritual, social, economic and political. During the previous Pachakuti that began in 1492, the violence against the culture of Abya Yala contributed to the development of Church power, the economy and the State in Europe, precisely that world whose collapse we are witnessing. Presently, especially in Spanish lands, resistance by the citizenry acquires creative forms that remind us of –as well as announce for us—better times so that thousands of people are now in the process of organizing autonomous assemblies practicing direct democracy and sharing a consensus against the traditional and failed ways of political parties and trade-unions, with their ideological recipes applied to all social problems. First it was the 15M in 2011, at the Puerta del Sol in Madrid [Madrid’s Sun Gateway] claimoring for a real democracy; next the popular assemblies in the barrios and pueblos, the neighborhoods and towns and later on a variety of platforms and colorful “Mareas” or “Tides” of citizens: Yellow (at public libraries against payment of debts); blue (against the privatization of water in Madrid); violet (women for peace and for the “sun” oriented feminisms); green (in defense of public education); red (the unemployed lined up for the struggle); black (citizens’ movement in support of miners); orange (in defense of social services); and white (in defense of public health). This last one –consisting of physicians, and health personnel in general--, through major and on-going mobilizations of unity, has managed to arrest certain measures imposed by the Health and Community Office of Madrid converting the old Hospital de la Princesa that would have forced hundreds of patients to attend other massively attended centers so as to receive treatment, just to point out one example. The Mortgage Plaintiffs Platform –with some 100 organizations throughout the country- has reached tremendous legitimacy across the population as a result of the campaign Stop the Evictions, managing to prevent some of the more than 500 daily evictions that the banks execute and that are affecting families unable to pay their mortgages in view of their lack of income --forced by law, besides, to continue paying the debt after they have already lost their housing: an absurd and “criminal” situation –as Ada Colau, one of the Platform representatives, described the situation in Congress -one that has led several people to suicide. In relation to this, they also managed to bring together over one million firms requesting the approval of a people´s legislative initiative (ILP or PLI) that will put an end to this indescribable injustice; the majority of the Popular Party in Parliament refused in principle to let it through, but on the day scheduled for the voting, two retirees committed suicide in Mallorca and hours later the Congressmen found themselves having to change their position since people became so angry that they applied pressure at the very Congressional doors. Nonetheless, it is to be expected that the initiative will be rejected. In 35 years of parliamentary monarchy, only 4 PLIs have been moved through parliamentary channels; on the same day when the one relating to Mortgage Plaintiffs was accepted, the deputies, with the Socialist Party abstaining, agreed to accept also the one that intends to declare as of cultural interest bullfighting in this XXI century: thus, amiga, do these illegitimate hierarchies act who remain at the beg and call of financial interests, in a country that every morning awakens to some new corruption scandal and with practically not a single political institution safe from the debacle. For the coming February 23rd -32 years after the effort to pull through a coup d’état that legitimated the monarchy during the transition taking place in Spain at the time-, some 250 collectives at the national level –--“tides”, the 15M, neighborhood assemblies and associations, leftwing groups, Anonymous, ecologists etc.- have called for a demonstration, probably historical, at the center of Madrid with the motto “Against the markets’ coup d’état,” thereby showing the unity, decisiveness and strength that the peaceful, autonomous and democratic social movement is reaching.

Society’s resistance, nevertheless, is constantly being enriched by practical initiatives in an effort to draw the profile of what needs to be expressed in the communitarian building up of a real democracy, “legitimate” as you so well put it. Thus, many neighborhood assemblies of the 15M have added to their activities the organizing of small bartering markets, time banks and the gathering and distributing of food and other things in association with the small local merchants; people’s universities with the help of volunteer professors and free education, local currencies in order to stimulate production and small scale exchanges, social centers that are self-managing, communitarian services and legal counseling, cooperatives and stores with a new idea concerning how to consume, offices for mutual support or Internet campaigns for financing common projects and even in order to collectively pay the fines (of up to even 600 Euros per person) which many demonstrators in the street are burdened with whenever they are pinpointed by the police: in brief, all initiatives for building community.

Let us hope that Benedict XVIths resignation also has something to do with the renovating winds of the Pachakuti –a return to the origins-, so that we may look upon it as an opportunity without equal for the great world debate concerning the Church, finally, to begin, taking advantage this time around of the opportunities offered by these social networks now at our disposal. Early Christianity no doubt answered more closely to a cosmological vision privileging communitarian life within an authentic democracy and, less, to a religion that uproots human beings from their community, preventing them from “growing roots,” as Simone would say. The dark, tragic history of this unfortunate metamorphosis is at the root of the majority of evils we suffer today, ever since the Roman Empire translated the original Christian feelings into law, private property and the enslavement of work –what economists call division of labor-, so that the Church and State institutions should have jurisdiction over our bodies and our spirituality and authority to decide concerning our earthly existence. By the way, I greatly recommend to you the fascinating book “Tiempo, historia y sublimidad en el románico rural” [“Time, History and the Sublime in a Romaine Countryside”] by the Spanish writer Félix Rodrigo Mora, published last year. The author illustrates in detail the life of Castilian villages and of the Northern part of the Iberian Peninsula during the High Middle Ages, taking as point of departure the information offered by the small Romaine chapels that are still preserved in such places; a description that mercilessly brings down the fables concocted by historians concerning Medieval obscurantism in Europe and the spreading of feudalism, myths to which Marxism has contributed as a result of its mistaken interpretation of human history. Communitarian life –Rodriguez-Mora tells us—was organized precisely following the original Christian principles recovered in that region after the decline of the Roman Empire, very far from the existence that serfs might lead; the Romanic remains indicate that people lived together –the author uses the term “convivial society” in the sense Ivan Illich meant —in a real democracy and in freedom, through the operations of institutions such as assemblies and counsels in which collective decisions were made about all aspects of social life, including the support of popular militias for the defense of the territory; members of the counsel were elected for a year and women had the same level of participation as men. The Church was built and decorated by the inhabitants of the village themselves and served also as the place where assemblies were held and the counsel gathered its meetings whose symbol of unity was to share a sip of wine in a silver cup, thereby showing the solemnity of these occasions.

Manual work besides beauty and art, the caring for nature, music, joy, celebration and rest were considered Christian values: With productive activities ruled by the seasons and abating over a period of four months, sexual freedom and eroticism, rebelliousness, courage, effort and resistance to any kind of oppression flourished, those being times when the Arab invaders dominated many regions of the Peninsula and the power of the monarchy, the aristocracy and the Roman Church had still to become consolidated; all of these elements explain how it comes about that it is possible to find, in the decorations of these Romanesque temples, a revelation of the prevalence of such values. The Medieval council-cemented society survived for approximately a millennium and disappeared in the Peninsula over the course of the XIIIth C. as a result of the strengthening of the new political, religious, and economic institutions --a process that required the expropriation of the land and of the common wealth managed by the villages (then, only 20 percent of the wealth was private property)-- along with the planned devaluation of handy work that had granted personal autonomy and provided the community with wealth and well-being: all these things had provided the material base for a spirituality that shares nothing at all with the religious principles imposed by the Vatican. What levels of complicity in order to wash away the past! With a hug and wishing that the great, transforming spirit of the Pachakuti will soon extend itself in all directions. Hasta pronto, Bartolina.

Last Updated on Wednesday, 20 February 2013 05:03