Shared posts

24 Jul 08:16

“Filetitos” educacionales de Varela: sin hueso, sin piel y con sabor a nada

by Jaime Retamal

¿Gusto a qué tienen esos filetitos que se compran para salir del paso? Gusto a nada. Sirven, es cierto. Se sale del paso. Pero hay que recontra llenarlos de aliños, condimentos, curry, pimentón, orégano, harta sal –qué se yo– para que al fin gusten, porque en el fondo son filetitos sin hueso, sin piel, libres de sodio, libres de gluten y sin hormonas. No sé. Me imagino que hasta la comida de la NASA en el espacio es mejor o las empanadas cuicas de Lo Saldes o los sándwiches del Starbucks o los lomitos del Persa Biobío. No cuesta mucho encontrar entre la mitología culinaria chilena cualquier cosa mejor que esos filetitos sin nada, pero que –ese es el punto– igual sirven… hay que ser realistas: se venden muy bien cada fin de semana en los supermercados.  

La cosa es que así vamos con este Gobierno en materia educacional. Sin gusto y sin sabor. Pero saliendo del paso. Filetitos Varela. No tiene peso intelectual, no posee una columna vertebral sólida en materia de ideas y tiene acumulada una antipatía generalizada en la opinión pública por sus “salidas zorronas” estilo Sanhattan. La última de todas, la supina genialidad de los bingos.

La cuestión es grave si se la mira bien. Podríamos pasar a hablar, rápidamente, de los “filetitos Varela” a los “filetitos Piñera”, y de todo su Gobierno en verdad. La levedad del ser Gobierno. Esta es una Moneda más para las cámaras, más de salir a “paquear” de noche (… el Presidente arriba de una cuca 2.0 es para la risa) en directo por Facebook, que de un Gobierno con una propuesta seria, bien pensada, planificada, y destinada a ser estructural en la materia de lo que sea: salud, vivienda, seguridad y, qué decir, educación.

Piñera debiera preocuparse más en serio de su ministro de Educación y de la profunda levedad del ser que representa. Su liviandad contrasta con los pesos pesados que ya tuvo de ministros de dicha cartera, incluyendo al genio de Lavín.

La cuestión es grave si se la mira bien. Podríamos pasar a hablar, rápidamente, de los “filetitos Varela” a los “filetitos Piñera”, y de todo su Gobierno en verdad. La levedad del ser Gobierno. Esta es una Moneda más para las cámaras, más de salir a “paquear” de noche (… el Presidente arriba de una cuca 2.0 es para la risa) en directo por Facebook, que de un Gobierno con una propuesta seria, bien pensada, planificada, y destinada a ser estructural en la materia de lo que sea: salud, vivienda, seguridad y, qué decir, educación. 

Piñera debiese poner más atención. Ya se tituló por estos días que el Presidente y su gabinete se desploman en los sondeos de opinión. Las encuestas –cuestión sabida– son tremendamente importantes para nuestro Mandatario. Tiene una obsesión con ellas. Casi –se ha dicho– gobierna para ellas. Le interesa ese timing. Debe pensar que es su mejor termómetro para sentir si lo está haciendo bien o mal. Para compararse con Bachelet y sentir que gana algo en las páginas de la Historia.

Sin embargo, cuando decimos que este Gobierno se parece muchísimo a esos “filetitos” de fin de semana para salir del paso, decimos que son un Gobierno y un Presidente asentados en lo que Castoriadis llamaba la “insignificancia”.

La insignificancia de Varela es la mejor manera para hablar de la insignificancia de este nuevo Gobierno de Sebastián Piñera.

23 Jul 15:18

“El Patio”: el testimonio vivo de los tres sepultureros del Patio 29

by El Mostrador Cultura

La directora del filme, Elvira Díaz, nació en Francia y no conoció Chile sino hasta el año 2001, buscando acercarse a la realidad del país que vio nacer a su padre. “Mi padre llegó a París como refugiado político en enero de 1974. Esperé toda mi infancia que me trajera a Chile y finalmente decidí partir sin él en el año 2001, porque necesitaba acercarme a la realidad de las personas que se quedaron viviendo allí para entender y sentir”, afirmó la realizadora.

Al Cementerio General llegó cuando filmaba el documental “Víctor Jara Nº2547”, que narra el entierro del cantante, cuya tumba se encuentra frente al Patio 29. Allí comenzó a cuestionarse la historia de ese espacio.

“Estando enfrente todos los días, comencé a hacerme preguntas sobre la historia de ese lugar y sus sepultureros”, confiesa. “Héctor Herrera, que es la persona que enterró a Víctor Jara en 1973, me contó que un sepulturero lo había ayudado a poner el ataúd del cantante en el nicho, y que, como acto de resistencia, había puesto una corona de flores que había robado de una tumba vecina, lo que obviamente estaba prohibido en ese momento. Entonces, me pregunté ¿quién había enterrado a los muertos en el Patio 29, quién estuvo a cargo de esa difícil tarea? Al principio pensé que eran soldados, hasta que el director del cementerio me explicó que no y me envió donde Lelo, que era un sepulturero que todavía estaba en servicio”, detalla.

La autora confiesa que inmediatamente sintió un gran respeto por sus retratados, testimonios vivos de sabiduría  entre quienes han pasado por situaciones espantosas, sin perder la cordura ni el sentido del humor. “Como muchas personas que han experimentado cosas terribles en sus vidas, hoy testimonian una cordura y sabiduría que me conmueven. También tienen mucho sentido del humor. Su visión de la vida, la muerte y la locura humana es diferente a la nuestra. Aprendí mucho de ellos”, dice.

La confianza que consiguió la realizadora en sus personajes fue clave en el desarrollo de la película, puesto que sus testimonios comenzaron con la desconfianza propia de personas que por décadas han guardado escalofriantes secretos que ponen en riesgo su vida y las de sus seres queridos.

“El primer día de la filmación nadie quería hablar ni tampoco ser filmados en el cementerio. Habían recibido llamadas anónimas, tenían miedo de perder su trabajo y sus vidas. Luego de 15 días de filmación en otros lugares, Lelo y Perejil decidieron no temer más: ‘Estuvimos asustados por 17 años, es suficiente, vengan y llévennos al cementerio ahora’, me dijeron”.

Al ser consultada sobre cómo reaccionará el público chileno frente al documental, Elvira Díaz señala: “No lo sé. Estoy impaciente por hablar con el público. También tengo muchas preguntas que hacer, no pretendo dar respuestas o imponer un mensaje, ni tampoco decir lo que el público debe pensar. Propuse mi observación personal a pesar de la distancia, y por el hecho de que no viví la dictadura, estoy abierta a todos los comentarios posibles”.

Elvira Díaz agrega: “Este filme es una forma de homenaje también. Mi objetivo es dar a luz historias personales que pertenecen a todos, sirvo de antena”, concluye.

La película se estrenará el jueves 2 de agosto en el circuito de salas que Miradoc tiene a lo largo del país, en una iniciativa financiada por el Programa de Intermediación Cultural, Convocatoria 2017; y el Fondo de Fomento Audiovisual, Convocatoria 2017, del Ministerio de las Culturas, las Artes y el Patrimonio.

27 Jun 16:16

“Constelación de los caídos”: víctimas de la Caravana de la Muerte más cerca de convertirse en estrellas

by Marco Fajardo

Más de tres mil firmas ha logrado reunir la campaña internacional “La constelación de los caídos” de Amnistía Internacional, que busca rebautizar 26 estrellas con los nombres de igual número de víctimas de la Caravana de la Muerte en Calama.

Las firmas, además de Chile, han llegado de países tan disímiles como Argentina, Puerto Rico, España y Canadá, y recibido apoyo de personalidades como la diputada Carmen Hertz, la cantante Denisse Malebrán, la actriz Mariana Loyola, la periodista Alejandra Matus y el comediante Nicolás Copano.

La campaña también ganó un mención honrosa en los Awwwards, los premios que destacan lo mejor del diseño, creatividad e innovación en la internet.

La recolección de firmas cierra el 26 de julio y pretende presentarlas entonces a la Unión Astronómica Internacional, lo que tendrá lugar del 20 al 31 de agosto en Viena, Austria.

Reparación simbólica

“Nos ha ido bien, pero queremos que nos vaya mejor”, comenta María Belén Saavedra,  presidenta de Amnistía Internacional en Chile, que el martes, en el Día Internacional de Apoyo a las Víctimas de la Tortura, invitó a sumar los últimos esfuerzos de una iniciativa lanzada en diciembre pasado.

“Nos parece súper positivo que estamos empezando a hablar de memoria histórica, simbólica, más que de juzgar debidamente a las personas que participaron en los delitos de la dictadura, y empezamos a reparar a las víctimas. Este tipo de reparaciones simbólicas tienen un peso muy importante en la historia de los países. Nunca se ha hecho una de este tipo”, dice.

La estrella HD90972, de la constelación de Antliae, por ejemplo, recibiría el nombre del periodista Carlos Berger. En tanto, la HD89353, de la misma constelación, sería renombrada como Mario Arguelles, el dirigente del PS. La HD85859, de la constelación de Hidra, pasaría a llamarse como el ingeniero Haroldo Cabrera.

Hombres en el cielo

La campaña se centra en las víctimas de Calama por su ubicación en el desierto de Atacama, conocido por ser uno de los mejores lugares del mundo para la observación de las estrellas.

“Bajo ese simbolismo, queríamos que las personas que fueron ejecutadas en ese desierto, y cuyas familias no las pudieron encontrar en la tierra, puedan hallarlas en el cielo”, recalca.

La campaña además tiene un aspecto muy novedoso en su diseño. La versión en celular del sitio web, por ejemplo, permite ver en el cielo dónde estaría la constelación.

Premio internacional

Saavedra además destacó el premio que recibió la campaña en los Awwwards, que considera todos los trabajos publicados y fue premiado por un jurado compuesto por desarrolladores, diseñadores, periodistas y agencias de todo el mundo, que evalúan factores como el talento, el esfuerzo y la técnica.

El galardón, que en este caso recibió la agencia Y&R SCL, evalúa qué tan usable es el sitio web y qué tan amable es su contenido. En el caso de la campaña, fue premiado el diseño web de la página, fruto de dos años de trabajo, que permite recorrerla en 360 grados.

“Primero hicimos una investigación sobre las estrellas que se ven a simple vista, identificamos 26 estrellas con la ayuda de un astrónomo”, cuenta Nicolás Bouillet, uno de los miembros de la agencia.

“Reconstruimos los rostros de las víctimas, pixel por pixel, para que se pudieran ver de forma 3D y que tuvieran varios puntos, asimilando como si estuvieran conformados dentro de la galaxia”, detalla.

La presidenta de Amnistía celebró el galardón.

“Para nosotros fue súper importante recibir esta mención honrosa, porque resignifica la búsqueda de la memoria a las víctimas de la dictadura, y eso nos da más fuerza para seguir luchando por la justicia y la reparación de las víctimas”, concluyó Saavedra.

24 Jun 23:35

Las claves para entender el Año Nuevo Mapuche

by Catalina Hernández

La madrugada del 21 de junio -según el calendario gregoriano- marca el comienzo de la temporada en que los pueblos originarios sureños acostumbran a celebrar el Año Nuevo.

En esta época, la tierra y por consiguiente los habitantes del hemisferio sur, son testigos de uno de los episodios más relevantes del universo según las creencias ancestrales: la fusión de la tierra y la energía.

Los pueblos sudamericanos redefinen cada año las formas de bienvenida a lo que se reconoce como la “Renovación de la Naturaleza”, pero siempre la interpretación y decodificación de la fecha ha sido la misma: decirle hola a nuevas siembras, a nuevos animales y nuevos caudales de ríos, a las ventoleras cálidas y el regreso a la vida de nosotros y nosotras mismas.

El We Tripantu es la celebración que más ha ahondado en las cabezas de quienes no precisamente conocen las creencias mapuche. La razón es la cantidad de información disponible al respecto y lo atractivo que puede significar un nuevo comienzo a mitad de año.

Esta ceremonia nació desde la curiosidad por los fenómenos físicos y naturales de los que podían percatarse los antepasados. Uno de ellos, fue observar que existe un momento durante el cual el avance de esa noche alcanza una máxima extensión. Desde esa madrugada el resultado es inverso, eso quiere decir que los días comienzan a ser más largos mientras que las noches más cortas.

Las cosas ocurrieron aparentemente así: Las Pléyades se vieron de cerca un principio de junio y la influencia del cambio de luna (Kuyen), a la que se le atribuye una renovación de fuerzas acuáticas, la llegada del amanecer o el lucero del amanecer representado con una cruz cuyos extremos se dividen para formar dos nuevas puntas (el Wunelfe), responsable de la renovación de la flora y el regreso del sol (Antu), bastaron para atesorar por siempre esa creencia expuesta de forma natural como la propuesta por ellos, la gente de la tierra.

A este cambio de horario, los antiguos lo llamaron “El día en que la noche avanza a paso de gallo (Kiñe Pun Trekan Alka) y al momento culmine de tal transformación temporal se le denominó Wiñoy Tripan Antu o We Tripantu, algo que ocurre independiente a cualquier origen: la llegada del Pukem (el invierno).

La determinación de la fecha fue, sin duda, gracias a la observación de algunos fenómenos naturales. Lo primero es al grupo de estrellas que logran verse la noche que comienza el ritual, denominadas Gul Poñy –cuyo significado es montón de papas o la gallina con sus pollitos- en alusión al grupo de astros conocidos como Las Pléyades.

Una vieja historia

Las cosas ocurrieron aparentemente así: Las Pléyades se vieron de cerca un principio de junio y la influencia del cambio de luna (Kuyen), a la que se le atribuye una renovación de fuerzas acuáticas, la llegada del amanecer o el lucero del amanecer representado con una cruz cuyos extremos se dividen para formar dos nuevas puntas (el Wunelfe), responsable de la renovación de la flora y el regreso del sol (Antu), bastaron para atesorar por siempre esa creencia expuesta de forma natural como la propuesta por ellos, la gente de la tierra.

Los ritos ancestrales son claves en este tipo de jornadas,  para los mapuche la tarde antes del We Tripantu gira en torno a preparaciones e instalaciones que reciban correctamente el nuevo año.

La primera representación es la del árbol cósmico de la vida, el Rewe. Son los invitados, familiares y amigos quienes se congregan a su alrededor para permitir que la Machi o el Lonko puedan ocupar su liderazgo naturalmente adquirido. Ellos dirigen el ritual más importante, el Yeyipun, que consiste en convocar la intermediación de los ancestros sagrados y así restablecer  la comunicación espiritual de quienes están participando en el rito.

Ya cuando la noche se va acercando, la convocatoria se centra en el fogón o Kutral, en donde una amena conversación de los ancianos y sabios traspasan sus conocimientos a una nueva generación. Esto se traduce en que los sabios (los Kimche) entregan un consejo (un Gulam) para poder ser más buena gente (más Kume Che), ser justos (ser Nor Che) y tener fuerza interna (tener Newen Che).

En la madrugada, cuando el grupo de estrellas se deja ver, es para dar paso también a la ceremonia sagrada del amanecer, el Gnillan Mawun. Porque antes que el lucero del alba o Wunelfe llegue, deben todos haberse metido al río (al Leufu) o al lago (al Inan Lafken) o sumergirse en cualquier agua que simbolice la limpieza necesaria para el regreso del sol.

El Wiñoy Tripan Antu o We Tripantu adquiere todo su sentido de coherencia y singularidad como un fenómeno cósmico natural. Para las comunidades, este fenómeno ocurrirá en todos los que habitamos este sector del planeta, independiente a cualquier creencia. El pueblo mapuche asegura que esta fecha viene con una fuerte carga emocional, que implica una oportunidad para enraizarse a la tierra bajo nuestras propias particularidades.

 

22 Jun 15:42

Pascuala Ilabaca: “Hay que cuestionar si el poder que les damos a las personas trastroca su sentido común”

by Tatiana Oliveros y Francisca Castillo
17 Jun 18:59

Analysis: Where Some See Respect, Ethnic Groups See Burmanization and Loss of Rights

by Zaw Lin Maung

YANGON – During peace discussions with the public in Mon State on Thursday, State Counselor Daw Aung San Suu Kyi said using Burmese style honorific titles allowed the speaker to show respect to the person they were talking to and it was thus a good thing.

The country’s de facto leader made her comment in response to a point raised by one of the participants in the dialogue, Mi Ngwe Lay, a Mon woman and philanthropic worker, who highlighted the issue of ethnic people who were forced to use a Burmese prefix with their names. Specifically, she cited the case of a former Mon candidate who had been required to add the prefix “Daw” to her name during the 2015 election.

As Daw Aung San Suu Kyi’s comment hinted, the controversy centers on feelings of respect and the fear of being Burmanized.

The need to show respect and value each ethnic group’s traditions is a refrain that is commonly voiced by the leaders of both the ethnic minority groups and the majority Burmans, with all sides stressing that it is key to the peace process. Through such respect, one can build trust and then work to achieve genuine peace. This line has been heard frequently since the democratic transition began in Myanmar in 2010.

In her role as state counselor, Daw Aung San Suu Kyi repeatedly reminds the public to respect one another, to listen to others and to share their experiences, to support the peace effort. As the de facto state leader as well as long-time moral icon, Daw Aung San Suu Kyi’s words are a source of inspiration for many.

It is widely understood among Burmans that Burmese honorable titles as such Daw and Ma for women and U, Ko, and Maung for men are a way of showing respect to other people. The country’s citizens have been taught this way for decades. But sadly most people don’t sufficiently understand the sensitivities surrounding this issue and the underlying political implications. People tend to forget that such thinking is reinforcing the perception that the country is being Burmanized, particularly among the ethnic minorities.

Myanmar has 135 so-called ethnic groups as recorded by the government, however, it is unclear how many groups there actually are and how many are in danger of extinction. The 2014 census on the Myanmar Population and Housing does not provide an ethnic breakdown, due to “disputes about the names of the ethnic persons, the structures and the race.”  On June 13, Minister of Immigration and Population U Thein Swe reiterated that the figures about the racial make-up of the country, the only data left to be disclosed, is still not ready to be published. U Thein Swe made the comment in a response to a question from the Rathaetuang lawmaker Daw Khin Saw Wai during a parliamentary session on Wednesday.

As a leader of a multiethnic nation with many diverse cultures, the state counselor “needs to address the meanings, the values and the feelings of ethnic groups behind these prefixes and honorifics, not just the words U and Daw (Bamar), Mi and Naing (Mon), Naw and Saw (Karen), especially in this special period of our country’s history when we are building understanding and trust among ethnic groups,” said Saw Bo Bo, the secretary of the Karen Literature and Culture Association in Yangon.

In addition to the prefixes, another problem is the changing of ethnic names into Burmese. The names of many minority ethnic people are either incorrectly spelt or forcibly changed to a Burmese version to make it easier for the staff recording the population and housing information data.

Saw Bo Bo noted that some ethnic Karen do not have Nan, Naw or Saw, Sa, Mahn as prefixes to their names. “They did not have a chance to use these Karen honorifics when they first made their NRICs (National Registration Identity Cards) and now it’s extremely difficult to correct them since they would need to publish the change in a newspaper and go through other bureaucratic processes.”

“We have people listed with Burmese nationality on their NRICs even though both sets of parents were Karens. The same has happened with their religion, as their faith is stated as Buddhist even though the person is Christian,” Saw Bo Bo said.

It happens not only with the Karen, but to many ethnic minority people be they Chin, Kachin, Shan, Kayah, etc. Even this reporter had a similar experience. Regardless that my birth certificate and NRIC state that I am Karen-Bamar, on my officially renewed household registration paper, my identity was changed to Bamar only. Those careless immigration officials did not pay attention to my identity and obviously didn’t think it is important, as we all are citizens of Myanmar.

“Use of the Bamar prefix hurts the public perception of the ethnic minority people,” said Nai Soe Aung, chairman of the Mon Literature and Culture Association in Yangon.

Losing Identity: Losing Political Rights

Besides misspelling names or adding Burmese prefixes, changing a person’s ethnic category can lead to an identity crisis or worse, the loss of political rights.

In the case of the Mon, not only those in Mon state, but also in Yangon region, many are registered as Bamar on their National Registration Cards.

Nai Soe Aung added, “Many were identified as Bamar even though they are Mon. The Mon population in Yangon is estimated at 150,000, but only around 40,000 are registered as Mon and this has led to the loss of Mon ethnic representation in the political arena.”

According to the Constitution, minority ethnic populations with more than 50,000 are entitled to have their own ethnic representatives in the respective regional parliaments. Therefore, Karen and Rakhine ethnic affairs ministers are able to be elected in Yangon, while the Mon are denied this opportunity.

People, mostly Burmans, tend to think it is not important because Myanmar does not teach cultural diversity through mother-tongue language instruction in the education system. In terms of culture, they see the wearing of ethnic costumes as enough, and tend to omit the importance of the teaching of ethnic languages to schoolchildren.

“Daw Aung San Suu Kyi should have visited the Mon National Schools (run by the New Mon State Party in its controlled areas), where ethnic language, literature and history are primarily taught,” said Nai Soe Aung.

The Mons’ mother-tongue-based multilingual education curriculum is a success that is being followed by a few other groups. However, there is no government support for this MTB-MLE, he added.

To better understand Myanmar’s diverse culture, Myanmar needs to support the teaching of ethnic children in their mother tongue, as they learn best in their own languages rather than in Burmese. As Myanmar is in a transition to democracy, it should follow the example of other democratic nations, especially neighboring India, where at least three languages — the official languages and the mother-tongue — are taught as compulsory subjects in school.

The more Myanmar leaders pay attention to mother-tongue education and value the feelings of the different ethnic groups, the closer we will be to building genuine peace in the country.

The post Analysis: Where Some See Respect, Ethnic Groups See Burmanization and Loss of Rights appeared first on The Irrawaddy.

13 Jun 23:58

Assessing the Rohingya crisis

by Nicholas Farrelly

CLICK TO DOWNLOAD A PDF

When Aung San Suu Kyi’s National League for Democracy (NLD) triumphed at Myanmar’s 2015 general election she was riding high, supported by millions of hopeful citizens eager for change. Her party swept away its opponents from the former military regime and also garnered much approval from the country’s many minority groups. This groundswell of electoral support pulled together old-style socialists, ethnic subnationalists, tech-savvy youngsters, and millions of people simply fed up with government mismanagement.

For the first time in two generations, the Myanmar people could proudly claim a government as their own. Their votes, tallied up from tens of thousands of booths around the nation, would shape the next government in Naypyitaw. Pragmatists cautioned that the armed forces would still drive the overall agenda and that they would prove reluctant to share decisions about hefty matters of defence, security or strategy. The 2008 constitution, many warned, anticipated a democratically elected government that needed tutelage from uniformed military men.

Foreign commentators and analysts often overlooked such hesitations, preferring an optimistic model of democratic consolidation, which, they seemingly forgot, had failed almost everywhere else in Southeast Asia. In capitals around the world, the NLD victory was overwhelmingly understood as a positive development and one that would unleash Myanmar’s immense potential, in economic, cultural and political terms. Foreign leaders, including some who had been reluctant to endorse the semi-civilian government that ruled from 2011 to 2015, offered warm words of praise and recognition.

Even back then, however, analysts made regular warnings about the NLD’s capacity to manage a fractious society and sputtering economy. One prominent area of concern was the lack of administrative talent within its ranks and the overbearing demeanour and lack of government experience of Aung San Suu Kyi. It was also abundantly clear that her government would struggle to find space for the country’s most vulnerable minority, the Muslim Rohingya.

Muslim-Buddhist faultline

Nobody knows for sure how many Muslims live in Myanmar, a consequence of generations of purposeful neglect of this sensitive number. Official estimates drawn from the 2014 census put the total at 2.3%, roughly 1.2 million people, down from 3.9% at the 1983 census. The reason the number is so sensitive is simple: if the government announced that, for instance, 6% of the population is Muslim then long decades of fiction-making about the official numbers of Muslims would need to be re-done. Of course, the Rohingya were not counted in 2014. If they were, the question—regardless of how big a proper count revealed the Muslim population to be—would quickly become: how has Myanmar become so Islamic and how can this trend be reversed.

Assertive and well-resourced organisations in Myanmar are already committed to defending their Buddhist civilisation against those they consider foreign invaders. Muslim groups, under current conditions, are an easy target for hate, with a wide-ranging consensus now among Myanmar people that the government needs to enforce hard-line policies towards them. The hardest responses have been focused, since mid-2017, on the borderlands where Myanmar rubs against Bangladesh. Since mid-year, almost 700,000 Rohingya Muslims have fled to Bangladesh to escape a vicious campaign of communal and state-sanctioned violence. The Myanmar government presents its actions as a justified response to increasing Rohingya militancy, including attacks on government security outposts. Myanmar has also sought to obstruct independent investigations.

The Jama Masjid in Sittwe. Photo: Flickr user Adam Jones, used under Creative Commons.

Yet what has emerged has shocked even hardened humanitarian agencies, with allegations of horrifying inhumanity. A senior United Nations representative, Zeid Ra’ad Al-Hussein, has called it a “textbook example of ethnic cleansing” while the President of France, Emmanuel Macron, has labelled the Myanmar government’s action “genocide”. In the aftermath, Bangladesh and international agencies are struggling to provide adequate food, sanitation and shelter to the newly displaced people. They seek refuge among earlier waves of Rohingya, who have left their homes in Myanmar since the 1970s. With the 2018 monsoon bearing down on Bangladesh’s coastal areas, further woe and hardship is a near certainty.

Aung San Suu Kyi’s tragedy

International condemnation, meanwhile, has only served to bolster the resolve of the Myanmar side, with outpourings of support for the government. At protests, in Myanmar and around the world, thousands of people have pledged their loyalty to Aung San Suu Kyi and their support for her policies. Some Myanmar democrats also seek common cause with dictators like Russia’s Vladimir Putin or China’s Xi Jinping. It is a peculiar turn of events. Aung San Suu Kyi’s most ardent boosters caution against attributing responsibility for the violence to the NLD. They quietly blame the armed forces—which, under the 2008 constitution, control the Ministries of Defence, Home Affairs and Border Affairs—for all operational indiscretions.

What this analysis ignores are the positions that Aung San Suu Kyi holds, as State Counsellor and Foreign Minister, and the potential for influence these offices afford her on important aspects of policy in Rakhine State. For instance, she could have set a very different tone in terms of international access, humanitarian response, journalistic reporting and military impunity. Among her supporters, Aung San Suu Kyi’s emphatic unwillingness to publicly engage on the subject matter is excused as a strategic calculation to maintain the current coalition government in power. They argue that without careful phrasing, and fancy footwork, she could provoke the military into decisive action that ends any hope of democratic progress. But Aung San Suu Kyi, they tend to forget, has already toppled from her perch as an icon for democratic principles and human rights. The main question remaining is how far she will fall.

It is a tragedy. Aung San Suu Kyi has the unenviable job of managing Myanmar’s sad legacy of communal, ethnic and religious conflicts. There is no denying the scope or intensity of the problems: even an experienced and well-functioning administration would struggle with the confluence of Buddhist chauvinism, Rohingya militancy and long-term strategic predicaments, including handling Chinese assertiveness.

By any measure, however, the NLD has endorsed some bad decisions that made it more likely the festering wound of Rohingya grievances would explode into full-blown humanitarian disaster. For a start, the NLD high command decided to endorse no Muslims as candidates at the 2015 election. The decision was based, as such cowardly ones usually are, on a determination of short-term electoral need. They were worried that looking cosy with even one Muslim politician would alienate Buddhist voters. The same set of concerns emerged after the assassination of Ko Ni, a long-time activist lawyer and occasional NLD advisor, killed at Yangon airport in early 2017. Aung San Suu Kyi took a month before she spoke publicly about his death.

Apologists seek explanations for these decisions in the rough-and-tumble of Myanmar political deal-making. But by prioritising short term political expediency over the longer term goal of intercommunal cohesion, the NLD has helped shape both the social conditions leading to the dehumanisation of the Rohingya, and the widespread support for military action that has purged them from long-term residence on Myanmar soil. In practice, and much to the dismay of some former supporters, Aung San Suu Kyi and her team of key advisors have found themselves in alignment, on the key questions, with the military and with Buddhist chauvinists. While the world still proclaims that such crimes will “never again” tear at our shared humanity, the further tragedy for Myanmar is that a democratic transition has ended in the sprawling misery of the world’s newest refugee camps.

International responses

While the government and Aung San Suu Kyi have announced their willingness to accept investigations, these were slow to start and will take much time to gather the appropriate evidence.

Testimonials from the Rohingya now sheltering in Bangladesh will take time to evaluate. In some places, the Myanmar army and police and local Buddhist vigilantes have enjoyed plenty of opportunities to cover their tracks. Sadly, by the time comprehensive assessments are available, the world’s attention will have moved on. The possibility of high-level prosecutions, potentially through an international tribunal, are for now only theoretical. Experience elsewhere in Southeast Asia, whether in Cambodia after the Khmer Rouge regime, or Indonesia since the 1965 anti-Communist pogrom, indicates that it may take many decades before any reckoning begins. It is most likely, on recent trends, and given the geopolitical landscape, that perpetrators of human rights outrages will never be held accountable. Foreign governments, therefore, may need to accept that engaging with Myanmar in years to come requires dealing with decision makers whom they regard to be individually or collectively culpable for the atrocities witnessed in Rakhine State.

International actors are confronted with little opportunity to avoid such a scenario. Boycotts and sanctions offer a further avenue for international pressure, but it will take significant shifts in existing practice for these to have any real effect. The primary outcome of sanctions, if applied, would see China reinforce its dominant position in the Myanmar economy. Geopolitics is, therefore, a primary consideration.

ASEAN also finds itself unable to respond cohesively. Its authoritarian governments, in places like Vietnam, Laos, Cambodia and Brunei, have too many vulnerabilities of their own to allow countries like Malaysia and Indonesia to push an active agenda on accountability in Myanmar. Instead, ASEAN will take the predictable path of least resistance, at least in public. Such lacklustre responses will frustrate progressive voices concerned that ASEAN’s impotence undermines its standing around the world.

Within the Muslim-majority societies of ASEAN, there is a further complication in domestic political terms. Both Indonesia and Malaysia have large and vocal Islamic political movements that seek justice for the Rohingya—typically marked by appeals to religious solidarity rather than universal rights norms. Protests in Jakarta and Kuala Lumpur could build, under the right political conditions, to exert pressure on national governments, and therefore on ASEAN.

ASEAN solidarity is a fragile concept at the best of times, and further stresses will emerge from the Bangladesh–Myanmar borderlands before long. Whether such stresses come in the form of additional violent outbreaks or irregular people movements, ASEAN would struggle to build collaborative and meaningful initiatives. One of the grouping’s relatively recent successes, the response to Myanmar’s 2008 Cyclone Nargis, was made possible by the astute brokering of a pan-regional alliance, which saw the military allow international humanitarian aid into the country. No comparable diplomatic coalition has emerged to help the Rohingya, and Myanmar has no appetite whatsoever for any ASEAN “intervention”. The “ASEAN Way” of diplomacy, often held up as a more effective alternative to the so-called megaphone diplomacy of some western actors, has not borne fruit, with the “five plus one” plan proposed by Indonesia gaining no traction. The gentle pressure brought to bear on Aung San Suu Kyi at the Australia-ASEAN Special Summit in March 2018 also had no discernible effect.

Muslim student holds poster during a protest against the treatment of the Rohingya in Jakarta, 16 September 2017. REUTERS/Beawiharta

By stonewalling in the face of quiet, good-faith diplomatic appeals, Myanmar’s leaders have ensured that over the years ahead their country’s position on the global stage will weaken further. Already, Myanmar has been forced back into the embrace of China’s Communist leaders, who will seek to maximise their own advantage form this latest crisis. Beijing’s self-declared disinterest in the human rights dimensions of Rohingya suffering help to keep the conversation with Naypyitaw on topics of comfortable, mutual concern, like economic development and countering Islamic violence. The Chinese will, no doubt, offer up “lessons” from battling Uighur militants in their restive Xinjiang province. Other dictatorial regimes, such as Russia and North Korea, will also huddle around, eager to make sure that Myanmar is not left alone.

While western democracies, including Japan, will continue to offer a range of responses, some robust and others quite meek, it makes sense that the general tone of these relationships will cool in the years ahead. Even without formal sanctions and boycotts, many people will think twice before committing significant resources to Myanmar. In part, this is a pragmatic response to instability and uncertainty, and to the broader recognition that the NLD government remains ill-equipped to handle major issues and to steward positive social and economic development.

Such a response will also be informed by wariness and anxiety, of a much less precise form, around doing business with a government and people that have accepted or quietly endorsed such suffering. Shareholder activism against companies involved with Myanmar could return as a factor for investors. Within democratic societies there are many different ways that pressure on Myanmar can be exerted, and governments in liberal systems often have only modest influence over the direction taken by society at-large.

Humanitarian priorities

With so much hardship, providing support for the Rohingya in Bangladesh will need to be a global priority for the very long term. Making sense of the scale of the dislocation, trauma and damage has been difficult to do as the numbers of people involved swelled so quickly. Naturally enough, most of the initial attention and effort has dealt with the near-term humanitarian crisis.

Of all the possible outcomes of the refugee crisis sparked by the Rakhine violence, the most likely is that most of the people who fled Myanmar in 2017 will end up stuck on the Bangladesh side of the border for years to come. Reports suggest the Bangladesh government is hastily constructing an off-shore residential facility. The only likely effect of this plan would be to reinforce the vulnerability of the Rohingya, and to cut them off from what sources of social and economic support and sustenance they have in Bangladesh.

In this dire situation, the refugees themselves have no good options. As recently as 2015, tens of thousands of Rohingya set out by sea for sanctuary elsewhere in Southeast Asia, mostly in Thai- land, Malaysia and Indonesia. Australia’s unflinching responses to that crisis, encapsulated in then prime minister Tony Abbott’s blunt rejection of resettlement pathways, means that large numbers of people are currently waiting, especially in Indonesia, for opportunities to move elsewhere.

In the aftermath of the 2017 crisis, secondary movement has been much more limited. It may be that the recently displaced simply have no energy and few resources to invest in ambitious and costly sea journeys. For all the rhetorical displays of solidarity made by Malaysian and Indonesian politicians, there seems to be little serious consideration in Southeast Asia’s two large Muslim-majority countries of allowing Rohingya to access legal, long-term sanctuary there.

The possibility of further violence also preoccupies security planners in Myanmar and across the region. Attacks on Myanmar interests, especially from Muslim fighters from outside the country, could spark significant re-escalation within Myanmar. The Rohingya have become a lightning rod for dissent across the Muslim world, with groups like Al-Qaeda reportedly pledging future support.

Aung San Suu Kyi’s end-game

Under these conditions, and whatever happens next, the NLD-led coalition government has exhausted the tolerance of many former friends. Harsh criticism will now punctuate its interactions with overseas actors, as it seeks to manage what was an avoidable conflict and a dreadful waste of Myanmar’s enormous potential. Those wasted opportunities are most apparent in Aung San Suu Kyi’s personal failures and missteps. When she was still under house arrest, many activists, in Myanmar and abroad, could not have conceived of how comprehensively the pro-democracy leader has endorsed and re-fortified the ideology of national races. She may have once imagined that she could escape the limitations of Myanmar’s ideology around belonging and exclusion, and yet her performance as State Counsellor has only re-entrenched the sharpest delineation—between the Rohingya and the rest. It is one reason that progressive supporters have abandoned Aung San Suu Kyi; they feel betrayed.

Aung San Suu Kyi at the presidential residence in Naypyidaw, 28 November 2017. REUTERS/Phyo Hein Kyaw/Pool

Where she once appeared brave, principled and dignified, she now hides away in Naypyitaw, the custom-built dictators’ capital. The physical separation also implies an intellectual and informational one; drawing on an increasingly exclusive and insular circle of close confidants, she is exposed to little of the robust and public discussion of the issues that will define her legacy.

We also should not forget that Aung San Suu Kyi is, at the same time, the leader the Myanmar public want and voted for. In crude electoral terms Aung San Suu Kyi’s team cannot afford to look cosy with Islamic interests, not least, ironically, because of the atmosphere of anti-Islamic hysteria the administration has allowed to develop.

With every recent step, the National League for Democracy has sought to stomp on any suggestion that it welcomes Muslims or is soft on national security. Under these conditions, the execution in good faith of plans to repatriate any significant number of Rohingya look unlikely. With a deteriorating security situation in Rakhine State between government forces and the Arakan Army, a Buddhist ethnic militia whose bloody insurgency has generated little international media coverage, there is little appetite for re-introducing complicating factors, such as the Rohingya.

Related

A better political economy of the Rohingya crisis

Crude speculation about ‘land grabs’ obscures the complex historical roots of today’s Rohingya persecution.

Lee Jones 26 September, 2017

Perhaps Myanmar will surprise the doubters by making the most of the support it could receive if it opens up to international investigators and helps to facilitate a wide-ranging reconciliation process. Yet such an outcome remains improbable while the coalition government uses the suffering of the Rohingya as a point of unity and temporary strength. Aung San Suu Kyi needs the army to stay in power, and has sought to compromise all of her reputed values in the interests of staying in charge.

Despite the understandable preoccupation by many observers with questions of Aung San Suu Kyi’s culpability, our analysis needs to move past the heavy emphasis on her personal and political ambitions. It has become clear that she will not offer a timely or satisfactory response to the Rohingya crisis. Myanmar will, one day, need to adjust to government after her long shadow has receded.

What will end up replacing Aung San Suu Kyi’s fragile coalition will draw its strength from the groups that have prospered during the recent crisis: the military, Buddhist chauvinists, and the conservative bureaucratic elite. These groups are all well-positioned ahead of the expected 2020 election. Aung San Suu Kyi’s team may still end up victorious at future polls, but the NLD will never again be considered a substantial alternative to the worst aspects of Myanmar governance. It has now become an active contributor to a series of desperately sad political and social outcomes. The terrible conclusion is that, for all the recent suffering in Myanmar, things could still get worse.

The post Assessing the Rohingya crisis appeared first on New Mandala.

28 May 15:10

Chile: blanca supremacía

by Benito Baranda

La historia de Chile ha estado marcada por la xenofobia, sin lugar a dudas así lo fue y en parte lo sigue siendo con los mapuches y, en general, con todos los pueblos originarios. Los tristes recuerdos de los episodios del extremo sur de nuestro país, que dejaron las manos de muchos llenas de sangre ante la pasividad, tolerancia y complicidad del Estado y sus instituciones.

Sin embargo, también encontramos rastros y heridas de esta xenofobia en el trato que históricamente hemos dado a los inmigrantes. Recordemos que por períodos los gobiernos clasificaron la migración de manera etnográfica, dándole privilegios a aquella alemana (o del norte de Europa) por sobre aquella española (o del sur de Europa), la población de origen africano que llegó recibió un trato denigrante y algo similar sucedió con los primeros chinos llegados al norte. No hemos sido un país que ha acogido dignamente a todos quienes llegan del extranjero, eso lo hacemos dependiendo de su origen, raza, idioma y nivel socioeconómico. Es, ni más ni menos, un espejo de lo que ocurre a diario dentro de nuestra propia sociedad, excluyente, clasista y desintegrada.

Antes y luego de la segunda Guerra del Pacífico, las descalificaciones hacia el pueblo peruano y boliviano fueron crecientes, hoy lo siguen siendo y me tocan frecuentes conversaciones y discusiones al respecto, hay opiniones denigrantes y vejatorias hacia personas de esas nacionalidades, con diminutivos ofensivos y juicios lapidarios. Esto se ha extendido a las personas provenientes de Haití y Colombia. Cada vez con mayor frecuencia se opina de ellos como dañinos, inferiores, ‘seudohumanos’ y que ‘echarán a perder nuestra cultura’.

Sin ser aún generalizado, ya que muchos trabajan junto a nosotros y hemos establecido con ellos vínculos de amistad, hay una nefasta tendencia a clasificarlos como una ‘mala migración’, una que no queremos (similar a los radicales juicios que el Presidente de EE.UU. ha emitido respecto a ellos). Hay molestia y desagrado frente a ellos.

Menos sofismos entonces, digamos las cosas como son y no a la chilena, tratando de engañar y ocultar el fin último de las acciones que emprendemos. La hipocresía tiene siempre costos sociales muy altos, más aún cuando esta deniega el trato igualitario y digno que cada ser humano se merece, independientemente de donde provenga. Por momentos he sentido que esto tiene olor a supremacía blanca.

El decreto migratorio de este Gobierno es hijo de esa mirada que seguramente ya muchas y muchos comparten en Chile. Del anterior mandato del actual Presidente, recordamos una de sus célebres frases: ‘Estamos mejorando la raza’. Detrás de eso está que esas razas no son las mejores, las que quisiéramos, y sí aspiramos a otras que nos ayudarían a ‘mejorarnos’ como nación. Como he señalado antes, esto además está cruzado por lo que llamamos aporofobia, es decir, el rechazo no solo al inmigrante por venir de tal o cual país, sino también por ser pobre.

Menos sofismos entonces, digamos las cosas como son y no a la chilena, tratando de engañar y ocultar el fin último de las acciones que emprendemos. La hipocresía tiene siempre costos sociales muy altos, más aún cuando esta deniega el trato igualitario y digno que cada ser humano se merece, independientemente de donde provenga. Por momentos he sentido que esto tiene olor a supremacía blanca.

21 May 17:55

Trump Got Manipulated into Supporting Koreas' Reconciliation — And That's Not Necessarily a Bad Thing

by John Feffer, Tom Dispatch
The president didn't realize he was being used as a pawn in a potential peace process that had nothing to do with him.

When, in early March, Donald Trump agreed to meet North Korean leader Kim Jong-un, the Washington foreign policy elite nearly suffered a collective heart attack.

For one thing, the announcement came as a complete surprise. Trump had telegraphed his other foreign policy bombshells well in advance: leaving the Paris climate accord, ripping up the Iran nuclear deal, reversing détente with Cuba. North Korea was another matter. Trump had repeatedly insulted Kim Jong-un in his trademark style, calling him “Little Rocket Man” on Twitter and threatening at the U.N. in September 2017 to “totally destroy North Korea.” Official Washington was braced for war, not peace.

You’d think, then, that an announcement of jaw-jaw, not war-war, would have met with universal acclaim in the nation’s capital. Instead, observers across the ideological spectrum found fault with Trump and his attempt to denuclearize North Korea through negotiations. They criticized his timing, his impulsiveness, even the fact that the announcement came from South Korean representatives visiting Washington and not the president himself.

Experts on Korea promptly decried the president’s move because he hadn’t demanded any North Korean concessions first. “We’d expect such a highly symbolic meeting to happen after some concrete deliverables were in hand, not before,” tweeted New America Foundation fellow Suzanne DiMaggio. (In fact, the North Koreans had declared a moratorium on further testing of their nukes and missiles, but that apparently didn’t count.)

Worse yet, the North Koreans were getting the summit of their dreams for nothing. “Kim will accomplish the dream of his father and grandfather by making North Korea a nuclear state,” tweeted Abraham Denmark, head of Asia programs at the Wilson Center, “and gain tremendous prestige and legitimacy by meeting with an American president as an equal. All without giving up a single warhead or missile.”

Although some foreign policy professionals did express cautious optimism that something good could still come from the first summit between an American president and a North Korean leader -- now officially scheduled for June 12th in Singapore -- the overall verdict was one of barely concealed dismay. "The U.S. has been getting played and outmaneuvered the past three months... and it's happening again, right now," tweeted former Pentagon official Van Jackson.

Skepticism is, of course, the default position of the foreign policy community. Bad things happen all the time in geopolitics; peace is an extraordinarily difficult feat to pull off; and most diplomatic outcomes are, at best, glass-half-full affairs. So, for pundits eager to maintain their gigs on network TV and a steady stream of interview requests from print journalists, it was a far better bet to put their chips on double zero.

And it’s true, the history of U.S.-North Korean relations has been a graveyard of defunct initiatives: the Agreed Framework of 1994, the Six Party Talks from 2003 to 2007, the Leap Day Agreement of 2012. If North Korea were to cancel the summit because of U.S.-South Korean military exercises or the inflammatory statements of John Bolton, it would become just another headstoneFar more competent negotiators than Donald Trump tried their hands at preventing the North from going nuclear and suffered epic fails. More troubling still, Trump was preparing for negotiations without even an ambassador in South Korea, lacking a special representative for North Korean policy, and with a new secretary of state barely confirmed by the Senate. In other words, at that key moment, “understaffed” would have been an understatement when it came to the U.S. diplomatic corps and the Koreas.

Finally, both Kim Jong-un and Donald Trump have posted some of the highest negatives since Attila the Hun. The notion that two such wrongs could make a right certainly tests the credulity of the most dispassionate observer. You wouldn’t normally want to buy a used car, much less a complex diplomatic deal, from either of them.

And yet, don’t fool yourself (even if most of Washington does): the upcoming Trump-Kim summit, if it happens, will represent an extraordinarily important step forward, whether it actually produces an agreement of substance or not. It may not end the longest ongoing conflict in U.S. history, but that’s really not the point. The summit’s importance lies largely in its symbolic encouragement of another process entirely, one already underway between the two Koreas. U.S. observers remain focused on nuclear weapons, but nukes aren’t actually the key issue here. In fact, for all the talk about Donald Trump getting a Nobel Prize, to put events in perspective you need to remember that the American president is, at best, a third wheel in what’s developing.

The leaders of the two Koreas have effectively manipulated him into supporting a genuinely hopeful, potentially history-changing process of reconciliation on their peninsula. It’s been a brilliant tactic and if U.S. observers of Korea could put aside their kneejerk skepticism, as well as their America First biases, they would be applauding the best chance in decades for Koreans themselves to defuse the most dangerous situation in Asia.

Playing the President

In keeping with his particular brand of narcissism, Donald Trump is convinced that he alone is responsible for bringing about change on the Korean peninsula. He believes that his threats against the North, his push for tougher sanctions, and his pressure on China to tighten the screws on its erstwhile ally were the key factors in Kim Jong-un’s decision at the beginning of 2018 to reach out to his southern neighbor and extend an olive branch to Washington.

In truth, the initial impetus for the changes in Korea had little to do with President Trump.

After his country conducted its sixth nuclear test in September 2017 and its first ICBM test that November, the North Korean leader must have come to believe that his nuclear weapons program was the sufficiently solid deterrent and valuable bargaining chip he had been seeking. By then, too, he had consolidated his political control in Pyongyang by purging the party, the military, and even his own family, leaving him confident that he could negotiate agreements outside the country without worrying about a palace coup back home. Finally, the North Korean economy was actually managing modest growth, despite the fierce American sanctions campaign against it. This was in part because so many countries were willing to look the other way in the face of widespread violations of the global sanctions regime.

Undoubtedly, Kim was aware of warning signs as well: a dangerous economic dependence on China, a lack of capital for investment, and a declining growth rate. When it came to all three, the logical place to turn was South Korea. Since taking office in March 2017, South Korean President Moon Jae-in had pushed hard for a new engagement policy with the North.

For many months, Pyongyang did not respond, so Moon mended fences where he could. He launched a “New Northern Policy,” focusing on fostering further cooperation with Russia. That November, he reached a compromise with China, promising not to expand a new U.S. missile defense system placed in South Korea earlier in the year in exchange for Beijing lifting restrictions on trade and investment.

In a New Year’s speech in January 2018, however, Kim Jong-un suddenly and very publicly reversed his position. Moon was already well primed -- some might say desperate -- to take advantage of such a gesture. As a result, in the full glare of international media attention, the two Koreas suddenly launched a policy of cooperation at the 2018 Winter Olympics being held at the time in the south. Then, at the end of April, Kim and Moon actually met in the first inter-Korean summit to take place on South Korean soil.

This was, admittedly, not the first time the two Koreas had attempted a détente, but previous efforts had been stymied, at least in part, by American opposition. Congressional hostility toward North Korea during the latter years of the Clinton era and George W. Bush’s inclusion of North Korea in his ominous “axis of evil” in 2002 put a distinct damper on the possibility of inter-Korean cooperation.

This time, however, the two leaders adopted a new strategy for roping the United States into the process. Instead of appealing to the Korea policy community in Washington -- an unimaginative gaggle of Cassandras -- each of them decided to “turn” the U.S. president.

Initially, both were undoubtedly as bemused by Donald Trump’s erratic foreign policy tweets as the rest of the world. Still, Kim and his officials reached out to Republican-linked analysts in Washington and soon grasped that the new president valued personal relationships, discounted the advice of policy professionals, dismissed the importance of human rights, and measured his successes largely by the failures of his predecessors, especially Barack Obama.

Keep in mind as well that, for all the hostility Trump had directed toward Pyongyang during the 2016 presidential campaign, he had also signaled -- though at the time it was treated as a throwaway line -- that he’d be pleased to meet Kim Jong-un and serve him “a hamburger on a conference table.” As president, in May 2017, months before he started threatening to deliver "fire and fury like the world has never seen” to the North, he even called Kim a “smart cookie” and reiterated his willingness to sit down with him. In both instances, he received mockery, not support, from America’s Korea watchers who considered him “naïve” (which was true but beside the point).

Most critically, the North Koreans evidently realized that they could appeal to Trump’s desire to destroy the legacy of Barack Obama. The president had fervently promised to unravel anything and everything his predecessor had ever done, from health care to climate change. But on the Korean peninsula, Obama had never achieved a thing. His policy of “strategic patience” had amounted to little more than eight years of hoping that North Korea would relocate to another planet. In such a situation, the North’s appalling human rights record, its spotty negotiating history, and its very real nuclear weapons program mattered little in Trump’s quest to once again one-up Obama.

South Korea faced a similar set of challenges. In the fall of 2017, Trump accused Moon Jae-in of the “appeasement” of North Korea, though he provided no specifics. Normally, such a charge would have been poison in Washington. Moon could certainly have upped the ante by retaliating in kind. Instead, he cannily held his tongue -- and when the tone suddenly shifted in inter-Korean relations in early 2018, the South Korean president pursued a psychologically even smarter tactic: he began heaping compliments on President Trump for making it all happen.

True, Moon’s over-the-top praise flew in the face of what really lay behind the transformation in relations, but he, too, had been well briefed on the president’s personality and predilections. He, too, grasped that the American narcissist-in-chief would incline toward praise like a plant toward the sun. When asked if he should get a Nobel Peace Prize for his efforts, Moon immediately insisted that it was Trump, and Trump alone, who deserved such an honor. (Only later did Trump’s base begin chanting “Nobel! Nobel! Nobel!”)

The leaders of both Koreas grasped a reality that eluded Washington’s pundits: that Donald Trump was their best chance of disarming a skeptical American foreign policy elite. In gaining Trump’s support, the two Koreas have indeed, however paradoxically, neutralized the United States as an actor in the drama of inter-Korean relations.

Confronting the Impossible

Think of the story of the two Koreas as a parable of two “impossibles.”

The first impossible is denuclearization. Now that North Korea has a nuclear weapons program, it’s difficult to imagine that it will surrender such weaponry. After all, given the relative decline of its conventional forces, nukes provide a genuine insurance policy against any outside effort at regime change. They’re also the main reason the United States pays any attention to the country. Without nuclear weapons, North Korea would become as vulnerable as Iraq was in 2003 and as irrelevant as Laos after 1975. Nuclear weapons are Pyongyang’s ticket to international respect. Why on Earth would Kim Jong-un give them up in exchange for a non-aggression “guarantee” from the United States, a pledge that a subsequent administration might simply tear up (just as Trump recently shredded Obama’s nuclear deal with Iran)?

The second impossible is reunification. The Koreas are about as far apart as two countries coexisting in the same century could be, as economically disparate as Germany and Ghana, as politically different as Athens and Sparta. One country is thoroughly connected to the world community; the other maintains an isolation policy comparable to eighteenth-century Japan’s. Like matter and anti-matter, the two Koreas risk catastrophe if suddenly brought together.

There are three imaginable ways of dealing with these two impossibles. The first, of course, is the regime-change approach of National Security Advisor John Bolton and his fan club. The idea would be to accelerate the demise of Kim’s regime either indirectly through covert means or even directly through war. In the wake of a North Korean collapse, according to this crackpot scenario, the U.S. Army would sweep into that country, gathering up the loose nukes, while South Korea absorbed the north just as West Germany swallowed East Germany in 1990. No one with an ounce of sense, from academics to Pentagon officials, considers this a viable approach, given the heightened risk of a war with mass casualties, possibly tens of thousands, even hundreds of thousands dead and wounded, and the potential use of some of the North’s nukes in South Korea and beyond. And that’s not even taking into consideration the South’s unwillingness to contemplate the immense costs of an overnight reunification.

Despite Trump’s embrace of a summit with Kim Jong-un, Bolton hasn’t given up on this regime-change approach. He initially sought to load the summit agenda with enough non-nuclear issues (missiles, abductions of Japanese and South Koreans) to make it unwieldy and bound to fail. More critically, he insisted that the “Libya” model would serve as the example the United States would follow with North Korea -- an ominous signal, given that the regime of Muammar Gaddafi collapsed under the pressure of a U.S.-NATO intervention several years after it gave up its nuclear program. In explaining why North Korea might cancel the summit with Trump, a government spokesman singled out Bolton and his Libya references. And in truth, the North Korean reaction was not a “tantrum,” as the Washington Post editorialized, but a reasonable objection to Bolton’s tactics.

The second approach, the default position for several decades, has been to wait for North Korea to “come to its senses” and beg for an agreement with the United States. Tighter sanctions and an inflexible negotiating position, the adherents of this theory believe, will eventually inflict so much pain on the North that, sooner or later, even the autocratic leadership of Pyongyang will realize its people can’t eat nukes and trade them in for a ticket to the global economy. However attractive this strategy may look, it obviously hasn’t worked over many years. Here, Trump’s critique of the Obama administration has for once been accurate.

The third approach, slow-motion reunification, finally seems to be emerging as the plan of choice for both Koreas. It treats each of the impossibles as resolvable over time.

Moon Jae-in adopted this approach to reunification from his mentor, former South Korean President Kim Dae-jung. Cooperative economic projects are to be designed to gradually bridge the income gap between the two countries. Negotiations over a rail link and fishing rights in adjoining waters are meant to begin the process of harmonizing the political approaches of the two countries. According to a plan Moon delivered to Kim via USB drive at the April summit, South Korea would help its northern neighbor enter the global community by degrees so that, like a diver surfacing from a great depth, it wouldn’t suffer the bends.

Denuclearization is equally tricky. But a slow-motion process might also square the circle. If North Korea and the United States agree to a staged reduction of the North's nuclear weapons in exchange for a gradually increasing set of incentives, Kim Jong-un could potentially have his nukes (for a while) and give them up as well (eventually).

Although the elimination of nuclear weapons may be the ultimate goal -- for North Korea as well as all other nuclear states -- denuclearization as such could prove a distraction in the medium term. After all, Kim Jong-un could decide to reverse such a commitment or continue to pursue the objective secretly. So the goal should really be to ensure that North Korea doesn’t want to use those weapons -- or any other weapons -- because to do so would jeopardize its newfound position in the global economy. That was the U.S. strategy toward China in the 1970s after it, too, had become a nuclear power and it worked without either denuclearization or regime change.

In other words, the worst position Trump could take in Singapore would be to demand that North Korea completely and immediately abandon its nuclear weaponry before it receives any benefits from a reduction in global economic sanctions. By contrast, a more gradual timeline for denuclearization could well dovetail with slow-motion reunification. What many Korea watchers insist is a fatal flaw in the Trump-Kim summit -- a completely different understanding of what denuclearization entails -- might turn out to be a blessing in disguise. Such strategic ambiguity could allow both sides to make interim compromises and embrace an interim reduction in tensions even though they were incapable of really agreeing on the end game.

Which brings us back to all the skepticism surrounding the upcoming summit. Sure, it might end up more show than substance, but that would be fine. What the two Koreas really need is the equivalent of a papal benediction from Trump. Let the American president claim the credit, all of it, for processes of denuclearization and reunification meant to intersect at some distant horizon. Let him preen about his contributions to world peace (while he ratchets up war tensions against Iran). Let his fans chant and his Republican backers in Congress nominate him for a Nobel Prize. Let him cling to his misconceptions about North Korea, nukes, and the nature of geopolitics.

And then let him get out of the way so that the Koreans can do the real work, the historic work, the breakthrough work, of knitting the peninsula back together.

 

Related Stories

17 May 14:49

Why there was no ‘Orang Asli tsunami’ in GE14

by Scott Edwards

In last week’s historic Malaysian election, the anticipated “Malay tsunami” instead became a “Malaysian tsunami”. As a Malaysiakini editorial noted, this “tide comprised not just the major ethnic groups in the peninsula—Malays, Chinese and Indians—but also those in Sabah and Sarawak”.

There is one group, however, that’s often forgotten—the peninsular Orang Asli (indigenous peoples). Here the electoral tsunami ebbed, and there were relatively few gains for the then opposition coalition Pakatan Harapan (PH) among Orang Asli voters. Instead Barisan Nasional (BN) seems to have retained a comfortable majority of Orang Asli votes, despite the significant ongoing problems facing their communities.

I spent time leading up to the election shadowing candidates and their teams in parliamentary constituencies in the state of Pahang, as well as visiting Orang Asli kampung (villages) and large open celebratory events that traditionally follow weddings (joget). Of particular interest to me was how the campaigns interacted with the Orang Asli, how the Orang Asli chose to vote, and the reasons why. I sat with numerous candidates in their discussions with kampung representatives, families and ketua (village heads), to listen to the exchanges and see the dynamics of the electioneering.

There were numerous complaints from those that attended the meetings. These primarily focused on their “forgotten” status, and how promises made had also been forgotten, leading to a great deal of anxiety and insecurity. There have been complaints in the past that the Orang Asli lie largely forgotten until the election season, where they are expected to make up part of Barison Nasional’s (BN) “fixed deposit” of votes.

There has been very little Orang Asli representation in politics. This year the Democratic Action Party (DAP) ran their first ever Orang Asli state candidate, in Kelantan (though he was only one out of 148 candidates fielded). This representation is still better than other parties, with Orang Asli candidates being newsworthy due to their rarity. In this election, only 3 state seat candidates were Orang Asli. Even the governmental organisation responsible for Orang Asli issues, the Orang Asli Development Department (JAKOA), saw its first Orang Asli Director-General appointed only two weeks ago (somewhat conveniently, during the election period).

On a more local level, Orang Asli voters’ concerns appear not to surround 1MDB or GST, but the amount of support villages get in their development. Discussions I witnessed between ketua and candidates emphasised complaints concerning insufficient governmental housing being built despite promises made (some villages were told they would have enough houses built for the majority of the residents, but in 5 years only 2 materialised in villages of around 200 people). Some kampung were concerned about the lack of basic utilities such as water, or inconsistent access to electricity.

One major concern was that Orang Asli land would be taken if resources such as bauxite were discovered, as they have no documents to prove ownership of the land they live on. There was a degree of desperation at the lack of opportunities and education, with concerns dominating that their children would be caught up in the same cycle of extreme anxiety and insecurity in day to day life.

In these constituencies, however, election results and my preliminary discussions on the ground suggest that the Orang Asli voted overwhelmingly for BN. In the federal and state electoral districts I was based in, BN candidates won and PH made very few advances, winning no seats and closing the majority only a small bit.

This was a common trend in federal constituencies in Pahang. In Rompin 8.45% of the population are Orang Asli, and BN had a comfortable win with a majority of 11,395 votes. Despite Mahathir visiting Pekan (Najib’s seat), BN won after garnering the support of the Orang Asli communities. Orang Asli make up 7.86% of the population, and BN won with a majority of 24, 859 votes. The Cameron Highlands was closer, where the Orang Asli make up the largest percentage, 21.56% of residents, but BN still claimed the seat with a majority of only 597.

This trend is clearer at the state level. In Jelai (the seat of new Menteri Besar Wan Rosdy Wan Ismail) Orang Asli voters (33.82% of the population) helped push BN to a majority of 3,507 votes. The same occurred in all state seats with large proportions of Orang Asli; Batu Talam, Bebar, Chini, Jenderak, Kemayan, Bukit Ibam, Muadzham Shah, and Tioman. BN won, and opposition parties (both PAS and PH) failed to make much headway.

Despite BN’s overall dominance, complaints did arise. It was clear that there was dissatisfaction with the gap between promises made and development delivered, with some ketua making the point that BN had had 60 years to deliver, and patience was wearing thin.

As one family head shared to a PH parliamentary candidate, in a village just on the edge of a major road, “me and my family have voted for BN each time. We always have. But what have they given us? They say: more houses, more help, but so far we have nothing to show for it, it has been too long.”

A ketua from a kampung 10 kilometres away told the candidate: “They tell us our land is safe…but we hear, land is being taken in other areas. It is safe for now…who knows what will happen next? I don’t know what will happen next. How can we stop it? Others haven’t been able to.”

Still, it seems that BN has maintained its safe deposit of Orang Asli votes in GE14 despite hopes among advocates, even 8 years ago, that there would be a significant shift. Why can BN depend on the Orang Asli despite these concerns? This was one thing I wanted to find out as part of a wider study on the engagement between Orang Asli and politics.

On paper, PH candidates did everything right to inspire a tsunami to occur, just as they did amongst other races. They visited people in their villages, with representatives from Orang Asli NGOs helping out on the ground. They engaged, listening to the concerns of the people themselves, and made promises about a better future whereby land would be protected and development would occur without constant delays. They gave out T-shirts, hats and flags, with promises of more. They also told villagers to ignore the cash gifts from BN, and instead take the money but vote with their conscience.

But I witnessed significant issues with the opposition’s campaign that put the Orang Asli off changing their minds. Among attendees I spoke to in the days following the meetings, many were unhappy with the apathy or “arrogance” shown by PH candidates towards the Orang Asli. One spoke to me of the fact that “[the candidate] didn’t seem to care, [they] talk about GST and what [PH] will do in parliament, but it doesn’t matter to us if things stay the same here.”

In one extreme example, a family head spoke unhappily about how the PH parliamentary candidate kept forgetting the name of their kampung (asking their entourage numerous times), and the fact that after they found out he only represented a family of 30, and not a village of 200, the candidate seemed to stop listening. This was made worse when, instead of engaging, the candidate kept insisting that the family vote for them. The family head told me “it’s like [he/she] doesn’t care at all, to [them] we are just votes, if they can’t remember us now, how will they remember us after the vote?”

In other villages, Orang Asli seemed unhappy that they were given only a small number of T-shirts and hats and promised more later on. A ketua joked that “[they] have already given us little but promises”—which raised laughs at the time, but created disappointment on polling days when the aforementioned clothes had still not been delivered. Following this day of meetings, I shared a car back with the person who had organised them, and even he, a die-hard PH activist, seemed dejected at the opposition’s perceived failures.

This is not to say all candidates were failures, or that all failures were the fault of PH. Some PH candidates—especially those running for state seats, who were more “local”—were a lot more successful in their discussions, and made a much better impression.

Another issue was the sheer amount of obstacles the opposition faced. Even when meetings had been organised, few people turned up. In villages of 200 people the candidate entourages outnumbered the amount of people who came, when only 10 orang Asli arrived, and only 5 actually spoke. When gatherings reached more than 15 or 20, it seemed to inhibit two-way discussions and just became about people speaking (down) to the attendees.

Ultimately, the muted reception the opposition’s campaign received in these communities is in part a reflection of the resilience of the BN grassroots machinery there. BN (and UMNO in particular) has a much stronger grassroots presence in Orang Asli communities than PH. BN mobilise not only their candidates, but their extended networks of activists throughout the villages. This gives the perception that they are closer to the ground and more invested in the concerns and problems that the Orang Asli face. While I did not witness it myself, there have been complaints in the past that they have utilised JAKOA and Peninsula Malaysia Orang Asli Association (POASM) to mobilise support, with the POASM president openly supporting BN. This furthers this perception that BN are not only more capable, but also more invested.

Related

What mattered in GE14: campaigns, Islam, 1MDB, cost of living

How scholars of Malaysian politics reflected on the campaign as results rolled in on 9 May.

New Mandala 10 May, 2018

BN candidates did not openly give money during discussions, but the Orang Asli I spoke to did comment on how they did receive, or expected to receive in future, financial rewards for their support. I was told this had lessened compared to previous elections, but was still a factor in their decisions. There is a fear that if voters are seen to be meeting opposition candidates (who for the most part admitted they could not afford to offer similar rewards), then the money will be withheld, as would any aid in the future in form of houses and development. This fear put off a number of people from attending PH meetings, and deterred some who did attend from voting against BN.

Therefore, for PH to make inroads in the Orang Asli community, more engagement is required. It is unlikely we will see a “Orang Asli” tsunami in the peninsula until PH’s grassroots campaigning in Orang Asli communities improves, in order to effectively counter that of BN. It will be interesting to see whether PH will use their new found governmental resources to cause this shift, and effectively engage with the Orang Asli and their continuing concerns.

The Orang Asli need to be given the opportunity to break the silence that their lack of representation has forced upon them. If this doesn’t occur, then perhaps the “fixed deposit” of Orang Asli votes can weather the storm that has disrupted BN so strongly, just as it has done until now.

The post Why there was no ‘Orang Asli tsunami’ in GE14 appeared first on New Mandala.

17 May 14:37

Government to Help Rohingya Seek Justice for Rights Abuses

by Zaw Lin Maung

NAYPYITAW — Myanmar’s government will help Muslim refugees who have fled to Bangladesh from northern Rakhine State file grievances in cases of alleged human rights abuses, according to the Union minister for social welfare, relief and resettlement.

Dr. Win Myat Aye announced the policy during an assessment of his ministry’s record over the past year at a press conference in Naypyitaw on Thursday.

Establishing such a process has become a priority for the government as it faces serious allegations of human rights abuses from the international community. While only some individuals are responsible for the human rights abuses, the organizations they belong to have had to shoulder all the blame, the minister said.

“There are various allegations. There are allegations against organizations, for example the Tatmadaw [Myanmar’s military], rather than the individuals who actually committed the crimes. This mars the image of the organizations. The individual perpetrators should face punishment, not their organizations,” he said.

Those wishing to file grievances can do so from their current locations but will have to attend a trial in Myanmar. The state will bear the costs of bringing the witnesses to the court, according to the minister.

“We have announced that those who fled to Bangladesh now have the right to file complaints. And the Myanmar government will assist them in doing so,” Dr. Win Myat Aye said.

The move aims to address the widespread allegations in a transparent manner, he added.

During visits to Maungdaw in Rakhine State, The Irrawaddy received reports of rapes and other human rights violations by security forces. Their allegations were found not to be true when checked by forensic pathologists, however.

The government initiated the grievance process after the international community, including the United Nations, put pressure on Myanmar to make sure the Tatmadaw acts in a responsible manner and shows accountability in its handling of the Rakhine issue.

Translated from Burmese by Thet Ko Ko.

The post Government to Help Rohingya Seek Justice for Rights Abuses appeared first on The Irrawaddy.

17 May 03:38

El mayo feminista que prendió la mecha del movimiento en las calles

by Macarena Segovia

“Educación no sexista para que dejen de matarnos”, reza un cartel que lleva una niña de unos 13 años. Ella, al igual que 170 mil estudiantes más, salieron a la calle, durante la fría mañana de este 16 de mayo de 2018, para exigir una educación no sexista. Una educación revolucionaria y disidente, que rompa los márgenes del patriarcado, “del maltrato que hemos sufrido durante décadas, que sufrió mi madre, mi abuela y todas las mujeres de mi familia”, explica la niña, que es primera vez que protagoniza un estallido social.

Más de 40 asambleas feministas-estudiantiles convocaron a la primera marcha por una educación no sexista, protagonizada y liderada solo por mujeres. La orden fue clara, los hombres podían acompañar, pero debían hacerlo en un rol secundario. Y así lo hicieron, llevaron lienzos, se encargaron de los circuitos de seguridad, pero no tomaron ninguna vocería, no dieron ninguna cuña. Las protagonistas eran ellas.

A las 11:00 horas comenzaron a llegar los grupos de cada colegio y universidad, no pudieron asistir todas, muchas debieron quedarse cuidando las tomas que se han desarrollado durante las últimas tres semanas. Un movimiento que surgió a partir de casos de abuso y acoso por parte de profesores a estudiantes, pero que ya ha escalado al punto de poner en jaque al sistema educativo en su totalidad.

“Estamos pidiendo derechos mínimos. Estamos pidiendo que no se nos violente en nuestros espacios educativos, en las calles, para llegar tranquilas a nuestras casas, el pueblo necesita que el Estado y el Gobierno se haga cargo de lo que estamos exigiendo”, señala la vocera de Aces y alumna del Liceo Experimental Manuel de Salas, Amanda-Luna Cea.

“Estamos cansadas de ser violentadas, de la revictimización (…) esto no solo se resuelve a partir de protocolos, necesitamos transformar el modelo educativo para que desde niñas se nos deje de violentar”, recalcó la vicepresidenta de la FEUC y vocera de la Confech, Araceli Farías.

Las demandas van desde lo estructural para refundar la visión de la educación y formar a las niñas y los niños con una perspectiva no sexista, hasta exigir dispensadores de condones para mujeres y hombres en los liceos. Desde la exigencia de que dejen de violentarlas con frases machistas al interior de las aulas, hasta que sus compañeros y profesores cesen de abusar de ellas en los espacios universitarios, sí, así de crudo. “Es que nos dejen de denostar por nuestra condición de mujer”, manifiesta una escolar a una pareja de abuelos que van en la marcha junto a ellas, con un cartel que reza: “Las queremos vivas”.

Mientras avanzaban los manifestantes, los cánticos y gritos de la marcha inundaron los vacíos. No hubo espacio para silencios, “la idea es gritar, para que nos escuchen fuerte, ya fueron muchos años de estar calladas”, expresó una de las agitadoras, que en una mano llevaba el megáfono, mientras no paraba de mover su otro brazo para ir ordenando a las manifestantes.

“Dónde estaban cuando nos mataban”, “alerta, alerta, alerta machista, que todo el territorio se vuelva feminista”, resonaban las consignas entre los edificios que colindan con la Alameda. Mientras los carteles rezaban “Somos las nietas de las brujas que no pudiste matar”.

Y es que esta segunda ola de feminismo, mucho más insurrecto, inorgánico y transversal, se dice heredero de aquellas que en los años 60 también rompieron cercos, aunque destacan que quieren ir más allá de la institucionalidad, más allá de la conquista del voto para las mujeres, ellas quieren “quemarlo todo”, quieren una nueva sociedad, una nueva educación no sexista, para “que no sigamos reproduciendo el patriarcado”, se lee en otro de los lienzos que inundaron la avenida principal de Santiago.

Carabineras

En paralelo, en el Congreso, ubicado en la ciudad de Valparaíso, los rectores de universidades del Estado, el ministro de Educación, Gerardo Varela, y una serie de senadores y senadoras, estaban reunidos explicando la situación que se estaba viviendo con las movilizaciones.

Es en este contexto que el ministro Varela, reconocido por tener una lengua afilada y una “verborrea incontenible”, señaló que el problema, que las manifestaciones, se debían a “pequeñas humillaciones” que se daban en la cotidianidad. Frase que despertó el enojo de las voceras que estaban en la marcha y, de paso, a parte importante del Gobierno, que tenía un despliegue especial para la jornada.

La ministra de la Mujer y la Equidad de Género, Isabel Plá, se refirió a la necesidad de avanzar en materia de género y en terminar con el acoso y el abuso a las mujeres. Mientras, algunos emisarios gobernamentales observaban de cerca y con cuidado la inédita marcha. Hasta el ministro de Bienes Nacionales, Felipe Ward, miró atónito el transitar de la protesta que pasaba delante de él.

Es por esta razón que la nueva salida de libreto del ministro sacó ronchas al interior de Chile Vamos –a pesar de que no habría sido ninguna sorpresa–, pues es justamente Varela el encargado de desactivar el conflicto, un panorama que se “ve lejano”, reconocen desde el oficialismo.

Mientras esto ocurría, en la marcha se empezó a sentir la tensión con Carabineros. Como solo se autorizó el recorrido desde Plaza Italia hasta Echaurren por la calzada sur de la Alameda, la marcha intentó en varias ocasiones pasar al lado norte.

Pero no se logró, Fuerzas Especiales de la policía uniformada estaban bloqueando cada pasadizo hacia la otra calzada, como tradicionalmente intentan hacerlo en las manifestaciones, pero esta vez fue muy diferente. La primera línea de cada una de las barreras estaba compuesta por carabineras, las cuales fueron interpeladas por las manifestantes. “Dónde estaban cuándo nos mataban”, empezaron a vociferar las estudiantes.

Furia encapuchada

A metros antes de llegar al escenario, un grupo de encapuchados –todos hombres– comenzó los enfrentamientos con Carabineros, en la ladera norte de la Alameda. Las dirigentas de la marcha optaron por ignorarlos y mantuvieron paso firme hasta el escenario, mientras el resto de las manifestantes siguieron con el rumbo definido.

Unos minutos después, irrumpió un grupo de universitarias. Una furia de capuchas rojas, a torso desnudo, arremetió contra los encapuchados y los persiguió, corriendo a toda velocidad, por el bandejón central de la Alameda, a la altura de Metro Los Héroes. Lograron sacarlos completamente de la marcha. Una intervención que fue aplaudida por todos los manifestantes.

Las capuchas rojas fueron una marca durante la manifestación. Estuvieron rondando toda la marcha y se desplegaron por toda la Alameda, pegando carteles que rezaban: “Mi abogado me dijo que me abusaron porque soy bonita”, “La PUC encubre violadores y los titula”, entre otros.

Eran más de 30 estudiantes del Campus Oriente de la Universidad Católica, el único que logró ser tomado durante el estallido del 2011. Las mismas encapuchadas que protagonizaron un acto histórico en el corazón de la Casa Central de la PUC.

Las capuchas rojas se manifestaron, gritaron y vociferaron el acoso y abuso sexual que se vive día a día en la cuna del conservadurismo del país, a torso descubierto, o “pechuga suelta” –como una de ellas lo reconoce–, en el denominado “patio del cura” de la Universidad Católica, que tiene una estatua de Juan Pablo Segundo de tamaño real.

Allí, justo desde ese epicentro conservador, se prendió la mecha feminista, una mecha que hoy tiene a 25 carreras paralizadas y movilizadas, entre ellas, las facultades de Derecho e Ingeniería, las dos más grandes de la UC. “Y más conservadoras”, como recalca una de las manifestantes.

A quemar todo

Llegando al escenario se escuchaba la voz de la humorista Natalia Valdebenito: “Hoy es un día histórico, chiquillas”, decía a los primeros estudiantes que llegaron al fin de la manifestación. “De aquí nada nos para”, continuó arengando a las miles de estudiantes que comenzaron a agolparse en el bandejón de la Alameda.

“Se sentía esa emoción, esa que te cala los huesos”, reconoce una de las voceras. Emoción que se vio reflejada en cada una de las palabras que dedicaron a los manifestantes que las escuchaban atentas.

Es común el ritual, terminadas las marchas, hay algunos artistas, suena música de fondo, un escenario alto y los dirigentes dicen sus discursos. Pero esta vez fue diferente, había una sensación distinta en el aire, los carabineros estaban lejos del escenario y miraban desde la distancia el desenlace de la marcha.

Las “compañeras”, como se llaman entre ellas, esperaban atentas las palabras de las voceras, universitarias y secundarias. Por primera vez, en una marcha estudiantil, solo había mujeres en ese escenario, ni siquiera permitieron que subieran los gráficos para tomar imágenes desde arriba, la postal de ese momento debía ser protagonizada por ellas.

Las críticas al Gobierno no tardaron en llegar. Y los dardos no solo apuntaron al ministro Varela y sus deslenguadas frases, sino que también a la ministra de la Mujer, Isabel Plá, y al jefe de la cartera de Salud, Emilio Santelices.

La vocera de la ACES recordó que la ministra Plá está “abiertamente en contra del aborto” y sacó a relucir el protocolo de objeción de conciencia impulsado por Santelices, “las mujeres vamos a seguir abortando con o sin protocolo, con o sin leyes”, exclamó la secundaria, que terminó su intervención a voz quebrada y gritando a todo pulmón: “Vamos a dejar la cagá, cabras… vamos a quemarlo todo”.

“Estoy muy emocionada (…) somos miles, estamos a nivel nacional y nada nos detiene hoy día, ni los machitos de izquierda ni de derecha”, así comenzó su discurso la vocera de la Coordinadora Feminista Universitaria, Amanda Mitrovich. Con la voz entrecortada, enfatizó que no se extendería porque estaban “reprimiendo a nuestras compañeras” que estaban al final de la marcha.

La misma dirigenta que no dudó en dejar a un lado a un canal de TV en vivo, cuando vio que el zorrillo se acercaba a un grupo de estudiantes, e intentó frenar la situación. “Este es un llamado a que nos organicemos desde la asamblea, desde la amistad y desde la sororidad. Un llamado a que nos tomemos nuestras universidades, nuestros colegios, hagamos cortes de calle (…) organicémonos y tomémonos Chile y hasta La Moneda, por el feminismo total”, remató la vocera.

Terminada la ronda de discursos, se dio paso a la ronda de gases lacrimógenos. Los carros lanzagases y lanzaguas de Carabineros comenzaron a cercar los costados del escenario. En paralelo, las estudiantes iniciaron el retorno a sus universidades y colegios. “Estuvo bacán”, exclamó una secundaria de no más de 13 años, que estaba sentada en la cuneta de la intersección entre calle Sucre y Echaurren. “Sí, estuvo cuática la cosa”, respondió su compañera que se retiraba de su cuello un pañuelo lila, “así respiro mejor”.

La jornada de este 16M evidencia que se prendió la mecha, el feminismo salió de las aulas, la academia, impregnó a las nuevas generaciones y no parará. Se acerca un estallido que la institucionalidad se niega a ver y que va más allá del Gobierno, de lo que no hizo la oposición, y del mismo Estado. Esta jornada marcó un punto de no retorno, una avalancha de capuchas, gritos, euforia y furia morada, rosa y roja que no se detendrá hasta recorrer cada ámbito de la sociedad y son estas niñas, las estudiantes, la punta de lanza para el cambio que se aproxima.

15 May 18:22

List: Ten Things My Ex-Boyfriend Explained to Me When I Forgot That He is a “Woke” Cisgender White Male Who Has Definitely Checked His Privilege

by ARWEN DOWNS

1. “You don’t understand — I know you don’t choose to whom you are attracted, but you are being close-minded by only dating men. Are you sure you’re heterosexual?"

2. “You don’t understand — I’m not like the other white people with whom I work. I have picked up a little Spanish so I can help the Brazilian workers… They speak Portuguese in Brazil? I don’t think that’s right. Remember, you forget things a lot.”

3. “You don’t understand — my upbringing [as the only child of well-to-do parents in a wealthy suburb of Boston] was equivalent to your experience [being one of six pastor’s children in a small town in North Carolina]. I mean, having so many food allergies made my childhood really tough.”

4. “You don’t understand — some of the humor in my favorite TV show seems problematic, but it’s just ironic.”

5. “You don’t understand — I would like to be more involved in [social movement], but I see myself as an organizer, and I don’t have time for that right now. I wish you were more socially active. Honestly, my retweeting articles about social justice is a much more effective tool for change than your attending marches and protests."

6. “You don’t understand — I know that I only interacted with the staff at the resort where we stayed, but I feel like I made a deep connection with the [persecuted people group in Southeast Asian country] while I was in their country.”

7. “You don’t understand — the feelings that you have when you are on your period aren’t really valid.”

8. “You don’t understand — I have been there. Even though it wasn’t technically cutting, I used to hold a knife against my skin so hard that it left an indentation. I know you usually end up in the emergency room when you cut, but they are both forms of self-harm. Basically, they’re the same thing, if you think about it.”

9. “You don’t understand — I don’t believe in binary politics, but it’s not possible that your parents are conservative AND read the Atlantic. Why would anyone read things they disagree with?”

10. “You don’t understand — I really think I know what it feels like to be a woman.”

11 May 21:00

The Bloody Past of Korea’s ‘Honeymoon Island’

by Erin Craig

It’s perhaps no surprise that the world’s busiest air route is a nonstop to paradise. Nearly 90 flights a day leave Seoul for Jeju, a semitropical island 60 miles off the southern tip of the Korean Peninsula. With citrus groves, dramatic black-rock beaches, and waterfalls spilling into the sea, Jeju has earned the nickname “Honeymoon Island” for a reason. But many vacationers today may not remember the time when it had a very different reputation.

On April 3, 1948, an uprising pitted Jeju islanders against police, the U.S. military, and the newly formed South Korean government. In the ensuing conflict, up to 30,000 civilians lost their lives, and those who survived were branded traitors and communists. The history of the insurrection, now known as Jeju 4·3, was officially suppressed and then forgotten, before finally reappearing in the national consciousness.

There are, amid the island’s unusual theme parks and beautiful vistas, nearly 800 historical sites related to that period. Most are unmarked, untended, and virtually unknown, and one of the most significant is right where thousands of visitors arrive on the island—a mass grave under a runway of Jeju International Airport.

article-image

“As long as you land at Jeju Airport, you land on April 3rd,” says Gayoon Baek, cofounder of Jeju Dark Tours, an NGO that documents and maps these sites. As a human rights activist, she feels that telling the story of Jeju 4·3 is an important step toward resolving the island’s troubled past—especially given the current climate of reconciliation between North and South.

“People were silent for a very, very long time,” Baek says. “I think it is our responsibility to document these places.”

The events of Jeju 4·3 began, ironically enough, with a call for unity. Following the Japanese withdrawal from Korea after World War II, everything south of the 38th parallel, including Jeju Island, fell under the stewardship of the United States, while the Soviet Union maintained influence over the north.

article-image

Discouraged by the painful partition, in 1947 the left-wing South Korean Labor Party encouraged nationwide demonstrations for unification. On Jeju, the march dissolved into chaos when police opened fire on a crowd, killing six. Korean police officers then detained, questioned, and tortured Jeju citizens connected to the demonstration. According to the official report of the Truth Commission (formally known as the National Committee for Investigation of the Truth About the Jeju 4·3 Incident), the anger over these heavy-handed tactics transcended political divides, especially after a student died in custody.

On April 3, furious civilians stormed police stations across the island. According to the Truth Commission’s report, U.S. military governor Major General William F. Dean declared—without evidence—that the resulting insurrection and rebel force was led not by islanders, but by North Korean communists. He advocated a scorched-earth policy, which included the involvement of a particularly brutal right-wing paramilitary force, and within months the island was aflame.

article-image

Per the commission’s report, entire villages, including women and children, were massacred in surprise raids. More than 2,500 were forced through illegitimate military trials. Those who received a death sentence were shot en masse and buried beneath what would one day become the airport.

Scholar Jong-min Kim, who coauthored the report, states that the United States bears some responsibility for what happened. He points out the August 1948 accord under which the United States retained control over the Korean military and police until their withdrawal from the peninsula in June 1949. “U.S. culpability cannot be avoided because it took place during that time,” says Kim, who has spent decades collecting first-hand testimony from survivors.

The Jeju 4·3 insurrection and crackdown stretched through the Korean War. By 1954, a tenth of the population had died, and roughly a third had been displaced. Five rebel fighters remained at large; throughout the entire seven-year conflict their numbers had never exceeded 500.

article-image

Today many people visit Jeju to tackle all or part of the Olle hiking trail, a 262-mile trek that circumnavigates the island. Halfway along the north coast, it meanders through the tumbledown ruins of Gonul-dong, one of 109 villages that were destroyed between 1948 and 1949 alone. From there, a hiker can see the shore, the distant lighthouse, and the odd ferry on its way to the port. It was said that villages within three miles of the coast were in the military’s safe zone, but many burned anyway. Most maps make no mention of Gonul-dong, and few people today know the story behind it. Still, there’s more left of it than there is of many other lost villages, which are often nothing more than a memorial tombstone on a lonely road.

article-image

According to a 2015 analysis of Jeju 4·3’s historical remains by Professor Tae-il Kim, there are at least 154 known massacre sites scattered across the island. A few have been preserved as memorials and historical sites. In the southwest, sculptures and signboards mark the path to Seodal Mountain, where 149 detained civilians were secretly executed in 1950. A walkway follows the low curve of Seodal’s ridge, and overlooks the natural bowl beneath, where the victims died. Six years passed before the bodies were returned to their families—as little more than a jumble of mismatched bones. Their remains were interred at Baekjoilsonjiji, the “graveyard of the 100 ancestors.”

article-image

The volcanic stone of Jeju is pocked with caves and lava tubes—some of the best in the world, according to UNESCO. During Jeju 4·3, villagers used them to hide from soldiers, sometimes for weeks or even months at a time. More than a hundred people hid in Keunneolgwe Cave, for example, and their experience became the subject of the 2012 movie Jinseul. Looking for the cave today, it’s easy to understand how they managed to keep it secret. Two maps, three navigation apps, and a smattering of local advice weren’t enough to reveal it.

On the opposite side of the island, broken and rusted signs point the way to Darangshi Cave, where 11 people, including women and children, fled when their village was destroyed. The soldiers who found them lit a fire at the cave mouth, suffocating the people inside. Their bodies weren’t discovered for 44 years. Today the entrance is buried under a pile of stone and surrounded by fields.

article-image

To Baek, of Jeju Dark Tours, the sites, though so different, tell a single story. “You can go to this massacre site or that massacre site,” she says. “It’s actually the same massacre site.”

The stigma of Jeju 4·3 haunted the island for decades. The National Security Act of 1948 made it illegal to praise or support North Korea and enemies of the state, so even discussing the incident was considered a crime. Islanders swallowed their stories to avoid persecution.

Meanwhile, Jeju’s reputation began to evolve. South Korea’s dramatic economic growth in the 1970s and 1980s gave Koreans the means to travel. Jeju became a favorite honeymoon destination, and the island was reimagined through the photos in countless wedding albums.

article-image

The stories of Jeju 4·3 remained suppressed until the late 1980s. In 1988, the scholar and report author Kim, then a cub reporter for the Jeju Shinmun newspaper, began interviewing survivors and printing their stories in a series called “Jeju 4·3 Speaks.” The next year saw the foundation of the Jeju 4·3 Research Institute. When the remains of the Darangshi Cave victims were discovered in 1992, a public outcry irreparably broke the silence. This, along with an easing of North-South tensions in the late 1990s, finally led to an open discussion.

In 2000, President Kim Dae-jung commissioned an investigation, which led to the Truth Commission’s 2003 report. This, in turn, led to a blanket governmental apology for the massacres, as well as the creation of a peace park where a memorial wall bears the name, age, and village of each known victim.

article-image

On April 3, 2018, the 70th anniversary of the inciting event, President Moon Jae-in renewed the official apology and pledged to continue peeling back the secrecy on that chapter of history. An amendment to compensate the survivors is currently being considered in the National Assembly. Excavations have reopened at the airport to recover the remains of missing victims from the mass grave and return them to their families if possible.

And as Jeju islanders finally gain some measure of closure, the last chapter of the Korean War may be closing as well. With unprecedented peace talks under way between the North, South, and United States, the legacy of Jeju 4·3 could conclude, as it began, with a call for unity.

07 May 14:39

Scientists Reanimate Disembodied Pigs’ Brains – But For a Human Mind, It Could Be a Living Hell

by The Conversation
Do you want to live forever? If so, there’s some good news. Or so it seems. For it appears that we may have taken a step closer to making immortality reality.

In a recent meeting at the National Institutes of Health, Yale neuroscientist Nenad Sestan revealed that his team has successfully reanimated the brains of dead pigs recovered from a slaughterhouse. By pumping them with artificial blood using a system called BrainEx, they were able to bring them back to “life” for up to 36 hours.

Admittedly, the pigs’ brains did not regain consciousness, but Sestan acknowledged that restoring awareness is a possibility. Crucially, he also disclosed that the technique could work on primate brains (which includes humans), and that the brains could be kept alive indefinitely.

But could you really survive the death of your body? And would such an existence be worthwhile anyway? In fact, the answers to these questions are far from clear. So perhaps the news for those seeking life eternal isn’t so good after all. It certainly raises a whole host of worrying ethical questions.

Trapped inside your own mind

Even if your conscious brain were kept alive after your body had died, you would have to spend the foreseeable future as a disembodied “brain in a bucket”, locked away inside your own mind without access to the senses that allow us to experience and interact with the world and the inputs that our brains so crave. The knowledge and technology needed to implant your brain into a new body may be decades, if not centuries, away.

So in the best case scenario, you would be spending your life with only your own thoughts for company. Some have argued that even with a fully functional body, immortality would be tedious. With absolutely no contact with external reality, it might just be a living hell.

According to some, it is impossible for a disembodied brain to house anything like a normal human mind. Antonio Damasio, a philosopher and neuroscientist, has pointed out that in ordinary humans, brain and body are in constant interaction with each other. Every muscle, nerve, joint and organ is connected to the brain – and vast numbers of chemical and electrical signals go back and forth between them each and every second. Without this constant “feedback loop” between brain and body, Damasio argues, ordinary experiences and thought are simply not possible.

So what would it be like to be a disembodied brain? The truth is, nobody knows. But it is probable it would be worse than being simply tedious – it would likely be deeply disturbing. Experts have already warned that a man reportedly due to have the world’s first head transplant could suffer a terrible fate. They say his brain will be overwhelmed by the unfamiliar chemical and electrical signals sent to it by his new body, and it could send him mad. A disembodied brain would be likely to react similarly – but because it would be unable to signal its distress, or do anything to bring its suffering to an end, it would be even worse.

So, to end up as a disembodied human brain may well be to suffer a fate worse than death.

Would you even be you?

It is far from clear whether your disembodied brain would even be you. The question of when people die is the subject of ongoing philosophical debate as well as my own research. In a number of published papers, I have investigated this question and how it relates to what makes us who we are, how we persist over time, and what changes we can survive. Some working in this area think we are purely psychological beings, and so could survive as disembodied brains so long as our memories and personalities were preserved.

But according to one view, known as “animalism”, we are inseparable from our whole organism – our entire body, made up of cells, flesh, bone and organs. According to this philosophy, what makes us “us” dies when our whole organism dies – even if our brain survives. So, because you die when your body does, your brain cannot be you. And so even if it has the same personality and memories as you, it can only be, at best, a psychological duplicate of you.

But we should also be deeply concerned about the possibility of reanimating conscious human brains from an ethical standpoint. According to the dominant view in ethics, living human beings possess full moral status – that is, they are deserving of the highest possible degree of moral respect. They have such a status by virtue of possessing high-level psychological properties that are grounded in the capacities of the conscious human brain. And so, according to this view, irrespective of whether your disembodied conscious brain would be you, it would still be an entity with full moral status.

And so the bottom line is this: to keep a disembodied conscious human brain alive may well be to subject an entity with full moral status to an existence of hellish tedium, or to the mental torture of inescapable madness. Essentially, to a fate worse than death. In my view, not even the promise of eternal life is worth this terrible risk.

Benjamin Curtis, Lecturer in Philosophy and Ethics, Nottingham Trent University

This article was originally published on The Conversation. Read the original article.

26 Apr 17:56

"Alice in Wonderland Syndrome" is a Real Medical Disorder

Hairy elbows syndrome. Foot orgasm syndrome. Clown nose. Baboon syndrome. Occasionally doctors get less jargony and more creative (or at least more literal) with their naming of new medical disorders. Case in point: "Alice in Wonderland Syndrome", which is the whimsical name given to a syndrome whose symptoms include "metamorphopsia (seeing something in a distorted fashion), bizarre distortions of their body image, and bizarre perceptual distortions of form, size, movement or color. Addition
26 Apr 17:39

Watch: Authoritarian Expert Has Bad News For Seth Meyers: If I’m On TV — ‘Then You Know America Is In Bad Shape’

by Sarah Burris, Raw Story
In a Tuesday interview with "Late Night" host Seth Meyers, Kendzior explained that despite understanding the possibilities of Trump, she finds no solace in being right.

Writer and researcher Sarah Kendzior's new book is a series of essays that she wrote from 2012 through 2014 that ultimately predicted the rise of today's politics, government institution bashing, paranoia — and the possibility of a President Donald Trump.

In a Tuesday interview with "Late Night" host Seth Meyers, Kendzior explained that despite understanding the possibilities of Trump, she finds no solace in being right.

"When I'm in demand, when my areas of expertise are in demand, then you know America is in bad shape," she explained. She went on to explain what she calls "parachute journalists," who jump into an area and try to uncover and understand an entire culture for a few weeks and then race out. For those who live and understand America outside of New York or the Washington Beltway, however, the rise of these ideologies was completely predictable.

She went on to explain how "frustrating" it is "because people are genuinely suffering," with the GOP's policies. She noted that it isn't limited to St. Louis, where she is from, but also in places where "anybody treats your community with that level of superficiality, with that lack of concern." She described it as being like The Hunger Games. Meanwhile, with the failure of local newspapers and acquisition of local news stations by conservative company Sinclair Broadcasting, the fear is that local news will not be covered.

"Trump likes to bandy that phrase about, 'forgotten people,'" she recalled. "I mean, he's -- you know, I think a better phrase would be 'neglected people' because that puts some accountability on public officials. You know, they have a job. Public officials are here to serve us whether they believe so or not. And they've been negligent. I think that's, you know, somewhat true of the [Barack] Obama administration. It's certainly true of the Trump administration. They're negligent with malice, with malicious intent. And so this idea that Trump somehow speaks for forgotten America or speaks for people in places like where I live is just -- it's absolutely ludicrous."

She also discussed a portion of her book where she notes, in part, the recession from 2007 and 2008 hit Middle America particularly hard and that Washington manufactured a so-called "recovery" to pretend everything was better than it was. Trump understood it and was able to capitalize on it.

"What corporations did though is take this idea of the recession and of the recovery and basically just decided to stop paying people," she explained. "That's a thing I discuss quite a bit in the book. They had unpaid internships, unpaid labor. They made that kind of a normal expectation. Even though it's extremely exploitive and it became a restructuring. you know? They said, 'Oh, it's the recession. We can't afford it.' 'Oh, we're still recovering. We can't afford it.' And they did that as a way to, you know, limit the labor pool to the most elite, to the most advantaged. And that creates problems. As I say in the book, 'A false meritocracy breeds mediocrity.' And unfortunately, I think we see that in our political [climate]."

Watch her full interview with Meyers below:

 

25 Apr 06:44

A cien años de la muerte de Menéndez: el destronado rey de la Patagonia y responsable del genocidio selk’nam

by José Luis Alonso Marchante

Hace cien años, el 24 de abril de 1918, dejaba de existir en su mansión de Buenos Aires el empresario español José Menéndez, dueño de un fabuloso imperio económico en la Patagonia y Tierra del Fuego. Tenía 71 años y el fallecimiento se produjo a causa de un cáncer hepático. Había nacido en una aldea de Asturias, en el norte de España, en el seno de una familia campesina, y con solo catorce años se convirtió en uno más de los millones de emigrantes a América, imberbes candidatos a la fortuna que huían de la miseria y la desesperación. Llegó primero a la isla de Cuba, donde aprendió los rudimentos del comercio y, después de una estadía en Buenos Aires, se radicó establemente en Punta Arenas en 1875.

En aquel período Magallanes era un remota región del sur de Chile, todavía con carácter de colonia penal, que había salido adelante gracias al esfuerzo de los primeros emigrantes procedentes de Chiloé, verdaderos pioneros olvidados, que muchas veces sobrevivieron gracias al contacto con los Aónikenk que los visitaban frecuentemente para vender sus productos.

Recalada obligada de los buques que realizaban la travesía transatlántica por el estrecho de Magallanes, la ciudad empezó a crecer debido al aporte de familias enteras llegadas desde las provincias más pobres de Europa, suizos, franceses, españoles o croatas. Menéndez y un reducido grupo de negociantes locales comenzaron a prosperar dedicados al comercio, a la navegación de cabotaje y al raque de los barcos naufragados.

Portada libro

Ahora bien, a finales del siglo XIX un acontecimiento va a cambiar la fisonomía de la región y transformará a este puñado de modestos tenderos en hombres inmensamente ricos. En efecto, en 1878 se produce la expansión del negocio de la ganadería ovina desde las islas Malvinas hacia la Patagonia continental y la Tierra del Fuego. Fue una operación económica teledirigida desde Gran Bretaña: las sociedades ganaderas tenían sede en Londres, los capitales eran aportados por inversionistas británicos y toda la producción de lana, sin excepción, tenía un único comprador, la poderosa industria textil de las Islas Británicas.

Se trató de una verdadera colonización económica sin precedentes, una estrategia comercial que hipotecó todo el futuro de la región patagónica, convertida a partir de entonces en una gran hacienda de propiedad particular dedicada en exclusiva a la producción lanera. José Menéndez y su yerno Moritz Braun fueron los principales beneficiados, los hombres de negocios sobre el terreno, los que aparecían como titulares de las explotaciones ganaderas, quienes conspiraban alrededor de diputados y senadores para conseguir el arrendamiento de millones de hectáreas de tierras en una época en el que las leyes chilenas y argentinas limitaban la posesión a 30.000 hectáreas por familia o empresa. ¡Menéndez en solitario llegó a ser dueño de medio millón de ovejas!

Cazador selk’nam,

Era tal el poder de estas familias que un banquero británico llegó a decir que “en unos pocos años más, uno no podrá lanzar un palo sin pegarle a un Braun o un Blanchard, un Menéndez o un Campos”. Como apuntó el escritor argentino Ernesto Maggiori, estos individuos no fueron en ningún modo excepcionales, sino que en realidad su excepcionalidad radicó en las circunstancias que se dieron en un momento temporal y en un espacio geográfico determinados. Las suculentas utilidades y beneficios que les proporcionaba el negocio lanero, el “oro blanco”, fueron reinvertidos en otros sectores: líneas de navegación, compañías eléctricas, bancos y casas de préstamo, aseguradoras, frigoríficos y cadenas de supermercados, con las que seguirán incrementando indefinidamente sus ganancias.

Se trató de una verdadera colonización económica sin precedentes, una estrategia comercial que hipotecó todo el futuro de la región patagónica, convertida a partir de entonces en una gran hacienda de propiedad particular dedicada en exclusiva a la producción lanera. José Menéndez y su yerno Moritz Braun fueron los principales beneficiados, los hombres de negocios sobre el terreno, los que aparecían como titulares de las explotaciones ganaderas, quienes conspiraban alrededor de diputados y senadores para conseguir el arrendamiento de millones de hectáreas de tierras en una época en el que las leyes chilenas y argentinas limitaban la posesión a 30.000 hectáreas por familia o empresa. ¡Menéndez en solitario llegó a ser dueño de medio millón de ovejas!

Unas fortunas que además están manchadas de sangre indígena. La de los selk’nam, pueblo milenario de Tierra del Fuego que fue perseguido, asesinado, deportado, con la única finalidad de apoderarse de sus tierras. Fue uno de los más espantosos genocidios de la Historia contemporánea, instigado por las sociedades ganaderas, permitido por las autoridades y acelerado por unos misioneros que se convirtieron en colaboradores necesarios. Por suerte hubo supervivientes que, agrupados en comunidades originarias como la “Rafaela Ishton” de Río Grande, se muestran tremendamente orgullosos del legado cultural de sus ancestros.

Selknam en el bosque, 1910, fotografía Alberto De Agostini.

También fueron víctimas de estos codiciosos terratenientes los peones rurales, trabajadores de las estancias laneras a los que les impusieron unas terribles condiciones de trabajo; interminables jornadas de sol a sol, salarios miserables pagados en muchas ocasiones con vales que debían obligatoriamente canjear en las mismas tiendas de las sociedades ganaderas o instalaciones muy deficientes que no reunían las mínimas condiciones de higiene.

Un gobernador de Santa Cruz relataba que “los obreros dormían en número de ocho o más, en cuartuchos de cuatro por cuatro sin calefacción. Comida pésima; por lo general carne cocida con algunas cebollas. Botiquín no existía. Pagos con vales. Nadie se responsabilizaba de los accidentes de trabajo”. Cuando los jornaleros se rebelaron y proclamaron la huelga, los estancieros pidieron auxilio y el gobierno envió al ejército. Centenares de peones, la mayoría chilenos, fueron fusilados sin juicio por los militares argentinos en 1921, crímenes por los que todavía nadie ha pedido perdón.

Hoy sabemos que José Menéndez no nació con un destino especial, sino que fue un hombre ordinario, sin ningún rasgo sobresaliente, que se obsesionó por poner en pie un imperio económico llevado por un ánimo de lucro desmedido y una avaricia sin límites. Como hombre rico que era, la prensa se hizo inmediatamente eco de su fallecimiento, dedicándole laudatorias notas necrológicas. Sus aduladores le pusieron el apelativo de el “último conquistador”, “rey pastor”, “nabab del estrecho” o “rey de la Patagonia”.

En plena dictadura de Augusto Pinochet se redoblaron los homenajes en Punta Arenas gracias a las gestiones realizadas por un bisnieto, Enrique Campos Menéndez, colaborador de confianza del régimen militar. De esa época data el nombre de su calle o el busto en la Plaza de Armas. Sin embargo, y a pesar de que sus descendientes conservan intacto su poder político y económico, la memoria oficial impuesta desde arriba a los de abajo se resquebraja a pasos agigantados.

En Chile el diputado Gabriel Boric solicitó el cambio del nombre de la calle “Menéndez”. A su vez, la senadora Carolina Goic presentó un proyecto de Ley para el reconocimiento del genocidio selk’nam. En Argentina se instauró el 25 de noviembre como “Día del aborigen fueguino”, mientras que los integrantes de la Comisión por la Memoria de las Huelgas de 1921 siguen honrando cada año la memoria de los peones fusilados en Santa Cruz.

Peones rurales antes de ser fusilados, Santa Cruz, 1921. Todas las fotografías gentileza de José Luis Alonso Marchante.

En la actualidad nadie se atreve a reivindicar el envenenado legado de José Menéndez, el rey destronado de la Patagonia, y su figura, gastada por el tiempo, se desdibuja aceleradamente como la arena fina de la Historia.

José Luis Alonso Marchante. Escritor español, autor de “Menéndez, rey de la Patagonia” (Catalonia)

18 Apr 00:57

Eminencia estadounidense en educación: “Chile ha sido un laboratorio de malas políticas educacionales”

by Marco Fajardo

Una visita a Chile realizó este mes el académico estadounidense Michael Apple (Paterson, 1942), en el marco de la presentación de su último libro, ¿Puede la educación cambiar la sociedad? (Ediciones LOM).

“Venir acá es venir a aprender y a mostrar solidaridad”, cuenta, junto con manifestar su alegría por la aceptación de sus obras en nuestro país, que visitó por primera vez en 1996.

Apple fue un gran amigo de Paulo Freire, el gran pedagogo brasileño obsesionado por iluminar con la educación a los sectores populares de nuestra sociedad, una preocupación que el estadounidense comparte.

“Chile me enseña lo resiliente que puede ser la gente y cómo luchan. Si puedo ayudar, lo haré”, expresa.

Un sistema segregacionista

Apple, académico de la Universidad de Wisconsin y uno de los principales representantes de la pedagogía crítica, está convencido de que la educación puede transformar la sociedad y de eso habla en su último libro. El tema es qué tipo de educación para qué tipo de sociedad.

“La evidencia muestra que las instituciones de lucro llevan a más desigualdad, destruyen el futuro de estudiantes de la clase trabajadora, donde las universidades se chupan el dinero de los alumnos más pobres. Muchas de estas políticas son copias de políticas fracasadas del norte. En Estados Unidos, la búsqueda del lucro nos ha llevado a Donald Trump”, lamenta.

“Chile ha sido un laboratorio de, en mi opinión, malas políticas educacionales”, afirma en alusión a las políticas neoliberales como los vouchers y la “libertad de enseñanza” de inspiración estadounidense, que critica por su sesgo segregacionista y por estar centradas en el mercado y los beneficios económicos.

“La evidencia muestra que las instituciones de lucro llevan a más desigualdad, destruyen el futuro de estudiantes de la clase trabajadora, donde las universidades se chupan el dinero de los alumnos más pobres. Muchas de estas políticas son copias de políticas fracasadas del norte. En Estados Unidos, la búsqueda del lucro nos ha llevado a Donald Trump”, lamenta.

“Es una tragedia y el actual gobierno comete algunos graves errores al respecto”, señala, con miras a la reciente decisión del Tribunal Constitucional de avalar a las entidades con fines de lucro.

¿Funcionan estas políticas?

¿Funcionan estas políticas neoliberales? ¿Qué tipo de persona crean? Es una de las razones por las cuales se ha dedicado a estudiar el caso chileno.

“La educación es fundamental para la transformación social”, algo que incluso la derecha ha comprendido, comenta. Y en Chile, por cierto, han tenido resultados: el académico la vincula directamente a una democracia de “baja intensidad”

“Es la democracia de los mercados, donde eres conocido como un consumidor”. Allí, la libertad de elegir “beneficia a las personas con dinero”, porque el mercado privilegia a aquellos con capital económico o cultural, este último entendido como aquel necesario para “navegar” en el sistema.

En su país, de hecho, este sistema ha llevado a más injusticia social, y pone un ejemplo: el pago mayor que reciben aquellos maestros cuyos alumnos tienen mejores resultados en las pruebas estandarizadas. El resultado es que los chicos más pobres y de menor rendimiento reciben menos atención, y tienen más posibilidad de quedar fuera del sistema.

Un sistema donde todo se transforma en “commodities”, incluidas las escuelas, y donde los adultos creen que las mejores son aquellas de mejores resultados en las pruebas estandarizadas.

“Allí los alumnos aprenden a odiar la escuela, porque todo se basa en la memorización de pruebas”, apunta.

Todos se transforman: padres y estudiantes. Allí el aprendizaje es que “la justicia social es menos importante y sí lo es la ‘libertad de elegir'”.

“En Estados Unidos, tenemos como consecuencia una sociedad más polarizada, racial y socialmente”, advierte.

Las consecuencias

Es en este contexto que, a su juicio, en Chile ocurren eventos como la eliminación de la filosofía del currículo.

“Luego será el turno de arte, literatura, teatro, música, cosas que no pueden medirse fácilmente ni rentabilizarse económicamente”, comenta.

Otra consecuencia es una mayor inversión en lo que son las “ciencias duras” o lo que en Estados Unidos se conoce como STEM (acrónimo de ciencia, tecnología, ingeniería y matemáticas). Esto ya ocurre en Chile, donde por cada peso que se invierte en el Fondart, tres van al Fondecyt.

“¿Qué es bueno? ¿Qué es malo? ¿Qué conocimiento es importante, cuál no? ¿Qué es calidad y qué no?”, todas estas preguntas se ven alteradas, según Apple, en la educación mercantilizada.

“El tema es qué podemos hacer nosotros. Y para mí, ‘nosotros’ incluye a los migrantes, las mujeres, los negros, los jóvenes, gays y transgéneros”, afirma.

El modelo participativo

El académico señala que tiene “gran fe en el pueblo chileno”, a pesar de esta corriente predominante. “Veo cómo buscan retomar el control de sus vidas y la democracia tras una dictadura asesina que fue apoyada por Estados Unidos, mi país”, dice con pesar.

El académico insiste en que, aunque la educación neoliberal es mayoritaria, también hay una gran tradición de resistencia. “El neoliberalismo no duerme; nosotros tampoco debemos hacerlo”, sostiene.

“No todas las políticas son neoliberales, aunque sean dominantes. Lo concreto es que el neoliberalismo es un proyecto fracasado a nivel educacional, incluso el Banco Mundial reconoce eso”, puntualiza.

El estadounidense contrapone al modelo norteamericano la experiencia de la “escuela participativa” de Brasil, específicamente de Porto Alegre. Allí, en las escuelas más pobres de las favelas, desde 1988 rige un modelo llamado “orçamento participativo”.

La comunidad en su conjunto decide en qué invertir su dinero y otros temas, como la elección del currículo. “Los pobres sienten que tienen respeto y poder, y que por primera vez pueden elegir, que pueden participar plenamente y realizarse”, cuenta.

“Allí el Estado es un alumno, no solo un docente”, grafica.

Los resultados están a la vista: una caída de la deserción escolar y la asistencia de muchos de sus estudiantes a la universidad, por primera vez en sus familias, y un acceso a mejores trabajos. Específicamente, en la escuela primaria la deserción ha pasado de entre 50% y 90% a 20%.

“Antes los alumnos odiaban la escuela, porque era represiva y expulsadora. El currículo era aburrido y los niños no veían futuro. Ahora sí lo ven. Respetan y confían en la escuela. Se dan cuenta de que pueden ser intelectuales, aunque no sea la palabra que usan, que pueden ser creativos. Y ven a los profesores como alguien que puede enseñarles, no como un enemigo. Todavía hay niños que se enganchan con la violencia, pero mucho menos que antes. También ha mejorado la satisfacción de los profesores con sus trabajos”, relata.

Tal es el éxito, que ni siquiera el cambio de gobierno en ese Estado brasileño, tras largos años de mandato del Partido de los Trabajadores (PT), que introdujo este sistema, ha llevado a que sea removido. No solo eso: el modelo ha sido exportado a algunas escuelas de Estados Unidos, países escandinavos como Finlandia y Noruega, Reino Unido, Francia, Corea del Sur, Sudáfrica e India.

“Porto Alegre nos ha dado valiosas lecciones”, concluye Apple. “¿Puede ser aplicado en otros países? No estoy seguro. En Brasil funcionó porque no tocó a las escuelas de los niños más ricos. Creo que es un modelo que debe adaptarse según cada nación. Chile aprendió del desastre de importar desde la Escuela de Chicago, así que confío en que no importarán algo sin más desde Brasil. Pero en general es un modelo que apoyo. Sin duda mejora la educación, tenemos mucha evidencia al respecto. Ahora hay que defender este modelo. También transforma la sociedad”, recalca.

12 Apr 15:32

The Rights of the Dead and the Living Clash When Scientists Extract DNA from Human Remains

by The Conversation
Who gets to decide for the dead?

The remains of a 6-inch long mummy from Chile are not those of a space alien, according to recently reported research. The tiny body with its strange features – a pointed head, elongated bones – had been the subject of fierce debate over whether a UFO might have left it behind. The scientists gained access to the body, which is now in a private collection, and their DNA testing proved the remains are those of a human fetus. The undeveloped girl suffered from a bone disease and was the child of an unknown local Atacama woman.

This study was supposed to end the mummy’s controversy. Instead, it ignited another one.

Authorities in Chile have denounced the research. They believe a looter plundered the girl from her grave and illegally took her from the country. The Chilean Society of Biological Anthropology issued a damning statement. It asked, “Could you imagine the same study carried out using the corpse of someone’s miscarried baby in Europe or America?”

As an archaeologist, I share in the excitement around how technology and techniques to study DNA are leaping ahead. As never before, the mysteries of our bodies and histories are finding exciting answers – from the revelation that humans interbred with Neanderthals, to how Britain was populated, to the enigma of a decapitated Egyptian mummy.

But, I have also closely studied the history of collecting human remains for science. I am gravely concerned that the current “bone rush” to make new genetic discoveries has set off an ethical crisis.

Plundering skulls for science

We have seen a rush for human remains before. More than a century ago, anthropologists were eager to assemble collections of skeletons. They were building a science of humanity and needed samples of skulls and bones to determine evolutionary history and define the characteristics of human races.

Researchers emptied cemeteries and excavated ancient tombs. They took skulls from massacre sites. “It is most unpleasant work to steal bones from a grave,” the father of anthropology, Franz Boas, once grumbled, “but what is the use, someone has to do it.”

The case of Qisuk, an Inuit man, provides an especially egregious example. In 1897, the explorer Robert Peary brought Qisuk and five others to New York from Greenland, so anthropologists could more easily study their culture. Four of them, including Qisuk, soon died of tuberculosis.

Anthropologists and doctors conspired to fake Qisuk’s burial to trick his surviving 8-year-old son, then dissected the body and defleshed the bones. Qisuk’s skeleton was mounted and hung at the American Museum of Natural History. (It is still disputed today whether Qisuk was only stored at the museum or put on public display.)

By the end of the 20th century, U.S. museums held the remains of some 200,000 Native American skeletons.

These skeletons helped write the American continent’s history and foster an appreciation for Native cultures. Yet the insights gleaned from these gathered remains came at a steep price: Native Americans’ religious freedoms and human rights were systematically violated. Many Native Americans believe their ancestors’ spirits have been left to wander. Others insist that all ancestors should be afforded honor and their graves should be protected.

Today, a U.S. federal law provides for the return of stolen skeletons. Still, the legacy of these collections will haunt us for generations. Many Native Americans are profoundly distrustful of archaeologists. And even after nearly 30 years of active repatriation of human remains, there are still more than 100,000 skeletons in U.S. museums. By my estimation, it will take 238 years to return these remains at this rate – if they are ever even returned at all.

Seeking consent

For too long scientists failed to ask basic ethical questions: Who should control collections of human remains? What are the positive and negative consequences of studies based on skeletons? And how can scientists work to enhance, rather than undermine, the rights of the people they study?

One place to look for answers is the Belmont Report. Published in 1979, this was the scientific community’s response to the Tuskegee Study. Over the course of 40 years, the U.S. government denied medical treatment to more than 400 black men infected with syphilis, to watch the disease’s evolution. In the aftermath of the resulting scandal, the Belmont Report insisted that biomedical researchers must have respect for people, try to do good as well as avoid harm, and fairly distribute the burdens and benefits of research.

Although these guidelines were intended for living subjects, they provide a framework to consider research on the dead. After all, research on the dead ultimately affects the living. One way to ensure these protections is to seek informed consent from individuals, kin, communities or legal authorities before conducting studies.

In some cases consultation may be unwarranted. A skeleton of our earliest human ancestor, at 300,000 years old, is a patrimony which all of us could claim. However, a fetus with birth defects that is 40 years old – even one sensationalized as a space alien – likely has kin and community that should be considered. Between these two extremes lies DNA research’s future of ethical engagement.

Are humans specimens?

In its defense, the journal Genome Research, which published the analysis of the Chilean mummy, stated that the “specimen” – the girl – did not require special ethical consideration. She does not legally qualify as a “human subject” because she is not living. So disregarding the rights of descendants, the editors only concluded that the controversy “highlights the evolving nature of this field of research, and has prompted our commitment to initiate community discussions.”

To be sure, such discussions are desperately needed. In the same week that the mummy story hit the news, The New York Times published a profile of Harvard geneticist David Reich. The article celebrates how the jump forward in DNA research has led to sudden, luminous advances in our understanding of humanity’s evolution and history. Reich said his dream is “to find ancient DNA from every culture known to archaeology everywhere in the world.”

The ConversationIt is a beautiful aspiration. But both scientists and society now know to ask: Where will this DNA come from? Who will give their consent?

Chip Colwell, Lecturer on Anthropology, University of Colorado Denver

This article was originally published on The Conversation. Read the original article.

 

Related Stories

11 Apr 17:42

List: The Latest in Freelancer Fashion

by MIA MERCADO

Three Layers of Sweatshirts
Each sweatshirt is accented by a different food stain, giving the otherwise entirely gray outfit a pop of an indistinguishable color.

A Classic Pajama
These rip away to reveal more, even grungier looking pajamas. So in this season!

Shoes?!
A very avant-garde choice as a freelancer rarely leaves the house, if ever. Some have interpreted the inclusion of shoes in this line as a comedic gesture, and we agree that the idea of a freelancer actually going outside is quite funny.

A Duvet Worn as Pants
Underwear optional. How edgy!

An Old Promotional T-Shirt From a Gym Where You Never Worked Out
Several variations of this look were shown during this year’s Freelancer Fashion Week, each paired with sweatpants from a university the model didn’t go to.

A Professional Button-Up Shirt and Nothing Else
Perfect for when you’re feeling like, “Oh god, I’ve got a Skype call at 10?!” this look was dubbed “Business On Top, Desperation Everywhere Else.”

Some Hats, I Guess
These are less a fashion statement and more a distraction from whatever your unwashed hair is doing.

Athleisure for Non-Athletes
Worn-in yoga pants were a staple of this year’s Freelance Fashion Week, as they are every year. Freelancer athleisure is easy to distinguish from regular athleisure as it has never seen the fluorescent light of the gym but is soaked in sweat from anxiously checking email.

Your 2:30 pm Jeans
Specifically designed for when you need put on to pants to go through the drive-thru.

A Presentable Flannel and Some Clean Pants
The designer said this look is inspired by a freelancer who woke up aspiring to be productive but ultimately spent twelve hours scrolling aimlessly through Twitter. The outfit is made complete with a half-done hairdo as inspired by a YouTube tutorial watched while procrastinating work.

A Jacket That Smells Like You’ve Been Sitting In A Coffee Shop for 5 Hours
Ideal for the momentous occasion when you decide to work not from home, this jacket reeks of stale coffee beans and still scrolling through Twitter but in a public space.

A Sarcastic Look For When You Sign Your Emails “Best,”
A key accessory in every freelancer’s wardrobe.

A Shirt That Says IT’S FINE I JUST WORK FROM HOME
Meant to preemptively answer any questions your Postmates delivery person may have about your appearance.

Berets
All given as gifts from relatives who were like, “Get it? Because you’re an artist?”

A Pantsuit Made Entirely of Unpaid Invoices
The freelance model sported this on the runway while shouting “Hey! Just following up!”

16 Mar 13:15

Why Women’s Bodies Are Bad for Women

by ANNAH FEINBERG

When I woke up this morning, I wasn’t in my bed. Where was I, you ask? Well, I’ll tell you: I was inside my body, which was inside my bed. A soft beam of sunshine washed across my face, and before I became fully conscious, I listed seventy things I’m grateful for and set an intention for the day. And as soon as I did become fully conscious, I realized: I do not enjoy existing in my female sack of human flesh.

I couldn’t help but think, as my feet hit the floor and I gazed into the mirror, that the only thing holding me back from achieving all of my hopes and dreams was my skin, my bones, my muscles, my organs, my tissues, and my cells.

Don’t get me wrong, I’m all for #bodypositivity. I even follow one fat person on Instagram. But wouldn’t we all be better off if we didn’t have bodies we had to be positive about? If every single woman simply uploaded herself onto the cloud, or evaporated into a fine mist, all of our problems would disappear. We wouldn’t have to take up any space at all (though I have a feeling my particles would travel through space faster than Adrianna’s).

If my body literally didn’t exist, I’d never have to take a shower. I’d never have to exercise or bleach my mustache. I’d never have to eat, and I’d never have to not eat. I’d be 100% thigh gap. I wouldn’t have to worry about my Tinder profile photos, or workplace sexual harassment, or rape! I’d be the best me I could be! Without distractions like… rape, I’d check everything off of my to-do list — and I’d do it with a smile.

Oh wait, I wouldn’t have a smile. Hmm. Well, we all have to make sacrifices to live our best lives.

I’m not saying this is for everyone. Athletes need bodies. Figureheads do too (you can’t be a figurehead without a head). But regular women? We’d be better off ditching our anatomy for something else: sublime, incorporeal truth. Then we can compete over our sublime incorporeal truth, rather than over the definition of our abs.

In America today, “wellness” has become toxic. And it probably has something to do with the fact that Hillary Clinton lost the election. She looks a certain way, and so do I, and I wish I didn’t. Mirror, mirror, on the wall, who’s the fairest of them all? No one. The only reason women feel the need to have bodies is because society tells us so. And America tells us so. And our bodies themselves tell us so. Our bodies are the problem. THEY’RE THE PROBLEM!

Yes. I am insinuating that all of our problems derive from our bodies. In fact, I wrote it in all caps up there to prove it. Our bodies are bad. I know it’s true because this single gray bang sprouting from my forehead won’t lie flat like the rest of them, and eating a pint of ice cream twice a day keeps making me gain weight. You know what would be better than that? Bodiless divinity. And you know what would be even better than that? I’m not sure, but surely some man will figure it out and sell it to us.

Remember the time before you were born? It was better back then because it wasn’t now. Before I was born, I wasn’t worried about what my cellulite looked like in my yoga pants, that’s for sure. Before we were born, we were just floating around in space or something. That’s how I think of it, at least. And that’s how I think of this, too. There’s probably some science behind it.

Frankly, I’m annoyed that I have to live under the laws of physics. As if women weren’t oppressed enough.

21 Feb 02:13

Colegio de Chillán toma la iniciativa: autoriza baños mixtos y uniformes de acuerdo a identidad de género

by El Mostrador Braga

A pocas semanas de un nuevo inicio de año escolar, el Colegio Concepción de Chillán anunció las medidas adaptadas para dar cumplimiento a la circular y a las orientaciones para resguardar el derecho a la educación de niños, niñas y jóvenes LGTBI emitidas por la Superintendencia de Educación el año pasado.

El establecimiento educacional de la capital regional de Ñúble, informó que dentro de su alumnado registran personas trans, debido a esto hace seis años comenzaron a trabajar en un plan de inclusión con estudiantes, profesores y apoderados.

Los medidas incorparadas para este nuevo año académico van desde la autorización para que los estudiantes trans puedan utilizar el uniforme correspondiente a su identidad de género, el respeto del nombre social en los libros de clases y un baño mixto.

El rector del colegio, César Riquelme, dijo que desde que este colegio nace es un proyecto educativo inclusivo. El tema de la inclusión del punto de vista de género es algo que estamos trabajando hace unos cinco o seis años y creo que el gran objetivo tiene que ver con la inclusión, o sea, como se integran estos alumnos y la comunidad en general lo acoge, reconoce las diferencias y no se producen situaciones de bullying, de maltrato o de acoso escolar”.

“Nuestro proyecto educativo enaltece los valores de la libertad, igualdad, fraternidad y tolerancia. Por lo tanto, aquí los temas de género los tratamos desde hace mucho tiempo”, dijo Riquelme en entrevista con La Segunda. 

Al ser consultado sobre la posición de los apoderados, Riquelme, detalló que no generaron resistencia ya que “organizamos conversatorios con la comunidad escolar. Cuando acercas a los padres y el apoderado conoce al alumno que, por ejemplo es trans, se da cuenta de que es un niño igual que el resto, simpático, buena onda, tremendamente inteligente y por lo tanto le pones un rostro al nombre y lo humanizas”, explicó.

Finalmente el regente del establecimiento, señaló que “el tema de la inclusión del punto de vista de género es algo que estamos trabajando hace unos cinco o seis años y creo que el gran objetivo tiene que ver con la inclusión, o sea, como se integran estos alumnos y la comunidad en general lo acoge, reconoce las diferencias y no se producen situaciones de bullying, de maltrato o de acoso escolar”, dijo Riquelme.

Estas acciones fueron festejadas por el Movimiento de Integración y Liberación Homosexual (Movilh) en la Región del Biobío, por “constribuir a la inserción de un grupo mayoritariamente excluido en el sistema escolar de nuestro páis”.

En la circular en cuestión se establece que los colegios deben “asegurar el derecho a la educación de niños, niñas y estudiantes, tanto en el acceso como en la trayectoria educativa”, lo cual “significa atender sus necesidades y diversidades personales y colectivas, creando espacios educativos seguros y respetuosos de su dignidad que favorezcan el desarrollo integral” recordó la psicologa del Movilh, Paola Perez.

Peréz mencionó que -en su experiencia- “no basta con la voluntad del director o sostenedor del establecimiento, ni con la consigna de “inclusión” como sello institucional”. Según ella son el primer paso, pero en los colegios de Chile, “se requiere el apoyo de toda la comunidad educativa”, es decir, padres y apoderados, docentes, asistentes de la educación y estudiantes.

Por lo que Peréz destacó las medidas impulsadas por el Colegio Concepción de Chillán ya que “han liderado un importante trabajo previo con la comunidad educativa para erradicar los prejuicios sociales en torno a la identidad de género”. Agregó que “se han propuesto preparar un ambiente acogedor, protector y respetuoso para los estudiantes trans”.

Sin embargo la profesional contó que “es necesario entender que los menores y adolescentes trans viven en riesgo de rechazo por el prejuicio al que se exponen”. “Depresión y alteraciones de conducta, son algunas de las reacciones psicológicas que pueden surgir en ellos ante el temor a visibilizarse en sus colegios o frente a hechos de transfobia al interior de ellos” alertó.

Finalmente, Peréz hizó un llamado a los colegios a “fomentar la integración social, generar espacios de diálogo y promover mejores niveles de salud mental para sus estudiantes”.

06 Feb 18:46

¡Y a mí qué me importa! El decaimiento de la democracia

by Marcelo Mella

Hace 34 años, el cientista político Guillermo O’Donnell publicó un ensayo en la colección Documentos de Trabajo del Hellen Kellogg Institute for International Studies ya convertido en clásico, titulado “¡Y a mí qué me importa!”, en el que el connotado profesor argentino retomaba una reflexión comparativa iniciada por el brasileño Roberto da Matto para analizar los rasgos básicos de la cultura política y la sociabilidad de Brasil y de Argentina.

Lo que más trascendió de este famoso escrito es la diferencia detectada por O’Donnell en la manera de asumir subjetivamente la estructura social y las asimetrías, en cada caso, por parte de sujetos socioeconómicamente desiguales. La expresión tradicional frente a un conflicto entre dos sujetos desiguales fue representada retóricamente por O’Donnell mediante una situación paradigmática que enfrenta a ambos y en la que el dominante pregunta, como modo de zanjar la discrepancia con el subalterno: “¿Y usted sabe con quién está hablando?”. Nótese que la expresión “usted” cumple una función de distanciamiento y demarcación social para el sujeto dominante en la interacción.

Queda claro que en ambos contextos la expresión buscaría clausurar la discusión haciendo prevalecer todo el peso de la estructura social sobre quien posee la condición subalterna. Frente a la interpelación del sujeto dominante se obtienen dos respuestas típicas que, a juicio del cientista político argentino, revelarían maneras diferenciadas de configurar el orden y la sociedad.

En el caso brasileño, la respuesta específica asume esa diferencia en la naturalización de la jerarquía preexistente y, por tanto, en la inevitabilidad de la desigualdad. En cambio, en el caso argentino, el subalterno responde típicamente con un marcado “¡y a mí qué me importa!”; o, mejor aún, “¡y a mí qué mierda me importa!”. Frase, esta última, que connota al extremo el rechazo, mediante desinterés, de la desigualdad estructural presente en diversas sociedades latinoamericanas.

La comparación sugiere que existen dos actitudes paradigmáticas extendidas en ambos contextos que determinan las idiosincrasias políticas: la primera, representada por Brasil, tiende a la naturalización del orden social y su distribución de poder; mientras que la segunda, representada por Argentina, propende a la desnaturalización de las desigualdades mediante alguna forma de desinterés. Este modo de desinterés podría caracterizarse como hipócrita y funcional a la democratización porque, en rigor, solo rechaza un modo de interacción social característico de un régimen no democrático, aquella formulada por el sujeto dominante que intenta poner en su lugar al subalterno, pero en ningún caso esta forma de desinterés tiene como propósito último ser marginal respecto del régimen político. De este modo, el “y a mí que mierda me importa” de O’Donnell es perfectamente compatible con la “movilización cognitiva” (afinidad de las creencias) que requiere un régimen democrático.

Otra cosa ocurre con el desinterés hoy en Chile. Aunque a primera vista nuestro país podría caracterizarse como una cultura que avanza hacia valores más pluralistas, también se configura como una sociedad en creciente polarización. Si bien los estudios de opinión pública muestran una mayor tolerancia en relación con asuntos valóricos, no es menos efectivo que estas tendencias coexisten con niveles de desconfianza entre los más altos de Latinoamérica y del mundo.

World Values Survey (WVS), por ejemplo, aplica una escala de 1 a 10 (en donde 1 es “nunca se justifica” y 10 es “siempre se justifica”) para medir la justificación frente a asuntos como el divorcio, la homosexualidad, la prostitución y la eutanasia. Los datos muestran que en Chile, durante el período 1989-1993, comparado con el 2010-2014, las medias aumentaron en cada uno de estos temas. Por ejemplo: en justificación del divorcio de 3,5 a 6,96; en justificación de la homosexualidad de 1,83 a 5,73; justificación de la prostitución 1,8 a 3,62; justificación de la eutanasia 2,68 a 3,75, todo lo cual reafirmaría que Chile avanza en la tolerancia respecto de asuntos que carecían de aceptación social.

En Chile actual la decreciente participación electoral desde 1990 y la pérdida de centralidad de la religión en la vida cotidiana de los ciudadanos, resignifica el sentido dado por O’Donnell al desinterés como forma de rechazo al orden social oligárquico bajo un régimen formalmente democrático.

Por su parte, para el período 1996 a 2016 y en relación con los niveles de confianza interpersonal, Latinobarómetro ha estimado que Chile se ubica entre los países con mayor desconfianza de la región, con una tendencia incremental sostenida. En 2016, el 86% de los entrevistados chilenos estuvo de acuerdo con la afirmación “Uno nunca es lo suficientemente cuidadoso en el trato con los demás” y solo 12% con la afirmación “Se puede confiar en la mayoría de las personas”. ¿Cómo podría entenderse esta coexistencia entre un mayor nivel de tolerancia y el aumento de la desconfianza si no se trata simplemente de una impostura en favor de lo “políticamente correcto” por parte de los encuestados?

Del mismo modo, en Chile actual la decreciente participación electoral desde 1990 y la pérdida de centralidad de la religión en la vida cotidiana de los ciudadanos, resignifica el sentido dado por O’Donnell al desinterés como forma de rechazo al orden social oligárquico bajo un régimen formalmente democrático. Sabemos que en la última elección presidencial el porcentaje de votantes que no sufragó alcanzó a un 53,3% sobre el total del padrón, con cerca de 8 millones de chilenos que no fueron parte del proceso. La abstención electoral alcanzó niveles extremos entre jóvenes de 18 a 24 años y entre los habitantes de sectores urbanos de bajos ingresos. En relación con la perdida de centralidad de las creencias religiosas entre los chilenos, se observa –según WVS– que en el período 1994 a 2014 la religión perdió importancia en la clase alta, mientras mantuvo su centralidad en la vida de los sujetos al descender en la escala social.

Si se observan los datos de Latinobarómetro sobre actitudes hacia la democracia, no existirían mayores fundamentos para sostener que hay desinterés predominante frente al tipo de régimen político, salvo por la pregunta referida a la frecuencia con que se conversa de política, que podría resultar un proxy más fiel de la implicación con los asuntos públicos. Los resultados de esta pregunta pueden ser leídos en tono brutal: entre el 40 y 50 por ciento nunca habla de política, mientras entre 2 y 5 por ciento siempre habla de política (Frecuencia con que habla de política con los amigos, representado en %. Fuente: Latinobarómetro).

Pareciera ser que la famosa expresión de rechazo mediante el uso instrumental del desinterés, analizada por el politólogo argentino, debiera ser resignificada sobre la base de la experiencia más reciente de sujetos que cuestionan no solo una forma de interacción sino también las bases normativas que constituyen la sociedad a partir de un individualismo o particularismo radical.

En ese contexto, la expresión “¿y a mí qué mierda me importa?” no tendría por qué ser una actitud que fortalezca a la democracia, sino, más bien, el efecto de cajas de resonancia de grupos o individuos que remiten a un nuevo feudalismo valórico. Se trata de un feudalismo o individualismo valórico sin movilización cognitiva destinada a fortalecer el régimen democrático, sino, por el contrario, a ignorarlo.

En este marco, volvemos a Barrington Moore para analizar la sociogénesis de la democracia y nos preguntamos: ¿qué tipo de régimen político surge de estos valores dudosamente democráticos y sujetos escasamente implicados con los asuntos públicos?

06 Feb 13:54

List: Five More Products Made Just for Women

by SARAH COOPER

“Bosses at Doritos have revealed they are to launch a new ‘lady-friendly’ version of the snack which are quieter to eat and a lot less messy.” — New York Post, 2/5/18

- - -


We can’t fault women for loving coffee, but their sipping and slurping can be a distraction and reduce office productivity. Many women often avoid drinking beverages altogether if they know doing so will create a stir. But with the Sippy Cup Quiet Coffee Mug, ladies will be able to enjoy their liquids without garnering any unwanted attention. The design is modeled after sippy cups for children but decorated with inspirational quotes such as, YOU GO GIRL, WORK IT!, and RBG, AMIRITE?

- - -


A new garment to help take up less space in public places hopes to capitalize on the majority of women who fear infringing upon the footprint of those around them. “I just hate feeling like I’m taking up too much space,” says focus group member, Allison Anderson. “The Take Up Less Space Jacket would be perfect for me. I could wear it on the train, in the grocery store, at the movie theater — even at home when my husband is sprawled out on the couch leaving me barely any room to sit."

- - -


“We all know women hate the sound of their own voices,” says Sound of Silence CEO Chad Chadson. “Let’s face it, none of us are fans of women’s voices.” The Sound of Silence microphone aims to lessen the self-consciousness women feel when hearing themselves talk by making them sound more pleasing, whispery, and perhaps even completely silent, to their audiences. Chadson realizes he might run into trouble getting funding for his product, as many companies would rather women not have a microphone at all. But he hopes to sell people on the idea that as long as women think they are being heard, they will feel included.

- - -


This flu season has done quite a number on our sinuses, but women often avoid blowing their noses in public due to embarrassment. Muffle Your Nose Tissues stifle nose-blowing women by slowly suffocating them until they lose consciousness. Consumer Maggie Phillips says, “I hate to be a burden on anyone, so being unconscious while I’m sick sounds like a dream!”

- - -


This high-end device aims to solve the problem of women being seen or heard anywhere. Its lightweight frame makes it easy to carry, while the innovative soundproof material makes virtually anything and everything a woman does while using it completely unnoticeable. Susan Monaghan, a self-proclaimed gadget buff, is excited about the Go Anywhere Portable Soundproof Container. “If I could walk into a room and have no one notice that I’m there, well then that would be… kind of like how it already is.”

20 Dec 00:29

“Soy rica y no me he esforzado ni un puto día en mi vida”: la brutal confesión de una profesional Abc1

by El Mostrador

Tras la segunda vuelta de este domingo, un llamativo testimonio de una joven de 28 años comenzó a ser viralizado a través de Facebook e inmediatamente se convirtió en tema de reflexión y debate.

Se trata de Camila Del Carpio, titulada en Administración en la Universidad de Santiago, y que hoy está siendo aplaudida por muchos en las redes sociales luego de hacer pública su situación económica y algunos de los privilegios que conlleva nacer en una familia “pudiente” como lo califica ella.

Pero más allá de contar sobre lo que ha podido hacer durante sus 28 años sin haberse “esforzado un puto día de mi vida”, tal como relata, hace una crítica a la desigualdad de oportunidades y condiciones existentes en Chile, y pone en tela de juicio el discurso de la meritocracia en el país.

“Que paja leer en muchos lados que “para ganar plata hay que trabajar”, “los ricos no se hacen por generación espontánea, se hacen ricos porque se sacan la cresta trabajando”, “estos flojos quieren que les regalen todo”….”, así comienza la publicación.

A través de su cuenta, Camila escribió: “Lo digo desde mi posición, no de familia rica, pero si pudiente: yo no me tuve que sacar la cresta para tener auto, me lo regalaron cuando salí de 4to medio; yo no me saqué la cresta levantándome temprano todos los días por 14 años para llegar a la hora al colegio después de viajar una hora colgando de la micro), porque me fueron a dejar en auto hasta que termine el colegio; yo no me saqué la cresta trabajando para pagarme los estudios, porque mi papá me pagó las dos carreras y yo salí a los 27 con dos títulos y sin ninguna deuda”.

“Sacarse la cresta no es una garantía de ser rico, si fuera así, habría mucha gente rica: la señora de población que con suerte llegó a 5to básico y se levanta todos los días a las 4am para ir a trabajar al otro lado de la ciudad (donde supuestamente viven los ricos esforzados) recogiendo basura para darle de comer a sus 5 cabros chicos (que tuvo no por negligencia, sino por ignorancia y violencia)”, relata la joven.

“También serían ricos los que se sacaron la cresta para tener buenas notas en un colegio municipal de mierda con la idea de poder sacar un título, pero como la educación era tan mala, no les dio en la PSU y van a vivir endeudados hasta que sus hijos sean grandes por un título que más encima vale menos que el de una universidad tradicional y trabajan sobrecalificados para un puesto que solo pide cuarto medio con un sueldo que no les alcanza. También serían ricos los vendedores ambulantes, que al no tener otra opción, se dedican a hacer lo que pueden. Y así mucha gente realmente esforzada que no es rica en ningún caso”, cuestionó.

En esa misma línea, Camila polemizó sobre el sistema de los méritos, y escribió: “¿Meritocracia?, perfecto, estoy totalmente de acuerdo. Pero meritocracia en igualdad de condiciones. Meritocracia cuando tuviste las mismas oportunidades que yo, cuando en tu jardín no te pegaban, cuando en tu colegio la educación era del mejor nivel, cuando no tenías que vender cosas en la calle para comprarte comida y podías dedicarte a estudiar, cuando en tu barrio habían espacios seguros para desarrollarse y no weones fumando y jalando en la esquina a las 2 de la tarde, cuando tenías el apoyo de tu familia, en lugar de vivir solo porque tu mamá tuvo dos empleos para poder mantenerte”.

“La única forma de cambiarlo es cambiar la mentalidad, es apoyar a quienes están en situaciones vulnerables, es dar oportunidades de desarrollo iguales para todos. Las cosas no se van a solucionar condonando el CAE ni generando empleos pencas, pero que alguien venga a decirme que el rico es rico porque trabaja y el pobre es pobre porque es flojo, encuentro que es de un egoísmo, de un individualismo y un egocentrismo terribles”, aseveró.

Finalmente la joven reiteró que “No es así, yo tengo auto, depa, viajo tres veces al año por lo menos, salgo a comer a restaurantes al menos cinco veces a la semana y no me he esforzado un puto día de mi vida. Así que NO acepto esa weá y creo que el chileno que piense eso es un egoísta de mierda”, concluyó.

09 Nov 14:42

2017 Is the 100 Year Anniversary of the Russian Revolution: Are There Important Lessons?

by Vijay Prashad, AlterNet
What are the takeaways from that tumultuous period?

Today – November 7, 2017 – is the 100th anniversary of the Russian Revolution of 1917. In February of that year, the working class and peasantry – along with the soldiers – overthrew the Tsar’s regime. That October (November in our calendar), led by the Bolshevik party, the workers and peasants completed their social revolution by overthrowing the conciliatory government of the bourgeoisie led by Alexander Kerensky. Lenin, who had returned to Russia from exile, saw that behind Kerensky’s government was ‘merely a screen for the counterrevolutionary Cadets and the military clique, which is in power at present’ and of the foreign imperialists. They had to be overthrown. That is what the Petrograd Soviet did.

But the Soviet Century was truncated. It lasted for just over seven decades. The Soviet Union collapsed in 1989. Its departure inflicted a heavy penalty on socialism around the world.

What do we celebrate, then, when we look back at 1917?

Insurrection is an Art

Do we marvel at the work of the tiny left-wing parties who made deep connections with the Russian working-class and sections of the peasantry in the terrible years of the Great War?

In 1914, the international socialist movement crumbled before the prospect of war, with most established parties – led by the most important Marxist party, which was in Germany – voted on behalf of the war. A small minority decided that this was not a war of the people, but a war against the people, an imperialist war. At Zimmerwald, Switzerland in 1915, this anti-imperialist left gathered to regroup. From Russia came a wide spectrum of leaders, from Lenin to Martov, from Trotsky to Radek. Pacifism was not their method. ‘The slogan of peace is not at all revolutionary. It can only take a revolutionary character when it is linked to our argument for a revolutionary tactic, when it goes along with a call for revolution’. Lenin’s 1902 book, What is to be Done?, provided a guide to many socialists: it counselled the cadre to build an organisation to prepare for a change of circumstances. When the spontaneous strikes broke out in the St. Petersburg factories in 1896, Lenin argued, the ‘revolutionaries lagged behind this upsurge, both in their theories and in their activity; they failed to establish a constant and continuous organization capable of leading the whole movement’. This lag had to be rectified.

Bolsheviks in Central Asia

That the Russian revolutionaries found the means to build a network amongst the working-class and the peasantry is no small feat. In early September 1917, as workers and peasants took to their Soviets and passed resolution after resolution for their own government, Lenin wrote, ‘insurrection is art’. In John Reed’s bracing Ten Days that Shook the World, he describes the working-class and peasant energy. ‘Lectures, debates, speeches – in theatres, circuses, school-houses, barracks…. Meetings in the trenches at the Front, in village squares, factories…What a marvelous sight to see Putilovsky Zavod (the Putilov Factory) pour out its forty thousand to listen to Social Democrats, Socialist Revolutionaries, Anarchists, anybody, whatever they had to say, as long as they talk!’. But they also seemed to want something specific – to found a Soviet Republic. It is this specific demand that led to the October Revolution. The Congress of Soldiers’ Representatives wrote to the 2nd All-Russian Congress of Soviets, ‘The country needs a firm and democratic authority founded on and responsible to the popular masses. We have had enough of words, rhetoric and parliamentary sleight of hand!’. They demanded a second revolution. That is what the Bolsheviks, the party of Lenin, led in October. The Bolsheviks did not engineer a coup. They stayed alongside the mass upsurge and led it to fulfil its demands.

Socialist Construction

Do we celebrate the incredible, but hard won, achievements of the Soviet Union from 1917 to 1989?

‘By creating a new, Soviet type of State’, Lenin wrote in 1918, ‘We solved only a small part of this difficult problem. The principle difficulty lies in the economic sphere’. To socialize production was not going to be easy. An attack by the forces opposed to the October Revolution – including most Western powers – threw the new government into disarray. The Red Army had to be organised to defend the new state, which meant resources began to be drained away from social uses. At no point during its seven decades, did the Soviet Union exist without major external threats. Its entire architecture of socialist planning was constrained by the imperatives of security.

The USSR chose to push for rapid economic growth to sustain the Red Army and to provide sufficient social wealth to improve the livelihood of the population. There was consistently a worry that the use of strategies to build industrial capacity in a hurry and to increase rural productivity would lead to far too centralized a state. ‘Communists have become bureaucrats’, warned Lenin in 1918 in a letter to Grigori Sokolnikov, one of his closest comrades. ‘If anything will destroy us, it is this’. Embattled by the siege, driven by the hurry to build the physical plant and the human capacity of the country, pushed by classes adverse to their experiments, the Soviets moved to weaken democratic institutions. Their choices were few. It is in this lack of choices that some of the major institutional errors crept in for the Soviet Union.

The small Bolshevik Party now renamed the Communist Party of the Soviet Union drew in three million members by 1933. It was a dynamic party, which enthused popular classes into new activity – including exciting new developments in culture, art, philosophy, technical sciences, and so on. The great advances in the imagination seemed to come from nowhere, but actually they came from the spirit of the revolution and from its instrument, the Party. When the Party began to go against the opposition, it excised the potential richness of Soviet politics and left the Party – in name – but not in spirit. Party members became apparatchiks in the bureaucracy, denuding the political life of the party for the administrative life of the state. With the Tsar’s apparatus in their European exile, it was necessary to staff the bureaucracy with every capable person – but this emptied the Party of its life. It did not help that so many vibrant Party members – Sokolnikov among them, but so too the linguist Voloshinov, the literary scholar Medvedev, the theatre director Meyerhold, the botanist Vavilov, the pianist Gayibova – were killed in the Purges. The Party suffered greatly from the loss of these talented people, either to State jobs or to the gallows.

The advances, despite the setbacks, were quite incredible. Planning as a mechanism drew the admiration of capitalist state managers. It allowed the USSR to better apportion the meagre resources toward rapid industrial growth. This physical plant is precisely what built the bulwark of the USSR against fascism. There is no question that Western liberalism was saved by the might of the USSR in World War II. If the USSR had not broken through as a result of War Communism, the New Economic Policy, and Stalin’s industrialisation policy, then Western Europe would have been broken by decades of fascism. As it happened, Hitler’s ambitions died in the factory towns of the USSR, where the steel and mortar emerged to destroy the Wehrmacht. World War II devastated the USSR, which had to once more go onto a War Communism footing to build up its strength. The Western encirclement had once more begun. There was no respite for the Soviet Union, which had lost over twenty million people in the defence of freedom. Not enough can be said of the great sacrifices of the Soviet people in general. Tragically the fruit of their sacrifice was seized by liberalism and not by Communism.

One of the major limitations of the USSR was that it did not enhance the democratic aspirations of the people. In fact, by restriction of democracy, it allowed the West – only formally democratic – to claim the mantle of democracy. Friedrich Engels wrote of the February 1848 uprising, ‘Our age, the age of democracy, is breaking’. He described the scene in the French Chamber of Deputies, when a worker rushed in with a pistol in hand. ‘No more deputies’, he shouted, ‘We are the masters’. It was not to be in 1848. But this is the seam in communism that is irrepressible –the desire for participation and leadership. In October 1917, Lenin addressed this possibility directly. ‘We are not utopians’, he wrote. ‘We know that an unskilled labourer or a cook cannot immediately get on with a job of state administration’. The key word here is ‘immediately’. Training is essential, Lenin wrote, and once trained, every cook can govern. ‘Our revolution will be invincible’, he continued, ‘if it is not afraid of itself, if it transfers power to the proletariat’. That transfer of power did not effectively happen – although the Supreme Soviet was much more representative of the working-class and peasantry than in any liberal democracy, and its leadership came from solid working-class (Brezhnev) and peasant (Khrushchev) backgrounds. The full promise of Communism could not, however, be met in the constraints of the USSR.

The lack of effective democracy meant that there became a tendency to bureaucracy and to stagnation – bolstered by the diversion of an enormous amount of the social surplus to the security establishment. Attempts at reform of the system – such as Kosygin’s 1965, 1973 and 1979 reforms – would be ill starred. These were top-down initiatives. They did not emerge from the depths of the party and of the population. It was a similar top-down attempt in the 1980s led by Gorbachev that led to the liquidation of the USSR. Gorbachev went for openness (Glasnost) and economic restructuring (perestroika), introducing these Russian words into English. Similar policies had been pushed in China around this time, and much of what he had attempted was in the framework of Kosygin’s various attempts at reform. What Gorbachev did most dramatically – and which is not enshrined as a crossover word – was to insist on multiparty elections and to essentially frontally attack the role of the Communist Party in the USSR. The was demokratizatsiya, which essentially dismantled the state institutions and left them prey to the opportunistic party apparatchiks and private businessmen who became the first Russian oligarchs – those men fed on the social wealth produced by the Soviet people. The precipitous break-up of the state allowed unscrupulous politicians such as Boris Yeltsin (along with his intellectual cronies Anatoly Chubais and Yegor Gaidar) to drive the USSR off the cliff. In fact, what is often not raised in this connection is that Yeltsin, with the support of General Pavel Grachev, conducted a coup d’etat against the USSR in October 1993. This was the October Counter-Revolution.

Futures of Communism

More than a quarter of a century has passed since the USSR collapsed. Many of the problems experienced by the Left – the decline of the political fronts of the global working-class and peasantry – predate the fall of the USSR. The Third World debt crisis, the new technological innovations such as container ships, satellite technology and computers, reasonably low fuel prices and the new intellectual property regime allowed for the creation of the global commodity chain. Commodities now travel this circuit outside the territorial sovereignty of states – which means that not only do states not have power over their economies, but unions in the factories and fields are much harder to organise. The basis of Communism – the organised working-class and peasantry – was much weakened from the 1980s onward. The fall of the USSR politically expedited the ability of the imperialist states to enhance their position in this new phase of capital.

No alternative bloc remained to withstand the dynamic of capitalism. Those haunting lines from the Communist Manifesto (1848) linger, ‘The cheap prices of commodities are the heavy artillery with which [the bourgeoisie] batters down all Chinese walls, with which it forces the barbarians’ intensely obstinate hatred of foreigners to capitulate. It compels all nations, on pain of extinction, to adopt the bourgeois mode of production’. The phrase ‘on pain of extinction’ is resonant of the violence of the process. Even the adoption of the bourgeois mode of production is slight – it is enough to formally become attached to the ravenous desires for capital to accumulate, not to really subsume social relations to those of the right of workers to sell their labour power (slavery and debt peonage remain alive and well in the maquiladoras of Mexico to the slum factories in Bangladesh). The USSR as a bulwark is no longer available. Even less the USSR as the provider of support – as well in the bleak Brezhnev years – for guerrilla movements in southern Africa and Central America. Western unipolarity (with the US in the lead) began to define the world system.

Nostalgia is not the mode with which to look back to the USSR. It is important to see it for what it was able to provide human history – an alternative to capitalism, a defence against fascism, an experiment – with failures – of the construction of socialism and socialist democracy. There is a great deal to learn from the USSR, a great deal to admire and a great deal to censure. Communism is not a system that will emerge easily out of our present. All the maladies of our human history will sneak into these new experiments. Vigilance is necessary, as is creativity. The Peruvian Marxist Jose Carlos Mariategui (1894-1930) wrote that Communism ‘must be a heroic creation’. It does not emerge full blown. It has to be fought for, its errors understood, and its achievements digested. Communism, Mariategui wrote, ‘is formed in the class struggle, carried out with a heroic spirit and passionate will’. There are human beings here. Nothing is perfect. The essence of Communism is to strive to break away from guaranteed suffering to a new epoch that shall bring its own challenges.

As part of our appreciation of the Revolution and our studies of it, we, at LeftWord Books, have published a series of books:

  1. Red October: The Russian Revolution and the Communist Horizon, edited by Vijay Prashad, with essays by BT Ranadive, Sitaram Yechury, Prakash Karat, Irfan Habib, Amar Farooqui, Prabhat Patnaik, Jodi Dean, Prabir Purkayastha and Shahrzad Mojab. Leading communist intellectuals discuss the achievements and failures of the October Revolution. Red October is an invitation to rediscover the importance of the Russian Revolution, to explore how it faltered and to nudge us to consider the ghosts of that revolution in our own movements today.
  2. Cecilia Bobrovskaya, Rank-and-File Bolshevik. A Memoir. Introduced by Vijay Prashad. This book reproduces two texts by Bobrovskaya: her own memoirs and her short biography of Lenin. Bobrovskaya describes what it took to make the Revolution — not one push in 1917 but tens of thousands of pushes produced by people like herself, one of the many rank-and-file Bolsheviks.
  3. Alexandra Kollontai, The Soviet Woman. Selected Essays. Introduced by Parvathi Menon. The revolutionary legacy of Alexandra Kollontai (1872-1952) has slipped into relative obscurity. This is somewhat surprising, because she was a voluminous writer – on politics, Marxist theory, country-specific economic studies, and the women’s question. She left letters, diaries, memoirs and pamphlets, theoretical tracts, articles, and creative literature. She authored two novels, The Love of Worker Bees and Red Love, which explored issues of love and socialist morality. This volume brings together some of her most important writings on gender, sexuality and women’s liberation.

We are looking forward to introducing you to the following work, which will be out in the next three months:

  1. V. I. Lenin, Revolution! Lenin in 1917. Introduced by Prakash Karat.
  2. Nadezhda Krupskaya, The Woman Worker and Other Essays. Introduced by Chirashree Dasgupta.
  3. John Reed, Ten Days that Shook the World. Introduced by P. Sainath.
  4. Jawaharlal Nehru, Soviet Russia. Some Random Sketches and Impressions. Introduced by Aijaz Ahmad.
  5. The East Was Read: Socialist Culture in the Third World, edited by Vijay Prashad, with essays by Pankaj Mishra, Ngugi wa Thiong’o, Anita Vachharajani, Chaohua Wang, Maria Berrios, Ntone Edjabe, Revati Paul and Sudhanva Deshpande.
[Reuse options]Click here for reuse options!  

Related Stories

09 Nov 14:09

The Rohingya Exodus

What does the future hold for the Rohingya in Bangladesh, one of the world's poorest countries?
26 Oct 18:52

Children may be compelled by law to visit parents placed in healthcare institutions

The government is mooting legislation to prevent children from leaving the responsibility of taking care of their parents entirely to healthcare centres. — Reuters file picKUALA LUMPUR, Oct 26 — Children who send their parents to healthcare centres for the elderly should be subject to special conditions which includes compelling them to visit their parents, the Dewan Rakyat was told today.

The recommendation was made by Datin Mastura Yazid (BN-Kuala Kangsar) to prevent the children from leaving the responsibility of taking care of their parents entirely to the healthcare centres.

“There must be continuous connection either through visits or via virtual meetings such as through Skype and these conditions must be spelt out before their parents could be accepted at the centres,” she said when debating on the Private Aged Healthcare Facilities and Services Bill 2017.

The bill which was previously tabled for second reading by Health Minister Datuk Seri Dr S. Subramaniam, among others aims to regulate healthcare institutions for the aged to ensure the well-being of the care recipients as well as to encourage unregistered institutions to obtain a license to ensure compliance of regulations.

Mastura added that the children of the care recipients should also sit as committee members at these centres and made responsible for the welfare of their parents. — Bernama

24 Oct 01:19

What I’ve Learned as the Daughter of a Father

by KAREN CHEE

As the daughter of a father, I am painfully aware of the discrimination and injustice that men face daily. I am grateful to my father because had I not been born to him (via my mother), I would have remained ignorant of these hardships.

For example, take public transportation. Riding on subways and buses has become boring for men, as they are confined to one seat rather than two, which would be pretty fun. What’s the point of living if you’re not able to splay your legs across some sweet plastic seats and talk loudly about how Bernie would’ve won? I feel sorry for them as I quietly enter the bus, pay my fair share of tokens, and then squish myself between two men. I adore public transportation because it feels like I am paying for a warm, sticky, uninvited hug.

Then there’s how men are overrepresented — in government, entertainment, regular conversation — and thus never get to feel special. I am incredibly noteworthy almost anywhere I go because as a woman, I can be sexualized, infantilized, or sexualized and infantilized. Men are never seen as a Hot Baby; they can only be a Boss Baby, a gorgeous film written by, directed by, and starring men.

And don’t even get me started on the how men are treated by the entertainment industry. As a woman of color, I’m not burdened by the responsibility to create art and entertainment for the mainstream culture. Hundreds of new films, radio programs, and television shows premiere every year — can you imagine dealing with the constant onslaught of opportunities to make art and get paid? It would be exhausting, and I’m already tired from avoiding rapists and calling senators to protect my access to birth control.

Additionally, studies show that lottery winners have a higher risk of bankruptcy and misfortune after acquiring their financial windfall. That’s after one instance of receiving lots of money. My dad earns approximately 20% more money than his female counterpart (aka my mother). Being a man is like being forced to win the lottery over and over again. Terrifying.

This week, my father’s heart shattered as he read the myriad #MeToo messages on social media and realized he could not post one for himself. “I wish my voice were welcome, too,” he said, struggling to withhold his finger tips from tapping onto the tempting keyboard. “I’m so sorry,” I responded, realizing how lucky I was to share that I had been sexually harassed before.

Finally, as a literate woman who enjoys novels, I have gained an incredible sense of empathy for which men can only dream. While they experience difficulty relating to women protagonists, I wield the incredible ability to identify with guys like Harry Potter, Huckleberry Finn, and Shrek. Do you know how hard it is for a small, non-green woman to identify with a fat Scottish ogre? I’m thankful for the many chances to hone my skills, and I pity men like my father who are restricted to one meager way of empathizing: thinking of his daughter.