English Translation of Jesus Santrich’s poem First Confession

Original Book of Spanish Guerrilla Poetry

FIRST CONFESSION

I confess
in the cozy silence
of the still things
and among the fragrances of pine and tender eucalyptus
between cold hoods
of sad tangles
of frailejóns and ferns.

I confess
with the certainty of the heart
sown with dignity and courage.
I confess with the pregnant soul
for the promising flags of love
that fan the glare
of the rebellious people.

I confess and say,
that inhabit my mind
Indian hands
and black hands,
white hands
and the mestizo hands …;
human cosmic hands
of my thoughts
as muscular links of faith in the purest feeling
of fading soon
of grief

I confess my confident vision
of lying defeated sorrows,
downcast by pure communion
of the rebel rebels
boldly raised,
determined,
thrown away
against the cruel exploiter
that had them subjugated.

I confess my bliss
of dreaming listening
the chords of good,
the sublime notes and silences
of peace without tears,
in line with the promising idea
of the shared multiplied bread,
of collective wheat bread
with heat of purified people …

I make my sincere narration
of modest devotion
and I confess that my evocation,
It is also,
a provincial song of justice
I wish they didn’t wilt
the first roots of yaravi
and the lumbalú …,
the integral hug of changó
and Pachamama …
that are stoked by the logs
of racial
fire of the universe.

My confession is the invitation
to make the brotherhood march,
the walk of humility,
in pursuit of the truth
and of the common yearning for freedom.
With the fire of steel
pointing against the tyrant,
accept my call, partner;
let’s build the new dawn,
comrade…

My confession is to tell you:
walk brother,
let’s break with the light of optimism,
the storm of pain
of the orphan farmer of the land
glaring shackles
of the accumulated exploitation;
let’s fill abysmal hatreds
that skin the soul …
let’s fill those hatreds with an air of peace
and winged dreams of freedom
that uproot the bitterness
of the false words
and the acrimony of the silences
that keep silent in front of the reproach.

Come, come with haste brother,
with rebel passion, comrade,
with the treasure of pure truth
of the new man in the word.
Come on, let’s redeem
the flowers of love
and don’t defeat us
the false splendor
of mean wealth.
We are going to defeat the grief
with David’s sling
In the battle…,
with the persecution of goodness
in every petal of humanity,
without the banal temptation
of the damn capital
In their consciences.

 

CONFESIÓN PRIMERA

(Spanish original)

Me confieso
en el acogedor silencio
de las cosas quietas
y entre las fragancias del pino y del eucalipto tierno
entre fríos capotes
de enredos tristes
de frailejón y helechos.

Me confieso
con la certeza del corazón
sembrado de dignidad y valentía.
Me confieso con el alma preñada
por las promisorias banderas del amor
que avivan el fulgor
del pueblo sublevado.

Me confieso y digo,
que en mi mente habitan
las manos indias
y las manos negras,
las manos blancas
y las mestizas manos…;
las cósmicas humanas manos
de mis cavilaciones
como eslabones musculados de fe en el más puro presentimiento
del desvanecimiento pronto
del desconsuelo.

Confieso mi visión confiada
de yacentes penas derrotadas,
abatidas por la pura comunión
de los rebeldes sublevados
con audacia levantados,
decididos,
arrojados,
contra el cruel explotador
que los tuvo subyugados.

Confieso mi dicha
de soñarme escuchando
los acordes del bien,
las sublimes notas y silencios
de la paz sin desgarraduras,
al compás de la idea promisoria
del compartido pan multiplicado,
del pan del trigo colectivo
con calor de pueblo purificado…

Hago mi narración sincera
de modesta devoción
y confieso que mi evocación,
es también,
una provinciana cantata justiciera
que quisiera que no marchiten
las raíces primeras del yaraví
y el lumbalú…,
el abrazo integral de changó
y de Pacha Mama…,
que se avivan junto a los leños
del fuego
racial del universo.

Mi confesión es la convidación
a hacer la marcha de la hermandad,
la caminata de la humildad,
en pos de la verdad
y del anhelo común de la libertad.
Con el fuego del acero
que apunta contra el tirano,
acepta mi llamado, compañero;
construyamos la nueva alborada,
camarada…

Mi confesión es decirte:
camina hermano,
quebremos con la luz del optimismo,
la borrasca de dolores
del campesino huérfano de la tierra
fulminando los grilletes
de la explotación acumulada;
colmemos los odios abismales
que deshollejan el alma…,
colmemos esos odios con aire de paz
y alados sueños de libertad
que desarraiguen el amargor
de las palabras falsas
y la acritud de los silencios
que callan frente al oprobio.

Vamos, vamos de prisa hermano,
con pasión rebelde, camarada,
con el tesoro de la pura verdad
del hombre nuevo en la palabra.
Vamos, vamos a redimir
las flores del amor
y que no nos derrote
el falso esplendor
de la riqueza mezquina.
Vamos a derrotar los desconsuelos
con la honda de David
en la batalla…,
con la persignación de la bondad
en cada pétalo de la humanidad,
ya sin la tentación banal
del maldito capital
en las conciencias.

One of many articles on TeleSUR promoting freedom for Jesus Santrich – a member of the leadership of the designated terrorist organization (DTO) the FARC-EP.

Translation of “Ex-FARC fighters say: “Former President Correa was funded by Raúl Reyes and Jojoy.”

 

Ex-President Rafael Correa in the center with FARC leadership on either side.

This is an English translation of this article from the PanAm Post.

A former FARC guerrilla fighter that’s now a witness protected by Justice in Colombia said that the former Ecuadorian president Rafael Correa was financed by the FARC to help win the presidency of that country.

Alexander Duque, known as Chorizo on the 48th front, said on the program The Informants of the Caracol that the FARC guerrillas voted in Ecuador to support Correa’s presidential campaign. In addition to obtaining agreements for permanent permits for members of the FARC to have access to Raúl Reyes’ camp, which was located in Ecuadorian territory, he also said that the withdrawal of the US military base in Manta was part of the agreement in exchange for financial support for his campaign.

“That money to finance Rafael Correa’s campaign was delivered directly to my house, one bag of USD $200,000 and USD $300,000. All under the guidance of Raúl Reyes.”

He affirmed that he even worked on one of Rafael Correa’s campaigns: “It was my task to assist the campaign, doing publicity, incentivizing Colombians who had Ecuadorian documents allowing them to vote as well as Ecuadorians who were from the FARC or associated militias, to vote for Rafael Correa” .

On the pact to withdraw the military base from Manta, “Chorizo” said that once Correa came to the presidency “he immediately asked for that base to be removed from there because they were fulfilling the contract, he did not want to renew for FARC requirement”.

After ten years of operations, in 2009 the bilateral cooperation agreement was terminated and US military stopped operations at the Manta base and departed.

Lenín Moreno and the Investigation of Correa

The president of Ecuador, Lenín Moreno, announced in April that this country would not continue to be the guarantor of the peace talks between the Colombian Government and the guerrilla of the National Liberation Army (ELN). Renglón often maintained that he had also withdrawn Quito as the headquarters of the negotiations.

In the same statement, Moreno ordered to investigate the veracity of a video that involved Correa with the alleged financing of his political campaign by the FARC guerrillas.

“I just saw a video (…) in which a protected witness shows that the FARC gave money to the campaigns of former President Correa. I asked that its truth be checked, ”he said.

Rumors of the possible relationship between the former Ecuadorian president and the FARC, known as Farcpolitica, intensified after the FARC dissent of the Oliver Sinisterra Front, led by alias “Guacho”, murdered three Ecuadorian journalists of the newspaper El Comercio, and the subsequent kidnapping of an Ecuadorian couple at the border of the two countries.

Correa and the FARC advance on the Border

For years Hugo Chavez denied the status of terrorist organization to the FARC. Simultaneously, Correa did the same in Ecuador, refusing to say they were terrorists and did not allowing the government to give them official status as belligerents. In an interview, the Ecuadorian ex-president indicated that the FARC has always been: “Irregular groups. No country in Latin America calls them terrorists, not even the Colombian government before Uribe.” he explained.

In “Operation Phoenix”, in which Raúl Reyes was discharged, a series of documents were found that established the relationship of the Ecuadorian ex-president and the FARC. Especially an email in which the guerrilla group congratulated Correa on his electoral victory in 2007.

“We visited Ecuador’s Minister of Security, Gustavo Larrea, hereinafter ‘Juan’ who on behalf of President Correa brought greetings to Comrade Manuel and the Secretariat. (…) and expressed interest of the president to formalize relations with the FARC leadership through ‘Juan,’ a willingness to coordinate social activities to help the residents of the border. Exchange of information and control of paramilitary crime in its territory,” read the letter of Raúl Reyes to members of the secretariat, on January 18, 2008.

At the time this military action triggered a diplomatic crisis between Colombia and Ecuador, as Correa accused President Uribe of having stepped on Ecuadorian territory and thus violated the sovereignty of that country and international treaties in order to terminate Reyes.

In 2008, Correa denied having links with the FARC and asked to carry out the necessary investigations in this regard, ensuring that if it were proven otherwise he would resign – a fact that never happened. And yet that year the Angostura Report which detailed the case of the death of Raúl Reyes revealed that Ecuadorian soil was being used as a bridge for drug trafficking.

In an interview for the PanAm Post, Johnny Estupiñán Echeverría, Vice Admiral of the Naval Force of Ecuador in passive service since 2008, said the Correa Government was complicit in the FARC.

“Obviously they were allies and accomplices. All the actions of the previous government favored drug trafficking, fueled by aggressive and widespread corruption.”

Now that the current government wants to fight against all inherited illegalities, it is logical to think that the outgoing government’s link with narcoterrorists, even indirectly, is generating terrorist actions to destabilize the current government, ”he said.

Review of Revolutionary Social Change in Colombia: The Origin and Direction of the FARC-EP

“Morality only consists in making the relationship between the smallest action and the greatest good…”

Antonio Gramsci
Cocaine
Published in Sotto la Mole, 1916-1920

***

Revolutionary Social Change in Colombia by James J. Brittain provides a comprehensive account of the conflict between the FARC and the Colombian government from the perspective of the now demobilized quasi Marxist-Leninst narco-insurgents. Based on five years of field research and extensive archival analysis of primary and secondary documents – the strength of the work is sapped by numerous inclusions of half-baked opinions and poorly informed analysis. Brittain, for instance, is fundamentally cynical about U.S. military aid to Colombia – as if the profound effects wrought by incredibly violent and ruthless transnational drug trafficking networks on society and governance in the Americas did not even exist!

An external example of such ideological prejudice can be seen in a review of the book was posted shortly after publication on Fight Back News – a Freedom Road Socialist Organization front masquerading as an authentic media organization. On their website, the book is described as such:

“For Colombia solidarity activists, Revolutionary Social Change in Colombia is a tool. In the battle of ideas against all of the U.S. ruling class justifications for continuing to give billions of dollars to the Uribe regime through Plan Colombia, or in opposition to the U.S. escalation in Colombia through its seven newly acquired military bases, this book is a weapon. For anyone doing anti-intervention organizing, whether around Iraq, Afghanistan, Palestine, the Philippines or any place where the U.S. is oppressing the people of the world and where the people are resisting by any means necessary, this book provides a valuable case-study.”

While the author’s clear biases mean that some of the arguments and analysis by Brittain is intellectually facile or, at times, absurd, it is in fact because of this that it is an important work for those seeking to understand the concepts and terms of how the FARC and those who sympathize with it think. Because the author uses Marxist philosophy to present the FARC as an innovative and “more democratic” alternative to globalization than neoliberalism rather than a narco-terrorist organization was, in fact, why I wanted to read it.

Neoliberalism and it’s Discontents: FARC’s Rise

Like other books I’ve read covering conflict in Colombia – such as The FARC: The Longest Insurgency by Gary Leech; The Para-State: An Ethnography of Colombia’s Death Squads by Alvo Civico; and Law in a Lawless Land: Diary of a Limpieza in Colombia by Michael Taussig – this books starts with La Violencia as the founding moment for the FARC.

Birthed in the Tolima region, which is the department immediately to the south of where I now write this (Antioquia) a number of self-defense groups were formed in order to protect land that was seized from large-property owners or areas administered by the Colombian state. They became enclaves for those wishing to escape the violence elsewhere and farm. While not first conceived of as an “alternative” form of socio-economic development defining itself in contrast to globalization – coca production and illegal commodity extraction soon became their economic basis of what was, essentially, a colonial project.

By mid-1964 the PCC/guerrilla leader Manuel Marulanda Vélez (Tiro Fijo) had accumulated such a significant amount of dual-power that Operation Marquetalia was launched to retake occupied areas. 20,000 Colombian troops, as well as U.S. advisors and U.S. Iroquois attack helicopters.

While the operation as a whole was successful this lead to the spreading of the number of fronts of those connected to the FARC. This put the organization into more conflict with Colombia’s large-land owners, who were extorted, had their lands forcibly broken up and were kidnapped or killed for money or to send a message.

The South and West Blocks specifically became areas that were associated with coca production and provided the organization with funds to fight the intensifying violent backlash by the political and economic elites.

Given that the publisher of this book (PM Press) is committed to disseminating Anarchists and Marxist literature it’s not surprising that the author’s singular focus on the origin and activities of the FARC  doesn’t give a broader contextualization of events.

As a result of this myopia that I mentioned in the introduction, there are a number of endorsements of the FARC political/historical line without a broader view of how events transpiring outside of Colombia affected the country.

Recounting the rapid rise of membership in the 1970’s, for instance, the author claims that rising inflation, declining capital for small agricultural operations and the dispossession of subsistence farmers leading are solely the U.S.’s fault. Brittain conflates the national Colombian economic elite with that of the US, as if the former were mere pawns/proxies of U.S. power, and gives no mention to the the global restructuring of supply chains and capital investment portfolios wrought by the rise Europe and Asia as well as other nations intensifying their agricultural export industries – all trends described in Pivotal Decade: How the United States Traded Factories for Finance in the 1970s.

Movement of Movements and the Composition of the FARC

No organization is ever an island unto itself, and the FARC is no exception. Brittain explicates how there are numerous Colombian organizations, such as the PPC and the MNBC, that assist and amplify the effects of their war of position as well as international organizations – be they transnational criminal enterprises involved in the distribution of cocaine and even Special Committees of the United Nations.

A term emerging from the Italian Marxist thinker Antonio Gramsci, war of position refers to the specific manner in which the FARC conceives of their historical mission. Their relationships to outside organizations are based on the intention to create a dual power system within Colombia they become an instrument of state power. Even though these organizations may not be fully committed guerrillas like the FARC, because they view socialism revolution as “a continuous process of formation and superseding of unstable equilibria” their actions are conceived of as aligned with their goals.

Quoting several SouthCom and Colombian government reports Brittain states that in the early 1990s it was thought possible – given the FARC’s embeddedness within urban collectives in Bogota – for them to have taken over Bogota. Rather than pursuing this policy and thus, to use a Game of Thrones metaphor, ruling over a “city of ashes” they did not engage in direct confrontation in the urban center in order to reinforce their support-bases in the periphery, the coca-growing regions. It was believed that by the building of class consciousness (really their own particular vision of ideological orthodoxy) a social revolution could be achieved rather than a merely political one. This view, as the recent history of the peace accords shows, was incorrect. Because of Brittain’s sympathies, it’s worth pointing out another consideration less likely to be voiced by the FARC Secretariat – the problems created by actually administering a large and complex economy connected to multi-national corporations rather than merely interacting with coca-producing farmers, and small-scale illegal loggers and miners.

While such an admission would likely never leave the lips of someone whose committed their lives to guerilla combat, surely because of this the urban center, which inevitably complicates the Bolivarian-Marxian vision they’ve been acculturated into, doesn’t allow for simple solutions. Reading Marx, after all, doesn’t prepare one to appropriately understand modern national macro-economic policies.

FARC as Narco-Settler-Colonialism

Given that the campesinos that the FARC acts as a government for those that are involved in the narco-trafficking industry and that they are setting up their operations in a colonial manner – i.e. setting up operations in areas without infrastructure (roads, sewage, medical or educational facilities) – there’s an deep irony in the author’s frequent endorsement of the settlers claims that it is the lack of the farmers ability to obtain credit from banks or services from the government as a justifying cause for their operations.

Juntas de Acción Comunal

Brittain presents the Colombian-government sponsored Juntas de Acción Comunal, for instance, as being started to helping to serve up national sovereignty to American capital rather than helping develop new business relationships for the export of legal agricultural goods and other commodities. This is, after all, what the FARC’s help facilitate – though of illicit materials.

Organized along military lines, the FARC uses military tactics to gain recruits and expands it’s operation not though a greater division of labor but by geographical expansion. More illicit farms mean more money and arms for their operation. Because of this it highly ironic – Orwellian Irony even – that Brittain describes this dual-power organization as the target of “fascist” attacks when the actual government seeks to halt their recruitment efforts on college campuses in Colombia – something that Revolutionary Social Change in Colombia describes.  This Manichean worldview means government-sponsored informer networks are, to Brittain, quadi-totalitarian while the FARC’s are expression of “organic” identification with the organization – even after describing punishments for breaking the FARC’s laws.

FARC, Social Change & Kultural Marxism


The author, giving a first person account of the

 

“Upon visiting areas controlled by the FARC-EP I observed educational facilities in both public spaces and guerrilla camps that loosely resembled small makeshift schoolhouses. The encampment schools were plastered with pictures of Che Guevara and past comandantes of the FARC-EP, and were referred to as “cultural centers.” They were heavily used and resembled a jungle-like revolutionary museum; filled with pamphlets, books, music, and information related to Marxism, Colombia’s political economy, and Latin American society.”

Venezuela, TeleSUR & Kultural Marxism

Well not discussed within the book it’s interesting to note that Hugo Chavez, the former president of TeleSUR, has long cited the FARC-EP as a historical and ideological inspiration.

No surprise then that the entrance to TeleSUR’s offices in Quito, Ecuador is akin to the cultural centers described by the James J. Brittain – filled with the portrait art of Latin America’s many revolutionaries.

The relationship between Sergio Marin, the head of the propaganda office for the FARC, however, would certainly approve of their operations. They, like Nicolas Maduro Moros, use Gramsci as a framework to inform their model of social and political change.

Though describing a Colombian context, the connection to The Resistance in America (as conceived by those connected to the Left Forum) is obviously apparent.

Thus, despite the books many weaknesses, it is an important work for those trying to understand the perspective of the FARC and their allies in Venezuela, Ecuador and elsewhere.

Presentation on Colombia by James J Brittain

English Translation of Jesus Santrich’s poem “Una Prosa de Amor Para Ella”

I have undertaken my last battle; the battle of dignity. I want you to know that I am a complete, integral revolutionary, I will not retreat a single step regarding the goals that we have set.

Abril 11/18

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A Prose of Love for Her

Havana, February 2015.
By Jesús Santrich.

*

I found you to the south of the day
As coming out of the anguish
Of the hurricanes;
you were between palms and
Taino gulls
Glowing in the coordinates of a sun;
At that moment
the sunset undressed before my eyes
and the sea welcomed me
with the abysmal embrace
of its deep salty blue
in which the moon submerges
its ardent glow
and the whispering breeze
among shipwrecked spells.

To calm the cyclone, snatched
from my desire to have you,
you gave me a piece of your dawn,
the keys of Elegguá,
the elekes of Obbatalá,
the oshé of Shangó,
the bells of Oshún,
the omieros of the pantheon,
in a polymita the rainbow,
the waters of the Almendares
and the sacred necklace of Yemayá.

With a wisp of your Siboney twilight
you have my deepest secrets of love,
and my last vision of the Castle and the Giraldilla;
then you put the strength of your cemies
in my soul
and the iridescent guanín de Hatuey
You hang on my chest …;
You gave me the amulet of Mayvona,
the patience of Anayana,
the Cross of Calatrava,
the murmur of your waves
and a song by Juan Formell
to fill the saddlebags
with my hopes.

The truth,
it was enough for me “a white rose
in June as in January”
but you gave me more,
much more,
in the unspeakable tranquility
from your sky,
in your sweetly mulatto flavored flavor,
in your damp presence
gone from the hands of Atabey,
and from the pristine tears
of Boinayel
so that you would receive the sowing
of Olofin.

So,
you made me live the anthology
of your hours
bouncing between dreams
from which I do not wake nor want…
even less when I hear
the moan and the song,
the happiness and the crying
of your waves in El Mégano,
and the rumor of the time that
spreads walking and resuming
the ancient cobbles
and the ancient walls
of your aged architecture
full of nostalgia,
made up of memories
and furtive desires
of legendary lovers.

How I love you my Havana,
because you succeed in filling my loneliness
of the port without sailboats
with that hoarse joy
that only the corals have,
and anoint it you know this patina of glory
of the Moncada,
the inks of the Escambray,
or the Sierra Maestra,
when in its summit of glory
the butterflies pose,
and your music hands, in short,
caress my dock nostalgia
my nostalgia for anchor and sad networks;
my nostalgia of night bolero
in your accomplice aged seawall.

How I love you, my Havana;
I love you so much
that I give myself to your orishas
to keep me guarded
in the depths
of your bohemian nights;
Indigena Havana,
Black Havana,
Mulatto Havana,
sacred land of Havaguanex.

And I love you in the melancholy airs
of a baroque concert,
in the smoke of your cigars,
in the setback of a son
of Manolito Simonet,
because … “I’m obsessed with you”
and the world is witness to my frenzy …, ”
that’s why my heart thunders
like a “Trebuchet once more”
or like the cannon shot at nine o’clock,
and my soul dances and runs
like everyone who is
“Crazy about my Havana”,
crazy about his salsa,
crazy about his son,
and the touch of the güiro,
and the parrandón,
and the deepest danzón,
and the notes of Chan Chan
played by Compay Segundo,
or the voice of Laritza Bacallao
intoning with Cándido Fabré
melodies that embellish the world.

How I adore you my Havana
because you are my dream,
and I do not wake up nor want to,
except when listening to
the “Black Rhapsody” of Lecuona,
the “Cuban Dances” of Cervantes,
the “Zapateo por Derecho”,
and the fulgent chords
of Frank Fernández
interpreting the candor,
the passion and the fervor,
of the loving embrace
of Manuelita and the Libertador
that Master Angulo
virtuously sculpted,
eternalizing in the rock its splendor.

How I love you my Havana,
because in the dramaturgy of Estorino
I was convinced that “Penalties can swim”;
and of the bucolic tenths
of Indio Ortatomé
the faith of observing without being able to see
“seeing, as one
dreaming in a sad night,
landscape that no longer exists
with eyes that no longer see”
but that keep the light of the soul
with which I found the blue unicorn
that took me to the arms of Yolanda
singing a Trova of Silvio Rodríguez
who told me,
that “wings are not necessary to make a dream “,
that” enough with your hands
enough with the chest is enough with the legs and with the commitment”

It was like this that I learned singing
and confirmed fighting,
that “You do not need wings
to be more beautiful
enough good sense immense love …;
you do not need wings
to take the flight”
and then I picked it up,
and I bewitched myself,
and I was charmed with your spells,
and I flew like a hummingbird
while the “Abracadabra”,
of your legend
placed before me astonished
“Apostle” by Juan Sicre,
to the Grajales de Teodoro Ramos …,
and in a certain way”
a film by Tomás Gutiérrez
in which the tenderness
of Sara Gómez
shone, only matched
by the flash of Korda
that eternalized leaves
the clean look of Che.

How I love you my Havana,
because from your hand
has seen the reviving of Gisellee
in an impossible arabesque,
in a great attitude …,
between the twists and turns,
a fouetté and the entrechatde
the dance of Alicia
que jumping, jumping,
or resting on her tips
played by God .. .

How I love you,
my brunette, Habana del songo,
of the myths and the corsairs,
of the saints and the paleros,
of the songs and the mysteries
that sings to Oloddumare
with the same fidelity
and to La Virgen de la Caridad,
either from its guanajatabey seed,
or from its genuine maker,
or from the deepest
of Yoruba goodness.

It was with the verb of “Songoro Cosongo”
and the charm of your drums
that I traveled to the sources of the Oddan
to search for the Abakuá roots,
to get drunk with the songs of Efí,
to learn about the stories of Efó,
to listen to the hides
and the African voices
that talked
about the secrets of the fish Tanze
trapped in the memory of Nasakó,
and in each mulatto accent
of that Camagueyan of
the four anguishes,
From somewhere in the spring,”
he taught me how to have
it that I had to have.

I got entangled too
in the power of your
porters
trying to cage your sun in my hands,
and I listened in the distant silence of
a dark dawn,
the overwhelming sadness of Moctezuma
in a deep concert
of the genius of Vivaldi,
when the albasus cried
their tears of rocío
that caressed the face
of a red-eyed jungle of Apapa Efik:
I saw jungle in his eyes
and found in his deep gaze
the mysteries
of mother Sikanekue,
and I found the leopard Tanze
on the tam of the Ekue
que sounds with the spirit of Sikan,
with the blood of the rooster,
with the skin of the goat,
with the magic of Calabar …,
waving in the wind
a miraculous phrase from the memory
that also spoke with timbre of conga
y of timbales, saying “abasí serí Ekue maya beki…”;

Yes, as the persistent echo of the past
revealing that “in the voice of the drum God speaks to us”,
discovering the mystery of dance, of origin … and of ritual.
Then I continued
on the path of the Zohar
and among the dust of the hours,
I saw a legion of brothers
marching next to Cespedes,
Maceo, Máximo Gómez and Mariana;
and I was no longer your Spanish owner
who with your own hand you had,
and I understood without hesitation
that, although men can fail
“Words do not fall into emptiness”
But Santiago …

Santiago, it came to my mind
like a long street turned into Aqueronte,
where Panchón walked
in his mission of Charon,
enjoying the happiness of the sunflowers
while through the mourning I felt that the lights
of the darkness of my soul were extinguished;
but no,
no,
simply not,
because the sound of the sun
was again blowing,
from the east to the west,
from Guantánamo to Pinar,
in the polyrhythm of the batá
which announced the “Feast of Fire”.

I have traveled with you
to the kingdom of Nsambia,
to the power of the 16 Mpungos,
to the very same root
sof the Manikongo kingdom
as to the magical world,
to the wonderful world
of the verb of Carpentier,
with which I took the car of time
towards the century of lights,
following the route
of your lanterns of ghostly lights;
the same ones that gave birth in the past to
the avatars of Esteban and Sofía,
caught up in the Jacobin impetus
of Víctor Hugues …,
only to know
that “words are not enough
to create better worlds”,
and that there is “no more promised land
than that which man
can find in himself…”

Or ask Mackandal then,
ask Boukman,
and drink with them
the blood of the boar,
evoking the Houngan,
so that the night of August will glow
“The night of fire”
the night of freedom,
and finally bloom
an emancipated world,
as in the Moro mambo,
as in the essential colors
of the “History of the Caribbean”,
as in the snails and the flowers
that explode from the “Interiors of the Hill”,
from the “Festines”
and the “Dream” of Portocarrero.

How I love you, my Havana,
because in you the past and the present are drawn,
because in you my entire Cuba is reflected:
because you are in the hurry of Marti
in his thunder of lightning, in his starlight,
in his myth of iodine
poured into the sand
that kisses the sea;
or because you are in the cowbells of the moruá
when they sound in Dos Ríos,
announcing the luto
por El Apóstol that rides towards eternity.

How I love you Havana,
because you are the microcosm
of real impossible stories;
because in you I found the way
to travel to the seed
doing the trade of darkness
that made me discover the secrets
of the kingdom of this world,
scourged by the wars of time
in which all history was forged;
because in you I was intimated the scenario
in which the Ekue dreams hidden in the fambá
every second
of the consecration of spring
flooding
with exuberant anti-Cuban hallucinations
that had the Taíno magic of “the real
marvelous”
that allowed me to grasp the profuse metaphors
of your perennial colonial pages
in which the Marquis of Chaplaincies
“Lay on his deathbed,
the chest armored with medals,
escorted by four candles with long beards of melted wax”
that marked the path
of the fantastic Amerindianidad
through which Melchor walked,
marking firm paths from which Sotomayor
jumped trying to reach
the flight of Arnaldo Tamayo the bird,
who knew how to find the key to play with the stars
and bring up the heavens
the sacred symbols “of the long green lizard,
with eyes of stone and water. ”

How I love you my Havana,
because of you I received the hand of Orunla
with the power of the babalawos
who gave me the spells
to walk among the hurricanes of memory
wand cross the domains of Yemayá,
and retrace the footprints of Handel and Scarlatti
entangled in the notes of Stravinski and Louis
Armstrong,
feeling the evidences
of the transience of life,
the reversed march of time,
the brevity of the instant
that usually extends in a blade of sol
against your breasts
when the tocororo flies,
when the real palm dies,
when the amber cane is born
and the children sing La Bayamesa,
with the same love
that Hemingway
put in the boat of the old man
who challenged your seas
to catch the immense fish of his upright obstinacy…,
until reaching
the port of his vanquished age
to resume life to continue dreaming
lying on a beach,
watching “a moon as bright as that
like the one that infiltrates the sweetness of the cane”,
shouting alive to Fidel” who vibrates on the mountain
“caring for the ruby, the five stripes and the star.

What I’m Reading – For Pleasure, For PhD

While walking around in Bogota I saw this sign and was immediately intrigued.

All the more so as I saw Situationist artwork on the tops of their coffee tables outside. This is what the storefront looked like when it was closed: Read or Die!Sure enough I go inside and sure enough there’s a decent English langauge section. Decent not in the sense of very big, 4 small shelves, but packed with some good books.

I’ve had The Way of the World on my Amazon wishlist for quite some time, so seeing it and John le Carre’s The Honourable Schoolboy – I picked them up.

I’m almost finished with the former, and it’s making me long for my travel journals from Eastern Europe to start writing something similar.

As for my Doctorate research, I’ve just started reading this:

Ciencia Tecnologia y Desarrollo Aprender a Investigar – ICFES

Which was produced by the Instituto Colombiano para el Fomento de la Educacion Superior.

There are five modules contained within:
1. CIENCIA, TECNOLOGÍA, SOCIEDAD Y DESARROLLO
2. LA INVESTIGACIÓN
3. RECOLECCIÓN DE LA INFORMACIÓN
4. ANÁLISIS DE LA INFORMACIÓN
5. EL PROYECTO DE INVESTIGACIÓN

ICETEX Scholarship for Doctoral Research

The joy that I felt on receiving the email with the above notification that I was awarded a scholarship to complete my doctorate degree FOR FREE cannot easily be put into words.

I was quite nervous as while I’d spoken with people at the Medellin office and convinced them to accept my academic credentials sans apostille, it was the Bogota office that was making the final decision. Sure enough, I was able to save the $400 it would have cost me to put my official academic documents through that process and still get the scholarship!

The next two years of study is something that I greatly look forward to, as well as paying it forward in my academic and professional work in the future. I consider this the first step on my journey to becoming an honorary Colombian!

Review of The Armies

One of the Colombian novels that I purchased to help acculturate me was The Armies by Evelio Rosero. It won the Tusquets International Novel Prize in Guadalajara, Mexico but nothing from me.

While the pace of the story made it a book I was able to quickly pick up and put down, I found a number of its literary qualities not to be to my taste. Interesting, yes, and I’m glad to have read it – but besides the few long descriptions of unimportant things that I found broke up the story’s pacing, the plot needed more to make it more engaging to my taste.

The story, in short, is of a perverted old school director named Ismael whose life of spying on the much younger female neighbor who enjoys sunbathing nude and being generally skeevy to the local female population is interrupted by armed forces – paras, guerillas and the army – coming to his town and killing and kidnapping several people including, we learn at the end, his wife.

This isn’t the first time such kidnappings and violence has it’s happened. In fact, it’s become an annual tradition for one of the widowed wives to put on a party on the day of her husband’s capture. But since this is happening at a time that Ismael is starting to feel the effects of his 70 plus years, his quest to ameliorate new health concerns causes him to avert meeting some and to encourage him to meet others outside his daily routine. This, along with the eventual realization that his wife is not coming back, gives him a new attitude toward death that causes him to stop caring for his appearance and informs his decisions in dealing with the aftermath of the battle in San Juan – such as picking up and throwing away a live grenade that hadn’t detonated outside the front door that he had “forgot about for weeks”.

Juan Gabriel Vasquez writes about the book in the following way: “The Armies has done what Colombian literature has been trying to do for decades: to chronicle the conflict without jingoism, sentimentalism, or empty rhetoric.” This to me, however, is its greatest weakness as a work of literature. Jingoism and sentimentalism are the organizing principles of the antagonists of the book – and their occlusion to focus on the age and trauma-induced perspective of the elderly Ismael strikes me as an opportunity missed.

Paras, Guerillas, and the Military are all described as having little to no regard for human life – the captain of the military is described shooting civilians in a moment of anger while his troops drug, rape, and assault others while; the guerillas gruesomely decapitate a collaborator and his dog in a way that is meant to highlight their inhumanity.

While the story itself is generally engaging – I find that in contrast to a work like Dona Barbara, which clearly uses the characters in the book to signify archetypes in the Venezuelan llanos and region immediately outside of it – Rosero constructs all his characters as individuals. This itself isn’t blameworthy, but I feel that so much is potentially lost.

As a voyeur and former teacher that appears to know everyone in San Jose, one would expect to have some sort of strong thoughts or opinions about the armed forces which occupy his town and disrupt his life, however he expresses largely only fear and helplessness. The principles behind the motive for violence – to support the state, to contest the state, to achieve bumper profits without the state’s interference – are never reflection upon.

I believe that all this that I perceive as a dearth in Roserio’s work is also a condition of the audience in Colombia as well as taboos limiting political speech rather than aesthetic neglect. In this way the work takes on a different significance other than a novel that missed some opportunities for interesting speech – it becomes an indicator of the type of worldview propagated by those forces limiting potential literary-aesthetic constructions. I this way the book becomes fascinating and the almost hallucinatory trance that Ismael enters into towards the end is indicative of the horror of “magical realism” as living conditions under which one must live and the tensions involved in choosing a political position.

Review of One River

One River by Wade Davis is one of the most compelling ethnographic, historical, biographical accounts I’ve ever read.

The book goes back in forth in time and place – though staying within the orbit of the Amazonian jungle – and covers a wide range of ethno-botanical history. From the great 18thcentury German naturalist Alexander Von Humbolt whose writing would light a fire in hundreds of explorers to Richard Gill, who was the person responsible in 1938 for bringing to the University of Nebraska voucher specimens or moonseed tube curare that had the properties of increasing muscular relaxation and reducing nausea and vomiting in patients undergoing surgery – which would save countless lives – Davis shows just how much in debt modern medical and industrial science is to the curadernos of the various tribes of South and Central America. This is not just an account of how plants along with various innovations and technologies managed to revolutionize the automobile, health, and other industries but also contain brief accounts of important ethnobotanists that always manage to be fascinating narratives. While the main story is that of Wade Davis’ mentor and professor, Richard Evan Schultes, it is his placement in a tradition of a long line of previous explorers with fascinating stories and historical context that helps make the book so compelling.

After it’s translation into Spanish, it became an overnight sensation in Colombia. Since reading it I’ve had discussions with several people here about it, learned that there is a Colombian company that has ordered research and writing along these lines to be completed in detail about Colombia’s major rivers, and watch an excellent film loosely based on the travels of Schultes and Theodore Koch Grunber called Embrace of the Serpent, which is the source of the screenshots below. I’ve included them as they are excellent points to begin thematic discussions of the book.

Four years before Albert Hofmann accidentally ingested LSD and went on his famous bike ride – Richard Evans Schulte’s found its natural analog in the seeds of the morning glory plant – which was worshipped as a god incarnate of the peoples now living in Mexico.

The American Midwest and Mexico are the places where Schultes first cuts his teeth in research. It’s here that he has his first experiences with psychedelics and despite his Bostonian pride and semi-monarchical learnings comes to perceive the indigenous tribes of the Amazon as more worthy of his attention than the “modern” world.

Davis describes a large number of groups that Schultes, and later he, would encounter and the varieties of their bio-centric worldviews.

“They [the Shuar tribe] believe that ordinary life is an illusion: Everything you see – that mountain, this truck, your own body. The true determinants of life and death are invisible forces that can be perceived only with the aid of hallucinogenic plants” (Davis 147).

Davis drops from the near present to the Colonial past were almost all tribal customs and beliefs were seen as an antithetical to the Catholic worldview. The monks took great care to acts as enforcement agents and Davis covers the various attempts by priests and later politicians to place the responsibility for poor industry on the part of the indigenous.

To motivate their adoption to Western values requires targeted violence. The killing of shamans that know of the rituals to accompany psychedelic mushrooms; the prohibition of rituals considered sacred for eons; the attempted takeover and regulation of the coca leaf industry; the vicious butchery enacted at rubber plantations under the justification that this agricultural lifestyle would help them abandon their semi-nomadic ways and “demon”-worship.

While such colonial and evangelical endeavors was widely described as a means of “bringing Jesus to the poor savages,” the more God was attempted to be brought at the end of a whip the greater the resistance was. Yet such resistance was never fully successful, and hundreds of years later Davis recounts Schultes dismay at learning that a number of peoples had lost their ancestral connections to the plants and animals that they once formed their worldview around.

As time progressed and science advanced, scientific interests in the forest widened. While the focus is on the adventures and misadventures that Shultes takes – filled with tropical illnesses, fortuitous encounters, and major setbacks on government-sponsored expeditions – Davis always makes a point to highlight the various interests interested in exploiting the environment of the Amazon.

Britain’s conflict in India lead to a heightened need for more quinine, and a greater willingness to discipline those that lived in regions rich in it that did not want to work to send it to them. The mining of precious stones and metals, something which had gone on unabated since the Spanish first landed, completely changed the worldviews of the indigenous. People’s that once looked upon gold as sunlight made solid came to see it as something planted in their ground by devils to bring suffering to their people as so many died and were injured extracting it. Natives killed their children at birth rather than have them grow up in servitude.

And then there was the rubber boom, which made the prior inhumanities pale in comparison.

How big was the boom? Well in 1911 “at a time when New York and Boston still had horse drawn trolleys, Manaus had sixteen mile of streetcar tracks and an electric grid built for a city of a million, though the population had yet to reach forty thousand” (Davis 234). People flipped a coin to go seek gold in California, or to go to Brazil to enslave indigenes and have them supply rubber for the ever-growing automobile industry.

Davis shares a similar story about Fordlandia, written about in more detail by Greg Grandin, and other areas which have a quick boom which radically disrupts the local environment and peoples and the bust that leaves the area depressed.

The seizure of Singapore by Japan during World War II lead to the need for new sources of rubber and re-vamped extraction enterprises in South American – something which Schultes is tasked with.

Clearly, a recurring theme of One River is the contrast between Civilization and the Savage. In the way that Davis describes the effects to the land and people touched by industrial civilization, he is clearly no booster of unrestricted capitalism. Not only does capital’s deterritorializing logic lead to people being dispossessed of their traditional lands and ways of life, their profound knowledge as to the effects of plants is as well. His concern is not merely that “science” will lose from their loss, but in his descriptions of the horrors inflicted upon South American natives for quinine, rubber, coca and other plants that industrial civilization itself is a sort of cancer.

Quoting from Schultes’ own writing about his interactions with the Kofan people in 1942, Davis includes the following passage: “The naturalist, interested in plants and animals, both close to the Indian’s preoccupation, usually is immediately accepted with excessive collaborative attention… Until the unsavory veneer of western culture surreptitiously introduces the greed, deception and exploitation that so often accompanies the good of ways foreign to these men of the forests, the preserve characteristics that must only be looked upon with envy by modern civilized societies” (Davis 224).

In close, I just want to share that One River by Wade Davis is a great read and I highly encourage all with an interest in anything that I’ve written about thus far to pick up this incredibly great work.