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Testing Assembling 51 (In 6 Parts) On Sunday May 9th 2021 An assembly was convened with various groups connected and present in the struggles unfolding in Colombia. From several groups, different analyses have been shared in Englisha and Spanish. We will provide either subtitles or transcription for the portions in Spanish as they had been translated live. These analyses are rich because they speak both about what has prompted the movements toward this call for a general strike on April 28th, but also what feeds and gives richness, suppleness to the movement - not only its composition but also horizons. ______________________________________
Pt. 1 (Spanish) Introductory notes and overview. Patricia has been integral in convening this assembly so she speaks and adds notes throughout the videos. Patricia Botero Gómez, Centro de estudios independientes, Color tierra, Campaña Hacia Otro Pazífico; Tejido de Colectivos-Unitierra Manizales-Caldas y suroccidente colombiano; Asambleas tejidas por los buenos vivires; Tejido de Transicionantes, Tejinando sentipensares, (Pluriveresidades de a pie); Tejido de Transicionantes
Pt. 2 (English) This is a really rich overview of what has prompted the movements as well as the various forces in Colombia which are responsible for the violence against people today. Manuel Rozental, Pueblos en Camino
Pt. 3 (Spanish) Patricia introduces José David Toro, who is part of a Universidad sin Fronteras y sin tiempos, Tejinando sentipensares Speaking from an autonomous learning space and place of encounter, José David adds further notes relating to Manuel and beginning to outline also what makes the struggle rich.
Pt. 4 (Spanish) Milena talks about Colombia in relation to the ecological struggles and the cultural front of reclaiming the ancestral knowledge, words, ways. She also speaks about their efforts within the movement to implicate and share some of these knowledges, practices, sensibilities.
Pt. 5 (Spanish) Ravena Márquez from Jóvenes marchantes, outlines the dangers of the current situation if a state of exception is imposed. Also speaks to the composition of forces currently in Colombia.
Pt. 6 (Spanish / English) Discussion with Rolando Vasques, Aldo Ramos, Valiana Aguilar, Annie Paradise, Hardip Mann, MPA, Patricia Botero Gómez and many friends.
______________________________________ A text shared by Patricia The concept-experiences of sub/alter(n)-nativities stems from the thought and action of diverse grassroots collectives in several bioregions of the southwest of what today is called Colombia. It is being proposed by UniTierra – Editorial Color Tiera in Manizales, Colombia to denote the resurgence of new worlds out of ancient worlds (indigenous, Afro-descendant, peasant worlds), and the emergence of newer worlds out of the practices of resistance and re-existence by women, youth, environmentalists, and marginalized urban groups. While the terms “subaltern” and “alternatives” are well-established, the term “nativities” seeks to name the plural births and re/emergences aimed at defending and re-affirming what could be called a politics of life free of subordination. Sub/alter(n)/nativities imply those novel millenarian re/births that endure in the rooted autonomous daily practices, ways of feeling-thinking, and struggles inhabiting the negated worlds of subaltern groups; they may be seen at work in the expressions of hope, poetics, and minor revolutionary inspirations in everyday life. They signal, finally, those emergences anchored in long-standing rootings that have not been completely colonized, but that might exist in the shadows, the eloquent silences, and the productive secrets at the service of life maintained by people at the margins, engaged in marginalizing the dominant systems, and that, as such, do not need to be un-veiled or revealed. By adding “nativities” to “subaltern alternatives,” these collectives point at the multiple present-oriented and subterranean births and re-emergences out of ancestral philosophical practices, which are difficult or impossible to coopt. As the subjective narratives emphasized by Hannah Arendt as central to the construction of the public and hence of politics, stifled by modern rationality and objectivity (integral to Nazi totalitarianism), these narratives –or nativities as we now say--, have a liberatory potential and embody an entirely different imagination. They are essential for understanding the politics of autonomy and re-existence in the midst of the ongoing Third World War with its extractivist, militarized, and neo-fascist propensities. Nativities are also related to the Crianzas Mutuas (mutual co-arisings), meaning the confluence, weaving and re-weaving of transformative alternatives in Abya Yala/Afro/Latino América and beyond.
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