hurrengoa
New South American movements and struggles myriam gartzia   "These new social movements are creating something new." The Brazilian Landless Movement (MST) asked people to vote for Lula in the last election. Nowadays, however, they have become estranged from his government and will not be campaigning in its favour again. In Chiapas, Mexico, this autonomy from the government is clear, they have become removed from the left wing parties. The Ecuadorian indigenous peoples have formed their own political party so as to be to directly take part in the next elections... There are major differences (within these social movements) with the State and supposed left wing governments.
The movement of indigenous peoples, for example, has been weakened through contact with the Government and as a result of internal debate, they have had to take a long hard look at where the movemnet is heading. Just as well the people and the community haven't faltered in their endeavours. In the case of Ecuador, CONAI, the Confederation of Indigenous Peoples, founded a party to participate in elections. They brought down three governments, forced the resignation of several ministers and fought hard to bring the Government round to their side. Even though they have successfully contested elections, the movement has become lost in itself. That is to say, once the movement became part of State Institutions, it was weakened by the representational system. They've had all sorts of problems, even in the smallest village councils they control.
In some cases, however, the different communities take it in turns to be members of local government commissions. In a period of two or three years, everybody has the chance to be on the commission. Is this the embryo of a new type of State? Is this actually a State or a new type of power platform different from the concept of the State as we know it? That's the theoretical debate at the moment but there are some very interesting practical examples to be seen.
This rotation system is typical within indigenous families and communities. Everybody learns what is necessary to run the community, first this family, then that one... This indelibly refutes the centralisation of power. And this de-centralised power system is not a State power. It is not the State. In this sense, the Zapatistas in Chiapas are the clearest example to be found. It wasn't too long ago that the very CONAI issued a report, aimed at debate, in favour of a multinational and multi-ethnical state. Is it possible to build such a state? Some people say it's the same thing dressed up in new clothes. That is to say, it's the actual State model itself that is being questioned. Because of the colonisation process suffered by South America, it seems impossible to decolonise the State. The State equals domination. There are no States for freedom. The idea of the Nation-State is one that is in decline.
What these new social movements are creating is a sort of contra-power system. This, however, is not just mere theory. These new movements are not relying on theory to set themselves in motion. It's the other way around: they have learned from previous experiences and expectations and from the experience of five centuries of colonial exploitation. Something new is being born. It's the restructuralisation and reinterpretation of tradition, depending on needs and in this way the movement brings forth its own new thinkers.