Sisters and brothers:

The integral communities of Popular the indigenous Council of Oaxaca “Ricardo Magon” Flowers; CIPO-RFM, we are very contentments that they invited to our word to share what we thought and we felt there between mounts and canadas, to the border of the sea and to average valley.
Everything what we say is the turn out to platicar between us and excuse we because it costs to us to order the words so that they speak what happens with milpa.
To insurance many of the things perhaps that platicamos already know it and for that reason do not pay much attention, but we requested to them hear to us, does not stop to know, but so that they help us to understand but better what happens to our towns.

The new plagues

Before sabiamos as chahuistle arrived, but today the modern calamities of the cultures have environmentalist face of foundations, investigators, ONG’s, of development or, blatantly world-wide financial organisms. All go by the world robbing and enganando that help to improve cultures, to use the tecnica and tecnologia for the field, being convinced that our forms of production do not serve, causing that we forget our nutritional culture, of treatment and life. Since of this step tecnologia begins to sell his to us to express in demasia to the Earth, their way to feed to us, in a word their form to die and to kill the Earth.
We must to clarify that not we are against tecnologia, because we thought that it serves and aid used with sabiduria and respect, that is where it walks the fault of tecnologia modern because it prevails, it ignores and it despises what our towns know. We are not against tecnologia but against the form to apply it, because that way destroys the Creole varieties, dana our earth, it washes mounts, it leaves without work to many of us, cause emigration, increases the discrimination, it reduces what they pay to us to work, is born new diseases and the worse thing, kills our forms of production and coexistence during the different stages from the work in the field. That is, we rejected to tecnologia that it dehumanizes the relation between the people and destroys the social and cultural weave of the indigenous farmers.

The life, the Earth and the corn.

In the offices of the government, the universities, the investigators and the industralists are worried in producing but corn without mattering to them like and so that. They say that he is better the one than but does with less work, with tecnologia say. For that enganan to us to seed what they call improved seeds, to use quimicos for the grass, to throw fertilizers to help to grow milpa and to water liquidos of poison against the plagues. All this dana to the corn and other plants, of insurance also to the animals and people who we eat that corn, for that reason when we eat mHerena tortilla we became ill of stomach and the diseases beat to us but hard and followed.
Before that form to see the things we thought just a little bit different because the greater problem this in than that form to produce corn destroys the life instead of conserving it, washes the Earth, he puts debil and skinny and to I complete the bush. Mainly those called seeds transgenicas or as they are called, in any case assault when causing the destruction of many varieties of corn that complied to climates, height and types of ground of Oaxaca. Also it hurts because the poverty borders to us to consume transgenicos, when being but cheap to buy corn that to seed it.

The communitarian proposal

1. To fortify seedtime of the Creole corn like articulador axis for the conservation and defense of animals, plants, earth, water and culture; like generator of social relation, form of coexistence and communitarian unit, making the beliefs and rites for seedtime and harvests, because it consolidates our resistance and construction of autonomia.
2. To continue seeding like the haciamos before: at the same time the corn, frijol, pumpkin. To do cleaning, terrified, cut of ear, dubbing, picks and strubble. To fertilize leaving animals they pasten them in the sowing place and to help with natural installments; to leave hens and pajaros them the worms and the grass eat, because to share with other it is a form to find cures for the evils.
3. To construct to one tecnologia communitarian for seedtime of the nutritional grain corn and demas, one that considers what we know, thought and creates, that takes advantage of science and takes into account the communities and the people where it is applied.
4. To change to year with year seedtime of a basic product, an year the corn, proximo waters frijol, to the other alverja, Since haba and Still successively.
5. Not to destroy plants that accompany the corn like ticanuma, verdolaga, quelite, flower of dead, papaloquelite, epazote, etc., because by something they were born is not that they are born nomas because if. We must let destroy single because we do not know so that they serve and we thought that he is bad and it makes dano.
6. To make the selection of our corn seed (shuaa ninn, in tata Zapoteco and nuni in Mixteco) for sowing. To join the varieties of other seeds to have our own bank and with them to make our own mixtures. To seed the maices of all the colors that occur in each place and to interchange with other towns.
7. Not to change to seedtime of the corn by unicos products or that says to us are worth but in the market like cafe, Chile, flower, etc., but that, without letting cultivate our corn, we cultivate other things that we need for the life. also to use single seeds selected by us and not to think that others are better single because they are called improved.
8. To make medicines, that do not danen the Earth, with juice of plants that we have seen they help to the corn without making dano to anybody. To use them without being ashamed of our forms of treatment and without less doing them before medicines than they sell the great stores, because it is not tried single to heal the corn or to think about medicines for milpa, but in curing to the man of its ambition to have but wealth to ribs to make dano to the Earth. That is, to cure is not to clear diseases to the corn but with no need to maintain it of other things to be what is be respecting what lives milpa along with: the Earth, the sun, the water.
9. To give rest by several years to the Earth where we have seeded milpa of transgenico or with quimico installment or to seed another thing so that the Earth force returns. It is important to take care of and to make but Earth sowing that does not know quimico nor transgenico installment.
10. To involve to the authorities of all the levels and the organizations whom they have to do with the field stops:
a) To immediately stop the transgenicas import of corn and other seeds, like soya, cotton, cinnamon, among others.
b) not to accept any “ayuda program tecnologica” that it implies seedtime of improved seeds, if before we do not have all the information related to the program and the consultation with the communities is made.
c) Realizar a plan of emergency to take care of the places affected with transgenico corn, and other to detect, to prevent and to eradicate contaminations, where the communities we participate in its elaboration, operation and monitoreo.
d) Estimular the development of tecnologia communitarian that respects the Earth, aid in the conservation of the corn and promotes the life.

The manana is now

The nonsingle corn is eaten: it is reason for celebration, interchange, coexistence, aid with others. It is our same life. When the Earth seed is put becomes celebration, when milpa this throwing elotes also and when picks mazorca, it is the same. Now in the defense of it must be of equal way, without forgetting that we are about to in this fight to recover our corn because we must have contented to the Earth when we are it opening, because each contaminated furrow is a lost furrow, is life that does not return, is part of the extermination to that they have to us put under the duenos of the world. We do not allow that the eyeteeth and claws of the money rob the future, mutilate our suenos and make a nightmare the manana that our children inhabited.
Our grandparents and parents ate the corn, we we eat it, our children and grandsons you would conoceran it? That the question is not without answer. Let us make the fight, we summon now to rebeldia peaceful and creative so that the manana is possible.