This time, it’s crystal clear, and with no loopholes for equivocation or spin. The xenophobe who offices at the White House has spoken directly, plainly and with a racial prejudice spoken by a national leader that has perhaps not been heard since the end of the Nazi regime of Adolph Hitler.
The blatant racism of his comments is amplified by the President’s ignorance, in that the “broken and crime infested places from which they came” is none other than the U.S. for three of the four women targeted. In other words, his disdain is not for their countries, but for their colors. And, yes, the people of the United States DO have the right and obligation to state how our government is to be run. That is government by and for the people. The right and obligation have nothing to do with color.
For impoverished or victimized Nicaraguans who are fleeing their country in hopes of something better, the words constitute the shape and size of Donald Trump’s wall: in his view of America, there is no room for non-white immigrants.
As plain as this message is, it is incumbent upon every member of the U.S. Congress to denounce this stated threat to the inclusive values of this country. As plain as this message is, it is a U.S. citizen’s obligation to denounce it. I hereby denounce.
Anything less is a full embrace of his words. Talk of patriotism? It’s time to consider what you believe as a citizen of this country….
“Free, only want to be free, We huddle close, Hang on to a dream.”
–America by Neil Diamond
There’s no shortage of patriotic music today, July 4. From God Bless America sung by Kate Smith to America by Simon and Garfunkle, America the Beautiful by Ray Charles, God Bless the USA by Lee Greenwood, I’ve heard songs all day in honor of our nation’s birthday. It’s part of the enjoyment that is the 4th of July, the quintessential holiday in our country. But there was one song that stopped me and caught my breath as I listened to it. It was America by Neil Diamond. Both the music and the lyrics are powerful, which is why the song became so popular when originally released. But today the words hit hard, and rang with an ironic twist that, frankly, pulled some of the energy out of the day.
On the boats and on the planes They’re coming to America Never looking back again, They’re coming to America.
Yes, thousands flock to our country on boats and planes, but many also reach our borders for their dreams on foot. The Mexican border holds thousands in detention at present, and not just in waiting for legal processing for possible admission to the U.S., but in separation from children, spouses, and in cell-like detention for indeterminate periods of time. Those realities don’t quite match the drama and grandeur of Diamond’s song. I guess things have changed.
Home Don’t it seem so far away Oh, we’re traveling light today In the eye of the storm In the eye of the storm
Immigrants coming to America today find themselves in the eye of the storm of a different sort. The pride of Americans embracing their role as the “melting pot” of the world has faded these days, replaced by a storm of blame, suspicion, racism, and even hatred. It has not helped to have a political leader who has fanned the flames of those reactions and re-shaped the notion of immigration from a beautiful dream to a horrible nightmare.
Home To a new and a shiny place Make our bed and we’ll say our grace Freedom’s light burning warm Freedom’s light burning warm
And suddenly it makes a difference to whom you are praying for your suppertime grace. Some in this land of all faiths now want to know the nature of one’s spirituality so that interpretations can be made and aspersions cast, often in the densest of understanding. Freedom’s light burning warm becomes ever cooler to the touch.
Everywhere around the world They’re coming to America Ev’ry time that flag’s unfurled They’re coming to America
It’s true that the American dream resonates everywhere in the world, because we have exhibited some of the visions to which all human beings aspire: freedom, choice, participation, pursuit of happiness. In recent times, though, it would appear as if we vastly preferred those coming from Norway. Something about looking like more of us than those in detention on the border.
Got a dream to take them there They’re coming to America Got a dream they’ve come to share They’re coming to America
The dreams driving today’s immigrant populations are no different than those of generations before. They come for opportunity. They come to escape persecution. They come for freedom of thought and expression. In years past, some even came because they perceived opportunities to lie, cheat, steal and break the law with impunity. But the U.S. figured that the good that came through our doors far outweighed the inevitable bad that is a part of our human reality.
My country ’tis of thee (today) Sweet land of liberty (today) Of thee I sing (today) Of thee I sing Today, Today, Today Today, today, today……
Today, we celebrate our country as we have every year on July 4. There is much in which we take pride, and rightfully so. Our stories are mythic and powerful and full of the promise of what our future can be. I had a joyous day with family.
Or at least until I shed a tear upon hearing Neil Diamond sing about coming to America today….
Coincidental or not, ever since my official departure from Winds of Peace as its leader, I’ve been afflicted by a worsening hip pain. The discomfort did not stop me from my daily workout routines, however, until two weeks ago. The ache in my hip and back became both chronic and intense, resulting in an inability to sleep for more than about 60 minutes at a time. Then I need to get up and walk around for a while before going back to bed for another hour. Multiple medical consults have failed to achieve any relief; I’ll have another intervention later this week. Will this be the initiative to end what, for me, has been a painful nightmare? Time will tell.
I’ve been fortunate throughout my life to have suffered few physical difficulties. I knew that the ravages of age were undoubtedly compounding within me, but I have worked hard to keep them at bay. That likely makes me less patient in light of my current malaise. I don’t have a sense of its rhythm or its source. Medical folks have massaged, medicated, probed and examined X-rays, without reaching conclusion. My pain seemingly worsens every day and I grow a bit panicky.
But it’s not the intensity or even the constancy of the pain that bothers me the most. Rather, it’s the uncertainty about whether it will eventually come to an end. And more importantly, whether that end will be a positive one. It’s the uncertainty that is disabling.
Living with this reality for the past two weeks and analyzing my temperament about it has engulfed me with self-pity from time to time, as I have wondered whether this is the way my life will be from now on, whether the days of freedom of movement and happy expressions of physical capacities are suddenly things of the past. I continue to push myself to the limits of pain tolerance, but that has not been much help.
Then, at 2:14 A.M. last night, as I crawled back into bed after a 10-minute stretch, filled with a self-centered sadness for my plight, I was struck with a sudden clarity of understanding about an event totally unrelated to my own pains. My epiphany concerned the impasse unfolding in Nicaragua over the past twelve months and a new perspective on what I have regarded as my own personal calamity.
For Nicaraguans the pains of death and detention have been intense and continuing; the grief of loss has been compounded by the surprise eruption following long-simmering pains within the civil body. Even as Nicaraguans recognized the country’s issues, they felt, or hoped, that eventual remedies would be peaceful and democratic. But quite suddenly there was this great pain, this great stain, that fell upon Nicaraguan society. It hurt. Relief has been unattainable, no matter what position the ailing have taken. And they wonder whether this is the new normal, the way that future society will function.
As painful as the losses are, it’s the uncertainty of the future that festers in the hearts of Nicaraguans today. They know how they want to feel. They know how they wish to live and move within society. But the current uncertainty robs them of an essential component of well-being: hope. Without faith in some actions or initiatives on which to focus, the future becomes an unknown, dark place. This has been the day-to-day suffering of not just a retired yankee but of an entire Central American population.
That’s perspective. The chances are pretty good that the discomfort that I have experienced for the past several weeks will go away; one way or the other, I’ll likely get over it. For most North Americans, most of our daily aches are inconveniences at worst. But 2:14 A.M. is a good time of the day to reflect upon the source of real pain….
You cannot direct the wind but you can change the direction of your sails.
Tell me something and I will forget it, teach me something and I will remember it, make me participate in something and I will learn it.
The paradox of the last thirty years is that the peasantry, in spite of having offspring with higher levels of formal education, is experiencing an economic and social crisis that threatens their very existence. Cooperativism could be its “ship” to resist and reach a safe port. To do so this cooperativism, coopted by economic and political elites, needs to “change the direction of its sails” and reorganize. This is possible if they youth are participants in this process. So, under what conditions can rural youth participate in this process of the reinvention of cooperatives to make family agriculture viable? This article wrestles with this question and arrives at a conclusion: when the peasantry in cooperative spaces studies the harsh rules, studies their own attitudes and mobilizes to innovate for the peasant families who are organizing, that crisis can become an opportunity to improve our societies.
Key words: rural youth, family agriculture, cooperative reorganization, innovation
In the last thirty years the peasantry have faced greater crises over climate change, systematic dispossession from elites, and because there is no more virgin land to “colonize.” A form of resistance has been organizing into cooperatives, but these tend to be coopted by the State, markets and international aid. Likewise, as never before in rural history, there are more rural youth with higher education, but they are distancing themselves from agriculture and are migrating to the cities and outside the country. If this situation continues, in addition to deepening the inequality and the democracy deficit in our societies, it will affect world food that depends in good measure on family agriculture, which according to ECLAC, FAO and IICA, represent more than 75% of the production units in nearly every country of Latin America. If the youth who graduated are participants in the change of “direction” of the “sails” of cooperativism, as never before in rural history they can make family agriculture – also called peasantry and small producers – viable. Under what conditions can rural youth participate in this process of the reinvention of cooperatives to make family agriculture viable? We respond to this question throughout five sections. In the first section I review historical experiences in Europe, the United States and Latin America to show that in spite of the heterogeneity of the rural situation in Latin America and the variety of historical contexts, certain common patterns have worked against family agriculture. After understanding these patterns, in the second section I discuss how this peasant (family agriculture) crisis has been faced. To do so I summarize the idea of “heroic voluntarism” which has generally prevailed with adverse results. I go back to look at the experience of productive youth in the United States during 1870 and 1910, and I summarize the path of how to innovate, based on Albert Einstein, a method that if used by the youth, could contribute to resolving the crisis of family agriculture. After recuperating historical responses to the crisis and a referential framework for innovating, in the third section I discuss the conditions under which the youth and their parents could build bridges in pursuit of this innovation. In the fourth section, I show concrete cases of the type of innovations that lead to the reinvention of cooperativism. And in the fifth section I list guidelines about how to generate a cooperative movement hand in hand with the youth.
Crisis in family agriculture
The waves of the sea and the current of water under the waves tend to go in opposing directions. So goes economic growth and representative democracy in Latin America, where the military dictatorships were left in the past, while family producers are pulled by the “current” of dispossession. Time and time again the peasantry (currently called family agriculture) in the world has been at the point of triumphing in the face of this dispossession. What has made the laws of the elites unassailable? What has kept the peasantry from charting their own farm and industrial path? In this section we briefly review the situation of the peasantry (or family agriculture) in Europe, the United States and Latin America. We do it to surprise ourselves about what concurs in the conditions that oppose the peasantry through the crop lien system, usury and trade mediation, which have been dispossessing them of their resources, turning them into proletarians and expelling them from their places.
1.1. In Europe and the United States
In Europe industrial capitalism was imposed, and dispossessed peasant families of their lands, which turned them into proletarians so that they might work in industry, which they opposed with thousands of forms of resistance. Part of this resistance was the emergence of cooperatives in England with textile workers, as well as cooperatives in Germany in the decade of 1840 with Hermann Schulze-Delitzch, in the decade of 1850 with Friedrich Raiffeisen, and in the decade of 1860 with Wilhelm Haas, cooperatives which in part were a reaction to the failed revolution of 1848-1849 in that country, and mostly to the suffocating economic laws. Raiffeisen, for example, found a relationship between poverty and dependency on usury and on commercial mediation, and argued that to overcome poverty that dependency had to be overcome, which is why he promoted cooperatives under triple S: self-help, self government and self responsibility.
A closer picture we have in the United States. After the Civil War there (1861-1865), the industrial and commercial elite – between 1870 and 1930 – destroyed the hopes of the peasantry organized into cooperatives. What happened there? Lawrence Goodwyn describes that the Civil War, accompanied by economic “prosperity”, was followed by a period of stress under the “new rules” of trade. In the face of these “hard times”, the peasantry had to “work even harder”. Since this did not turn out well, millions of families migrated to the western part of the country believing that with “hard work” on virgin lands they would generate more income than debt. That did not work out either. They realized that the rules of trade in Kansas and Texas were the same as those in Ohio, Virginia and Alabama. Rosa described what was happening in the United States:
Such are the characteristics of the domination of capital in the world. It expelled the peasantry from England (after having left them without land) to the Eastern part of the United States; from the East to the West on the ruins of the economy of the Indians, to turn them into small producers of merchandize; from the West it expelled them again, once again ruined, to the North; ahead of the peasantry went the railroads, and after it, ruin; capital always went before it, as guide, and capital followed behind it to finish them off. The general scarcity of farm products has followed the great drop in prices in the last decade of 1800, but the small North American farmer has obtained as few fruit from it as the European peasant.
Figure 1. Framework of the crop lien system in the United States. (1860-1930)
What rules? The crop lien system backed by laws and the economic power of the country. That is, a merchant manages two prices, one for cash and another on credit; a producer family is not able to buy with cash, which is why the merchant provides them with food, inputs and tools on credit, to be paid with the harvest of cotton at implicit interest rates between 100-200%. The harvest arrives, the merchant is paid with cotton, and the family generally is left in the red. In the case that the producer family lacks land and/or mules, the landowner rents them out to them and, in coordination with the merchant, are paid with the harvest. For the next harvest the merchant provides credit again, this time the family leaves their property mortgaged. In the second, third or fifth year, the merchant is paid with the property.
This system was part of the mediation and national industry structure. Industry provided the inputs and tools to the intermediaries, and they in turn to the producers on credit. Those red balances got worse, because the cotton buyers in England turned their purchases to Egypt and India, in other words, the producer family was suffocated by the nefarious “embrace”: cotton prices fell and prices of inputs and tools for growing cotton rose. If the family did not raise cotton, they were not given credit; if they planted cotton, they had to depend on agro-chemicals. This system, in addition, was backed by laws of the State and by the economic power of the elites behind industry and commerce.
With these mechanisms the concentration of land and industry increased, as well as corporate centralization and the policy of the United States under a cover of being “democratic.” Something similar had happened in Europe, on the one hand, they extracted wealth from the peasants and turned them from farmers into their workers, because they withstood better the harsh and long hours of work in the industries than the urban people did; and on the other hand, they created resigned behavior in the population, by making them believe that these situations were natural, that their luck was due to the fact that they were “lazy”, “insecure” and “backward” and that things could not be changed.
1.2. In Latin America
Even though the mechanisms of dispossession varied from region to region, and within each country, there are certain common patterns. “Peasants are like stones, we are bouncing downhill”, said Félix Meza, a peasant from the agricultural frontier in 1991 (Wiwilí, Nicaragua). Based on the harsh rules of trade, from the metropolis that demanded meat or sugar, to the mountains, the pressure of the “domino effect” was felt on the purchase of land, from the wealthiest to the least wealthy in cascade. This means that a peasant family would stay in a place for an average of twenty years; then they would leave the land to their children, who would sell it and go farther into the mountains to expand their land area. This history repeated from generation to generation has intensified in the last thirty years, because the amount of “virgin lands” has been dramatically reduced, which has expelled the rural youth toward the cities and outside the country.
Figure 2. Crop lien system framework in Latin America, XX and XXI Centuries
Source: Author´s elaboration based on field observations in countries in Central America
It seems like this anti-peasant system of Europe and the United States is pretty similar in Latin America, with the respective variations that each context brings to it. We will explain this in terms of products, labor and land. With products, the trader buys coffee futures during “times of silence” (months of scarcity) at half of the market price, to be paid with coffee when the harvest arrives. With labor, large estate owners and companies tend to get their permanent workers indebted and ensure themselves of temporary workers for the next harvest. For example, a family receives a loan during the “time of silence” for which the woman (single mother or wife of the peasant) will cook on the large estate serving the workers 16 hours a day for an average of $6 dollars a day during the coffee harvest; in contrast, without that debt she could make $6 working 8 hours a day in the harvest itself. With land, even though land purchasing continues, for some crops like peanuts, tobacco and sugar cane companies tend to have the peasant families rent them the land, which after a period of time is left useless because of the excessive use of intensive technology (mechanization and agro-chemicals). It is a system that provides resources for the short term and erosion in the long term, makes the payments evaporate quickly, and the families get indebted and are systematically dispossessed.
These rules are made more harsh by the nefarious “embrace” of peasant product prices that are going down, and the prices of agro-chemicals that are going up; and by the “pliers” effect, on the one side, the system of commerce and on the other side, the extractive system of natural resources that in many cases goes hand in hand with criminal organizations. This situation is taken advantage of by intermediaries to get them indebted around one crop, with increasingly mechanized technology and dependent on chemical inputs. It is a system that leads to mono-cropping. In fact, for centuries big businesses have moved on these rails, first with sugar cane, then with cotton, cattle, coffee, peanuts, sunflowers, soy beans, African palm… This system of mono-cropping has been permeating into peasant families because the financial and agro-chemical industries also condition them to that. What is noteworthy is that a good part of the cooperatives and the so-called “fair trade”has moved along these same rails.
Consequently, the concentration of land, natural resources, industry and commerce, like extractive concessions, are on the increase. They are doing it backed by the State, legitimized by the Church, and with universities that educate the children of peasants with their backs to peasant agriculture. In this way, hierarchical structures combined now with neoliberalism impress a resigned, providential attitude, and with an awareness of believing themselves to be free. This is the order from which orientations are issued for peasant families.
Heroic, deliberate and innovative voluntarism
How can these “harsh rules”, erected by the elites and internalized by families, be confronted and overcome? For the last thirty years Raul Zibechi has described several social and political movements that have emerged in Latin America with certain differentiating characteristics: assemblies, youth, communities and greater flow of people in their leadership, and in terms of the rural situation, they deal with movements against extractive and mono-cropping – colonial inheritances. Years later, nevertheless, Zibechi himself criticizes some of those who went on to assume Governments and turned against their origins, and argues for movements to be alternatives to the State. In retrospect, the history of humanity is full of rebellions and demonstrations, for example, the student movement of the 1960s where the students believed they were influencing the inherited structures of power and privilege, rural uprisings in past centuries in Europe, rebellions that were put down by institutionalized violence or coopted by elites.
Why did these rebellions fail? In the previous section, we delved into the system that opposed rural families. Now we will understand, from the side of the rural families, the structures that sustain their resignation and we will describe an outstanding cooperative peasant movement.
2.1. Heroic voluntarism
Andrés Pérez-Baltodano describes how the youth of the new millennium in Nicaragua are repeating the elders of the 1980s, and detected that, after two hundred years of wars and revolutions, Nicaragua continues being one of the most backward societies of the continent. This history of failures, according to the author, is explained by a trinity of ideas: Providential God the father, the resigned pragmatism offshoot, and the heroic voluntarist spirit (see figure 3).
Figure 3. Pillars of societal behavior
Source: Author´s based on ideas proposed by Pérez-Baltodano (2013).
The notion of providentialism offers a vision of history as a process controlled by a God who decides everything, where people deny the need for politics: i.e. human decisions that generate change. Pérez-Baltodano (2013) makes a distinction between general providentialism and meticulous providentialism. The former explains the history of Europe where what prevailed was the idea of a God as a force that did not block the exercise of freedom, and that “free will” existed. It is a process through which the absolutism of God in history was ended, and where the Enlightenment of the XVIII Century expressed the idea that people make their history and their destiny. Meticulous providentialism, in contrast, was a vision that prevailed in the Middle Ages, when it was believed that God decided everything and nothing escaped his control. The author concludes that this latter notion dominates Latin American society today.
The notion of resigned pragmatism comes from the providential culture and has history seen as a game of chance where the only thing left is to respond intuitively. It is a vision of politics as the ability to accommodate oneself to the circumstances defined by power, accept that reality, not be scandalized by the injustices, and abandon any willingness to transform that reality.
Finally, the notion of heroic voluntarism provides a vision of activism (action over reason) to transform reality. It is thought that events result from fortuitous causes and that will prevails over understanding. It is an impulsive, emotional voluntarism that depends on physical force to determine history, like mechanically copying European political ideologies without knowing the philosophies that they came from. This is what Edelberto Torres Rivas calls “activism without theory” in his review of the revolutions and democracies in Central America.
This trinity of notions explains the failed uprisings and movements. With a providentialist mentality, where we deny human decisions as motors of change, we adapt ourselves to the reality imposed by power, and we react spontaneously to events. The absence of reflection and study has taken our societies to not transforming their realities, and to the fact that the different expressions of resistance ended up failing. The consequence of this would be that the providential and resigned mentality is even more accentuated.
2.2. Challenge to the century old structure
Probably this trinity of notions also influenced what was described about the United States, particularly the resigned pragmatism and heroic voluntarism. In fact, Goodwyn notes that the first reaction of the producers was political insurgency: it did not work for them. They learned that lesson and organized a movement based on cooperativism. How did it go?
We said that after the Civil War (1861-1865), peasant migration to the west of the country was a victim of the harsh rules of trade prevailing throughout the country. In the face of this, in the decade of the 1870s some producers shared their problems, and several youth, with and without formal education, began to read books on the economy to explain for themselves why the “times were hard” when the entire country believed it was living a time of “economic progress”. So some youth began to speak strongly about their “right” to say that the things that were happening were “not right”. So they formed the Producers Alliance, and from there they formed self help economic organizations, cooperatives, and over the years even a political party.
This movement was noteworthy by the decade of 1880, even though their effects were not felt in the change of the crop lien system described above, rather the crisis continued to get worse. Nevertheless, producer families did not give up, their organizations multiplied and they grew into a massive and coordinated movement that spread throughout the country. Millions of people believed that the “new day” would come, that cooperativism would lead to the democratization of the economy. This is the movement that in the decade of 1890 was known as the “populist uprising.”
Knowing that the agrarian uprising had been aborted by industrialized societies, how were they able to achieve this massive and sustained character for nearly two decades? According to Goodwyn, it was a sequential process. First, the formation of the movement: they studied their situation and had interpretations contrary to the dominant narrative. Second, entry into the movement: ways were created so that people in a massive way could join the different forms of cooperative organization that they created. Third, the education of the movement: they did a social analysis of the process, which created collective self confidence and internal communication. The principal basis of education was the cooperative experiment in itself and its opposition to the commercial stores, distributors, banks, railroads, land companies, etc. The idea was to cooperate, not compete. Fourth, the politicization of the movement: the process of education led them to generate new ideas, share them massively, and organize independent political actions as a possible reality, that led them to propose the democratization of the national monetary system.
Training, gathering, educating and politicizing is how they formed that massive agrarian uprising. The gradual evolution of the cooperative was the basis of that uprising. Thus the Producers Alliance was able to buy and sell cotton, increase the number of itinerant speakers, form different cooperative expressions, acquire machinery and infrastructure to economically scale up, have newspapers and a political party. It was a factory of indignant leaders with the capacity of articulating their ideas and communicating with producers in their own language.
That massive movement, in spite of harvesting success and lasting more than twenty years, collapsed in the end. They failed above all for falling into the same liberal logic of their time, economies of scale, mono-cropping and for the tendency toward the hierarchicalization of the movement. They left us some lessons: a movement generated by youth and producer families themselves, and the political awakening of the youth to the extent that they studied their realities, experimenting with cooperative forms and reflecting on their processes, elements that allowed them to build a shared vision of democratizing the economy through cooperativism – without using violence.
2.3. Innovation possible from the youth
If we return to current Latin America, which is a witness to the boom of youth with more formal education, along with more intensification of the rules of the commercial-financial system opposed to family agriculture, how can the youth reinvent cooperativism which could transform agrarian realities?
We begin with the crisis of family agriculture in Latin America, and we include the migration of youth from rural areas. Then we identify the “hard commercial and extractive rules” in the history of Europe and the United States, as well as in current Latin America. We verify that these processes were resisted, but that in the end capitalism was imposed. To the question as to why the agrarian uprisings failed, in addition to the harshness of the opposing system, with the focus on Latin America, we argue that it is due to a providential and resigned mentality, and wanting to change the system through the force of pure will. Nevertheless, we find the agrarian revolt of the United States based on cooperatives, where they studied and self-studied (not just voluntarism), they envisioned democratizing the economy (overcame resignation) and built their own history (not providential). On this basis we now work on the innovative role of youth.
Figure 4. Innovative capacity
Source: Thorpe (2000).
We take this step supported by Scott Thorpe. He analyzes how the genius of the XX century, Albert Einstein, discovered the theory of relativity. Einstein was 23 years old when, while working as a washing machine electrician, observed that the speed of light and time seemed to be the same velocity relative to the observer. This problem had not be resolved because Isaac Newton, three centuries earlier, had decreed the rule of absolute time: time did not pass quickly or slowly, it was a constant of the universe – because God is behind the universe. Scientists never challenged that rule. Einstein, in contrast, broke it. Thorpe finds something more, after that innovation: Einstein spent his life establishing it and did not achieve another innovation, he fell into the rule of certainty. So the elderly Einstein said: “God does not roll dice with the universe”. The experience of Einstein is not an exception: the younger a person is, the less they know, and more capacity they have to solve problems (see Figure 4).
Far from voluntarism, Table 1 summarizes a methodology for innovating, which interests us for the youth. A “problem” is structural, whose presentation seeks to satisfy real, felt needs. From Einstein we learn that each detail can be a space for great ideas (for example, when a washing machine is repaired). If that problem was not resolved, it is because there are rules that keep it from being resolved, that is why, as Einstein said, that a problem cannot be solved with the same thinking that created it. While identifying those rules, we detect them in our own minds. We break them. Then the conditions are ripe for solutions to emerge.
Table 1. Methodology for innovating
-Constructing a problem to find solutions.
-It is a “Gordian knot”, diffícult to untie
-It is something cognitive: it causes problems, it creates crises.
-If there is a problem, there is a rule.
-The rule is like the rails on a train: if you go where they do, fine; some solutions are not found on those rails
-They seem right, but they are old rules that block the solutions that are outside of those rules
-They seem to be unbreakable rules, which they are if we believe then to be so.
-Behind the rules are ideas.
-On discovering the rule, you have to find those protected beliefs as “sacred” in the mind itself.
-“Common sense is the series of prejudices acquired by the age of 18” (Einstein).
-The secret of the genius is discovering those rules of common sense, see them as absurd and break them.
-On breaking the rule, solutions emerge.
-an idea appears different to the idea that started the problem.
Source: based on Thorpe (2000).
The challenge in Latin America is that the youth push for breaking the rules, and generate new thinking to find solutions to the viability of family agriculture. Let us go there (see table 2).
Table 2. The innovation that youth can work on
Cooperatives coopted by elites subject their members to mono-cropping and are submissive.
-“Change comes from above”: resources, laws, market salvation and directions.
-Thought: democracy functions if a minority directs it; belief that “we are nothing without a patron”.
-Providential, resigned thinking and actions based on voluntarism. A member awakens.
-New thought: the cooperative is a means of resistance to the dispossession when it responds to its members.
-Studying and self study
-Organizing the cooperatives as schools for learning and innovating.
Family agriculture is in crisis, more and more corralled by the economic system, fiscal policies, large estates and companies that rent and buy land to expand the mono-cropping system, and by extraction. Families can revert this corralling if they organize into cooperatives, but they have become functional for the system that opposes the peasantry; they are like private enterprise that responds to markets, while they neglect their associative side; they are committed to mono-cropping; they take on the logic of maximizing profits and neglect the redistribution of their earnings; they tend to concentrate physical investments and centralize decision making; they are guided by hierarchical structures of elites who manipulate markets and States. This type of cooperatives are given legitimacy by aid agencies, States, fair trade and the International Cooperative Alliance that emphasizes mega cooperatives. The rule that moves them: “Changes come from above”. Nevertheless, if these cooperatives reinvent themselves and recover the original meaning of opposing industrial capitalism (England) and usury (Germany), commit to democratizing the economy (United States between 1870 and 1910), to the extent that their members govern them through their organs, they could be the best means to make diversified family agriculture viable, and consequently a new society with less inequality. This is possible if the youth contribute to their reinvention. How? That is what the following sections are about.
If an increasing majority of youth have higher educational studies and the capacity to innovate, why are the youth still not participants in this process of reinventing cooperatives? There are three structural conditions in dispute that explain it.
The first refers to the current generation of parents and children. In Europe, they talk about the “neither nor” youth: they neither study nor work. Zygmunt Bauman, in his studies on inequality observes that the generations of Europe after the Second World War, supported by redistribution policies, looked forward to improve, while today the “neither nor” are the first generation that do not manage the successes of their parents as the start of their career, but rather ask themselves what their parents did to get ahead. These youth are not looking forward, but backward.
Up until some years ago in rural Latin America, parents received their inheritance and would go farther into the mountains to expand their area (buy cheaper land or clear virgin land) so that, later on, they could leave that land to their children, and these in turn to theirs. The inheritance was the starting point for each new generation. But now the agricultural frontier has reached its limit. So, on the one hand, parents are not expanding their areas to leave them, nor are they inculcating their children with farm culture. Because in contrast to the years prior to 1980 when the children grew up working on their farms and homes, their children now spend their childhood, adolescence and a good part of their youth studying, and on the other hand, this group of youth are not finding jobs in their majors, nor do they like the agriculture of their parents. And in those case where they do, they run up against a wall: “They are not leaving me an inheritance because they say that the “pig sheds its lard only after it has died”.
Table 3. Profitability of corn in dollars (Honduras, 2017)
Preparation (pd=person days)
Fungicide (lt herbicide)
2 fertilizing (pd)
2 fertilizing (sack fertilizer)
Bend and harvest (pd)
Source: Author based on cases of producers in Honduras de Honduras.
The second condition refers to the perspective of the knowledge acquired by the youth in higher education. In 2015 according to a report from UNESCO, 98% of the youth of Latin America study. When they return to their parents, many do economic calculations and conclude that what their parents are growing is not profitable (see table 3 for corn). Underlying this acquired knowledge is a perspective contrary to the peasant economy: they consider the crop as merchandise isolated from the production system where it grows, and outside the rationale of the family that produces it. The same thing happens with other crops, for example, they study coffee or cacao and ignore the citrus trees, plantains and forest trees that are in the same area as the coffee or the cacao. These assumptions are in line with the perspective of companies who embrace the mono-cropping system, they bet on volume based on intensive technology and maximizing their profits. In other words, in spite of the fact that 75% of the production units are family agriculture, universities are teaching the logic and technologies of this remaining 25% of modern agriculture, which is why the youth come out deaf and blind to that 75%. The paradox is that the peasantry pays for the studies of their children, and yet their children learn how to belittle the culture of their parents –“you raise crows and they take your eyes out”, as a popular expression goes.
These facts are contested in families. Children love their parents who are getting older, but no longer for their decisions and actions. Parents and children are trapped by an old belief that they themselves repeated. “Son, go to study so that you might not be like me, a peasant” and “a pen weighs less than a shovel” say the parents; “I did not study to go back into the weeds” say the children. By “weeds” they understand family agriculture as equivalent to backwardness, a seed that the university planted in their minds. By “shovel” they assume that agriculture is a thing of physical force, of muscles. When the children do not find jobs in the majors that they studied, the parents get frustrated on not being able to set them on their future, as their parents did for them when they inculcated them in how to think and work on the farm. Now the world of digital technology in which the youth swim is foreign to their parents: “The more they study the more complicated they talk to me.” The youth and their parents do not understand that in family agriculture today the most important muscle is the brain. Distrust builds a nest in their minds; “If I leave him an inheritance, he does not know how to work the land, so he will sell the land and leave, he is like the oxen, if we do not know how to manage them they get tangled up”, and “unoccupied mind is the devil´s workshop”, say the parents; “if I stay with my parents, I studied for nothing” and “old people don´t change” – say their children. The paradox is that the youth reject the vertical decisions (heroic voluntarism) of their parents, but in time reproduce them (resigned pragmatism) for their own children, as happened to their parents.
If the youth along with their parents loaded themselves up with patience, a dialogue could be helpful, like what we reproduce in what follows with a Honduran family. I asked them, “Why are you devoted to corn and beans?” With a millennial patience, the family stripped back the husk, “we plant corn, beans, chicory…because we learned it from our parents to feed our families, not to accumulate money”. Yes, the times have changed, and you have to plant what is profitable (I react). They respond: “planting corn we eat tamales, montucas, atol, corn on the cob, baby corn, tortillas, new corn tortillas. Could we eat all that if we quit planting corn?”, “the protein from recently harvested corn does not compare with that anemic imported corn”, “the tortillas that we eat, have nothing to do with those corn meal tortillas that look like ears”, “with the beans we make green beans, bean soup, cooked beans..” I hear, I like what they are telling me, I understand that corn is more than the tortilla, and the beans are more than ground beans. They continue: “When we now have corn and beans we feel relieved, then we look for plantains, eggs…we go from mouthful to mouthful”. And then “the beans that we are not going to eat we sell, like the other products, to buy other needs and to pay for the studies of our children.”
And profitability? I insist. With a cold stare and face tanned by the sun and the cold, he explained to me: “If we do not plant corn, we would have to buy tortillas. We are six in the house and I need thirty tortillas for each meal, that is 15 lempiras (L); if I plant we eat twenty tortillas because the tortillas we make are thick.” Time to do the numbers so that we convince our parents: 1) from 1 lb comes twenty tortillas, 3 lbs per day for the three meals, 90 lbs per month, in other words 10.8 qq per year, the remaining 13.2 qq from Table 3 are for seed, the chickens and the pigs, from the chickens come between 6-10 eggs every day and 2 piglets every 6 months; 2) if a family does not plant corn, then a family of six needs L16,425 ($714 dollars) to buy tortillas in the year, another amount for atol, eggs and pork. I begin to wake up. On looking at my notes, table 3 and the numbers they give me, I understand that table 3 does not explain that the corn is linked to smaller livestock and also leaves out the corn on the cob, baby corn, new corn tortillas…
To save what the universities have taught us, I ask: And if you only plant corn like the wealthy? “To buy tortillas and what I told you, more in months when money is scarce, I would have to go into debt. The wealthy want that in order to hire me as a peon and pay me the salary that they want. I would end up selling this land, and all the trees would disappear, as you see where there are sunflowers, soy beans, sugar cane…” They say that it does not produce, but it does” – the roar of the wind is heard because my “sails” have changed direction. Where did they learn that? “Listening and working on the farm with my parents.”
The third condition refers to the rural organizations that tend to express the excluding rules and mentality of the elites. It is common to find cooperatives whose members average 50 years of age. If the life expectancy of the countries of Latin America is around 75, the paradox is that the organizations are getting old while they are closing themselves from the young – particularly young women. They make a condition that you have to have land, they support them only in one crop and only in farming activities. A tacit rule is: “organize so that when you are old you can forestall the youth”. In addition, international aid agencies promote the idea of “generational replacement”, an approach that assumes “replacing the old people”, which clashes with the machista culture of organizations, where men “replace” their wives (discard culture), but as elites they do not accept being “replaced”. Explaining these rules can lead to the fact that the cooperative and the member families rethink themselves.
The three conditions are related and are being contested. Studying them is rethinking them in order to innovate in any area of the family, farm, home, cooperative, universities, organizations, etc (see table 4). The challenge is explaining those rules that underlie the problems, and realize that they respond to hierarchical and neoliberal thinking, identify them in our minds, and open a window toward new, more democratic ideas in families and organizations, and in this way glimpse solutions for a family agriculture that would not depend on land, be internally autonomous and consider the cooperatives as spaces for dialogue.
Table 4. The path for the youth
Breaking rules (underlying ideas in our minds)
Without land there is no farm nor are you a cooperative member.
“Pig sheds its lard after it dies”.
-Agriculture is done when one has land.
-If I give him land he will abandon me (discard).
-More than land, he inherits the hierarchical form of decision making.
Doing agriculture without depending on the land.
Modern agriculture is the future.
Private enterprise is development.
-being a peasant is being backward; family agriculture ia a matter of physical strength.
-Modern agriculture is capital, big companies, mono-cropping.
-Research, basis for autonomy in university and family.
-Dialogue with capacity to listen to one another.
Aging cooperative with a wall for the youth.
Cooperative is for people with land; cooperative, without having members, defends its assets.
-Cooperative reproduces who we are, rather than protects assets, we inherit the rule of discard: change her for someone younger, but without letting go of decisions (posts).
-Cooperative: space for dialogue between generations and people of different sexes
-Member family creates their future.
The strength of the youth and their importance for reinventing cooperativism
Our vision is democratizing the economy, which would expand family agriculture, and to do so, the strategy is the reinvention of cooperatives. This means building cooperatives that grapple with the economy to the extent that they are schools of learning for making rules and following them, for innovating and training themselves as a team. It is the path of autonomy and citizenship, possible if the youth are participants. Here we pinpoint ways for creating those spaces from the cooperatives to the youth, and viceversa.
4.1. From the cooperatives, spaces for the youth
Box 1. Conversation with the administrator
-How much is your salary?
-Administrator: I do not have a salary, nor do the board members. We rotate.
-I do not believe you. Why don´t you have a salary?
-Producing milk generates good income for us, more than charging for administrating the cooperative.
We start from a concrete experience. The Colega cooperative in Colombia, with members who are ranchers, collect and sell milk. “We are in second place in productivity, behind New Zealand”, they say. These words have backing: they are efficient members who innovate in the management of the livestock, they zealously care for the forest that surrounds them, and their board members administer the cooperative as a service.
Box 2. Conversation with a young member
-You were a little Colega, pre-Colega and now a member.
-Why did you stay here?
-My friends left for Bogotá to study and I took the risk of staying. There, they did not study and they tell me that they do not feel safe going out at night. In contrast, I, studied here and I feel completely safe visiting my friends at night.
This cooperative organizes two groups with the children of their members: the little Colegas who are under 14 years of age, and the pre-Colegas who are between 15 and 18 years of age. Each little Colega is given a calf to care for, the cooperative gives milk to the child as provision for the calf, and the family of the boy or girl provides the inputs for the calf. When the little Colegas become pre-Colegas, because they cared for and increased the number of their calves, the cooperative gives them scholarships to study and benefits as if they were members, because they already participated in production like their parents. When they reach 18 year of age they become members (see Box 2 on the experience of becoming a member, and the externality of security that it generates in the community).
The cooperative, in addition, seeks to create a sense of pride in being a member of the cooperative. In the school they teach a course on cooperation. Each year the cooperative organizes events to which they invite the little Colegas. So from an early age they are cultivating being a future “rancher-member”.
What do we learn from this experience? In contrast to the “generational replacement” a cooperative can form new members with the children of their members and conceive this process as an economic and social investment that energizes the cooperative and the community where it is located. In contrast to large companies where one learns to do a job, in small organizations, like cooperatives, youth learn to pursue their dreams with deep passion. From here, if a cooperative, without waiting on the members leaving land to their children, dedicates 1% of its earnings to provide them an asset (a calf, $1 a month of savings, a pig or a pair of chickens) as an incentive to a child so that, accompanied by the cooperative and the member families, they are trained as people committed to family agriculture and being cooperative members, that cooperative will be planting its own future. And if that policy is supported by universities that teach the perspective of the 75% of the producers of family agriculture and 25% of companies, we would be turning the direction of our “sails”.
4.2. Spaces are opened from the youth
Also the youth should open up spaces. They are the ones who, in spite of having less knowledge, possess more capacity for solving problems. Through what we learned, these steps should be taken to the extent that we discover our providential mentality of “it is not the lightening that kills us but the stingray”, adapting ourselves resignedly to the power of structures where “for money even the monkey dances” and the voluntarist impulse that pushes us to solve hard problems spontaneously “just pure man style” or “pure talk” (based on hearsay or threats of force). The peasant experience of the United States in the 19th Century gives us a guide. Their uprising for many years implied organizing into different forms of cooperatives. Youth started it who were looking for books to read and study their realities, on that basis they did not mobilize frontally against the State, but reflected strategically and organized cooperatives. According to Goodwyn, they almost achieved it. Probably the economy of scale logic, concentrating physical investments, competing with private enterprise on an equal basis, the hierarchical structure that permeated them and had roots in the families, ended up undermining their path. But it constituted a good starting point for the youth of today: studying their realities, reading, organizing and continue reflecting on their strategic prospects.
In what follows, we provide some more steps: recover the written culture for the cooperative movement, that the youth organize into different cooperative forms, innovate in the area where they find themselves, and disseminate their learnings to produce a real movement.
4.2.1. Bridges between oral and written cultures
Peasant families are based on oral traditions, transmitted from generation to generation, while the youth of today pass through the academic classrooms based on written culture. Combining both traditions, instead of one replacing the other, is a promising path.
Let us challenge this apparent duality: the oral tradition is not so oral, nor is the written tradition so written. The oral tradition is not just the transmission of cultural expressions from parents to children, but about why and how to produce the food and keep a family. This tradition is also expressed as living hierglyphs through a farm (diversified crops, agriculture-forests), garden (“the green thumb of my Mom”, referring to horticulture and medicinal plants), cornfield, diet, design of the home and idiomatic expressions that reveal perspectives. The written tradition does not seem to find a home in universities, because most of the universities in Latin America do not do research for the formation that they offer, and because, according to Torres Rivas, the “faith in reason” of the Enlightenment is replaced by the “postmodern and neoliberal logic” where “one walks from the academic to the role of the consultant”. Consequently, the youth who graduate have little written tradition and investigative spirit.
Table 3. Strategic Conversation between parents and children
-My parents taught me to plant corn and beans, and that will kill me!
-Dad, times have changed, why don´t you plant other crops?
-For you who have studied talk is easy. I am a peasant
-And how is it that my grandparents decided to plant corn and beans?
– Daughter, for food, if I have food I am not going to be a worker for a bad salary, I can decide to or not, that is how your grandparents were
-This is a very good reason. How did my grandparents plant corn? Why didn´t they plant cassava which also is food?
-We should never be without corn. My parents took a piece of land here and there, they looked where it was better for corn, plantains…they went around testing it
-They taught you to study the land and thus decide what to plant…
-I used to observe them. I would listen to them talk in their bed. They talked with the neighbors. At times they would tell me “I brought this seed, test it to see if it sprouts”. “You have to plant several things so that the soil gets fed”
To combine them requires unlearning. Table 3 is a dialogue from the peasant side. There are three moments to which we provide color to help understand it. In the first moment is the belief that being a peasant is to be a planter of corn and beans, believing that that is the inherited knowledge. When the daughter questions him, her father shuts her down, “I am a peasant”. That belief, reduced to “what” (crops), blocks the possible learning of both of them. In the second moment, the daughter does not give up, she asks again. There is when the family wakes up, is unblocked: they had learned how to cultivate autonomy, study the soil and experiment. In the third moment, the oral tradition is undressed: observation, conversation, curiosity, experimentation, relationship to the land. This type of strategic conversation is behind a variety of diversified farms or a stew of food. The best of the grandparents is capturing the “how” they taught and how their children learned. And that is reviving them.
Table 4. Strategic conversation between parents and children II
-Mom, I feel bad, I did not get a job as an engineer.
-Work here, son, we need arms on the farm.
-I am not a peasant, I am an agronomist!
-Don´t you think it would help you to practice being an “agronomist”?
-I studied modern agriculture to think big
-What is “big”
-Plant just one crop, mechanized, agrochemicals…
-And who works on that?
-Companies, large estates, businesses, corporations…
-Aren´t they the ones who divert rivers for their rice, they leave areas without trees and unusable land where ever they go?
–Noooo, yes, but …
-They won you over without having to pay for your studies, we being backward and paying for your studies, lost you…
-Ah Mom, I don´t know what to tell you
From the other side, the youth move about self secure for having studied in universities. The attached table expresses another three moments. In the first, Mom and son coincide in that the “agronomist” looks for work, while they need “arms” on the farm. This idea of agronomist blocks the possibility of seeing opposing realities like the peasantry versus large estate owners, production systems on farms versus mono-cropping. In the second moment, the Mother asks and makes the son strip down what he learned in the university. In the third moment, what modern agriculture consists in is explained, and the curtain falls dramatically: the “backward” ones paid for the studies so that the companies might have another engineer. The security of being an engineer at the beginning of the conversation is replaced by the doubt: “I don´t know what to tell you”. Mother and son are awakening.
This unlearning gives way to re-learning. Retrospectively, we started from the duality of the oral-written tradition, then we set out to hold strategic conversations between children and parents where both sides are awakening. Notice, the two tables are like the notes that we take in our notebooks, while the analysis is what we are writing alongside. This re-learning is the bridge between the written culture and the oral culture, which we argue is what the peasant way in Europe and the United States lacked, and what we can undertake in Latin America. This bridge implies: observing, questioning, conversing and analyzing attitudes in the other person and in oneself (for urban youth these steps are possible through immersion). To that we add what was learned from the agrarian uprising in the United States: reading, studying the realities of the harsh rules, reflecting massively with the peasantry, and organizing cooperatives as a result of those studies.
Writing is thinking, accumulating knowledge and sharing it. “Papers talk”. In this process the belief tends to appear that “studies are not done without money”, which assumes surveys, laboratories, and people with doctorates. If there is a will, there is a way. Youth and people of any age can buy a notebook and pen for 1 dollar to take notes, find the veins and follow them. Writing is combining pen and shovel with the greatest stubbornness in the world. From there, what is written are living hieroglyphs: published articles, farms, gardens, financial statements, communities, plates of food, webpages… Taking notes begins the circle of innovation.
4.2.2. Innovative role of the youth in the details
The fact that the youth can build bridges between oral and written traditions opens them to the field of innovating in any area – farm, garden, store, community, family, cooperative. Here we describe two groups of examples where it is important to innovate.
The first group is the farm. If organic agriculture saves us in chemical inputs and feeds the soil in a lasting manner for good production; if bee-keeping, in addition to producing honey, contributes to reordering the farm and increasing its productivity; if the combination of agriculture and ranching is one of the successful veins; if agro-industry in communities adds value to products, knowledge to families and expands social relations in the community; if poultry and pigs are a food source and generator of income; if the garden with horticulture and other plants are food and medicine for families; if stores generate daily income and provide a service to communities bringing them products and selling their products…What innovations can be worked on in these cases and under what conditions can they be expanded? If in the last 30 years Governments and international organizations have failed in their support for gardens, bee-keeping, poultry raising, organic agriculture, agro-industry and commerce, then innovating in these areas is a real challenge.
The second group is the family. The peasantry are made up of decentralized and extended families, while hierarchical at the same time. Elizabeth Dore talks about “patriarchy from below” and refers to the fact that the man in the house is the patriarch, who keeps their financial accounts and centralizes decision making. This patriarchal relationship from “below” is transferred to cooperatives where the president or the manager keep the financial accounts and centralizes decision making. This is true also in community and other organizations. If the family frees itself from the hierarchical institution that forms it, the entire family will review their receipts, and recognize that in that they have an instrument to demand their rights as members. This will have a positive repercussion on the family, cooperatives and other spaces where the members of the family participate: Church, sports, municipal government…It will contribute to social, economic and political equity. Thousands of trainings and sermons have not made a difference in families and organizations. How can this patriarchy from below be transformed which Jesus already challenged 2,000 years ago? What can be done so that in the family the financial accounts are managed by the entire family? I mention this issue of the receipts because it is a detail, so that, like Einstein, the youth might focus on the details and innovate.
4.3. Youth as counterbalance in the cooperatives
These innovations can be facilitated in cooperative spaces. There are some like the Colega Cooperative that systematically include the youth (4.1), while in most the youth lack the instruments to insert themselves in the cooperatives. By proposing to reinvent or create cooperatives with a new design, we are suggesting a role of counterbalance for the youth. This role is a concrete instrument to facilitate innovation.
Cooperatives can reinvent themselves if the youth take on the role of counterbalance from within. In Nicaragua, we work along this line. Between an accompanying organization, like that to which the author of this article belongs, and cooperatives, we agreed to collaborate. The cooperative recognizes that its business side absorbed the associative side, and that this has caused breakdowns, and accepts that its associative side be responsible for the strategic decisions, and its business side for making them operational, as the statutes and cooperative law indicate (see Figure 5).
Figure 5. Youth as counterbalance
Source: Author´s own.
First, there is a tripartite relationship of coordination between the cooperative, financial organizations and buyers, and the accompanying organization, to ensure that the cooperative be treated as a cooperative and not as a private entity by the organizations. Second, within the previous framework, the accompanying organization prepares instruments (guides) so that each organ might function effectively; it does so to the extent that it studies it and is part of the process of change. Third, one young person per cooperative has the role of studying the cooperative, accompanying each organ while using the instruments, and ensures that the information and its analysis flow from the business side of the cooperative to the associative side, and viceversa. Studying the operation of the cooperative allows the youth to detect attitudes in play, make them visible, and propose new innovative rules. Fourth, the accompanying organization creates spaces for workshops with the youth that work on these arrangements, where each one talks about their concerns and innovations, ideas are shared and methodologies worked on about how to hold conversations with member families, innovate, write and share their findings.
Some lessons from this experience. To the extent that the youth study the reason why an organ is not functioning and how it can function, instead of only sticking to the what (statutes and cooperative law), the members see that the cooperative is a different path from private enterprise. When the youth perceive that technical language is a wall in their communication, they understand that they are behaving as technocrats, believing that they have the solution without studying the realities, then, humility gains space, they study the details of the hierarchical structure and how they give way in the face of cooperativism. For example, they understand the tacit rule of the members that “loans are decided by the person at the top”, not the rules agreed upon in the assembly, which is why they study what makes this informal rule persist – there are always reasons! This path of making the organs function according to the rules agreed upon by the member assembly avoids the common result of the work of NGOs, who tend to train leaders and “replacement” youth, who, on assuming their posts, turn into the “person at the top” under the rule of “get rid of you to put me in”. To the extent that the youth devote themselves to this role of counterbalance, the belief that they are “useless slackers” gives way to greater trust.
Box 5. Learning cycle in cooperative reinvention
Harsh (adverse) rules and bases for resignation, strategic conversations.
Redesign existing cooperatives (role of internal counterbalance) and creation of new cooperatives with new design.
Dissemination of results and lessons.
Source: Author´s own.
There are also youth who prefer to create new cooperatives. The advantage is that they are not going to be “organized” by the State or some external organization, they are born with autonomy. The disadvantage is that they do not have external resources for their first steps. They can perdure over time if they start based on innovations that can only be carried out with the collaboration of several people. How can they be accompanied? Table 5 provides the steps, worked on here. Each one of them requires taking notes and analyzing them. It is circular: after the first cycle of study, self study, innovate, (re) organize and share, the next cycle returns to the study of the changing realities, this time self-study is about the operation of the cooperative, reflecting and looking at the world without letting it pass by, and so on successively. Rene Mendoza is developing instruments about how to observe, converse, analyze notes, analyze secondary data and how to innovate along with the youth, texts which, although they are drafts, can be downloaded by young people.
Sharing in the digital era
More than reinventing a cooperative, it is a matter of generating a movement for the reinvention of cooperativism. In this text we focused on the agrarian reality, but it is equally necessary to do it in other areas. How can a movement be generated? The steps of Table 5 are basic ones. Planning each innovation as Pep Guardiola teaches us, and sharing it through different media as Chef Acurio teaches us. In this effort the use of webpages and social media, in addition to other written media and videos, can be paths to explore.
Inti Mendoza finds that the use of webpages is still limited in organizations. The cooperatives who have a webpage are few, and of those that have them, few use them. Innovating in this area to use it as a means for learning is an pending task. In Nicaragua we are experimenting combining webpages with murals in the cooperatives: the same information (minutes of meetings, financial statements, loan portfolio, innovations) disseminated on the webpage month by month, are also presented on the mural of the cooperative. On that same webpage articles are published, databases, guides for the operation of the cooperative, learning guides for the youth, accounting software, stories about how cooperatives are organized, strategic conversations, and basic information is offered on the cooperatives with which they collaborate. We look for students from different universities in the world to study the cooperatives through the webpage, because of the information that is found there and because they can be in direct contact with the cooperatives.
Social networks are another means to discuss difficult topics of the cooperatives. If a cooperative is the captive of hierarchical structures, it can be discussed in social networks. Likewise, how a cooperative constructs its autonomy, or the conditions under which women organize or are excluded from the cooperative; why a cooperative embraces mono-cropping; whether the cooperatives has policies that are excluding youth (for example, having land) or policies against machismo (for example, expulsion of a member who physically mistreats his spouse); whether the international organizations treat cooperatives as cooperatives or only as businesses; whether cooperatives distribute their profits; whether second tier cooperatives concentrate investments and centralize decision making, or whether they facilitate first tier cooperatives scaling up. These topics can be debated on social networks under the question about what is it to be a cooperative and how does the cooperative support the well being of its members?
In the digital era the youth can innovate on ways of sharing their reflections and successes. The webpage is a means for analysis, and social networks a means for informing themselves and debating.
By way of conclusion
There are three ways in which the youth mobilize for social change. One is confronting the State in the streets in a violent way, generally in circumstantial reaction to policies, acts of corruption or acts of repression. Another way is where the peasantry studies the harsh rules (commercial and/or extractive), but forgets to study their own mentality, this is the case of the populist cooperative movement of the United States between 1870 and 1910. The third way is when the peasantry studies the harsh rules (commercial and/or extractive), self-studies their mentality, and mobilizes not to confront the State, but to innovate for the peasant families who are organizing.
Throughout this text we worked on the third modality of mobilization of youth who are moved to reinvent cooperativism as a means to make family agriculture viable. According to L. David Covey, “we are in the midst of one of the most profound changes in the history of humanity, where the principal work of humanity is moving from the industrial era of ‘control’ to that of the worker of knowledge”. The viability of family agriculture is possible today, based not on strength and virgin lands as in the past, but on knowledge and innovation, for which the youth can be the principal motor. The most important muscle in current family agriculture is the brain.
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Oppenheimer, A. ¡Crear o morir! Nueva York: Vintage Español, 2014.
Pérez-Baltodano, A. Postsandinismo: crónica de un diálogo intergeneracional e interpretación del pensamiento político de la generación XXI. Managua: IHNCA-UCA, 2013.
— Entre el Estado conquistador y el Estado nación: providencialismo, pensamiento político y estructuras de poder en el desarrollo histórico de Nicaragua. Managua: IHNCA-UCA, 2003.
Pineda, C.J., Castillo, M.E., Pardo, E.E. y Palacios, N.V. Cooperativismo mundial 150 años. Bogotá: Consultamericana, 1994.
Thorpe, S. How to think like Einstein. Simple ways to break the rules and discover your hidden genius. Naperville: Sourcebooks, 2000.
Torres Rivas, E. “Acerca del pesimismo en las ciencias sociales”, en: Ciencias Sociales. Nº 94. San José, 2001, pp. 151-167.
— Centroamérica: entre revoluciones y democracia. Buenos Aires: Siglo XXI, 2015.
Wolf, E., People without History. California: University of California Press, 1982
Zibechi, R. La revuelta juvenil de los 90. Las redes sociales en la gestación de una cultura alternativa. Montevideo: Nordan, 1997.
— La mirada horizontal. Movimientos sociales y emancipación. Montevideo: Nordan, 1999.
— Dispersar el poder. Los movimientos como poderes antiestatales. Buenos Aires: Tinta Limón y Textos Rebeldes, 2006.
— Descolonizar. El pensamiento crítico y las prácticas emancipatorias. Bogotá: Desdeabajo, 2015.
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 Doctor in Development Studies, associate researcher of IOB-University of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research) and member of the COSERPROSS RL. Cooperative. Email: firstname.lastname@example.org.
 The lard is taken from the pig once it has died (been slaughtered). In rural areas of Central America this expression is used to indicate that the parents in the countryside wait until they die to leave their land to their sons and daughters.
 This saying relies on a play of words that does not exist in English: rayo=lightening, raya=stingray
 Edgar Fernández, a consultant to cooperatives, tells that he visited a member of a cooperative in crisis. Fernández asked if he had receipts. The member showed his receipts and began to tremble: “Please don´t tell the manager that I showed you the receipts”. The extreme in some cooperatives is that they have their members so subjected that they begin to believe that ceasing to cover up acts of corruption is “betraying” their cooperative, that “making demands is a thing of cowards”. A receipt is a detail. How important are the details!
An earlier version of this document was published in September. With minor changes it was inserted in the version of La Prensa on January 14, 2019. This translation includes the minor changes.
We are Building Nicaragua
“We are Building Nicaragua” Program
This document is the draft of the Program of the Social and Political Movement called “WE ARE BUILDING NICARAGUA” which we submit to the consideration of the readers to open a public discussion among all social sectors on the urgent tasks that we need to promote for a real democratization of Nicaragua.
PROGRAM FOR THE DEMOCRATIZATION OF NICARAGUA: GIVE BACK TO THE PEOPLE THE RIGHT TO DECIDE!
The days of struggle, started in April 2018, are forging and consolidating a strong sense of collective national identity in favor of democratization and justice, as had not occurred in our nearly two centuries of independent history around fundamental symbols and values: the blue and white flag, inextricably linked to republican democracy, public liberties, citizen participation in the State affairs, a strong sense of social equity and true solidarity.
The democratic struggle started by the youth opened the possibility of rebuilding and re-founding our nation on the bases of democracy, justice and social equity. The enjoyment and exercise of public liberties, as well as absolute respect for citizen rights, should not depend ever again on the will or discretion of any government. We all the sectors of the people (youth, students, women, workers, peasants, indigenous, etc) need to recover our popular sovereignty to re-found a new Nicaragua, creating a Social and Democratic Rule of Law on new bases, that imply eradicating forever the use of violence, repression or intimidation by those in power for the purpose of remaining in it, or limiting and blocking the exercise of these freedoms and rights.
The fundamental decisions of Nicaragua should not be made by small oligarchies, but by the broad majorities of men and women through democratic and deliberative processes with all the information on the table, where the broadest sectors can participate.
So that our society might move from the discretional and arbitrary and personalized use of power, to a social interaction more and more regulated by laws, norms and policies that are implemented in a more impartial, transparent and impersonal way possible, that is, with the absence of discrimination and punishment for some, and privileges and “awards” for others.
Currently State institutions have lost their public character by being completely subordinated to partisan control and the discretional management of the rulers. It is urgent to begin the transition toward the new Nicaragua, where national public institutions exist that fulfill their function of providing public goods and services, and that are capable of ensuring confidence, security and certainty to economic agents and all the citizenry.
Nicaragua needs a radical democratic revolution that would build national public institutions that can keep themselves relatively isolated from the pressures of economic groups and those in power, be focused on effective, professional performance and their objectives and responsibilities, establishing mechanisms that would ensure transparency and accountability, and that would make citizen control possible over the institutions that administer power.
Within the framework of this context, we a group of youth, men and women from all social strata, have agreed to launch a new political organization called “WE ARE BUILDING NICARAGUA”, an inclusive, horizontal, democratic and progressive political movement for the purpose of promoting structural changes for the sustainable development of Nicaragua.
WE ARE BUILDING NICARAGUA is a social and political movement where all us Nicaraguans find the opportunity to voice our opinions and participate to achieve our political, economic, social, cultural and environmental aspirations.
The mission of WE ARE BUILDING NICARAGUA is to provide each Nicaraguan the opportunity to promote and defend their rights to achieve a full, just and prosperous life.
We present, then, our proposal for a political program that we submit to the consideration of the citizens for their study, critique and improvement, because only united will we be able to accomplish the immense task of democratizing Nicaragua for the benefit of the great majorities.
16 BASIC POINTS FOR FOUNDING THE NEW NICARAGUA
Free and Sovereign Constituent National Assembly
We men and women of WE ARE BUILDING NICARAGUA, many of us had not even been born during the time of the revolution, we think that the first thing that we should do is dismantle the status quo of the political power that was established in the last period, and that has roots in the institutions created during the process of the death of the revolution of 1979.
It requires returning sovereignty and decision making capacity to the people, in other words, the citizens. This elemental principle of democracy has been systematically denied in the history of Nicaragua. It requires profoundly reorganizing the State institutions. And this can only be achieved by repealing the Constitution of 1987 and its reforms, discussing and approving a new democratic Constitution, that would minimally bring together the issues that we discuss in what follows and that would bring the Nicaraguan State into the modernity of the XXI Century.
For the will of the majority of the people to be reflected, the call for a free and sovereign National Constitutive Assembly should be preceded by a profound revolution of the electoral system, which would ensure the democratic participation of the people and eradicate the possibility of new electoral fraud.
A new electoral system
A complete reform of the electoral system is needed, approving a new Electoral Law that would do away with the bipartisan system inherited from Somocism, and that served as a cover for installing a new dynastic dictatorship. A new Party and Political Association Law should be approved, which also should have constitutional standing, that would allow for the creation of groups, associations and political parties at the municipal, provincial, regional and national levels.
The obstacles created by the constitutional reform of 2000 should be ended, that demand a minimum of 4% for a party to maintain their legal status, because it limits the right to representation of minorities. The myth of the dictatorships, that only the traditional parties should exist, should be done away with,. Democracy rests on the principle of diversity and the respect and protection of minorities.
But, above all, the monopoly of the political parties should be ended, which are the only ones who can propose candidates. A new emphasis should be placed on the fact that citizens can run as candidates regardless of whether they are party members, in any type of election, including presidential elections, prioritizing the fact that youth, who have traditionally been marginated from political activity, can have a dominant role in the destiny of the country.
The election of deputies should be by provinces or districts, doing away with the election of national deputies. The right to proportional representation of minorities should be ensured, especially of indigenous, in every type of election.
The functions exercised by the Supreme Electoral Council (SEC) should be decentralized in different institutions (identity cards, parties and associations, organization of electoral processes, etc), completely reorganized, not just with the participation of the political parties, but civil society organizations, who should play a role of oversight and control.
The new electoral system should include the partial or total renovation of the deputies of the National Assembly halfway through each presidential period. The dates for legislative elections should coincide with municipal and regional elections which should be held every two years, so that the elected officials might know that their posts will always depend on the assessment of their performance and the will of the electors.
To be a candidate for popular election they should be qualified and honest. In addition the 50/50 Law should be kept and respected that ensures the presence of women on electoral ballots which opens the doors for their participation in political decision making posts.
Finally the new electoral system should ensure the right to vote of the citizenry who, for economic or political reprisal reasons, went into exile and live outside the country.
Limits to re-election for popularly elected officials
Re-election is not a problem of principles in democracy, everything depends on the political culture and the electoral system, whether it is sufficiently democratic to respect the popular will.
Nevertheless, this is a key discussion in Nicaragua, because the emergence of the dictatorships of José Santos Zelaya (1896-1909), Anastasio Somoza and his successors (1937-1979), as well as the new dictatorship of Daniel Ortega and Rosario Murillo (2007-2018) have been related to presidential re-election.
For this reason, and taking into consideration that a good government is not improvised, presidential re-election should only be permitted for a second period, so the new election becomes a plebiscite on the first mandate. Starting with the second period, there should be an absolute prohibition of presidential re-election, establishing iron clad clauses in the new Constitution that would prevent a third presidential period.
Likewise the deputies should only be elected for two consecutive periods. This same norm should be applied to mayors and council members and the members of regional governments.
System for direct election and renovation of magistrates and of other high officials, under citizen control.
The citizens should be given back the capacity to elect and remove magistrates, as well as other high officials from other branches and institutions of the State. That vicious cycle should be ended where the executive branch proposes candidates for magistrates who end up being approved through agreements and negotiations among the deputies, who generally obey the interests of party leaders, who include them on the electoral lists, annulling the capacity of the citizens who elected them.
On establishing a percentage of votes of deputies to choose the magistrates, the problem is resolved through transactions or political pacts, turning the deputies into the principal electors, annulling the popular will. This type of indirect election makes possible the creation of political rings and castes, which are the negation of democracy.
It should be established that the holders of the executive branch, deputies, mayors, councilpersons, members of the regional governments, all popularly elected officials, are subject to the evaluation of the people through a recall referendum. In this way any popularly elected official, having finished a third of their mandate, and in the face of a petition for their removal signed by a certain number of citizens, those signers should have the capacity to call for elections in that specific case, so that it be the electors who decide if the official continues or not in their post.
Restructuring of the judicial branch
Democracy is, in the last instance, the governance of judges. These officials are the ones who decide on the freedom of people, the future of their assets and settle political conflicts. The one who controls the judicial power, controls the State and political power. That is why a profound reform and restructuring of the judicial system should be done. The magistrates, judges should be directly elected by the people, and submitted every two years, when intermediate elections are held, to the control of the citizenry.
The judicial profession should be submitted to periodic controls. Only the people through their vote can decide whether a judge continues in their post for one more period. The re-election of judges and magistrates should have a limit, no more than three periods, to open the way for the formation of new judges and magistrates.
A commission composed of recognized jurists and national and foreign academics should examine and review the curriculums of the aspirants, and they will be the candidates who would be subject to popular balloting. Political parties cannot campaign in favor of the candidates under pain of disqualification.
The Supreme Court of Justice (SCJ) should decentralize their functions, so that the administrative functions are not mixed with jurisdictional ones, and with those of control and sanctioning. Deputies cannot be candidates for judges or magistrates. It is a matter of building a new judicial branch that would supervise jointly with the citizenry the functioning of public administration and democracy.
Amparo [constitutional or administrative protection order] should not be an appeal but a judgement, as happens in Latin America. A Constitutional Tribunal should be created, whose magistrates will not obey political parties, but the mandate of the citizenry.
Ongoing fight against corruption
In Nicaragua corruption is an evil embedded in all the State institutions, and it has become part of the political culture: popularly elected posts and public service have been turned into ladders for illicit enrichment. That is why the fight against corruption should be ongoing and at every level. Corruption is one of the principal causes of the increase in poverty and social inequality. It is not possible to fight poverty without fighting corruption at the same time. Indeed corruption erodes and weakens democratic institutions, annulling existing legality, promoting impunity and social chaos.
The existing laws for fighting corruption are not applied because the State institutions responsible for fighting it, like the Comptroller General of the Republic (CGR), the Attorney General of the Republic and the different tribunals of justice have been victims of the concentration of power phenomenon, which centralizes the mechanisms for the election of magistrates and other high officials solely on the deputies of the National Assembly, who are elected through the lists of the political parties who exercise a monopoly on popular representation.
The anti-corruption legislation should be modernized, administrative processes should be greatly simplified, a new law of State Purchasing and one for Conflict of Interest of Public Officials should be approved, establishing online bidding, so that everyone can see what is happening with prices and technical specifications, taking into consideration citizen participation at all levels, developing to the maximum electronic governance.
Transparency should become a new fundamental right, a key factor for strengthening social confidence and a sense of participation and co-responsibility in the construction of a shared destiny. Public information should never be managed as if it were private. The people have the right to know all the affairs, no matter how complicated they may seem. The officials who violate this principle of access to public information will be submitted to severe penal sanctions.
Likewise, the obligation should be established of all officials to be accountable to the general assembly of workers of the public sector with the participation of the citizenry every three months for spending, investments or purchases made. The result of these reports should be placed on the web page of the respective institutions.
In all State institutions an assembly of public servants should be organized to create citizen control commissions responsible for overseeing the implementation of the budget, plans for purchasing and bidding, with the legal faculties to file the corresponding charges. Those who make any denouncements will not be able to be fired nor will there be any administrative reprisals against them, unless it is shown that they had no basis.
The new constitution should establish the new principle that there is no immunity for crimes related to corruption. All assets obtained through acts of corruption or money laundering are imprescriptible, it is the obligation of the State to pursue them until they are recovered, trying and punishing those who are guilty. The officials punished for acts of corruption through a final judgement will be disbarred for life from running for public posts or providing public service, as well as prohibited from being a supplier of the State or contracting with Public Administration.
Professionalization and dignity of public service
A radical democratization is required so that workers in public administration never again are hired or fired based on their party affiliation or loyalty, but rather on the basis of their capacities and competency, and so that the career of civil service be respected.
The Civil Service Law should be governed by the principle of the merits and capacities of the applicants, we should eradicate the culture of sharing posts by pacts and political arrangements or by electoral quotas. Likewise they should promote reforms so that the youth can make a career in public service in a decent way and with facilities for access.
A fair tax system
The taxes of all Nicaraguans should not be used or diverted to enrich small groups, but should form part of the sacred national patrimony. Tax collection should be based on transparency, social control and the principle that the payment of taxes should be proportional to income. In this way society will have the resources needed to cover social spending and ensure the minimum functioning of democracy and the construction of a medium and long term national development plan that is able to transcend changes in government.
Incorporating new rights in the Constitution
Respect for human rights in Nicaragua will never be limited by any government, placing arguments of “national sovereignty” above the relevancy of international treaties on this matter.
New fundamental rights should be incorporated and applied, like Gender Equity, and other specific rights of women, that should be implemented in all the State institutions and at all levels of social life.
Likewise, basic income should be established in a progressive manner for people who are living in levels of poverty. It is the only way of ending the political patronage that does so much damage to democracy, and so that the State might protect in this way those most in need.
Nicaragua should be proclaimed as a Social and Democratic Rule of Law State, governed by fundamental rights, by the principle of absolute respect and equality under the law, the control of the citizenry in the affairs of the State, and the defense of the environment.
The right to rebellion or insurrection against dictatorial or dynastic governments should be recovered, as a fundamental essential right of Nicaraguans.
Likewise, new procedural guarantees should be reformed or incorporated: the function of the Police should be to investigate crimes and send the accused to the judicial authorities in a term no longer than 24 hours. In their investigations the Police should be subordinated to the Prosecutor´s office, who should be responsible for directing the investigations and the gathering of proof. Detentions can only be done through a judicial order or when catching a crime in progress.
Jury trials should be re-established for all cases, and exceptional jurisdictions should be ended.
In addition, Nicaragua should bring itself into the XXI Century and promote the access of all children and adolescents to information technologies and the internet.
Reorganization of the Army and the Police
The role that the National Police have performed in the current civic insurrection, as a small, very centralized repressive army, forces us to re-examine the role of the police forces. The Police should play a very important role in ensuring citizen security, in a context of the advance of the drug trafficking cartels and organized crime in Central America.
To keep the National Police from being a small, mercenary army at the unconditional service of a dictatorial government, their operation should be decentralized, creating municipal police who will maintain a national coordination or command, but whose members will be recruited from within the community, who will be subject to the local authorities. The naming of the Chief of Police in each municipality, as well as their term in the post, will be done through direct election of the citizens. The monopoly of the control of the president of the republic over the National Police must end, it should be shared with the local authorities.
The National Police should have a Community Policing approach, composed of people from the community on a rotating manner, with a reduced administrative apparatus and permanent officials. More women should be incorporated into the chain of command of this Community Police.
Likewise, the role and conception of the National Army should be re-evaluated. The collective trauma that the implementation of military service had during the civil war (1982-1990) has made it possible, contradictorily, for the evolution of the National Army as an institution ever more separated from the people.
In times of peace, the Army should have a very reduced apparatus, it should be composed of citizens who provide their civil service regularly within the armed forces at certain times. Likewise, more women should be incorporated into the chain of command of the Army.
It should not only defend the national sovereignty against drug trafficking and organized crime, but also exercise a social function in the most vulnerable social sectors, protecting and defending the environment, enabling youth to join as their first job and acquire technical training. This is the only way to prevent having an Army of full time paid soldiers unconnected to the people. The Army should not have, nor its officers, businesses or companies to finance retirement systems different from those that most of the population have, or caste privileges that promote social inequality.
Due to the importance of this issue, a special plebiscite should be promoted on the reorganization of the National Army and the National Police, so that the people might democratically decide the path to follow.
Educational revolution, academic freedom, and university autonomy.
Nicaragua will never come out of poverty without being able to raise the educational level of its population.
Nicaragua is losing the only opportunity from the “demographic dividend” as dozens of thousands of youth do not have the opportunity to study and work. The dichotomy between primary education and higher education is false. Both are complementary. That is why academic freedom and university autonomy should be insisted on for training the technical staff and the professionals that the country requires.
Primary and secondary education should include a class on civic education, so that the students might learn from an early age how the State functions and what the principles of democracy are.
Within the framework of basic income, it should be ensured that all children finish their primary and secondary schooling. For that purpose 15% of the Gross Domestic Product (GDP) should be used for public education. State resources should be used to develop public education, and the businesses of private schools and universities should never be subsidized. The universities should never be submitted to political power and party control.
The teaching profession and scientific research should be encouraged and protected by the State.
Social innovation and entrepreneurship should be encouraged by the State to expand the labor prospects of the recently graduated youth from the Universities so that they can be inserted into the work world. Likewise, the Youth First Job Law should be approved where the universities and companies will coordinate to provide facilities of access to work to recently graduated youth, and so that the relationship between professional majors and market demand might be improved.
The role of the State in the economy
The principal of the social function of property should be rigorously ensured. The State must protect and promote small and medium ,urban and rural producers.
Given the backwardness of the productive forces in Nicaragua, the State should play the role of promoting economic development, the only way of doing away with migration and poverty. Within a social market economy framework, the principal public services (water, health care, education, energy and communications) should be in the hands of the State. The acceptance of mixed enterprises in these areas, and the percentages of private, national or foreign participation, will depend on the needs of each concrete case.
A State bank should exist that would promote financing, at fair interest rates, to the benefit of the peasantry, artisans and small urban and rural producers. To prevent political patronage and corruption that can lead to their bankruptcy, the workers and clients of the state bank should be allowed to form a verification and control commission of the loans, focused on citizen participation.
The profits of the private banks should be regulated, through a policy of fair interest rates, that do not exploit the population.
National or foreign private investment should respect the universal labor rights and gains of the workers. The State should protect with special care worker-owner relationships.
Agrarian reform and the defense of the environment
The agrarian reform that was promoted under the revolution in the 1979-1990 period was reversed in later decades. A process of land concentration functioned and now we have the existence of new large landowners. This process was possible because the peasantry did not have financial and technical assistance that would allow it to develop agriculture or ranching. Not only should the right of the peasantry to land be ensured, but also the right of peasant women to be owners of land. Likewise, a state bank is needed whose principal function would be to develop the peasant economy. The State should ensure a policy of fair prices for peasant products.
The agricultural production of Nicaragua in large measure rests on small and medium producers. It is necessary that these sectors grow through increase in yields and productivity, more than by the expansion of the agricultural frontier, which has degraded hydrological basins, produced sedimentation and the disappearance of water sources, and destroyed biodiversity.
Protected areas should be expanded, like Bosawás and Indio Maíz, and other new ones created. Protecting the national capital of the country should be a priority – water, soils, forests and biodiversity – the State should ensure that they be used in a sustainable manner.
The agrarian reform should have an ecological approach, one of defense of the land, forests, water and the environment. Zones apt for agriculture should be defined, planting should not be done on hills or inclines, what lands are apt for ranching should be pinpointed. Extensive ranching should be eliminated, promoting the creation of modern farms with breeds of cattle that allow production to increase without the need to destroy forests. Peasant or indigenous communities should be the protectors of the forests. A process of reforestation should be promoted and the protection of natural reserves for the purpose of caring for the water of rivers and lakes.
For true autonomy in the Caribbean Coast
Raising the autonomy of the Caribbean Coast to constitutional status in 1995 implied great progress, but the real effects of the Autonomy Statute of the Regions of the Caribbean Coast of Nicaragua are more formal than real. The principal decisions on the economic resources of the Caribbean Coast, and investment in them, in reality are not up to the Regional Councils, nor the indigenous communities, but the central government, which continues limiting the right to autonomy of the native population.
Not only should the customs, language and culture be preserved, but also the communal forms of organization of the indigenous population, which should administer and protect the natural resources.
Even though it is true that as a result of the struggle of the indigenous communities progress has been made in the titling of communal lands, as long as there is no resettlement of non indigenous on their land, the autonomy of the Caribbean Coast will be a fiction.
Consolidation of municipal autonomy
Municipal autonomy has been enshrined in the Constitution since 1987, but in reality the municipalities are subordinated to the central government, in spite of the existence of the Municipal Law. The role of the State in society should be realized through the municipalities. The national budget should be invested in the municipalities. The role of the central government should be reduced, and the functions decentralized in the municipalities. The structure of the State should rest on the municipalities, who should control education, the supply of potable water, public services, services of police, sewage and the defense of the environment.
The democratization of Nicaragua passes through transferring more national power and resources to the municipal governments.
Reconstructing the Central American nation
In the XXI century the countries of Central America are intimately linked by their economic bases, but not on the level of state superstructure. What happens in some of the countries of Central America has repercussions on the rest. SICA [Spanish acronym for the Central American Integration System] has played a great role as a project for the reunification of the national economies, but it has not achieved the goal. The establishment of PARLACEN was a great step forward on the political plane, but it has very limited functions. We should make more progress. The deputies to PARLACEN should be the same deputies of the national legislative organs, so that there is no separation and ignorance about the regional reality.
We should proceed until achieving the call for a Central American Constituent Assembly that would allow for the creation of a Central American federation or confederacy.
This article appeared on the website of “Nicaragua investiga” on October 17, 2018. The anonymous author is a victim of sex abuse. While it is similar to the reflection of Daniel Ortega´s stepdaughter, Zoilamerica Narvaez, in drawing a parallel between the dynamics of abusers with their victims and the relationship of Ortega with the country, this reflection goes a step further. She points out the type of change that needs to happen in relationships throughout society, and the need to break the silence of abuse at all levels, for real and lasting change to happen. This is a relevant reflection for any society, as evidenced recently in the US in the Kavanaugh hearing and priest abuse scandals.
“Nothing will be more revolutionary for our new Nicaragua than that the road to the liberation from the dictatorship be accompanied by the liberation of our consciousness”
This is a reflection that will end up being uncomfortable for many, but it is necessary and urgent for those of us who profoundly believe that it is possible to build a different country, because I am not going to settle for getting rid of a political dictator and continuing with the multiple dictatorships that have crushed us girls and women of my country, Nicaragua, for centuries.
To start, I will say that I am one of many girls who have learned too early the horror of the violence in our bodies at the hands of a relative, and who see in the situation of Nicaragua today too many similarities with the multiple violences that we women experience daily in this country.
I was born into a poor, Catholic and Sandinista family, where you could not speak ill about neither the priests nor the Comandantes. In this way I learned that silence could kill, and that a cry is a powerful weapon that all of us carry within us, and that has saved many of us. I am one more of the Zoilamericas who have said no more along with thousands and thousands of us who have rebelled against the Great Abuser.
Daniel Ortega is a sex abuser and also an abuser of the people. He and Rosario Murillo have operated with their victims in the same way that they have done with an entire country. In a sad but clear similarity, what has happened to Nicaragua is the same as the girl that falls into the claws of a predator disguised as a lamb who comes up to offer a piece of candy, sticks his dirty hands inside her clothing, snatches away her freedom and imposes silence on her, believing that she is never going to be capable of rebelling.
To the surprise of the abuser, the girl breaks the infernal pact of silence, begins to speak about it, first in a low voice, and little by little finds support, until one day shouts it in a loud and clear voice, and now no one can shut her up. The abuser has two options, shoulder the blame, or on the contrary, deny his responsibility, say to the entire world that the girl is to blame, and threaten her or, if it is possible, hurt her.
The story is the same in respect to Nicaragua. To the surprise of the dictator, the people broke their silence, we began with small protests, followed by others a little bigger, and others bigger and bigger until the shout of “No more” was deafening. The dictator had two options, and chose the same path that almost all sex abusers choose: deny the facts, blame the victim, threaten and even kill.
What is in play in both cases is not just the ongoing abuse of this girl or Nicaragua, but the possibility to continue hidden behind the mask of the lamb that allows him to continue the hunt without being discovered, continue making use of power, controlling and abusing a country, in the same way as he controls and abuses a body. The analogy is as perverse as it is appalling.
But more perverse is thinking that Nicaragua is one of the countries with the most sex abuse incidents in Latin America (5,000 denouncements per year), in other words that we are in a country full of men of the same calibre as the dictator Ortega. Men who have abused the girls who are around them for believing themselves owners of their bodies, and who have taken advantage of the trust which these victims have in them in order to violate their integrity.
Many of these abusers have been shielded by relatives, neighbors, the community, the authorities, the churches,…we live with these men on a daily basis, and it is even possible that we may be marching in the streets with many of them demanding freedom and justice. It is not by chance that as a society we have tolerated the fact that a man accused of sexual abuse would take power and that we would allow him to submit the country to the same dynamic as his victims. It is not by chance, because in the end sexual violence, and any type of violence practiced by men, does not seem acceptable to us.
Well that tolerance of macho violence ends up being equally despicable as the dictatorship to me. Not only because of all the damage to the lives of girls, boys and women; but because I am convinced that what we are experiencing today is the result of that macho culture that teaches men to control and subdue whatever and whoever it might be: girls, boys, women, nature, their workers, the people that surround them, and in the end an entire people. And then I ask myself, what is the difference between what we are fighting today in the streets, and the social networks from the daily dictatorship that is established and intact in our homes and that is deeply rooted in our social co-existence?
There is no difference between them, they are the same thing, they come from the same roots. The Ortega dictatorship is machista, violent, abusive, disparages life and abuses power, just as the man does who does abuse in the family, who disrupts the intimacy of girls and boys, who harrasses at work, who takes advantage of their investiture and authority as priest, teacher or president of a country.
Surely these reflections will be portrayed as inappropriate divisionism, but I am writing today precisely for that reason, because I am extremely concerned that, as happens to girls who experience abuse, in the name of family unity and to not create divisions, we let any form of macho violence continue occurring and continue saying, “there will be time for that later”. No. The time is now.
It is now when we can give ourselves the right to question everything that has not helped us to be happy as a society and as a people. It is now- not tomorrow, nor at another moment – when we can make way for a profound and serious debate on the society that we want, and it is now when we have to decide whether we are really committed to change in the system, or if we are playing at “changing it all in order to not change anything,” as goes an old premise in politics.
It seem to me that we urgently need to make a personal and collective appeal in our community spaces, and in the social and political organizations that we are strengthening in the face of the dictatorship, on this topic, without fear that conflicting positions might emerge, without fear of questioning ourselves, for example:
How can we rebuild a country in democracy if we are full of real or potential sexual abusers in families, neighborhoods, churches, schools and communities who we do not dare to question in the name of anti-Ortega unity?
How are we going to be different, the generation of rebellious youth of 2018, from those from the 80s who relegated the role of women to lesser positions, and tried to send them back to the kitchen after having fought shoulder to shoulder with them in the mountains?
How can we ensure that the history not be repeated of consecutive and ongoing abuse in all the spheres of our lives as a society, from the smallest, like the family to the most public sphere, like the government, if we do not disrupt the bases of that form of the exercise of power?
I imagine also that these reflections will awaken the typical misogynist comments that I have heard in forums and social networks. Unfortunately the great majority of these comments will come from fellow men and women who are also fighting against the dictatorship with expressions like “a feminazi is the one writing this” or “it is not the moment to talk about these issues because they distract from the principal objective of the struggle” or “to talk about feminism is excluding because not all of us who are in the struggle are feminists”.
I already have a response for you: yes, I am talking about feminism, everything that I write here is from my consciousness as a feminist woman. And even more, I can assure you that a feminist, anti-racist, anti-capitalist, ecological…revolution is the only one that will really be inclusive, and is what we many girls aspire to who have put our lives at risk in these six months, and from long before that.
Even more, I will tell you that it is impossible to think about the word REVOLUTION without feminism, because revolutionize is changing from the roots the bases for an unequal society for another one that is open, inclusive, with social justice and human rights for everyone. And it is a secret to no one that our bases as a society are rotten, and in its rot seethes sexism.
Nothing will be more revolutionary for our new Nicaragua than the road toward the liberation from the dictatorship come accompanied by the liberation of our consciousness. And this implies destabilizing all the powers and backward ideas that we have inherited, exchanging them for ideas of equality between men and women, for social justice, respect for diversity, the right to decide without conditions for women, the right to say no more to any abuse not matter where it comes from, respect for nature…in other words, exchanging them for profoundly feminist ideas and practices. This is the society that I dream about, this is the revolution that I want for my country, and for the girls and boys who are going to inherit this country, so that never more will their voices be quieted in the face of the irrational desires of any predator, sexual nor political.
This interview of a student leader now in exile appeared in an online magazine started by a recently formed organization composed mainly of socialist parties in Europe and Latin America.. The translation of its name is International Anticapitalists Network. It is significant in that he addresses two recent proposals made by the opposition for an alternative Nicaragua, and also the need for any alternative to incorporate people who currently are on the other side.
Nicaragua, Interview of Fidel Narváez: “our struggles cannot be divided by borders”
Translated interview by Tito Castillo in “Anticapitalists en Red Internacional”
Oct 11, 2018
News magazine of group founded this past May composed of Europeans and Latin Americans socialist parties
Fidel used to teach classes on Law and Philosophy in different universities in Managua. During the protests of April he actively jointed the student struggle, principally at the National Poly-technical University (UPOLI). After that he was identified by the regime and saw himself forced to leave the country for security reasons. Currently he is in Europe doing political work based on international community, criticism and social theory.
Anticapitalists en Red (AR): More than five months have gone by since the protests began in Nicaragua, what was the Central American context for this?
Central America is a region with similar characteristics, not just in terms of population, work, wealth, but also in terms of resistance. The resistances have been silenced to be able to maintain the status quo and what the business people call “the business climate.” They want to give the image that Central America is a profitable option for investing, because apart from miserable salaries you have a police force and a State that can regulate these social pressures. So after five months this myth has fallen apart not just in Nicaragua but in all of Central America. We have realized that in Central America the population has enough reasons and motives to go out on the street to demand the resignation of the ruler, to be able to demand respect for human rights. Unfortunately the Central America process has not been a joint struggle. If you look closely, this also is the result of the principal tasks of the oligarchic forces, of corporate forces: decoupling the resistances at the borders. If they internationalize corporate power, inequality, repression, we have to break through those borders. Nevertheless, this movement in Nicaragua has not been able to staunchly connect with other resistances that have been happening historically in Central America. So we have seen how at this moment small foci of resistance and struggle have emerged in different countries of the Central American region, but I go back and repeat: it is a weakness because what we should really do and what also has been espoused by some movements, by some activists, by some universities is that the struggle should unite. In other words, that our struggles cannot be divided by borders, because our problems are not problems of borders, they are regional problems.
This national collaboration should not be around the Civic Alliance, the Social Articulation, nor the Blue and White Unity. I am of the criteria, but maybe it could be that I am mistaken, that the national collaboration cannot just be on the basis of movements, figures or acronyms. But that it has to be on the basis of a program that unites around an attractive pole, that pole is a program with concrete points, which is what the Sandinista Front did in 1979 to attract all the different sectors in the fight; workers, peasants, students, women, laborers. Currently in Nicaragua I do not see a historic program, nor a political program…there is a “Route to democratization”, which is different.
I think the appearance of a political program like what “We are Building Nicaragua” proposed, which is basically a political-social movement whose greatest contribution can be on the political-ideological plane. This program makes it evident that not all of us were aware of the fact that there is a structural problem in Nicaragua. We were aware of the fact that Ortega is a dictator and that we want to get rid of him. But without a political program we are not going to realize, or we are not going to recognize the structural problems that the country has. And one of the principal problems is COSEP, in other words, private enterprise, which is wrestling in Ortega´s favor along with some Central American business sectors to maintain their corporate model.
AR: How can you live with Sandinism after this?
That will depend on the exit scenario that there is in Nicaragua. If there is a scenario of a rupture that can be through a constitutional convention process, the re-founding of the State, the process can be a bit longer, yes, but it can bring structural changes in the long term. In other words, ensuring that the same mistakes are not made that have been carried along simply because of putting patches on our problems. I think that Orteguism and Sandinism are two different things, and once this has a solution – be it through early elections or a constitutional convention process – the big burden or the big problem for the future and for co-existence with that part of the population that has opted for sticking with the dictatorship, will be harmonious relations. Because Sandinism for more than five months has had a sufficient margin, gradually, to be able to be disassociating itself ethically and for revolutionary principles from what currently is the government: which has opted for lying, deceit, corruption, repression and annihilation as a form of doing politics. For a radical democratic process to be viable it is going to have to count on these people. This does not mean that the co-existence is going to be easy, because that democratic process indeed is going to be real and is going to be a product of this new revolution.
AR: What is the exit scenario for the Ortega-Murillo regime?
I think that the constitutional convention process to resolve the big structural problems of Nicaragua is the only one that would achieve a true peace. A peace more sustainable over time, even though in the beginning there may be problems of different types of orders. Nevertheless, real participation, the endorsement of that constitution, and the participation in new elections well could provide an opportunity for a real re-founding of the State. If we only put a patch on it, the big structural situations that we have to resolve as a people are going to persist. We are going to continue having a bicephalous dictatorship, but in that case it will no longer be in the terms of Gemini or Plato´s myth on love, which was one body back to the other and that a thunderbolt divided into two, no, in this sense we are going to one dictatorship with the same body but with two faces looking forward: two faces that can communicate with one another, that can openly negotiate between them without shame because that is what is going to happen if by chance cosmetic reforms are obtained, merely esthetic issues in terms of Nicaraguan politics. We are going to have the bicephalous dictatorship of COSEP and Orteguism talking among themselves about all the issues that concern us as a people. Now, the scenario in any sense of reform or rupture is going to be a difficult scenario because there is an unlearning of the caudillo cultures, vertical cultures, that process of unlearning is going to necessarily lead to clashes, confrontations and crises, but they are not crises that are going to have a negative dialectic.
A significant announcement was made yesterday of a coalition of some 43 civil society organizations that includes university students, peasants, human rights activists, business sector, feminists, politicians and other movements, including the Civic Alliance for Justice and Democracy, which is organization that represented civil society in the National Dialogue. This manifesto represents another step in addressing the question of what the opposition to the current government is proposing as an alternative.
Blue and White National Unity Manifesto
National Unity for Justice and Democracy
The Ortega Murillo dictatorship, which has led Nicaragua into a grave human rights crisis violating the Constitution and the law, maintains itself only by violence and repression through police, paramilitary and shock forces, who have subjected the people to a massacre that up to now has produced more than 400 people murdered, more than three thousand wounded, an undetermined number of people disappeared, kidnapped, captured, tortured and criminalized, and more than 347,000 jobs lost.
The diverse and plural movements, organizations, social, political and economic forces that throughout the country have led the civic and pacific resistance to this authoritarian, corrupt, nepotistic and criminal government, we make public the establishment of the Blue and White National Unity, with which we begin a new stage of organization and mobilization for the conquest of freedom, justice and democracy.
The unity of all the forces is an imperative to continue and intensify the struggle that would lead to the departure of the dictatorship and the construction of the democracy that we aspire to. This unity marks a progression in the peaceful resistance of the citizenry, enhancing our capacities for planning, coordination, organization and implementation of protest actions, denouncement, as well as clear and resounding expressions about the fact that the majority of the Nicaraguan people reject the dictatorial and repressive regime that has committed crimes against humanity, for which those responsible will be judged.
An economic disaster is being experienced as the result of the repression of the regime, the most affected sectors are commerce, hotel and services (tourism), manufacturing and construction, affecting the weakest base of the pyramid. We take on as our own the commitment to its improvement, its reactivation and to return to grow again in numbers and quality of life. Not one job less, nor the loss of another life.
The principle objective of this Blue and White Unity is building a Nicaragua with democracy, freedom, justice, institutionality and respect for human rights. To achieve it, the quick departure from power of the Ortega Murillos through democratic means is indispensable.
Principles and Values
The country´s symbols unite us, particularly the blue and white flag.
Our struggle is civil and peaceful.
The peaceful resistance is led by the citizenry.
We maintain the commitment to freedom, justice, democracy, unhindered respect for human rights and the Rule of Law.
Transparency and honesty are the basis for the construction of trust.
Dialogue and negotiation are basic principles for the achievement of the objectives.
We accept respect for diversity and plurality of identities and non-discrimination.
Our relations are horizontal, without caudillos, nor vanguards.
We make use of democratic exercise and consensus in decision making in all areas of our work and at all levels.
Our desire is that Nicaragua might grow economically with equity and freedom.
A national dialogue to agree on terms and conditions for a democratic transition. We support the bishops of the Episcopal Conference of Nicaragua as mediators and witnesses: and the Civic Alliance for Justice and Democracy as representative of Nicaraguan society in that negotiation. We request the Organization of American States (OAS), the United Nations (UN) and th European Union (EU) to act as guarantors.
The immediate end to repression: threats, harassment, attacks, forced disappearances and displacements, abductions, captures, sexual violations, torture and murder of the citizenry that defends its rights.
Immediate freedom for the political prisoners, the end of the criminalization and trial of the right to protest, and the annulment of these trials, as well as redress for the victims of the people imprisoned.
Early municipal, regional and national elections in the short term, with a restructured Electoral Branch, and national and international observation that would ensure inclusive, plural, transparent and competitive elections. The legal and institutional changes will have to be done that would ensure this purpose and allow for the broad participation of political parties and electoral alliances with their own identity.
Respect for the freedom of association, mobilization and expression of the citizenry, as well as respect for the free exercise of independent journalism.
End to firings, intimidation and reprisals against the staff of state institutions, and they not be forced to carry out any partisan political activities.
End to government reprisals against police who refuse to carry out orders of repressing the citizenry in peaceful resistance to the dictatorship.
Actions of the Army in accordance with the functions established in the Constitution and respect for human rights.
Promotion of human and sustainable development.
End to aggression against the private sector and civil society organizations that are accused of practicing terrorism.
The Blue and White National Unity commits to promote and defend:
That there be no impunity for the crimes committed by the Ortega-Murillo regime, and that transitional justice be applied based on truth, justice, reparation and guaranty of no repetition. To contribute to this purpose the mandate of the International Group of Independent Experts of the IACHR should be expanded.
The implementation of the recommendations contained in the reports of the Interamerican Commission of Human Rights (IACHR) and the Office of the High Commissioner for Human Rights of the United Nations, as well as other reports that different organizations of the Interamerican and universal system might release.
Investigation, search for and identification of the forced disappearances, and redress for the victims.
Disarming and dissolution of the paramilitary bodies created by the Ortega-.Murillo regime and the destruction of the confiscated weapons.
Restructuring of the National Police and the purification of its leadership. Sanctions in accordance with the law of those officers and personnel that ordered and executed murders and all types of repressive actions against the citizenry. That the police who refused to repress the population be recognized.
Reinstatement of health and education professionals, and those from other State institutions who were fired for political reasons.
7,. Re-establishment of university autonomy; respect for the autonomy of the Caribbean Coast and indigenous and Afro descendent communities, and the municipalities.
Repeal of all the norms that violate national sovereignty and fundamental rights, like Law 840 for the construction of an interoceanic canal through Nicaragua.
A model of social and economic development that would promote free markets and social well being.
In coordination with diverse sectors, programs for inclusive economic reactivation for all the economic sectors of the country, and not just those allied with the regime.
Respect for private property.
Repatriation of those exiled for political and economic reasons.
Respect for fundamental freedoms and rights.
The history of Nicaragua has demonstrated the courage and the capacity of this people to defend their freedom. We unite under our blue and white flag to achieve the departure of the Ortega-Murillo dictatorship, and set the bases for a democratic, free and just Nicaragua for present and future generations.
This national unity will take shape in each territory of our geography, in the countryside and the cities, and is open to the diversity of actors that are taking on the principles of this Unity, are willing to contribute to the change that Nicaragua needs.
We recognize the support of the international community for the people of Nicaragua in the search for solutions to the grave social and political crisis. In particular we recognize the efforts made by the Organization of American States, the United Nations, and the European Union, and we call them to redouble their efforts for the defense of the human rights of the Nicaraguan people and the establishment of democracy,