Historias debidas VIII: Rita Segato (capítulo completo) - Canal Encuentro

dress gato is a doctor in theoretical anthropology and a feminist activist was born in Argentina but the violence of the dictatorship pushed her into exile at a very young age for 30 years. Rita was a professor and researcher at the University of Brasilia and recently returned to the country with the project of eradicating herself. In the city of Tilcara I am not going to buy to enjoy my little house that I am building for myself to join my three friends who live applied for the first time 50 years ago for Rita Segato it is not possible to address the problem of violence against women as if it were A theme separate from the current historical context in her works speaks of an apocalyptic phase of capitalism without anything due to the concentration of wealth, the fierce exploitation of natural resources and the precariousness of life after her work on femicides in Ciudad Juárez, Mexico Rita He has not stopped traveling, however, he always returns to this territory, these mountains, that space that you see here is a book where you can read history and turning your eyes towards deep America in this direction, in Tilcara, the indigenous face of America was revealed to you.

Latina' and understood that the community value of the Andean world can illuminate another possible horizon for humanity. Ah, when you look back and think about your own biography, believe that somehow in the figure of your mother there is like a feminist figure, although no longer It was named that naturally but there is a legacy from that complete mother to this one who was her only daughter totally and completely in an extreme way such as having decided to commit suicide if she had a male child and also the things she told me made me promise that I would never Never ask a man for advice, never be financially dependent on any man, and never ever let me into the kitchen to the point that when I got married in my first marriage, the day I entered the house as a married woman, I didn't know about a fried egg. she did with water or with oil well very extreme and very unique definitions for a woman of her generation let's see the academy wonderful photos of her look at Rita's voice my mother was admitted to a nuns' school in general acha where she lived between the ages of 9 and She was 17 years old and at the same time she was born and raised in the Argentine territory where the conquest of the desert ends, raised by nuns and relatives who instilled in her that this was the territory of European colonies and she had a deep racism due to the fear of a historical retreat to what she certainly experienced as the great crack that the crack between the whites and the Indians on that western border of Argentina when this photo of my mother was taken I had not been born because I was born when she was 38 years old this is the photo of my mother with the man with whom, despite being married, she already lived for 30 years, the father saw what Pablo Doctorovich was, a very good man but who never had a ma

rita

l relationship with her and it is my mother, possibly recently arrived from the pampas to The 17 18 years is a somewhat painful story, not quite painful, but an important detail is missing and my mother arrives from the pampas, orphans, or the grandfather who paid for her school, also from Uriburu, arrives at the house.

He had died and a house arrives and it is Married without asking permission, she barely turned 18 with my father, let's say Juan Mari Aizega, I took him, whom I loved and we loved each other enormously and who also took care of me and so my mother lives for decades, not with these two men, 120 years older that she was cat and another 25 years older than her because there was no conflict there, no conflict I am proud of myself in my life having stories I do not hide from anyone I am very proud of that irregular history that made me be the person I am no totally out of the pattern

rita

this is in some way the geography where it all began not here if you arrived when in 1966 a girl now I realize that she was so young at 14 years old from Buenos Aires of a world that looked towards Europe not first as a girl but a second year high school student I made a strange kind of decision that is not an entirely rational decision it is an existential contact decision of desire curiosity search root my desire was put here and never left here I still think that the deep roots of Argentina at the moment when the war of independence ends is here and even more so in the previous past that is still present in the people in the families that live in my face in Guairá in Cuéllar that is in the landscapes that we see from here is for here that I wanted to come in this direction or a direction it is not only geographical it is historical it is existential it is ideological my north changed direction it left Paris and came here it came towards you cara it came towards the par and not towards the cuckoo no towards Peru and came towards deep America, which is an expression that became very popular with a Mexican anthropologist Bonfil Batalla, but the first to formulate that idea of ​​deep Argentina is someone who also had the same experience of ideological conversion, so let's say that It was cus he talked about deep Argentina and he said deep Argentina and Bolivia and this here in this space the political border between Argentina and the Andean countries becomes totally arbitrary and inappropriate and a prohibition from your mother defined his first distancing this space from that of Tilcara, that is, a ban and a game, well, of course, you had fallen in love with a man, the son of Bolivian guitar musicians, tell me what that first ban and that first game was like, we started playing with you at 17 years old, we were already remembering That started as a game and it didn't end as a game, it ended as a really great love and between the ages of 17 and 22 I can say that I lived a double life, the life of a young woman from Buenos Aires who goes to high school, then goes to university and Any young person lives like a video, but when the first day of the July and summer vacations arrives, and in December, Christmas ends, let's say, and January begins.

Move to Tilcara and live a different life. Look at these two photos, they are like air and that is the double. Your perfect life has exactly twice as many as your classmates from the Buenos Aires national team. If that's exactly the case, that's my double life and the one in which I can't. I'm in tilcara with you behind in my happiness. I was very happy here. My life was full here and this. I am in faith in the at the party in a cantina in La Boca with my classmates from the 70th class of the National School of Buenos Aires, some of them are friends, great friends until today and there are two of them but I look like two people, it's true that there is going to be perfect Yes, they are and they are two different people but they were not two people, it is a double life, they are two aspects of me that I think I finally managed to unify and why did you have to leave that time and I had to leave because at one point mom said well, I'm going with a Tilcara bag. and she was not treated very well, very well received but she said no no you can't and continue with your route no no no no no no no no no no ah and and and there came that prohibition and you accepted and left Tilcara it was your good there there then I I start to get sick because I realize that I have lost you, whom I also understand that I loved him with all my heart, that I loved him deeply and that with him I had learned a lot of things that to this day are important to me, so with my mother we return to Tilcara when we were already separated and I was already leaving, I already knew I was going to Venezuela in March of 75, so at the carnival of February 75, 75, I returned to Tilcara and I got sick, I got lost very, very badly, and then my mother She deeply regretted what she had done and gave me these earrings.

I have the huairou position. I bought them and wore them. I never wear them. How strange is it that we are invoking her? If what we are invoking, this was created and not so much that abandoned house is Your adolescence is my adolescence so we went up the stairs in the early morning, several boys together, a group of Buenos Aires people and a group of Tilcareños but of the same age, age is very close, we went up and that was a shelter and there we sang, we sang all night long, we talked and we looked at the immensity which gives a line an axis of continuity a line of continuity to my thought and a purpose a constant reunion with what I found here and here to return clearly because here had a source of inspiration and questions that no no There were those questions in the water, everything was already resolved, justice was that way, the state was that way, good was like that in good people, citizens, I don't know that everything is already manual and it didn't go well, things weren't good and it wasn't They are fine until today in what sense do you say that you studied anthropology to explain your own biography of course you studied anthropology because I was looking for the keys to what had attached me to this place in this way since my first visit since I was 14 years old.

I was looking for here, well, there is something about the community ties that once marked in the celebration in health when greeting, I would have found when this one arrived that I was scared because I had to go to the market every day, every morning. I don't, I go to the supermarket and I buy for a month and I don't spend any more time on that. It's not that the market is the place of sociability, it's the place where one talks, says good day, shows his face, shows the other, makes a joke, and then they take a baked one. plate there are terms scenarios that interest you especially written about them the market is one of them the market before and now not in this Andean world the woman was the indigenous Chola woman for a long time she was the owner of the money in other words and that is one thing that It is important to realize because we always think that modernity works equality in my experience of a person who came here more than 50 years ago 51 years ago things that also impress me to see that women are very have sovereignty over their life over its economy is the owner of the market and that is the same in the Andean world as in many African countries with many African peoples as well and today there is a fall there is an abrupt fall in the positions of sovereignty over its own life women and I see that women before had much more power, much more authority, much more social prestige and much more sovereignty over their body and over money, that is, over the material bases of existence than today that is seen in the market still in the market we see a world that women see and you are not talking about indigenous women yes yes yes the women here I mean for a long time we did not call them indigenous women it is an indigenous world this is the people here are indigenous like that as valuing that sovereign place of indigenous women in the market, them managing money as with that autonomy, not that it is evident in the market space, how do you explain that today that sovereignty is in decline, the regression apes, that's why modernity takes off from its sleeve. the remedies the antidotes the antidotes for the evils that the law has already introduced as access, that is, it is destroying links it is destroying forms of existence that have great successes.

I am not going to say that all of them are successes but where there are great successes, for example, a collective surveillance on the possibility of a lethal attack on a woman within the four walls of her home is the protection that the community gives to people, the state can never give it, in no case has it proven that it is capable of protecting people especially to women and children in the way the community protects them in the village world the best is what I call the world of the world that of identifying a sold in judge and a ninth this the unit of some woman the women still have Within conflicts they come together and there is a shielding there from the feminine world, that is, because there is either the world of women and the world of men here it remains, it remains and it is presented and ficated, for example on the Thursday Thursday of Comadre that precedes the carnival and there is a moment when the women of the family going through antipathy through some conflicts whatever but they come together and they are the women so that remains here that is completely indigenous and ah what in principle emerged as an intuition in this territory It later became an intellectual quest for Rita.

Here she understood how Eurocentrism becomes racism and how hierarchies are built around race and unequal value is given to people and their knowledge. The concepts of race and coloniality allowed her to think differently. another shape the Latin American reality and turn our gaze again and again on the indigenous community on forms of existence that are not guided by the guidelines of the cost-benefit calculation. Here at the center of life are human relationships and with the environment what The first thing that coloniality steals from us is the mirror and the memory, that is, what they did I always say and I will repeat it here that we are a continent of deserters where the majorities have deserted, the great majorities have deserted their peoples and have left.

They said they were white and they have put the portrait of their great-grandparents and great-great-grandparents upside down in the latest fashionable rubble when they have not burned them and now and then the non-white lineages in the Latin American family have been censored, that is, their memory has been censored. Rita, in your work, draws a parallel between the robbery of women's bodies, the robbery and ferocious violence of women's bodies, and the robbery of nature and the environment, which tells us that good parallel tells us about a pedagogy of Both of them reflect this historical moment that has reached an apocalyptic phase of the historical project of capital.

There is a problem of cruelty and one of the basic forms of this pedagogy of cruelty is cruelty that transforms it into a thing. life the bodyof women and prostitution or rapes of various types, the young man who is taught to transform his vision of women into a vision of the thing is not part of this pedagogy, it is the pedagogy of cruelty, it is a masculine pedagogy, it is the mandate of masculinity where joy is not with what is placed in submission, the body is for consumption, therefore it is transformed into a thing, nature is for extractivism, that is, it is transformed from thing to thing and in the space where things are, that is, it is tremendously cruel because with things one does not have empathy, empathy is with people or it should be with their humanizing the woman's body is learning to transform life into things, women into things. in the same way that we transform nature into a thing, that is, when one is here in Tilcara, look at the hill as the chain of the ladies in the black hill in the Humahuaca ravine, it is already far away, that is not a thing, it is life, that beauty of the landscape that It excites one and permeates one's life.

That is life every time that cruelty to the landscape emerges. It is no coincidence that those same spaces are located in brothels, for example. Rita, because you say that the media are the ideological arms of pedagogy. of cruelty, of course, because the lens, the media entity, the media voice of this spectacular isa, the victimization of women transforms it into a spectacle and also plunders women's bodies like a rapist destroys it with his reading of the position of women's bodies. information about the purple ones with the morbid details with their sumptuous consumption of mink moral stain on the victim then he is a rapist he also has a moral suspicion on the victim of money when the rapist rapes that is why I say that rape is moralizing that the healer is a moralizer the people assaulted not like he is a criminal not the the the way he is perceived and how many also perceive it is that he is punishing the woman for ports for living peacefully as she could exist as a woman the media accustomed to cruelty accustomed then, with plunder, it destroys, it demoralizes, it violates women's bodies all the time and generates indifference, you don't get used to it, it's normal for you to look at a woman's body.

Your research with sexual offenders in Brazilian prisons resulted in a work founding the elementary structures of violence published in 2003 there he began to develop a series of pioneering ideas to understand gender violence I understand by listening to prisoners with teams of students for a long time in winds in Brazil and in very perfect listening conditions almost psychoanalytic couch I am beginning to understand that what is acting there in the mental landscape of the rapist is his phratry, it is the mandate, that is, it is his relationship with other men, not to whom he is giving an ex, he has shown something, it is a way of Reporting something is an declarative crime because the rape of the prisoners themselves says I did not have a sexual need, it is not because I went out on the street and I did not see a woman and I was dying to penetrate a woman, that is not the story, it is the imagination of common sense and that the media and the authorities propagate the traditional prisoner.

If I had girlfriends, I also went to the brothel with my friends. that our gaze is at stake, seeing that of the other men, that is, he is an exhibitionist, it is spectacular. The male phratry is a corporation whose libido, whose maximum value and whose maximum pleasure and whose joy is to be part of that phratry, that is, to be a member. corporate body then those people are consumed bodies nature is consumed to be able to call oneself a member of a phratry it is like the cat when the cat marries a little bird or a mouse at the feet of love for that reason even one thing that I would like to add that is something very new It is not written, that is why I think that gender violence begins between men in the male hierarchy and in the obligation of some men to give signs to other men that they swear that they belong to the brotherhood, then the first form of gender violence It is intra-gender among men but because of the extremely hierarchical and corporate structure that masculinity has and I think it was a great discovery for me at this moment I think this is something that I understood that can help us a lot with new strategies to unleash this service that that terrible trap in which we are caught, not men and women, well today the record stores bring many men who are interpreting, they are increasingly a configuration of masculinity.

I don't realize it because I receive many, many letters that I wouldn't have thought of before from men. thanking me or asking my opinion even if I go to a place the other days when he was at the closing table of the congress history for women a man passed by the table at the end when we finished crying and with his eyes in tears he handed me a letter and letter, it is very difficult for me to see what I can do for that person but what I can do in relation to certain errors that we make.

The statements made by the Ixil women show that they were sexually raped by army soldiers, making it evident that the pain they still experience when remembering the facts because he used physical and psychological violence seeking to break with the figure of the woman because she is the bearer of life who transmits the values ​​of the community who gives the basic knowledge for life during her work in Guatemala as an expert in trials for crimes sexual acts against Mayan women Rita found that rape was in the army's war manuals, thus affirming a vision that places cruelty on women's bodies at the center of new forms of contemporary violence in ethnic wars such as those in Yugoslavia or Rwanda or in territories controlled by organized crime, paramilitaries or gangs in all these scenarios the war unfolds in the bodies of women voice insist every time you can on the need to put violence against women in context and even talk about new forms of violence of new forms of war that find their battlefield in the bodies of women that is the sign of this time right now unfortunately unless we are able to stop them from stopping if it is that spirit of the time if it is what What dominates today in war scenes are not conflicts between states but rather factional conflicts.

This is where these armed corporations come into action and where war has been feminized because in the war waged against the enemy in the bodies of their women it is absolute. It's like studying where a bomb is placed to implode a building, that's why the body of women exists with mining the exact size. So if in the past, the tribal wars until the Second World War, we can talk about the annexation of the body of women. In other words, by annexing the conquered territory, the bodies of their women are also annexed as territory and they are raped.

The armies rape and take concubines, sexual slaves, but it is a territorial annexation of women's bodies. Today there is something that for me is a discontinuity in the history of the war and some female judges, especially those who have participated in the adoc courts for Rwanda or the Ice Yugoslavia and who have reported that something strange is happening because there are forms of cruelty applied to the bodies of women that are not of a different order. Because they are the destruction of the body through sexual means, then there is something else: sexuality as a weapon of war, that is, as the destruction of the morality of the social building of the enemy through this feminine subject, which is the subject of roots, the subject that binds the bonds. community when that body is destroyed with cruelty it is like if the community is torn, that is, destructive forces enter there and are placed inside it.

I saw that clearly in Guatemala and it is part of my expertise where it is in the woman that is destroyed and the cohesion of the enemy corporation the cohesion of the enemy neighborhood the cohesion of the enemy people is in the body of the woman that is destroyed which symbolizes community roots hey and you see some connection between the drug graves and the deaths of women a goal for nothing nothing in Ciudad Juárez Mexico for 11 years there were systematic murders of women the same type of young poor and working women cruelly murdered that here everything is very strange that of what for example when we do the searches, truth is the searches are done and after 45 days They appear dead, even if it's just a skeleton, right, but they appear in certain places, so I say how is that if it's done through tracking and surveillance and all this, how they go and throw them there or leave them there, it's something I don't know is illogical.

Almost in front of a police station, my daughter disappeared, summoned by feminist organizations. Rita traveled to Ciudad Juárez to try to understand the logic of these crimes that occurred with total impunity in this space on the border with the United States and in the homes, crimes of power. What was the logic that you found chains 17 I think to have that understanding from Ciudad Juárez first to get people to understand that what is difficult until today that they are not crimes of an intimate nature that they are not hate crimes like a others like to name exactly, they are not crimes that convey a message, that is, they denounce something, which is a way of saying something we cannot know, but it is a way of saying something to the community, the locality and even the state, which is telling them that we We have the ability to disappear a woman and to collectively destroy her body and then there I produce because power cannot be observed impossible the first the first predicate of power the first characteristic of power are the secret pacts it is the secret it cannot be looked at like that not like I can sometimes look at a marginal community of the poor or an indigenous community that the anthropologist can come and look at it from above in a relationship that is asymmetrical to power, it cannot be observed, you only know power through epi epiphenomena spacious data bone phenomena that They have news, you put everything together and more, putting together a puzzle and also a detective work, these are several men together who rape the same girl, extremely cruel and at the same time they hide exhibitionists, that is, they have that ambiguity like the terror in Argentina the government had terrorist Argentine totalitarianism and many others in which at the same time a fact is hidden and in the concealment an exaggerated power is exhibited then I begin to understand that the problem is not a problem of impunity that was the first step but that there as dalyop tina I as a Chinese nation for impunity is exhibited is a spectacle of impunity that is my first turn in the interpretation of these of these crimes the message that is sent in the destruction with viciousness with cruelty by sexual means in the body of women is that message because I read it as a message to the world a message of supremacy territorial sovereignty a message of jurisdictional power over a space of Mexican geography takes this jurisdiction and exhibits my my my my jurisdictional regional totalitarianism in the capacity for cruelty and in the general glass maximum that is the discretion over the body of someone who is not my armed enemy, that is, because in an archaic imaginary the woman is not the enemy, the mother's little soldier does it, so in that discretion of cruelty, the viciousness in state pure that it is not instrumental, that is, it is not to kill my enemy, it is ex and from there it is to that domain, not over the territory, that sovereignty over the territory is expressed in the sovereignty over the body of women.

Early on, Rita Segato observed in this territory the expansion of mafia control over society and politics in these crimes there is a spectacle of impunity that is imprinted on the bodies of women a violent turn that today has a planetary scale up to this moment it is reported that 230 women have been murdered that by More than one wants to see it, it is the world of politicians and regularly one sees it as a reeves of the world of politicians but it is an underworld that comes together in this underworld of organized crime, it is the same, it is the same world, unfortunately, and it is that governs us and that is that it regulates us and then we are not in a very terrible time in an era that we call an era where talking about inequality no longer captures the reality of the moment like the 11 the 60s 70s that the problem of inequality we are in a time of duality in the economic structure is a structure of owners for several reasons due to the extraordinary concentration of wealth it is not enough to enter the oxfam page that is to prevent any personal between page 2 and oxfam and the rhythm of concentration then today He said they are in 2017, when in 2010 there will be 288 owners of wealth equal to half of the world's population.

Today at the beginning of 2017, he said that there are 8 at that rate, which is amazing because soon there will be one owner of the world. where that is the owner of then and in return the owner age means that there are lords of life and death who have the capacity to arbitrate against whose purchasing power it is impossible for an institution to place a limit on the purchasing power of such a degree of concentration and today they are the same big companies businessmen trump what are the politicians that is the avenue of is today to the sample then that age owner has to spectacularize her ways of discretion and the end of the institutionality that is the la la valva the low the low impact of legality tell me these two photos rita well after brasilia brasilia was actually clear i camefrom venezuela from venezuela i went to brasilia and then i returned to venezuela and then i went to study my post my masters and my doctorate in ireland and here then i got pregnant with my first son ernesto and there are the expenses of the soy who was born in belfast who was born In going then we are not going to take away the protagonism a mesh of cats was called 'the love is love is a lawyer they accompany each other all my life well and these are these myths children Ernesto and Jocelyn are seven and a half years apart and I was doing the suitcase to travel and they must have realized that if they got into the suitcase either I was not traveling or they were going with me, no, then they found there a moment of alliance, this anti-maternal, not against their mother's plans to go on a trip. two children who have now left 35 and 28 and 28 years old here is in front of the well in front of the hole that we are going to feed in gratitude there is no request in gratitude because here from this infinite sun of the water that we have experienced this morning of the wind that At seven in the morning he helped us breathe and from this land that humbly produced his daughter, Rita Segato never sexually left a deep mark forty-odd years ago when the work I did with music was precisely the sound in the sonorous memory of this Humahuaca ravine in this part of the Andes and meeting it that also comes bringing all this history of and we complement exactly what we want and look for not only do we complement each other but we look for the trace to reflect this that our people are always searching they are always balancing they are always seeing what the sumak kawsay or the sum qamaña is or not the path of good living just yesterday we were participating in the celebration of the pacha and we were chatting these days about the senses 2 for the view of this community it is a gringa no, although it belongs, it is although you have this story, how do you appropriate it, how you began appropriating that profound value that the celebration of the pacha has for life and on the day of the pill, I behave much more like a gringa, I believe because I I feel that I am appropriating something that perhaps does not belong to me by birth I have a modesty there a scruples so there are various forms of participation in a project that does not yet seem to you is an interesting project a historical project not an individual project a historical project the project of continue the project as a people and continue in the roots the project of continuing in a relationship with the cosmos in short, which is where matter and spirit are not separated, that is what it is like here, which is a spiritualized materiality and a materialized spirit me It seems like a much more interesting project than the project of colonial modernity and I am a capitalism, so I am not, I was not born here, although I was born in this country where, as I said, the indigenous world is beneath a very very thin epithelium and this country inhabits me in several regions of the continent, my habitat I see how I see my habitat when when I go to Paris or if I go to give a conference to any European country, including Spain or the USA, that is, we are all fanon, we don't get there here I am here I play on the team of the whites have game on the team on the team of the non-whites of the judas ships exactly no none of us is white when it arrives in paris we are all fanon so what is my role what is the role of the intellectual and how do I explain My role here is to produce rhetoric of value, that is, one who works with the word.

I consider myself a worker of the word. My role is to give the form, to offer people rhetoric so that they can defend words, vocabulary so that they can defend and give value to what that does not have rhetoric of value because the European world, the world of the development of capital's productivism, has rhetoric of pure value but about abundant and powerful tony, who if not, do not develop or do not, do not save or do not produce, it is a heresy. Although we think that is the case, but then our work, since those are so powerful, is, for example, building rhetoric of value of the aladi for the linking and that for the form of linking age of friendship between people of collaboration of reciprocity of bond between members of the communities on this side here so I oppose the historical project of the links that sometimes makes us spend on the link to the party is that it is an expense on the link and to say that this has advantages for life to invest in things don't have it, apart from the rationalization and intellectual production around the subject, I still have the feeling that you appropriate that there is something there that also clarifies by a very very deep sensitivity that it may be but but it comes from family history and it comes from an aesthetic enjoyment, it comes from a passion for a person, which is the love that is for you, and enter into our bond, which is a bond also forged because we wake up at six in the morning to talk about all this, that is, then and the pleasure of being here I feel immense pleasure every day in inhabiting this landscape and this is the landscape of its long dreams of returning here sometimes looking at the horizon in Brazil since it is the place where I worked for many years.

I don't know whether to say that I lived but Yes, I worked for many years and in Brazil there is a characteristic of the city, let's say sterilized by the state presence in that sense, like sterile, pleasant to look like, Truman Show, planning is a great stage, that's why from Brazil, you can distinguish very well the places that are a stage. that have become a stage and that that are the places that they really are and that I thought when you looked out that window I looked and think how do I find my way back to my place the place as something like something to find my way back to I came back and I thought about it and I said it so many times out loud, sometimes even, and one day, very quickly, life deposited me here again.

Incredible, it's miraculous. It's like knowing how to desire. In other words, there is a very nice passage from a book by Hermann Hesse that It is the one from the book Siddharta that says that when one knows how to desire it is like throwing a single stone out of the river, it is deposited in the bed only to reach the fact the desire has as it is only that explains that in a very short time life deposited me here where I I wanted to be, I'm very happy with that, it's just that it's very, very complicated to get to your destination, it's not something so simple if you were dreaming about a destination all the time and suddenly you arrived at your destination, it's difficult to process because dreams are very important to live i and you ah well and last photo rita this photo is a closing ritual actually for us we chose this one it could have been the other one because there are many other very beautiful ones the ritual that this photo and rita proposes is that of an imaginary dialogue that I could tell you with very melancholic eyes looking at the one sitting here if she was very sad because of course that must be 1976 2009 79 between 1975 and 1979 at some point very very sad times I would say Venezuela I am and I have one happy eye and one sad I have one eye, one eye like the world and another eye inward, I spent nights and nights without being able to sleep thinking about what the people in Argentina were suffering, the torture, the suffering of people, the disappearance of loved ones, this if you think that those eyes today look at today's rita, what would happen in that dialogue, i never imagined that you would be able to be so happy, this rita tells me, he tells me, i never thought that i would be able to escape from so many problems, overcome so many difficulties and, above all, return to your habitat and I always dreamed of returning to my country I always dreamed of returning here not to you face but that I have achieved a result in a surprisingly satisfactory time that is if I have reached my destination which is also very problematic because when one reaches many things that I want that you dreamed of and it arrives and then and then you wonder today you have a rehearsal not being here because you have to remain desiring what you have not achieved to remain alive against dissatisfaction is an indispensable quality of vitality and I feel in some way that I have arrived at the desired destination.

It carries me in various ways in various ways now I think a lot about my children that they can be well despite having had a mother who was a little lacking or a little lacking nor always present but yes she always loved them very much I love them that is They are in this person who is here is a person capable of loving with heart and I am a person basically with a good heart, we will have to renew the desire as you like to say no, the only utopia is that history without a dona is indomitable, no, and yes. history is indomitable, we must make it a reader, the only living utopia is the ain of civility, the uncontrollable character of history, a way for me for that country that only has a power of death greater than all other countries combined, not even that country can I not could never control history and if we do not learn from history, what is the use of studying history, of course, thank you from the bottom of my heart for this joy for me, too, for me, but we had a classmate in second grade at the National School of Buenos Aires who was very imaginative and proposed to him to 88 people who came to apply and