Historias debidas VIII: Rita Segato (capítulo completo) - Canal EncuentroMay 05, 2020
vĂstase 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
ritawas 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 savor my little house that I am building for myself with my three friends that we live in. Applied for the first time 50 years ago to Rita Segato, it is not possible to address the problem of violence against women as if it were A theme separated from the current historical context in her works speaks of an apocalyptic phase of capitalism with nothing due to the concentration of wealth, the ferocious exploitation of natural resources and the precariousness of life after her work on femicides in Ciudad JuĂˇrez, MĂ©xico 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 turn your eyes towards deep america in this direction in tilcara the indigenous face of latin america was revealed to him and he 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 a feminist figure, although she has not been named that way 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 like having decided to commit suicide if she had a son and also the things she said to me she made me promise that is to say never never ask a man for advice never and never be economically dependent on any man also never ever let me in the kitchen to the point that when I got married in my first marriage the day I entered the house as married I did not know that a fried egg was made with water or oil Well, very extreme and very unique definitions for a woman of her generation.
We are going to see the academy. Wonderful photos of her. Look at her voice. Rita. At the same time, she had been 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 deep racism for fear of a historical setback to what she certainly lived like the great crack that the crack between the whites and the Indians on that western border of Argentina when this photo of my mom was taken I was not born because I was born when she was 38 years old this is the photo of my mom with the man with whom, despite being married, she already lived for 30 years, the father saw what Pablo Doctorovich was doing, a very good man but he never had a ma
rital relationship with her and she is possibly my mother recently arrived from the pampas at 17 18 years old it is a somewhat painful story not quite painful but an important detail is missing and my mother comes from the pampas she comes home as orphans or the grandpa who paid for her school also from uriburu he had died and a house arrives and she is married without asking her permission as soon as she turns 18 with my father let's say juan mari aizega take me
segatowhom I wanted to love and we loved each other enormously and I also take care of myself and thus my mother lives for decades not with these two men 120 years older than her were cat and another 25 years older than her because there was no conflict there, no conflict I am proud of myself of my life having stories I do not hide from anyone I am very proud of that irregular story that made me to be the person that I am not totally out of the standard rita this is somehow the geography where it all began not here if you arrived when in 1966 a girl now I realize that I was so young at 14 years old from a world that i looked towards europe not first as a girl but a sophomore in high school i made a strange kind of decision that is not an entirely rational decision it is an existential decision of desire-curiosity-seeking root contact my wish was put here and never It came from here I still think that the deep roots of Argentina at the time the war of independence is over here and even more so in the past that is still present in the people in the families that live in my face in GuairĂˇ In CuĂ©llar, that is, in the landscapes we see from here, it is here that I wanted to come in this direction, or one direction is not only geographical, it is historical, it is existential, it is ideological.
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He came to the par and not to the cuckoo, not to Peru and he came to deep America, which is an expression that became very popular with a Mexican anthropologist, a bonfil batalla, but the p The first person who formulates this idea of â€‹â€‹deep Argentina is someone who also had the same experience of ideological conversion, let's say so it was because he spoke of deep Argentina and he said deep Argentina and Bolivia and this here in this space the The political border between Argentina and the Andean countries becomes totally arbitrary and undue. Rita and a ban from your mother defined her first departure from this space from that of Tilcara, that is to say a ban and a departure.
Well, of course, you had fallen in love with a man, son of a bolivian musicians guitar player tell me how was that first ban and that first game we started playing with you at 17 years old we were already remembering that it 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 years I can say that I lived a double life the life of a young woman from Buenos Aires who goes to secondary school later goes to university and lives as a video c Any young person, but when the first day of the July and summer and December holidays arrives, let's say Christmas ends and January begins.
I move to Tilcara and live another life. Look at these two photos. They are like air and that is the perfect double life. It has exactly twice the number of your teammates from the National Buenos Aires, if it is exactly like that, that is my double life and the one I cannot live in, I am in Tilcara with you. Back in my happiness, I was very happy here, my life was full here, and this is where I am. faith at the party in a canteen in La Boca with my classmates from the 70th class of the Colegio Nacional de Buenos Aires some are great friends until today and there are two of them but I look like two people, it's going to be perfect if 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 have 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 am going with tilcara bag and it was not very well treated 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 oh and and and that prohibition came and you accepted and left tilcara it was your good there there then I start to get sick because it is when 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 are important to me to this day, so with my mom we went back to tilcara when we were already separated and i was already leaving i already knew i was going to venezuela in march 1975 so in the carnival of 75 february 1975 i went back to tilcara and i got sick i lost very, very sick and then My mother deeply regretted what she had done and she gave me these earrings that I have at the Huairou stall.
I buy them and put them on, I never use them, how strange, it could not be that we are invoking her, if what we are invoking was created and not so much that house abandoned it is your adolescence it is my adolescence so we would go up the stairs at dawn several boys together a group of porteĂ±os and a group of tilcareĂ±os but of the same age age is very close we would go up and that was a refuge and there we sang sang all night this one we talked and we looked at each other in 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 make it clear because here he had a source of inspiration and questions that he did not There were no such questions in the water, everything had already been resolved, justice was that way, the state was that way, the good was like that in good people, the citizens, I don't know that everything is already in the manual and it didn't go well, things were not good and they are not well until today in what sense do you say that you studied anthropology to explain your own biography of course you studied anthropology because you were looking for the keys to find the keys to what you e had stuck 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 of health when greeting would have been found when this one arrived. I was scared because I had to go to the market every morning, I don't. I go to the supermarket and buy for a month and I don't spend any more time on it. good day show your face show the other makes a joke this one therefore they take a plate to the oven there are terms scenarios that interest you especially written about them the market is one of them the market before and not now in this Andean world the woman it was the chola indigenous woman for a long time she was the owner of the money, that is, and that is something that is important to realize because we always think that modernity works for equality in my experience of a person who came who She arrived here more than 50 years ago 51 years ago once, things that also impress me to see that women are very sovereign over their lives, over their economy, they own the market and that is the same in the Andean world as in many countries. from Africa with many African peoples too and today there is a drop there is an abrupt drop in the positions of sovereignty over their own lives of women and I see that women before had much more power much more authority much more social prestige and much more about the sovereignty over your body and over money, that is, about the material bases of existence that 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, that is, for a long time we do not call them indigenous women it is an indigenous world this is the people here are indigenous as well as valued to that sovereign place of indigenous women in the market they manage the d But as with that autonomy, which is not evident in the market space, how do you explain that today that sovereignty is receding?
That is why modernity brings out of its sleeve the remedies, the antidotes, the antidotes for the ills that it has already introduced that it has already introduced As access, the law, that is, it is destroying links, it is destroying forms of existence that have great successes. I am not going to say that they are all successes, but where there are great successes, for example, a collective vigilance on the possibility of a lethal attack on a woman within four The protection that the community gives to people is on the walls of your home. The state can never give it.
In no case has it proven that it is capable of protecting people, especially women and children, in the way that the community protects them. In the village world the best thing is what I call the world of the world to identify a sold in judge and a ninth this the unit of some woman women have to Even within conflicts, they unite 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 present and occurs, for example, on the Thursday of comadre that precedes to 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 oh what initially emerged as an intuition in this Territory later became an intellectual search 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 otherwise the Latin American reality and look again and again on the indigenous community on forms of existence that are not guided by the guidelines of cost-benefit calculation benefit here at the center of life are human relations and with the environment the first thing that coloniality steals from us is the mirror and 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 towns and have called themselves white and have put the portrait of their great-grandparents and great-grandparents upside down in the last rubble of the angop fashion when they have not burned them and now and then it is The non-white lineages in the Latin American family have been censored, that is, their memory has been censored.
Rita In your work, draw a parallel between the rapine in the bodies of women, the rapine and ferocious violence in the bodies of women, and the rapine to nature to the environment that tells us that good parallel tells us about a pedagogy of the rope of the two reflect this historical moment that has reached an apocalyptic phase of the project hi historical of capital there is a problem of cruelty and one of the forms in one of the basic forms of this pedagogy of cruelty is coll cruelty that transforms life into a thing the bodyof women and prostitution or rape of various kinds 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 the consumption of consuming things, that is, the body is for consumption, therefore it is transformed into a thing, nature is for extractivism, that is, it is transformed into a thing into a 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 that of their humanizing the body of the woman is learning to transform life into things, the woman 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 with the chain of the young ladies on the black hill in the gorge of humahuaca it is already far away that is not a thing, it is vine to that beauty of the landscape that excites one and that permeates one's life that is life every time that cruelty to the landscape emerges it is no coincidence that those same spaces are placed brothels for example rita because you say that the media are the ideological arms of the pedagogy of cruelty of course because the lens the media entity the media voice of this spectacular isa transforms the victimization of women into a spectacle and also rapes the body of women as a rapist destroys it with his reading of the position of the body of the information of the purple ones with the morbid details with their luxury consumption of the 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 the rape it is moralizing that the curator is a moralizing people assaulted not as he is a delinquent not him the way he is perceived and how many perceive him n it is also that it is punishing the woman for ports for living calmly as she could exist as a woman the media get used to cruelty used to rapine destroys demoralizes violates the body of women all the time and generates indifference you have not got used to that the normal thing that the look at the woman's body is that his research with sexual offenders in prisons in brazil resulted in a founding work the elemental structures of violence published in 2003 there he began to develop a series of pioneering ideas to understand violence I understand by listening to the prisoners with teams of students for a long time in winds in Brasilia and in very perfect listening conditions, almost from a psychoanalytical couch. the mandate, that is, is his relationship with other men, not to whom he is giving an ex ha mostr when something is a way of denouncing something it is an enunciative crime because the rape of the prisoners themselves says I did not have a sexual need it is not because I went out into the street and I did not see a woman and I was dying to penetrate a woman no that is the story it is the imagination of common sense and that the media and the authorities propagate the traditional prisoner if I had a girlfriend I had a wife I also went to the brothel with my friends no it's not that I don't understand I don't understand because it's not of a sexual nature no the libido is not on in a young lady and then it is that the gaze of ours is at stake to see that of the other men, that is, he is an exhibitionist, it is spectacular, the masculine fraternity is a corporation whose libido, whose maximum value and whose maximum pleasure and whose joy is to be part of that sibship, that is, being a corporate member, then those peoples, bodies, are consumed, nature is consumed in order to be able to say one is a member of a sibship, it is like the cat when the cat marries a little bird or a mouse at the feet of the of love, for this reason, one thing that I would like to add is that it is something very new that has not been written down, that is why I think that gender violence begins among men in the masculine hierarchy and in the obligation of some men to show other men high I swore that they belong to the brotherhood, so the first form of gender violence is intra-gender among men, but due to 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 I understood that it can help us a lot with new strategies to unleash this service, that terrible trap in which we are not men and women, well, today the record stores bring there are many men who are interpreting, each time they are the configuration of masculinity, I do not realize It counts because I receive letters, many letters that before would not have occurred to me from men thanking or asking my opinion even though I went 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 tearful and with tears in his eyes he handed me a letter and the letter is very difficult for me to see what I can do for that person, but rather what I can do in relation to certain mistakes that we make, the statements made by the Ixil women show that they were sexually raped by army soldiers, the pain that they still experience when remembering the facts being evident, since they used physical and psychological violence seeking to break with the figure of women because she is the bearer of life, the one who transmits the values â€‹â€‹of the community, the one who gives the basic knowledge for life during her work in Guatemala as an expert in trials for sexual crimes against Mayan women Rita found that the army's war manuals were violated, thus affirming a vision that places cruelty s About the body of women at the center of the 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, war unfolds in the body of women your voice insist every time you can on the need to put violence against women in context and you even talk about new forms of violence, new forms of war that find their battlefield in the body of women, that is the sign of this time right now unfortunately unless we are able to stop them from curbing it is that spirit of the times if it is what dominates today in the war scenes are not conflicts between states but factional is this where these armed corporations come into action and where war has become feminized because in the war that is waged against the enemy in the bodies of their women it is absolute, it is like studying where it is placed a bomb to make a building implode that is why the bodies of women exist with mining the exact size so if in the past tribal wars until the second world war we can talk about the annexation of the bodies of women, that is, annexing the conquered territory as well the bodies of their women are annexed as territory and they are raped the armies rape they take concubines as 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 war and some author judges on all that they have participated in the adoc courts for rwanda or for ice yugoslavia and that they have given notice that something strange happens because there are forms of cruelty applied to the body of women that are not of a different order because they are the destruction of the body by sexual means then there is another thing is sexuality as a weapon of war that is as destruction of the morality of the social building of the enemy med Faced with this female subject who is the subject of roots, the subject that ties community ties when that body is cruelly destroyed, it is as if the community is torn apart, that is, destructive forces enter there and are placed inside it.
I saw that clearly in Guatemala and it is part of my expert opinion where it is in the woman who 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 who is destroyed what symbolizes community roots hey and you do you see any connection between the narco-pits and the deaths of women a goal for nothing for nothing in ciudad juĂˇrez mexico for 11 years there were systematic murders of women the same type of poor young women and workers cruelly murdered that here everything is very rare than otherwise For example, when we do the scans, the scans are done and after 45 days they appear dead, even if it is the mere skeleton, true, but it appears n in certain places, then I say how is that if it is done in tracking if it is and surveillance and all this how they go and throw them there or leave them there you are something I don't know illogical that almost in front of a police station they disappear My daughter, summoned by feminist organizations, Rita, traveled to Ciudad JuĂˇrez to try to understand the logic of these crimes that were taking place with total impunity in this area of â€‹â€‹the border with the United States and in homes, crimes of power, which was what, what are the logics that you found chains 17 I think to have that understanding from Ciudad JuĂˇrez first to get people to understand that what is difficult until today that they are not crimes of an intimate nature that are not hate crimes as others like to name exactly are not crimes that they pass on a message, that is, that they report something, which is a way of saying something we cannot know, but it is a way of saying something to the community, the town and even the state, including Lusive, which is to tell you, we have the ability to make a woman disappear and collectively destroy her body, and then I produce because power cannot be observed, impossible, the first, the first predicate of power, the first characteristic of power, are the secret pacts, is the secret.
You can't look at it like that, not like I can sometimes look at a poor marginalized community or an indigenous community that the anthropologist can come and look at from above in a relationship that is asymmetrical to power. extensive data bone phenomena that have news you put them all together and more putting together a puzzle and also a detective job 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 as the man had terror in argentina the terrorist government argentine totalitarianism and many others in which you have the same ti me a fact is hidden and in the time of 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 there as dalyop tina me 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 viciously 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 take this jurisdiction and exhibit my me my regional jurisdictional totalitarianism in the capacity for cruelty and in the general maximum glass that is the will over the body of who she 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, then in that cruel whim of the d viciousness in its purest state that 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 rita
segatoobserved in this territory the expansion of mafia control over society and politics in these crimes there is a spectacle of impunity that is printed on the body of women a violent turn that today has a planetary scale until now it is reported that 230 women they have been assassinated that no matter how much one wants to see it, it is the world of politicians and regularly one sees it as for reeves of the world of politicians but it is an underworld that comes together in this down here of organized crime is the same is the Unfortunately, the same world is that it governs us and it is that it regulates us and so we are not in a very terrible time, in a time that we call a time where talking about inequality no longer captures reality. of the moment like 11 the 60 70 that the problem of inequality we are in a time of duality in the economic structure is a structure of owners for various reasons due to the extraordinary concentration of wealth it is not enough to enter the oxfam page that is preventing any staff between page 2 and oxfam and the pace of concentration so today he said they are in 2017 when in 2010 there will be 288 owners of wealth equal to half the world's population today at the beginning of 2017 he said there are 8 in That rhythm is what is amazing because soon there will be an owner of the world where that is the owner of that time and, in return, the owner's age means that there are lords of life and death who have discretion over 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 it is the same big companies, trump businessmen, what are the politicians, that is, the avenue is today at the shows then that owner age has to spectacularize its forms of arbitration and the end of the institutionalism that is, the la valva the low the low impact of legality tell me these two photos rita well after brasilia brasilia was actually of course i camefrom venezuela from venezuela i went to brasilia and then i went back 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 soya that was born in belfast that was born In going later we are not going to take away from it a mesh of cats was called 'Love is love is lawyer they accompany each other all my life well and these are this myths children ernesto and jocelyn a are seven and a half years apart and I was doing the suitcase to travel and they must have realized that if they got inside the suitcase or I was not traveling or they were going with me, then they found a moment of alliance there, this anti-maternal alliance, not against their mother's plans to go on a trip, your two children that they have now are 35 and 28 and 28 years old here it 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 dt from this infinite sun of the water that we have lived this The morning of the wind that at seven in the morning helped us breathe and of this land that humbly produced a daughter, Rita Segato, never sexual, left a deep mark for forty-something years ago.
As for me, the work I did with music was precisely the sound in the sound memory of this Humahuaca ravine in this part of the Andes and meeting it that has also been bringing all this history of and we complement exactly what we want and seek, we not only complement each other but we seek the trace to reflect what we our towns are always searching they are always balancing they are always seeing what is sumak kawsay or suma qamaĂ±a or not the path of good living yesterday we were participating in the celebration of the pacha and we were chatting these days about the senses 2 for the gaze of This community is a gringa, not even though it belongs, it's even though you have this story.
How did you appropriate it? How did you appropriate that value? so deep that the celebration of the pacha for life has and on pill day I behave much more like a gringa I think because I feel that I am appropriating something that perhaps does not belong to me by birth I have a modesty there a scruple then there is various forms of participation in a project that you still don't think is an interesting project a historical project not an individual project a historical project the project of continuing as a people the project and continuing rooted the project of continuing in a relationship with the cosmos in an end, which is where matter and spirit are not separated, that is how it is from here, which is a spiritualized materiality and a materialized spirit, it seems to me a much more interesting project than the project of colonial modernity and I am 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 under a very, very fine epithelium and this country inhabits me in various regions of the continent my habitat I see how my habitat I see it when I go to Paris or if I go to give a conference to any European country even including Spain or the USA that is, we are all fanon we did not get there here I am here I play in the white team Let there be a game in the team in the team of the non-whites of the Judas ships Exactly no none of us are white when we arrive in Paris we are all fanon so what is my role what is the role of the intellectual and how can I explain my role Here it is good to produce rhetoric of value, that is, someone who works with the word.
I consider myself a word worker, her role is to give the form, offer rhetoric to people so that they can defend vocabulary words so that they can defend and give value to what is not has rhetoric of value because the European world the world of capital productivism development has rhetoric of pure value but about abundant abundant and powerful tony who if you don't don't give Whether you roll over or not, don't save or don't produce, it's a heresy, although we think it's like that, but then our work, since these are so powerful, is, for example, to build rhetoric of value from the aladi to link it and that for the form of link age of friendship between people of collaboration of reciprocity of link between the members of the communities on this side here then I oppose the historical project of the links that sometimes makes us spend on the link to the party is that is an expense on the link and saying that this has advantages for life that investing in things does not have, in addition to the rationalization and intellectual production around the subject, I still have the feeling that you appropriate that there is something there that transits also clarifies for a very very deep sensitivity that may be but but it comes from family history and comes from an aesthetic enjoyment comes from a passion for a person who is the love that is for you and enter our Another bond that is also a bond 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 his long dreams.
With coming back 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 I did work for many years and in Brasilia it has a characteristic of the city let's say sterilized by the state presence in that sense as sterile nice to look like truman show planning is a great stage that is why from brasilia you can distinguish very well the places that are a stage that have become a stage and what are the places that they really are and what you thought when you looked through that I looked at the window and thought how do I find my way back to my place the place like something like something to find my way back and I thought about it and said it ta many times out loud sometimes even and one day I was very quickly life deposited me here again incredible it is miraculous it is like knowing how to wish that is there is a very nice passage from a book by hermann hesse which is the book siddharta that says When one knows how to desire, it is like throwing a stone out of the river, it only settles in the bed, desire only comes to an end, how it is, that only explains that in a very short time life deposited me here where I wanted to be, I am very happy with that.
It's just that it's very, very complicated to reach your destination, it's not something, it's not something so simple, if you were dreaming of a destination all the time and suddenly you arrived at your destination, it's difficult to process because dreams are very important to live and you, oh well and last photo rita this photo is a closing ritual for us we actually chose this could have been the other one because there are many other very beautiful ones the ritual proposed by this photo and rita is that of an imaginary dialogue that could tell you about very melancholic eyes looking at the one who is sitting here if she was very sad because of course that must be 1976 2009 79 from between 1975 and 1979 at some point very very sad times I would say Venezuela I am and I have a happy eye and a sad eye I have 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 the people, the disappearance of loved ones, if you think that those eyes today look at the of today's rita what would happen in that dialogue I never imagined that you would be able to be so happy this one tells me this rita tells me I never thought I would be able to get out of so many problems overcome so many difficulties and above all return to your habitat and I always dreamed of go back to my country, bolt, I always dreamed of coming back here, not to your face, but that I have achieved a result in a surprisingly satisfactory period, that is, if I have reached my destination, which is also very problematic because when When one arrives at many things that I wish that I dreamed of and arrives and then and then one wonders today there is an essay not to be there because you have to keep wanting the unachieved to stay alive against dissatisfaction is an indispensable quality of vitality and I feel Somehow, I have reached the destination desired by me, it has led in various ways in various ways.
Now I think a lot about my children that they can be fine despite having had a mother who is a little lacking or not always present, but that they are always He loved them so much that I love them, that is, they are in this person who is here is a person capable of loving with a heart and I am basically a person with a good heart, the desire will have to be renewed as you like to say, no, the only utopia is that the history without donut is indomitable no and if history is indomitable you have to make it a reader the only living utopia is the ain of civility the uncontrollable character of history a way for that country that only or has a power of death greater than all the other countries put together not even that country can I could never control history and if we do not learn from history what is the use of studying history of course yes thank you from the bottom of my heart this joy for me also for me We also had a classmate in the second year of the Colegio Nacional de Buenos Aires who was very imaginative and proposed to 88 people that we come to apply and
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