La trayectoria intelectual de Rita Segato. Senda del pensamiento decolonial en América Latina

ah ah patriarchy is the family in the voice of the father of an imaginary father who is the representative of the order of the law of morality that is moral and that he is not the rapist, he is actually a disciplinarian therefore it is the law therefore the state is all the forms that embody and represent the position of the patriarch the masculine position patriarchy disguises itself as religion it disguises itself as morality it disguises itself as customs but it is none of these three things it is a political system it is a very archaic political order it began with an observation that seems fundamental to me in the reading of your work and I want to say that I was reviewing a good part of the work in these last weeks of preparation, a part I did not know so for me it was really great, you are a mandatory reference in the discussions about the analysis of gender and feminisms today and with many people but it is also true that the threads of race, racism and coloniality are fundamental in your work today it is common to talk about intersectionality and although it has become a vogue in the social sciences it seems to me that your work teaches us to think in terms of the game between race and gender and as well as social class.

For 20 years or more, this relationship has been presented infinitely in your work in your field work or was it the result of academic reflection, how is it I really am an anthropologist, not the anthropologist learns theory in the field. In my anthropological training, which is British, there is not even a thesis project because it is the field that gives you the project, it is the field that tells you what the relevant question is after when it happened. to be a teacher in Brazil and all the other style is not the bad and Nokia style with which I studied not that my teacher was guiding mediar fortes that by Malinovsky's disciple then he had an absolutely classic line where it is the field that you It says that it gives you the categories and all the questions arrive with a ready question soon the field is not part of my training nor is the interview the interview is just an accessory for observation are in my training I first in life and then in the field and then looking for an author who gives me categories to understand that field and there I finally find in the last ten years of life Quijano with whom I was a good friend for ten years and that a series of theoretical categories are going to fit there with something that is already in the texts before, it was a meeting between let's say a field material and a great author and also that from that moment on it will allow the grafting of my categories to theirs, for example the definition of race, then what happens with Aníbal Quijano's definition of race, what that definition of race added to him and what he asks me to review is that I write a text about gender and coloniality from my perspective because he was not completely convinced by what had been written from the colonial perspective so far which is the great extraordinary text by mariah lugones but based on an ethnography that is not really supported which is the doctoral thesis of oyeron que oye um and then the intention of women as a colonial invention and he cannot Even for being a man who comes from the world that is, he lived in Lima, Lima, but he was mountainous by origin and his grandmother sang him Linares Quechua songs, denying the existence of a pre-colonial patriarchy is for an anthropologist or for a native of native or with roots in other societies to deny that original patriarchy is impossible so he asks me as an anthropologist to write a text on gender and coloniality as I see it and it appears in the text that is in the critique of coloniality in our essay and there I am going to see how race and gender actually have an impact of the colony that is identical and if you want I can explain it as quickly as I can now because what happens with race for Quijano race is a colonial invention that is the attribution to the body of the defeated of a different nature because the fixation of the body of the defeated in a type of body will later be called in another biology is the biological tion of the body of the defeated and also then the body of the victors there originates the white and black and Indian, that is, biology originates from positions and relationships that are of power and that have a warlike origin, so the same thing happens on the topic of gender because if you are going to read authors who are long before colonial thought classic anthropologists such as pierre clastres or for example peter rivière for tradition was my external examiner of my doctoral thesis peter y jr who is let's say a classic of british social anthropology and who wrote a text a book called marriage amon de throw of wheat which is a tribal society on the border of Brazil with the Guianas and the two of them are going to talk about what the 3 the long and the sixth the arc is the man the sixth is the woman they are not two rivière bodies what they marry They are sexual and social roles but not bodies and then in gender, to say a very abbreviated form, it is also going to be fixed in the body in one biology to another, it is going to be essentialized biologically with the colony, gender, so when we talk about intersection, one of the Things that I always say are that you have to understand them histo

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lly, if you understand them simply as a functional scheme in the present, you transform the theme of intersection into just a slogan, you lose the richness, the density of the history of the formation of race and gender. which is a colonial history with text, I think you have written about the idea of ​​low-intensity patriarchy and another patriarchy that is rather modern, well, I don't know if you could elaborate a little on that idea, which seems to me to be central, of course, it is a discovery, first I start studying the violence with rapists from common streets this address in common of rape there happened let's say to Ciudad Juárez El Salvador Guatemala with the expert report for the case press arc and I see let's say the lethal violence against women and finally apple as I told at his request great thinker at the level, perhaps I will not think then how it is that or what is the impact of coloniality in the genre coloniality in his thought modernization modernity capitalism are counting years that is, capitalism modernity and colonization are the same day for the colonial world It is born with capitalism and modernity is born with the colony, that is why in that perspective we tend to talk about colonial modernity to always emphasize that modernity would not be possible without coloniality, without colony and that is not what we learn, it does not learn as a child already maintained. that modernity nation Europe but he says something central that is, for scientific inventions and discoveries in Europe, an authorization that comes from the past was always necessary for the legitimization of every invention and every discovery in all the time before the Ame

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n event, it was a authorization that came from sacred history and that came from the past when you move to this side of the world the authorization comes from the future the future appears as a value in the American event the future appears as a value and as a source of legitimation of everything that is going to be done, that is why even though we know that a world is not discovered, we cannot erase the word discovery because what is discovered in America and that is a contribution of mine is discovered by discovering, that is, discovery is discovered as a value, that is, and the future and novelty as a source of legitimation, which is the essence of the modern, the essence of the modern is novelty, so there is no value of novelty as a value in itself before that American event, for me that is that twist and turn of colonial It is in that perception that completely changes your position before the world, including our continent, it is not slam and that begins a vision of the future, a future world as a value that modernity and affects patriarchy, that is, it is a turn of the screw in a hierarchy that already existed, even if it was nothing more than prestige.

For example, the great anthropological discovery that for many years anthropologists came from the field in tribal societies and thinking that society lived from the house and much more recently recently when An anthropology of women appears, a feminist athropology, it is discovered that although the skin of those societies with a communal structure ate at home sporadically, but the house is covered with a ceremonial, it has a greater prestige than the collection, which is the work of women. and the daily work, that is, in reality, the sustenance was always the daily work of the women and the house was sporadic but enjoyed a lot of prestige, so in the eyes of the anthropologists, it was food but it is not food, hence the hierarchy of prestige between men and women and their tasks in communal societies is the house of men male initiation all the elements of the title of man as such as a role let's say endowed with a higher status of prestige that is in history that is not colonial Now when patriarchy and modern colonial patriarchy enter, something comes in that can be summarized in this way, the eye of the conqueror that is going to codify life and from there it also goes, it also has its roots in my category of the pedagogy of cruelty that does not It is another that it is not that many people cite it as we are bad we are violent no the pedagogy of cruelty is the pedagogy that chisels the personalities the modelers to have a psychopathic structure that is to see the world as a thing bodies as a thing life as thing, then that happens with the colony, then that reified eye, oh, it changes sexuality, that is, what we understand as sexual access becomes perverse, it becomes an objectifier of bodies and that is an aspect of the colonial relationship, it was very very strong and there between the position of the non-white man of the man of Africa of the man on our continent of societies with a communal structure who is the first to learn the eye of the colonizer to the body to the thing that is the raping eye the eye devoid of life is the predatory eye that is, this man who spoke about saying that he is in a hinge position because with one foot he is in front of the target because of his ancestral tasks of doing his homework outside the house or outside the house or towards the world due to the division of labor.

It is sexual in communal societies, man will be the task towards the world and then he will be the task of war and negotiation towards the white front towards the front he conquered the colonial and he will very quickly learn that predatory look and when He returns to his world what we see today to restore his vile and lost position before the white because the relationship with the white is emasculated now only violence remains there violence begins to grow until today as a unique way of being hyper synthetic man team with compacted in three historical if we do not understand all that in its historical and procedural density and we are left with clichés I would like to follow up a little for that reason by that same line of thought after your work in Ciudad Juárez that dates back 15 years ago announced 2004 I was there for more than 15 to 20 years, in particular, the expert opinion you had here in Guadalajara five years ago you had an event where you even presented the Anglo-Rich cultural expert report on the Zarco insurance case in Guatemala who at that same time also began to write about the new forms of war and I wonder, let's say how to recognize new forms of war and the use of gender violence, rape in war also helps us to historicize but I also remember that quote is a work a work from 50 years ago or so his brawn rising to Orwell against our will finds that the will is not over after the use of rape in war since ancient times as we do from where we stand today watching let's say what has happened in recent history and what that we know from a more remote history to think about the historicity of practices such as violence such as rape, yes, it is a great question and I am going to answer it, but when I listen to you I think again about one of the criticisms that I make of my discipline and perhaps to all the disciplines that observe a field because our understanding of the phenomena has not crossed the world, that is, common sense has not been affected by a book like Susan Brown's and reading the books that from feminism have told us for a long time that Rape is a practice of normal people, not of anomaly, not of atypical sick subjects and we have not known as much about this issue as in many other issues and there is going to be a criticism of my discipline, we have not known how to convey to the world what we know happens.

In other words, we are humanities and we write, we analyze in the vernacular language the same language that people use and I believe that the hard sciences have been more capable of translating into the world of life what they know or making it practical for us and that is something We should start thinking right now there is no communication we know much more from Brown Miller and other authors like the great psychiatrist manager manager ameal I quote them in my book the elemental structures of violence that one day a long time ago the 150 They discover the USA where rape is very frequent in one of the countries with the highest incidence.

I discovered that the vast majority of rapes are carried out in groups of people, not by crazy individuals, and people continue to see them as actions of anomalous crazy individuals from before and It is not an action in society therefore it is a code shared by society we have known it for a long time but it did not go through it we were not able to make the slightest impact on the mentality on the collective conscience that is something that disturbs me in recent times when I realized that well this is a record of that withYou with your question now about the forms of war, yes, it is a new war, they are the new forms of war, which are the ones that affect our continent and they lack a lot of formalization, they even lack true compliance on the part of those of the legislation. international human rights because no it has not entered as they are not wars between states they are not wars between states no they do not begin and end there is no declaration of war or armistice or peace agreement and they have a characteristic that I talk about talking about the discontinuity of the history of the war and I base it on an essay by a Costa Rican judge called Elizabeth Odium who was put on the tribunal for the new aid for the war of the former Yugoslavia and then a judge of the international criminal court and she has a essay called women and war that makes the history of what happens to women to this day in my vocabulary I say that in the history of wars the damage to women's bodies was a side effect of war, that is, a territory is taken and due to the great affinity of the women's body with the territory and the body is the last territory that we have left, also when we lose all the other territories, the last form of sovereignty is sovereignty over the body in the entire history of wars from tribal wars until the last war between states and I would say the Second World War is that threshold there is that transition is not very precise but until the Second World War we have the taking of territories and the violation of women as a way of inseminating acquired conquered territories, but today that has changed and many people are confused.

The history of war is no longer collateral damage to women, but rather war is waged in the body of women. There is a feminization of War and European authors are Erick Albert from the United Kingdom, British Moncler, German and other European authors who are thinking about new forms of war in the Middle East. They are going to talk about this feminization of war, which is what we have experienced here. that we are living here, Mexico, the northern triangle of Central America, not anymore, so Elizabeth Hate says like this, something caught my attention when listening to the testimonies about Yugoslavia about the jugular war since there is no longer talk about the annexation of the territories The destruction of the angel's body seemed to me and it seemed to me, Elizabeth says, that there are previously unknown forms of cruelty applied to Rwandan women.

That's not the whole story. There's a change. There's a change. a discontinuity of war and an invention of a new way of waging war which is the battlefield is the body so we see forms of cruelty that have no meanings that are very unintelligible because the woman is not the in a collective imagination it is not the warlike enemy of women then because that cruelty is applied to their body and that is guatemala appear in guatemala brutal forms of violence were applied against women that one gets sick when first hearing about them which were forms that are also applied in vietnam or Well, there is one and there are really strategists thinking about how the authors say it for the Middle East, what does the desecration of these bodies mean, there is a defeat and it is something that was in my first text on the common duration in Brazil, what I heard them say to the rapists, that is, behind the raped body there is an enemy man, he is the man who should be able to exercise the guardianship and protection of the body he has raped, so there is from the first rape on the one hand in the common rape a disciplining of the victim but also an exhibition, a narcissistic and ccoo spectacle in the eyes of the parents and an attack on the man who must protect the body that is unprotected are three different dialogues in the same body, which is why I talk about a crime as a communication crime, such as expressive communicative and that This is what I will find in Ciudad Juárez also for many of us and we in Mexico first met you through your book The Elemental Structures of Violence at the beginning of the book.

Comment is that it was Cloud Levi Rost that was the inspiration for the title of your book. A reference. In his famous study of 1949, the idea of ​​an elementary structure of course opens up from the structuralism of Lévi Strauss, so patriarchy in that argument is the central expression, I think it structures gender violence and it is a systemic or systemic phenomenon. It is a play on words with the title of Lévi Strauss who is basically saying that kinship relations are the relations of violence that the structure of kinship in the structure of violence and there I am going to talk about a symbolic patriarchy, even that text is more structuralist than more recently historicism, that is, it enters history in that patriarchy through the elementary structures in violence, there was a stable structure that was called the patriarchal prehistory of humanity and there was I have used all the thought of the elementary structures up to the present, it can be folded into new concepts but there is no application of what the structures say but history has entered when the colonial thought enters that was not present at that time yet Although yes, in the path of thought, it is complex, if I had done field work for a long time, my doctoral thesis is a thesis on an Afro in African tradition in Brazil of great African purity, that is, very traditional, which is the chango of Recife, where He says I work for field work for a long time in anthropology and I worked in the black world, that is, my first job was before I had other topics in ethnomusicology, not because I also come from ethnomusicology, but I did work in depth, a black cosmology generated in that world with its great valorization of the androgyny of gender transitivity that is, the good priest is well who has the possibility of operating in a masculine and feminine key who has a composition of the head of the theater of the psyche composed of male and female characters that He is the best person then and his sexuality is also very different from white Western sexuality.

No, that may be what he means. You saw that in his thesis about his people in the Yoruba of Nigeria, what happens is that this does not mean the non-existence of patriarchy. If not, it is a very different patriarchy, but I treat it differently, no, but like precolonial peoples, although at least it still preserves much of the precolonial cosmos, gender transitivity is open and I learned it there, that is, I learned something there and I learned it. The next thing that white feminism has nothing to teach to that world that I knew from the chango de resiste well I had come from that which is now being published in Mexico is that text from 1986 is in the elementary structures at the end to show a society where At least as I knew it, violence did not exist even in rape and femicide or anything like that, just to put a reference that says it could be another way now it is going to be now the unam publishes it in its collection rosario castellano with two others as a classic text that talks about this d a feminist writing about gender but from one feminism to another that is, that is not the white feminism of its civilizational consumption that comes to teach black women what it is like to be owners of their space as how to act politically because the world that I found and those women, the mothers of saints in those great ladies of their religious and also domestic space and the domestic there is fully political, they had nothing to learn, it was not to teach them anything and also their sexuality is absolutely free and transitive, many of them as a husband and with an erotic relationship with one with a woman, that is, another world, another, another dimension, that is why the original text is called inventando natureza and in Spanish it is called the invention, it is going to be called the invention of the nature then came to violence after having worked in a non-violent world that is, but not necessarily for that reason not patriarchal then and where those trucks that exchange destroys years also do not exist there is no man because as the family was dissolved in transit from Africa to America, blood relations disappear, spouses are sold separately, fathers and mothers of sons and daughters separately, the biological family bond is broken, the family is reinvented in Brazil in a ritual way, that is, it is a ritual family, but where, as Rutland has said, it is ago For a very long time, a great North American anthropologist who visited Brazil in the 1940s and wrote a great book called Websites in the City of Women and I recovered it in a text from 1943 says something similar to what I explained to you before about how the indigenous man learns the objectifying eye of the conqueror she has a very short text from 1943 in which she says the true losers in the war of conquest are men, not women, and women have survived with tasks of any kind but we have guaranteed life and we are not the ones defeated in the war, that text is wonderful and Ruiz Grandes was an anthropologist that I had liked to meet then in that tradition there is not this thing where men touch each other and women exchange each other to generate, let's say, social links between communities between villages or between halves of tribal groups, it is another, it is another world because the original African family is broken and it is reconstructed in another way with women having a lot of power, at least at the beginning of the founding of this tradition of candomblé, so then I return to the issue of violence. with rapists, not there I am listening to talk about a structure that is the one that I explained to you, that is, the communication with the other man who is the man who protects that body and by demolishing by raping to appropriate that body I am defeating the man who is behind that body and who should be protecting it so that then I am going to talk about the two axes the horizontal axis which is the partnership between men and also the war between men and then the relationship with the victim that It is about violence and that about discipline, which is what the Chilean group takes the theses, that is, the rapist is actually a disciplined person, therefore it is the law, therefore it is the state, all the ways in which it is embody and represent the position of the patriarch. masculine position are rapist positions because they are the positions that will permanently discipline the woman who is morally fragile in an archaic biblical imaginary but which is present in a large number of societies throughout the planet. the woman has a fragility and is undisciplined like heba disobedient curious and too sexual depending on society you will have it in new guinea in africa in the yellow world this woman who must be moralized and disciplined and this is how the rapist operates as the disciplined one there we have the case of mexico the case of atenco with the Viola is a classic, they say a 73-year-old woman who is raped by five police officers, where is the sexuality, it is not there, or what is there is the infiltration of sexuality through an eye for an action that is perverse because it is infiltrated. of the reification of the bodies of the bodies' own ability, we do not see this, this we see until today, helplessness is the difficulty of going through this that we have understood and that many people understand me when you read me or already understood it before or because sometimes People like to read me because I say what people already know, but I put into words the idea that I have that the task of the intellectual is the giving of words, not the donation of a vocabulary so that people can say what they already know. but we are not able to affect common sense, the mentality, as I said before, with what we know and what we have understood, we are not managing to transform the world with the knowledge of the humanities, it is insufficient, we see it, the issue of violence, patriarchy is the family in the voice of the father of an imaginary father who is the representative of the order of the law of morality that is moral and that it is not that it is admissible who is better who is worse what is the masculine role until today I would really like to continue in that line From two threads that you mentioned that seem important to me and I think they lead in a common direction, on the one hand you talked about the destruction of the family as a founding element and the creation of an economy of slavery and on the other hand about that family of the family that comes from a tradition and the reinvention of the family in other ways on this side of the sea, not that of the African family, you said something that reminded me a lot of a phrase of yours, which is that sexual violence is a deeply problematic concept, both threads coincide. in the case of sepi zarco and I would like if you could tell us a little about let's say well in principle what you learned in Guatemala and then what you achieved let's say to argue as part of that judgment that seems to me to be fundamentally important to me it has been and Very shocking, well, and that is a thread, it is a thread that comes from listening to those of the rapists, passes through their trousseau and reaches Guatemala and more, and after that I made a diagnosis of the national civil police of El Salvador, that thread passes through riad are opening up, the concepts are unfolding but there is no difference and fundamentally what part of that do I take because it is so broad, I don't know if the Guatemala expert report would have been possible without having passed through Ciudad Juárez and Mexico because all of those concepts have a complete unity patriarchy is a political system it disguises itself it disguises itself as religion it disguises itself as morality it disguises itself as customs but it is none of these three things it is a political system it is a very archaic political order andthere10 which is a more recent way of phrasing it but I come from my first category about that which is the patriarchal prehistory of humanity what the left movements the left that we have the left that have attempted revolutions and have died on the beach is always The topic that interests me when thinking about the present moment, why our revolutions die on the beach and never arrive, is because they fail to think about power and how much power is a replica of a primordial order of power, which is the patriarchy then the patriarchal is a primordial order of fully political power only if we manage to see it in this way we also manage to see that rape rapes violence against women's bodies and sexual violence in general such as for example the feminization of men's bodies by violence in torture spaces and men have actually been reported very little.

That is one of the problems that people who work with trials against humanity have, for example in Argentina or people who want to understand sexual violence in In the political autho

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rianisms in our countries also in Abu Ghraib when you see the pile of Muslim men it is with their bodies exposed held in place by a female soldier there we see a there we see an inversion of the position of the bodies are sexually subjugated male bodies and a female body in the place of the subjugator but the gender positions are there, there is the position of power and the position of dispower, so the effort of the elemental structures of violence to demonstrate that it is masculine and feminine are relations of power in a structure no more than that when we try to analyze patriarchy we analyze an order of power that is replicated all the time until the present and that has been exacerbated even after the conquest and colonization and is found hyper exacerbated in the present because the numbers of violence in place do not even level off or increase every day.

What is missing now is that men also denounce the violence they suffer and that it is political when we say that patriarchy is a political order, a political system, we are saying that all sexual crimes in sexual quotes are actually political crimes, there is no other way to achieve it this way and that is the way to treat it because because our imagination corners them and pushes them into space into the environment of minor crimes and we see it and that is a problem that exists on the right, on the left, and throughout the world. Well, if Ortega raped his girlfriend from the time he was 10 years old until he was 24, but he gave a great revolutionary speech, well, it is a crime against the libido of the male desire a first minor only if we develop and remove the crimes against women from that position of the espoli of apoliticality if only if not more depoliticized and we understand that Patrick to the patriarch of the show his crimes are an order and political crimes in a way of primordial and permanent power that is what is called in the elemental structures of violence of the patriarchal prehistory of humanity from which we have never left from the beginning there changes the world changes history absolutely bone once in Buenaventura on the coast pacific of colombia we were talking about the crimes of cleaning the territory that are actually sponsored by the economic interests of the real estate companies and the construction companies that want to build three ports there for trade with the pacific and a huge hotel center for businessmen and there are a number You cannot remove the population that is there.

It is an Afro-descendant population that is on the Pacific coast but has constitutional rights to inhabit that space. You cannot remove them by law, so how do you remove people to build buildings and ports there? only because of terror, there are riding schools, there are places of extreme violence that have caused what is called the displaced, the great Colombian displacement that means that around a city like Medellín there are three million people, mostly black people from the Pacific coast who are They have been displaced for fear of cruelty to the bodies. This is a person, a girl in the audience.

I wonder how we ended this war because this war cannot end as it is trying to end through the peace agreement between the FARC and the government. Colombian and the state there is no pact with the state that can that is a new form of war, a war that cannot end a pact because there are no visible actors, right there I started to think about how this war ended and it occurred to me This idea occurred only by dismantling the mandate of masculinity only by getting an increasing number of gold men who stand out who disobey who slide away from the mandate of masculinity then history changes only in that way can we redirect history towards a a more benign future for more people, nothing more than that is the revolution, the revolution in the revolution of dismantling a political system that is the patriarchy from which emanates a mandate of masculinity that is what the powers need to be able to recruit war labor without a mandate of masculinity there is no war labor in the sense of the new forms of war that are hit man labor the hit man gives himself that because he believes that showing to denounce is spectacular raising his masculinity is worth it for color to obtain the title of man when The title of man is not worth what it is worth today, the world changes when you came to Mexico almost 20 years ago in the context of the Juárez femicides, we were all learning about a phenomenon, a little money apparently unprecedented on the northern border, today it is no longer, let's say the phenomenon. that occupies the headlines of the newspapers displaced among other issues that are also complicated but feminicide has not disappeared and I wonder to what extent the issue today has to do in part with feminicide and with gender violence that is more situated in places with a different dynamic than what was being seen in cities where I don't know if that's the case but your idea of ​​Zen and genocide comes to mind a lot and so I don't know if those two possibilities conflict but maybe they could. talk a little about the genocide and where and where you see the problem today and let's say ultimately how community building or what type of community can also help us look for more positive solutions, forms of resistance, etc.

Well, those are two questions in The first, that is, Ciudad Juárez, Chihuahua, was never the Mexican state with the highest number of femicides, but if a novelty appeared in Ciudad Juárez, it does not stand out for the numbers but for the rarity due to the unintelligible nature of what was happening and the meaning of those bodies then be careful not to confuse numbers because domestic violence has always higher numbers now the relationship between the numbers of domestic violence and fully public non-domestic violence was changing there is no relative increase in non-domestic violence in comparison in proportion with those of domestic violence and there is another issue still which is that the impact of the informal war of the war of the new war which is the hitman war the war of a more socialized world of something that I call Ciudad Juárez second state as a second order that organizes and regulates people's lives in a different way and that is not the state it is and then starting 10 years later when I write the new forms of war it can pass through El Salvador and in Guatemala he called from the second reality and what is the second reality is a parastate with its economy, its legality, its security or its police and even its communication, that is, an entire underground order that governs the life of a great number of people a growing number of people from neighborhoods of space of territories taken over as is the case of El Salvador by the mara and the gang that with its antagonism that also expands throughout Central America and even Mexico so this is a second world it is a It is a second underground reality but it affects and forces people to act, so it is what makes that second reality with its forms of violence, which are the ways of saying that here there are other owners of life, there is no such thing that crosses with an idea of ​​mine that also development and what I am talking about, which is the idea of ​​the owner of age, the world today is a world of owners, that is to say, talking about inequality is little, there is only a few, it is a very small number of owners of life and death, so like a great collection of the world where the fiefdoms are of a larger size than they ever were and where the spaces of common life have been reduced and reduced to a much smaller space than what they never had, that is, it is a new feudalization with lords with lords of life lords who replicate themselves from the great lords who own increasingly larger pieces of the planet.

Let's not forget that Bill Gates is the largest landowner in the United States. Briones again because capital today is financial, capital. It acts in digital form and then for a great magnate to buy increasingly larger pieces of territory in its most concrete form, something that is careful, for example, one of the criticisms that my text about Sebha Juárez had is that I say that along that border Everything passes through that border, bodies of trans emigrants travel, drugs travel and I say capital travels and one of the criticisms I had is that today capital does not travel in material form but rather capital is financial and travels digitally and it just happens to me that it doesn't happen.

I want to bore you but I tell it because I haven't written it anywhere and well you'll be right I'm wrong no capital transits even though the owners of the maquilas the owners of the large companies on those borders on the Mexican side work with their capital on the Mexican side but they live in El Paso Texas, they live on the other side of that border that is ultra porous for some things and absolutely rigid for others. There are no contradictions that must also be placed on the board to think about reality and that day later I did not see it published in any newspaper. nowhere then I spent my time watching the television screen, I read a little and look, but the most important news of the day was that they had discovered a way to transfer 10 million dollars but green physiques by beautiful hostesses with I know what they call it here by an airline worker, especially from Avianca and also from Latam and who were being prey that they had gone through for a long time in a way in which they had an invisible part of their money bags to the United States and from there arises What I am saying in the new forms of war and the body of women is that the application in a North American bank of the proceeds of organized crime in our countries is constant and cannot be audited or controlled because auditing said A prosecutor who is Holmes was called a prosecutor of the United States' said that auditing the money laundering of North American banks would collapse and unbalance the entire economy of the north so that and Hugo there confirms that what I say about Ciudad Juárez that what It also transits, it is living money towards there, it was not unlikely, as some factors told me, what happens, what it is, I feel that it happens and I have not managed to write it, is that there is domestic violence that is, let's say, in the sense that the man restores His masculinity before his own through violence is a way of existing as a man rather than an economic system and a colonial order, as he often asks me how we men can help women at the time, his feminism, we are not helping them. to you to disassociate to get rid of that mandate and that emasculation in front of the world to the colonial and business front that the ema's kula and leaves them only the violence to reconstruct themselves as men the domestic violence on the other side the violence of the war that I In Ciudad Juárez I learn to separate them, to leave them completely apart, even watching the media in Ciudad Juárez, it says well, one more crime, one more sexual crime.

A husband has killed his wife and from there, in the way it was reported in the media, almost a tense and a deliberate attempt to mix all the crimes, all the femicides, seemed to me to be so insistent that it seemed to me that there was a deliberation in putting them all together and at night all the cats are brown when the less this is understood the better so I see them which is urgent even in the face of women's organizations to separate the crimes, those femicides that are few compared to other crimes with the common graves with the narco graves where there are women for violations of the legality of the crime in this pair has been with its form of regulations and its forms of exercise of justice in the state where there are many women who are involved in narcotics but for other reasons due to traffic violations there are also women murdered by their boyfriends there are also common street rapes but there are some that have a peculiarity that is the common thing among many men in sexual torture in short and the way in which they spawn, as they say in Portuguese, in which the bodies are left and also the way in which the state processes them, the forensics sometimes mixing a tomb with another axis, which is a case, for example, that I think I relate it where a body was supposed to be in one tomb but it was in another, that is, bodies were crossed with the head of one of a murdered woman with the body. from another with changed clothes that isvarious strange ways of making this more gruesome but also more confusing then the crimes that we call genocides and which are of various types but are not personal because the perpetrators and the victim did not have, cannot be customizable to the reason for the crime, that is, there is no a personal relationship between the perpetrator and his victim, so there is something generic that has to do with the genocide, something impersonal that has to do with the genocide, and now I have just finally written a text that is going to appear in the Rutledge Handbook of Fame Sites. that some women from Canada were organizing it because there are a large number of femicides of indigenous women in Canada, they organized themselves and included the chapter on semi-genocide and I had to formulate it better in a clearer way than ever, showing what it has in common with The crime of genocide basically cannot be customizable and these are those from Ciudad Juárez and others, about the war, about Guatemala, but there is an impact of this violent world and that is a third moment in domestic life, that man, father of a family, that man in his intra-family relationships is affected by the war outside his homes the war in the street the war in which he has to participate to some extent or the war of which he witnesses and returns to his homes impacted by this war public because of this informal war in which he lives and it makes his interpersonal relationships more violent, his relationships with his wife and well, I think that in a summarized way I think that we women and feminisms in general have placed all their chips in the state field thinking that our states are capable of really managing the lives of the people and the life of the territories and everything that is under their charge.

I believe that our states, due to a matter of their foundation, were founded for the appropriation of all Latin American states. They were founded with a structure that could be appropriated by the Creole elites by the elites of our countries by the families in Mexico. It is clear and very clear that this is a caste society and so the state, not we, have made an enormous effort to pass laws, but since when? In our world the law had a causal relationship with the practices, the law never causes behavior, so we have feminism, which is good in this new phase and it returned to the streets and I believe that work with its feet on the ground body to body. body reconstructing communal views on what happens to homes, that is, the nuclearized nuclear family of colonial modernity, women are murdered in the family in the domestic space of the communal world, not because there are 10,000 eyes watching, there are no walls, the family is not high. the nuclear family is nuclear the nuclearization of the family is our coffin thank you very much and ah