We, the peoples of Morelos, have always considered nature as important as ourselves. To date, our peoples retain this deep respect, although the dominant religion, economy and culture do not allow us to openly express, as rural people, our feelings of respect for the rain, for the hills, for our lands and seeds.
Since we heard the first thunders of May we prepare to sow ...
1. Deep vision of our lands, hills and waters
In our beginning are the foundations of what we currently are.
We, the peoples of Morelos, heirs of the Tlahuicas, Xochimilcas and other ancient peoples, as well as permanent resistance struggles carried out during the colony and the War of Independence, are the construction peoples of the Mexican Revolution, direct heirs of Zapata and Jaramillo, peoples who have waged a tireless struggle for the distribution of land and water as the basis of our freedom. We, the peoples of Morelos, have always considered nature as important as ourselves.
Our parents and grandparents always had respect and veneration for earth, water, air, and fire. That is why we are peoples who feel and respect our corn, our mountains, our days and nights, with all their stars. The communities of Morelos have used since time immemorial to speak with our waters and venerate them, with our sun and our moon. The winds, the cardinal points and all the animals of our lands that accompany us are sacred to us, such as ants, cicadas, moths, jumiles, our dogs and our birds, such as birds, owls or turkeys.
We are peoples who respect and feel our needs, especially the need for water. To date, our peoples retain this deep respect, although the dominant religion, economy and culture do not allow us to openly express, as rural people, our feelings of respect for the rain, for the hills, for our lands and seeds.
The land gives us food, the water gives us life and joy, while the hills and their jungles not only give us water, but also pines, oaks, amates, copales, mushrooms, guayacanes, casahuates, ceibas, guajes, poinsettias and animals like deer, wild boar, raccoons, badgers, skunks, armadillos, hares and rabbits, squirrels, coyotes, weasels, cacomixtles, opossums, bats, chachalacas, eagles, hawks and buzzards. That is why the hills are all our strength.
In relation to our mother earth we learned to read the fog, the cold and the heat, the light tremors of the earth and the eclipses, we learned to interpret the sound of our rivers or to dialogue with the wind that comes out of the natural wells and rivers underground. In dialogue with our resources we have learned to interpret our places, their natural phenomena, and from there, plan our activities for the year.
We understand and venerate the relationship with our lands, waters, and airs, because we keep our collective organization standing, and we know that the day it dies, each of our resources will die. That is why we keep our dances. Because in them we not only call for water, but we also promise ourselves not to disintegrate our groups. And keep our word as the true law that must be followed.
Our communities collectively take care of their lands, for this our ancestors left us boundaries. Or they collectively built tecorrales. To save and defend the lands from theft and everything that alters our peace. For this, our peoples had forest guards, livestock guards, land guards, and fences. And for this same deep cultural root, in Morelos the peoples continue to go to our squares when a threat to the community is announced with the ringing of the bells.
Our territories and calendars are full of sacred places in which we place crosses and remember the sacred moments, for which we perform ceremonies and dances, reminding us of our respect and veneration for water, land, its seeds and our communities.
Since the colony, indigenous peoples like Xoxocotla were rebellious peoples, reluctant to the evangelization process. Xoxocotla, which was in Pueblo Viejo, was moved to Xochitepec with colonization, but the people returned, although not to Pueblo Viejo, but to where the river was, which is where it finally ended up. And Xoxocotla, Alpuyeca, Atlacholoaya and Temimilcingo are still rebellious towns because they keep their ancient gods dedicated to the veneration of water standing.
Water still lives in the heart of these peoples when on the day of the ascension the four cardinal points are venerated, the sky and the earth of the small sacred grotto of Coatepec, the Pozo del Padre, the Holy Cross, the stones in the form table on the royal road to Santa Rosa Treinta and at a point on the Cerro de la Tortuga. In their ceremonies they collectively thank and encourage the experience of receiving. Because by dancing with the branches they thank with joy from the heart the water they receive from the sky, the mountains, the forests and the lands. Not for nothing are peoples that still distinguish the sacred taste of living water.
2. The current devastation
The towns of Morelos for decades witnessed how the growth of the insatiable cities of Cuernavaca and Cuautla, how predatory tourism, and how modern industries and agriculture based on the indiscriminate use of aggressive chemical substances have been devouring our best lands, our rivers and springs, ravines, low jungles and forests, with all their diversity of trees and species. Every new day we ask ourselves, what good has so much struggle for land and water done us, if all our resources are being increasingly destroyed and plundered?
The peoples are witnessing how the unstoppable deforestation of the Chichinautzin Biological Corridor advances, of the supposedly protected natural area of El Texcal, the urbanization on the many springs of the Los Sabinos protected area, in the headwaters of the Cuautla River, the implacable deforestation of each time more ravines in Cuernavaca, as well as the way in which the enormous wound that the cement company Moctezuma inflicts on the “protected” area of the Sierra de Montenegro deepens and expands every day.
Our forests, which are the sponges that absorb the water that we all consume, are destroyed because the federal and state governments, in addition to encouraging the economic ruin of the peasant peoples, allow clandestine logging to flourish in the Sierra del Chichinautzin, especially in the region. from the Zempoala lagoons.
The ravines, which for centuries served to develop species of flora and fauna, the streams were animated and the climate was regulated, today are in danger of disappearing because large housing units are built in them, they intend to install roads or bypasses or are in the process of destruction because they are used as open-air garbage dumps, as is already the case in Cuernavaca.
Our hills and mountains, which are our protection, because they allowed communication among peoples to be established thousands of years ago and the exchange of products, ideas and traditions, today are being destroyed by the voracity of companies and the corruption of the three powers and the three orders of government, which take private advantage of the patrimony of all.
The people of Morelos are witnesses of how the dissolution of our community life and the corruption of our authorities have allowed our canals, apancles, aqueducts and jagüeyes to become indescribably dirty. We also see how the snow of the Popocatépetl Volcano is progressively lost, while the Amatzinac and Cuautla rivers dry up or while all the rivers follow the destination of the Apatlaco and Yautepec, which become drainage channels while their waterfalls and ravines are they turn into garbage dumps, places so polluted that it becomes impossible to live next to them. We have also witnessed how the main aquifers of the state, in El Texcal de Tejalpa and in the Colonia Manantiales de Cuautla, have been concessioned many years ago to the powerful company FEMSA-Coca Cola, which is not accountable to anyone about the enormous amount of water extracted.
The surface waters of Morelos are about to disappear because the wild urbanization that occurs in our environment demands an increasing consumption of water, without restrictions being imposed on the drilling of wells in the industry or on real estate companies, which only they plunder and give us nothing but rot. While the inefficient treatment plants that already exist or the new ones that are planned to be built are only understood by the powerful as a new opportunity to do more private business, when the municipal governments decide to delegate to these private companies the commercial management of these infrastructures.
But although the water shortage progresses visibly, the National Water Commission, without having a true historical record of the tributaries, cynically maintains that they have not diminished. Going to the extreme of manipulating the gauges that establish the capacity of the aquifers, from there to build an official discourse of supposed overabundance of water, which allows it to authorize more and more drilling of wells and insulting water costs to industries or housing units , while the towns are gilded by the pill telling them that there is enough water for continuous rural growth.
In such a context, could anyone be surprised that the same national director of the CNA has recently defended the Urbasol company by declaring that its Cienega project does not affect the local water reserves?
But, since in reality there is no longer enough water, and it is becoming less and less enough for everyone, the towns that conserve the original endowments of water from their springs, no longer manage to enforce them, since neither the resources that are said nor the supply manages to reach the towns; that, while other new communities have yet to be registered. Thus, this official management of the resource, which authorizes the overexploitation of aquifers, offers false information to confuse the peoples, allows indiscriminate contamination of rivers, overlaps the inoperation of treatment plants and raises water rates, in reality it is designed with great intent to foment conflicts between peoples.
As it has already happened in many other places in the country, the deep water of the aquifers becomes a private asset, increasingly scarce, more coveted and more expensive, while the rolled water, which poorly survives in our fields, although it remains As cheap water is increasingly of poorer quality, due to contamination that additionally results in the destruction of the diversity of aquatic or terrestrial animals, as well as the plants that grow on the banks of rivers. Destruction and contamination of springs, rivers, canals and apancles, and loss of artisan wells, which implies the destruction of our forms of food, medicinal plants, hygiene possibilities and our ways of life, with everything and the cultural wealth that the sustains.
Our peoples have had to suffer, for decades, the government's imposition of authoritarian criteria on the use of our own territory. Thus, Alpuyeca and Tetlama were sacrificed for more than 30 years with the operation of an open-air garbage dump that turned into a mountain and sickened, deformed and killed dozens of settlers until the towns said "no more" and left to the roads until it was closed. But now, as the big cities “need” a space to throw their garbage, they intend to do it again in towns like San Antón, Anenecuilco and La Nopalera, San Rafael, Yecapixtla, Moyotepec, Cuentepec or Axochiapan, without taking us into account, without doing true environmental impact studies, but above all, without taking responsibility for the destruction generated by modern garbage in our lands, our rivers and springs, in our health and in our lives.
The only thing that the rulers and the companies that privatize the garbage dumps are looking at are political and economic opportunities, instruments of media pressure and "empty spaces", or perhaps "unproductive", because many of us are still peasants and indigenous people. They only see how to do business with our lands, without caring that we still produce, inhabit and take care of them.
In sum, the state of Morelos, once considered a privileged place due to its climate, its springs, its traditions and the warmth of its people, is today irreversibly losing all its natural and cultural riches, at the same time that The peoples of Morelos are in increasingly worse economic, environmental and social conditions, due to the fact that injustice prevails in our entity. Our territory is seen by the federal, state and municipal governments as a loot, as a source of unlimited enrichment for a few, while we are deprived of what we have dedicated our entire lives to caring for and sharing as a community: the water, land and air.
Previously, the church was in charge of making confessions to the people in order to punish in an exemplary manner those who dared to rebel against the power of the haciendas. As the dispossession of land was the cause of continuous complaints, unheard demands for justice, continuous rebellions, riots and uprisings, the church was there to preach from the pulpit and confessional that injustice, dispossession and exploitation obeyed divine laws. As at present we have returned to a new era of seizures of the property of the people, but the church can no longer help in this function, now it is public officials, mainly from the State Commission on Water and Environment (CEAMA) and Its engineers, hydrologists, biologists, etc., who, assisted by the media, are in charge of preaching the new catechism according to which the unlimited expansion of cities, the devastation of the lands and the dispossession and depletion of the waters, do not they involve "scientifically" no problem, in addition to obeying the sacred design of the laws of the market and global speculation, as well as the technical scientific progress of humanity.
For this reason, although during the colonial period and Porfirism we were slaves or laborers, currently people come to be the same or worse, because more and more businessmen and officials, on many occasions real environmental criminals, approve all kinds of projects, decide for We buy land at low prices or directly expropriate our resources, exploit our work while marginalizing an increasing part of the peasant and indigenous people of Morelos.
The successive governments of the entity apply in this way what we know is a general policy of the Mexican federal government: the systematic destruction of the countryside and the peasants. Absorption in cities or expulsion due to migration of native peoples, to make way for the private appropriation of natural resources and the irrational expansion of cities, businesses, hotels, convention centers, private spas, roads, gas stations, shopping centers, golf courses, private universities, airports, landfills or open-air garbage dumps, garbage incinerators, commercial mega-nurseries, supermarkets and convenience stores. convenience.
Buildings and infrastructures that for us only represent a greater scale of destruction of our resources, our ways of life, our culture, our community organization and our health.
For all this, in recent years we have dedicated ourselves to resisting and facing attacks. For all this, we have undertaken historical struggles to defend our existence against the dispossession of our lands, rivers and springs, as was the case in the previous struggle of the towns of Tetelzingo and Xoxocotla against the construction of two airports, or the struggle of the town of Tepoztlán against a golf club; as well as against deforestation and the destruction of Cuernavaca's cultural heritage, when the Costco corporation undertook the destruction of the Casino de la Selva or the struggle of the Ocotepec community for the defense of collective properties against the construction of a mega Soriana store. Or, as is currently the case of the struggle of the towns of Xoxocotla, Tetelpa, Santa Rosa 30 and San Miguel 30, Tetecalita, Tepetzingo, Acamilpa, Pueblo Nuevo, El Mirador Chihuahuita, Temimilcingo, Tlaltizapán, Huatecalco and Benito Juárez, who defend the survival of its Chihuahuita, El Zapote, El Salto and Santa Rosa springs; as well as the fight against open dumps or sanitary landfills in Alpuyeca, Tetlama, Yecapixtla, Axochiapan, Cuentepec, Anenecuilco, La Nopalera, San Antón, San Rafael and Puente de Ixtla; against gas stations and polluting gas stations in San Isidro, Ocotepec, Jiutepec, Cuautla and Cuernavaca; against the destruction of the Los Sauces ravine in Cuernavaca; against the construction of highway bypasses, as in Huitzilac, and in the western forests of Cuernavaca, or against the construction of the Siglo XXI highway (Veracruz-Acapulco), in Popotlán, Amilzingo Ahuehueyo, Tenextepango, El Salitre and las Piedras; against the general deforestation of our forests in the Sierra del Chichinautzin and El Texcal; against the irrational expansion of defective and destructive housing units, such as those built in the municipalities of Xochitepec, Jiutepec, Cuernavaca or Emiliano Zapata; against the criminalization, harassment and persecution of our struggles; against the dispossession of land throughout the state and against the privatization of public water services, garbage collection and management or the dismantling of our ancestral ways of producing, exchanging, organizing ourselves and enjoying life.
But also, our struggle is to defend spaces worthy of collective coexistence, which still exist in our communities, to recover and take advantage of the resources that belong to all, for the benefit of the peoples, to rescue our language and customs, to adopt rational forms of economic development, and by honest governments, serving the interests of communities and not corrupt businessmen. Our struggle is to achieve autonomy in our decisions and in the way we govern ourselves as peoples; for giving ourselves and our children, grandchildren and those who come after, a guarantee of healthy and sustainable existence.
3. The dream of the peoples
The struggling peoples of Morelos hope with our hearts one day to see the place where we live beautiful again, as well as to be able to reunite, those who have already left because they have been pushed to emigrate, with those who have not yet been born. Although it is a deep sleep, in reality we are daydreaming. In more and more places we have begun to meet together to talk as a community about how it could be possible to get rid of the curse of garbage and other pollutants, how to keep clean our environment and the natural resources that still survive, how we could rescue our rivers, springs, forests and species, or even how we could remedy some of our most poisoned places.
The peoples of Morelos want the demographic growth of the cities of the country and of our state to no longer respond to the peasant emigration to the cities that derives from permanent anti-peasant policies, nor from the forced rearrangement processes that this causes in the irrepressible Mexico City. We want, instead, that only houses and housing units are built that truly respond to the sensible growth of our population and of our sources of employment, without the additional pressure of forced migration and the assault of foreign companies, which it has without beware the death of the peoples. That's why we only want the truly necessary homes to be built in places that don't destroy the common environmental assets that are our most precious natural resources.
We want then that the countryside no longer continues to be murdered by federal and state public policies and that our young people, instead of being excluded and having to emigrate, can work and take pleasure in the countryside. We dream that our young people do not carry the permanent police suspicion of being criminals because they are poor, nor that a part of them are being pushed into self-destruction imposed by their enrollment within the ranks of the criminal economy.
Although our towns do not have the support of the State to obtain true community services, in reality we are communities that have material and human resources that can allow us to rescue and attend to water systems, local garbage, agriculture without agrochemicals, as well as care for our diseases and our community education systems. Faced with marginalization and the unlimited dispossession of property, we are discovering that at the bottom of ourselves is the unexpected power of our own local knowledge, the basis for the construction of our territorial autonomy and very varied experiences of self-management.
We collectively dream of decontaminating our rivers, ravines and waterfalls, taking up simple appropriate technologies, which are inexpensive and which, therefore, can remain under community administration, surveillance and control, avoiding government mismanagement or taking advantage, when they exist, of our own financial funds from our own savings banks or from our Credit Unions, without the abuse of resources or labor, or the factious, inefficient, wasteful and corrupt use of available government resources flourishing among us. But we also dream of rescuing the management of our own community health, education and culture; carry out community urban rearrangements, following the examples of our brothers from San Antón and Ocotepec; achieve the replacement of sanitary facilities in homes, in towns and communities, with appropriate techniques and collective efforts; ensure that the peoples can carry out a comprehensive management of wastewater (with biofilters or artificial wetlands) and manage to develop, as a community, our own territorial ecological zoning plans.
Hence, we are determined to manage our own resources without having to leave them in the hands of authorities who no longer know how to respond to the needs and desires of the peoples. Self-training that, we already understood, can mature if we ally ourselves with researchers and professionals who have a vision of sympathy, support and respect for the processes of reorganization of the peoples.
In this reunion with ourselves, we see Morelos as a place where the agriculture of food, flowers and nurseries can prosper that do not overexploit, denurate and poison the lands and waters, or make our children sick or genetically deformed, but rather with each new harvest soil fertility can be enriched.
We also imagine a rational exploitation of our forests and a highly productive and diversified agricultural production
We want real estate companies to stop “planting” rods and paving slabs instead of corn, for large companies to stop introducing transgenic seeds in our fields, to stop introducing tons of plastics and other harmful garbage into the life of our cities , to stop putting pressure on our lands to produce biofuels that will only be at the service of cars and their mega cities.
We also hope that the government authorities will obey us and defend our agricultural activities, because we already understood that only on this basis will it be possible to develop tourist activities that do not result in greater environmental destruction. For only in this way, the management of our spas, our ecotourism centers and the recognition of our environmental services, could remain in the collective hands of the peoples. So we hope that rebuilding and caring for our resources will give us the opportunity to rebuild our own business relationships and the opportunity to achieve full employment.
As we dream in the above, we also dare to dream of hills that can be filled with truly beautiful popular houses, not miserable as in the marginal neighborhoods of big cities, nor homogeneous and of poor quality, as new housing units proliferate in all the conurban areas of Morelos.
Although the peoples of Morelos are not opposed to progress, the processes of globalization and the well-being of all, we have the ability to distinguish, simply and clearly, between what it is to treat and handle nature gently, and what it is to alter it destructively. Also for this reason, we know how to distinguish between destructive globalization processes (the arrival of transnational companies that destroy small and medium-sized businesses, that increase unemployment, that generate harmful and difficult to destroy garbage, that destroy the identity and memory of peoples ) and other globalization processes that could enrich us (bringing us diverse knowledge and practices that strengthen the care of the environment and the health of the peoples). That is why we do not agree with the idea that the only possible "progress" is the one currently proposed by transnational businessmen or corrupt politicians bent on dispossessing us of our lands, forests and waters.
We dream of one day being able to teach our children the proverb that our parents once passed on to us: “no one is denied a glass of water”.
Likewise, with the same daring ambition, we hope that one day not too far away, supermarkets will be prohibited from delivering all their merchandise to us in plastic bags, packages, molds and bottles that will take thousands of years to dissolve in our lands or that by burning they will fill our bodies with cancer. Nor do we think that it is the forced price of progress, only having devices that are powered by infinite electric batteries that poison our waters, or having to absurdly dispose of thousands and thousands of tires of all kinds of motor vehicles, which tragically stop as incineration material. in the kilns of the Mexican cement industry.
We dream that our politicians, dedicated to imagining the solution to garbage problems, lose their addiction to large-scale technical solutions, without achieving real solutions in the long term. Hence, we dream of educational programs in all the media that explain to the entire population the global irrational structure that the waste cycle of our predatory society has adopted and the need to correct the problem, not only by recycling irreparably harmful products, like plastics or hospital waste.
We want the authorities in our towns to take adults into account, while there are educational opportunities for young people, or job and hygiene opportunities for all. We need the opportunity to continue fighting for our children. We need support so that in our green towns, tranquility can return, so that our children can grow up in peace, with schools and parks where they can run and scream, without getting close to drugs. That is why we want community spaces such as kiosks, where collective music returns. No video games, no giant screens. In reality, what deep down we would like is the reconstruction of spaces for meetings, parties or dances where people can meet to think, laugh, have fun and collectively begin to dream again.
We want our roots to not be lost in oblivion. May the traditions that many still practice or remember be rescued from our homes and villages. May we spread them so that we can re-understand their deep meaning. As village women we want to rescue what we learned from our mothers and grandmothers. So that in our towns we can continue transmitting the effective wisdom of our ancestors. Faced with the growth of an increasingly manipulated consumption, we need to rebuild the production of healthy, domestic food that will not enslave us to supermarkets, or degenerative diseases such as diabetes, heart problems or cancer.
Así, aunque creemos en la necesidad del desarrollo humano, no comulgamos con la expansión de las actuales mega unidades habitacionales, las estaciones de gasolina, las megatiendas comerciales o las tiendas de conveniencia (como las tiendas Oxxo), las torres de telefonía celular, los sistemas operadores y las plantas de tratamiento de agua potable privatizadas, etcétera. En suma, no les creemos a los especuladores inmobiliarios, a los que tiene sin cuidado alguno la sobreproducción de vivienda y todo tipo de inmuebles. Menos le creemos a su manera eufórica de invertir, que alientan su negocio sin pensar un ápice en el futuro de las personas que van a ser confinadas dentro de conjuntos urbanos infames. Los pueblos de Morelos tampoco creemos que el progreso sea la construcción de nuevas carreteras fraudulentas como la Autopista del Sol, o proyectos ejecutivos de prestanombres dedicados a facilitar transas de políticos y empresarios ávidos del dinero fácil, o bien de narcotraficantes y otro tipo de delincuentes dedicados a lavar dinero.
Nuestro sueño es integral, porque en él, nos imaginamos arraigados en el territorio y tejiendo juntos formas nuevas de organización con las tradicionales para ser capaces de acordar, entre todos, que los pueblos podamos tener hoy, agua, bosques, suelos fértiles y salud, y reservas para las próximas generaciones; para recuperar, como comunidades, nuestra convivencia armónica; para reconstruir nuestros lazos y construir la autonomía de cada pueblo, desde la que podamos crear nuestras propias leyes y reglas sobre manejo de agua, suelos y basura, respetando la consulta y los derechos de todos, con el fin de lograr la justicia que la legalidad de los poderosos nos ha negado hasta ahora.
Soñamos con poder determinar libremente nuestros propósitos, nuestros propios planes para el uso y el disfrute de nuestros territorios y recursos, nuestras formas de organización, la delimitación de los distritos electorales y la elección de nuestras autoridades, a partir del conocimiento que tenemos de nosotros mismos y con plena conciencia de la responsabilidad que eso implica: la gestión permanente de la vigilancia popular de la calidad del agua, la tierra y el aire; la planificación colectiva del desarrollo urbano de las comunidades y la solución integral de los problemas sociales y ambientales.
Nuestra aspiración, como la de muchos otros pueblos del mundo, es lograr que, en Morelos, ningún proyecto de desarrollo se pueda construir o implantar sin la consulta y aprobación de los pueblos, porque sabemos que es nuestro derecho decidir sobre nuestros recursos y territorios. En resumen, nuestro sueño es que Morelos se convierta en un estado modelo en el cuidado y conservación del territorio, de los pueblos y de la justicia.
4. Propuestas organizativas y de acción del Congreso de los Pueblos
Con la convicción de que si no detenemos la destrucción de la naturaleza que ocurre en nuestras tierras, aguas, bosques y en todo nuestro entorno ecológico no tendremos futuro, numerosos pueblos, habitantes y organizaciones sociales de Morelos decidimos juntarnos y organizar colectivamente el Primer Congreso de los Pueblos de Morelos, en Defensa del Agua, la Tierra y el Aire, que se llevó a cabo los días 28 y 29 de julio de 2007, en la comunidad de Xoxocotla, municipio de Puente de Ixtla, en el mismo estado de Morelos.
Este Primer Congreso de los Pueblos es un paso adicional a los que ya hemos dado en muchas comunidades en el proceso de defensa de nuestros recursos y derechos, pero es también un primer paso para todos, en el sentido de avanzar juntos para crear una convergencia de todos los pueblos de Morelos, en tanto los problemas que tenemos son los mismos: todos estamos sufriendo una agresión generalizada y todos queremos construir colectivamente alternativas económicas, políticas, sociales y ambientales verdaderamente viables para todos.
Durante estos dos días, trabajamos conjuntamente más de 700 personas, provenientes de 48 comunidades, pueblos y barrios urbanos del estado, acompañados por representantes de organizaciones sociales y no gubernamentales, así como por académicos de distintas instituciones. Nuestro diálogo se organizó a partir de seis mesas temáticas (1] Defensa del Agua; 2] Urbanización; 3] Autonomía de los pueblos; 4] Basura; 5] Bosques y Áreas Naturales Protegidas; y 6] Tierra), en las que se formularon denuncias y diagnósticos y se hicieron muchas propuestas de distintos tipos: políticas, técnicas, jurídicas y organizativas, que habrán de servir para futuros encuentros, pero también para construir una mayor convergencia de las iniciativas de cada pueblo, así como para generar un apoyo mutuo inmediato de todos, hacia quienes más lo necesiten en un momento dado.
El Congreso propuso y aprobó en sesión plenaria la creación inmediata de un Consejo de Pueblos que no incluya entre sus miembros a representantes con cargos oficiales dentro de partidos políticos o funcionarios públicos, ello con el propósito de poder aglutinar a más comunidades e involucrar a todos los municipios del estado. El Consejo estará formado por tres representantes de cada pueblo, elegidos en asamblea general y consignando en actas dicha elección.
En cuanto se forme, lo primero que hará este Consejo será elaborar sus propios estatutos, principios y su estructura organizativa. Para lo cual, deberá proceder a la organización de diferentes comisiones (Coordinación, Prensa y Propaganda, Seguridad, Movilización etc.). Además, contará con Comisiones Especiales sobre cada uno de los temas abordados en el Congreso: Agua, Urbanización, Autonomía, Basura, Bosques, Áreas Naturales Protegidas y Tierra, así como de otros temas y problemas que se requieran. El Consejo estará encargado de difundir un Manifiesto de los Pueblos de Morelos y su correspondiente Plan de Acción.
Aunque la plenaria del primer Congreso de Pueblos de Morelos no tuvo la oportunidad de discutir con mayores detalles la organización y funciones del Consejo de Pueblos, en las diversas mesas temáticas del Congreso, se acordó que el Consejo de Pueblos también tendrá la función de dar seguimiento al Congreso de Pueblos de Morelos, fijar una fecha para uno siguiente y definir, de manera conjunta, una agenda de trabajo y planes de acción a corto, mediano y largo plazos, para definir principios organizativos que nos permitan mantenernos unificados con todas las problemáticas locales y con las luchas de otros estados. El Consejo de Pueblos tendrá la responsabilidad de buscar aliados para empujar iniciativas estatales o para crear normas comunitarias, pero es necesario que parte de la lucha se concentre en buscar nuevas y más profundas alianzas con aquellos que estén dispuestos a apoyarnos desde el Congreso estatal y otras instancias; constituir un frente permanente que unifique nuestras luchas y que se articule con otros referentes estatales y nacionales; acudir a las instancias internacionales como la Comisión Interamericana de Derechos Humanos (CIDH), Amnistía Internacional y la Relatoría de la ONU sobre vivienda; a organizaciones civiles de derechos humanos y entregar las denuncias o los resolutivos bien fundamentados de nuestros pueblos para hacer público e internacional el análisis y las demandas de cada una de nuestras comunidades; promover el intercambio de experiencias de autogestión (de agua, basura, agricultura orgánica, tianguis orgánicos populares, etc.) y de sumar al Congreso de los Pueblos de Morelos, en defensa del agua, la tierra y el aire dentro del Consejo Nacional de Huelga.
En el corto plazo, consideramos indispensable:
Que las actuales autoridades de Morelos pongan un freno inmediato a esta dinámica de destrucción, saqueo y creciente injusticia ambiental.
Que se revoquen todas las concesiones y permisos a proyectos que atentan contra la seguridad, la salud y el medio ambiente de los morelenses, porque se han convertido en peligrosas fuentes de conflicto social.
Que los cuatro grandes acuíferos de Morelos, sean declarados de inmediato, zona de veda para la extracción especulativa, comercial e industrial, hasta que no se pruebe científicamente, de forma abierta, democrática y pública, que dichas reservas no han sido sobreexplotadas, ni contaminadas por el desarrollo de tales proyectos.
Que el Congreso del estado inicie inmediatamente investigaciones por tráfico de influencias y corrupción en los proyectos y permisos en los que puedan estar involucradas autoridades actuales y previas, federales, estatales y municipales. Y que se forme una comisión ciudadana que participe dentro de dichas investigaciones.
Que el Congreso del Estado promueva la creación de una nueva Ley de protección socioambiental que reconozca el derecho de los ciudadanos y los pueblos a contar con información adecuada y oportuna en torno a las empresas en operación y los proyectos de desarrollo que actualmente irrumpen dentro de nuestros espacios de vida y trabajo, así como en el derecho a definir de manera directa y democrática el uso de los lugares en que vivimos.
Que el gobierno del estado de Morelos se comprometa públicamente, a no criminalizar a ninguno de los participantes en nuestro movimiento por la defensa de nuestros recursos, nuestro medio ambiente y nuestras condiciones de vida.
Vimos las deforestaciones de la mayor parte de Huitzilac hasta que se secó la laguna de Zempoala y no hicimos nada. Vimos cómo crecía el basurero de Tetlama mientras moría la gente en Alpuyeca y tampoco hicimos nada. Vimos cómo se construían miles de casas y se perforaban cientos de pozos y nuevamente no hicimos nada. Vimos cómo se secó el río Amatzinac y nos callamos. Hemos visto como va llegando la mancha urbana al Chichinautzin, donde nacen todas las aguas del sur de Morelos. ¿Hasta cuando responderemos?
Queremos que los pueblos que llevan años de no ser escuchados por el gobierno se sumen a nuestro movimiento, sin importar las creencias o filiaciones políticas de los afectados. Lo único que esperamos es que todos seamos concientes, que si tratamos de jalar agua para el molino de los partidos o las organizaciones sociales, no vamos a lograr revivir nuestros lazos colectivos, ni vamos a poder actuar eficazmente en el momento de defender nuestros lugares. Por eso necesitamos remover toda la cultura política que nos tiene hundidos como pueblos. Los pueblos necesitamos mucho unirnos entre nosotros y crear algo completamente nuevo.
Como esto no está resultando difícil de entender entre los propios pueblos, y como vemos que el gobierno ya intuye hacia donde vamos, también entendemos por qué es que éste ya esta sintiendo tanto miedo.
Llegó el momento de actuar. Tenemos que entender que hoy, si la lucha de cada pueblo está aislada se condena a la derrota, al despojo, a la destrucción de su organización comunitaria y a ver morir cada uno de sus recursos vitales y sus sueños. Mientras que los pueblos que nos juntemos no podremos ser derrotados jamás.
Zapata Vive en los Pueblos que se Organizan y Levantan
Xoxocotla, Morelos, 29 de julio de 2007