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Raphael at democraciaglobal.org>, "obertell at netscape.net" <
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   1. 2014. From Coldwar Communism to the Global Justice Movement:
   Itinerary of a Long-Distance Internationalist.
   <http://snuproject.wordpress.com/2015/01/02/1987-e-reader-ed-by-peter-waterman-on-labour-social-movements-and-internationalism-the-old-internationalism-and-the-new/>http://www.into-ebooks.com/book/from_coldwar_communism
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   <http://www.into-ebooks.com/book/from_coldwar_communism_to_the_global_emancipatory_movement/>
(Free).

   2. 2014. Interface Journal Special (Co-Editor), December 2014. 'Social
   Movement Internationalisms'. (Free).
   <http://www.interfacejournal.net/current/>
* <http://www.interfacejournal.net/current/>*
   3. 2014. 'The Networked Internationalism of Labour's Others', in Jai Sen
   (ed), Peter Waterman (co-ed), The Movement of Movements:
   <http://www.into-ebooks.com/book/the_movements_of_movements/>Struggles
   for Other Worlds  (Part I).
   <http://www.into-ebooks.com/book/the_movements_of_movements/> (10 Euros).
4. 2012. EBook: Recovering Internationalism
   <http://www.into-ebooks.com/book/recovering_internationalism/>.  [A
   compilation of papers from the new millenium. Now free in two download
   formats]
   5. 2013. EBook (co-editor), February 2013: World Social Forum: Critical
   Explorations http://www.into-ebooks.com/book/world_social_forum/
   6. 2012. Interface Journal Special (co-editor), November 2012: *For the
   Global Emancipation of Labour  <http://www.interfacejournal.net/current/>*
   7. 2005-?
   <http://interfacejournal.nuim.ie/wordpress/wp-content/uploads/2010/11/Interface-1-2-pp255-262-Waterman.pdf>
   Ongoing. Blog: http://www.unionbook.org/profile/peterwaterman.???. Needed:
   a Global Labour Charter Movement (2005-Now!)
   <http://interfacejournal.nuim.ie/wordpress/wp-content/uploads/2010/11/Interface-1-2-pp255-262-Waterman.pdf>
   8. 2011. Under, Against, Beyond: Labour and Social Movements Confront a
   Globalised, Informatised Capitalism
   <http://www.into-ebooks.com/book/under-against-beyond/>(2011) (c. 1,000
   pages of Working Papers, free, from the 1980's-90's).

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Subject: [Debate-List] (Fwd) Indigenous + eco-socialist: towards harmony
(Hugo Blanco interview)
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  *Counterpunch*
May 19, 2015

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32
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#>
  The Survival of the Species
From Indigenous Struggle to Ecosocialism
by QUINCY SAUL and HUGO BLANCO

The epic life of Hugo Blanco requires an epic introduction. None could do
better than Eduardo Galeano:

“Hugo Blanco was born for the first time in Cuzco, 1934. He arrived in
Peru, a country divided in two. He was born in the middle. He was white,
but he was raised in Huanoquite, a town where his friends in games and
adventures all spoke Quechua. He went to school in Cuzco, where the Indios
couldn’t walk on the sidewalks, which were reserved for decent people. Hugo
was born for the second time when he was ten years old. He received news
from his town, and learned that Bartolome Paz had branded an indigenous
peasant with a hot iron. This owner of land and people had branded his
initials with fire on the buttocks of a peasant, named Francisco Zamata,
because he hadn’t tended well to the cows on his property. This wasn’t so
unusual in fact, but that brand marked Hugo forever. And as the years
passed, this man who wasn’t Indio started becoming one; he organized
campesino unions and paid with beatings, tortures, prisons, harassment and
exile his chosen disgrace. . . Hugo Blanco has walked his country backwards
and forwards, from the snowy mountains to the dry coasts, passing through
the humid jungles where the natives are hunted like beasts. And wherever he
has gone, has has helped the fallen to get up, the silenced to speak. The
authorities accused him of being a terrorist. They were right. He sowed
terror among the owners of lands and peoples. He slept under the stars and
in cells occupied by rats. He went on fourteen hunger strikes. . . More
than once, the prosecutors demanded the death penalty, and more than once
the news was published that Hugo had died. And when a drill opened up his
skull, because a vein had burst, Hugo awoke in panic that the surgeons may
have changed his ideas. But no. He continued to be, with his skull sewed
up, the same Hugo as always. His friends are sure that no transplant of
ideas would work. But we did fear that that Hugo would wake up sane. But
here he is – he continues to be that beautiful madman who decided to be
Indio, even though he wasn’t, and wound up being more Indio than anyone.”

— Eduardo Galeano, excerpts from passages quoted in Lucha Indiegna #105,
May 2015

*Quincy Saul:  **We read in Lucha Indigena <http://www.luchaindigena.com/>
and other publications that in Peru today roughly 20% of the national
territory has been ceded to foreign mining interests. We read also about
the Guardians of Lakes
<http://www.somoselmedio.org/blog/guardianes-de-las-lagunas-resistencia-cajamarquina-en-defensa-del-agua>,
and the people resisting mining in Cajamarca
<http://upsidedownworld.org/main/peru-archives-76/4823-perus-conga-mine-conflict-cajamarca-wont-capitulate>.
What are the lessons for the world that are emerging from these struggles?*

*Hugo Blanco:* We all learn from the struggles in Peru and in the rest of
the world. From the 4th to the 8th of August of 2014, we were gathered in
Cajamarca weaving international alliances. The dominant system’s means of
communication hide our struggles or lie about them. They are spokespeople
for the enemies of humanity and nature. So one of our great tasks is to
broadcast what is really happening.

The diffusion of our news awakens national and international solidarity.
This international solidarity is manifested in actions of all kinds:
Declarations, conferences, publications, public gatherings, and marches,
all of which seek to stop the attack on the defenders of Water and Life.

“Lucha Indigena” has economic limitations – we could do much more if we had
more resources, if we had a local in the capital of the country, where in
addition to selling the periodical we could sell pamphlets, shirts,
stickers, as we have done at times when we have received some money. We
would screen some of the many movies about the struggle, host conferences,
and organize debates. We would have more possibilities of weaving networks.

We would show reality, the truth of the facts: That so-called “progress”
and “development” are predatory to nature; they use up all the water
necessary for small-scale agriculture, (which feeds people good food) and
they are leading us towards the extinction of the species. Now, there is a
small network of comrades at an international level which has understood
this and is beginning a collaboration with “Lucha Indigena.” To communicate
with them, write to the Colombian comrade Manuel Rozental, or to the
Uruguayan comrade Raul Zibechi.[1]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn1>

*QS: **You have said that you used to think the revolution would come in
the distant future, but when you learned about climate change you realized
that revolution will have to come within your lifetime.
<https://www.youtube.com/watch?v=BoblgIAFl6g+-> The climate scientists
agree, and give us a short timeline (a 2015 carbon emissions peak
<http://www.truth-out.org/opinion/item/30121-welcome-to-the-tipping-point>).
Is this a pipe dream? You have said that this revolution is possible, but
not certain.[2]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn2>
How can we save the world in so short a time? How can we do it while also
staying true to what the Zapatistas call “the speed of democracy”?*

*HB:* Before I thought that if my generation didn’t make the revolution,
then future generations would make it. What I now see is that there will
not be future [image: landordeath]
<http://www.amazon.com/exec/obidos/ASIN/0873482662/counterpunchmaga>generations,
if transnational corporations continue to govern the world. The only thing
that interests them is profit, and it is with this single objective that
they direct all technical and scientific advances, attacking nature more
and more. If this continues, the human species may not last another 100
years.

I believe that the capitalist system today, in its neoliberal stage, has
entered into its final crisis, an economic, ethical and political crisis.
Some call it a “crisis of civilization.” This crisis can conclude in two
ways: One in which a unified humanity kicks the transnational corporations
out of the governments of the world, and directs its own destiny. The other
way is if humanity cannot do this, and the government of transnationals
exterminates humanity, including of course all the components of the
governing transnationals. This is why I said that before I fought for
social equality, and now I fight for something more and more important –
the survival of my species.

*QS: **How can the revolutionary ideologies of the industrial working class
(Marxist-Leninism, etc) work together with the revolutionary cosmovisions
of indigenous peoples? One sees revolution as progress, the other as
return. (Not return to the past, which as you have said is impossible, but
“a return to the principles of communal society on the continent before the
invasion.”[3]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn3>)
One seeks mastery over nature, the other seeks harmony within it. In your
life you have embodied and encompassed both, so you are in a rare and
unique position to answer this question. It is an ideological-spiritual
question, but also a practical-strategic one — must indigenous peoples join
the industrial working class in a factory system? Or must factory workers
join indigenous nations in subsistence living?*

*HB:*  Now that we have begun to talk of Marxism, let’s talk about him. I
respect Marx a great deal, he has been one of my fundamental teachers. It
is he who best analyzed capital, and has taught us the method of
dialectical materialism. When they asked him if he was a Marxist, he said
that Marxism didn’t exist. What happened is that since we came from
Christianity, we were left without a Bible, and there are those who are
looking for a substitute. I admire and respect Marx and his teachings, but
I don’t take his writings as a Bible.

Marx was a human being, capable of being wrong, such as when he thought
that since socialism would come after the development of capitalism, the
revolution would be made in England or in another developed country.
Fortunately Lenin was not dogmatic, and he understood that the chain could
be broken in its weakest link, and was one of the drivers of the Russian
revolution. Departing from this same premise, Marx said that he thought
that the conquest of India by the English was positive – I am not in
agreement with this.

But we don’t forget that Marx talked about “primitive communism.” We also
don’t forget the admiration and respect that Engels had for the primitive
“gens.”

José Carlos Mariategui got to know the indigenous community, but this
didn’t fit the Stalinist “official line” of the “revolution in stages:”
“First the democratic-bourgeois revolution against feudalism supporting the
‘progressive bourgeoisie’, and later the socialist revolution.” To this he
said “the revolution in Peru will be socialist or it will not be.” We don’t
forget that in his most famous work “Seven Essays,” two of them are
dedicated to the indigenous, “El Problema del indio,” and “El problema de
la tierra.”

In terms of Lenin, he is another of my great teachers. However, I believe
the necessity of a party is relative. On the point of “the dictatorship of
the proletariat”, I am not for any dictatorship. We have seen in Russia how
it turned into the dictatorship of a bloody bureaucracy that massacred the
proletariat and buried the revolution.

Marx said that it is better to see reality than to read 100 books. As I
respect him, I follow his advice – and what do I see? That because of the
treason of Social Democracy and Stalinism, vigorous workers’ revolutions
were destroyed, as in Austria and Spain. The bourgeoisie read Marx too, and
it knew that the proletariat would be its gravedigger. So it fought back
with outsourcing, (so that the worker wouldn’t be able to claim an increase
in wages from the factory owner, because the owner didn’t contract the
worker) with the hierarchal organization that divides workers, and with
automation, etc. Meanwhile, capital is ferociously attacking nature, and
those who are most connected to nature are the indigenous peoples, who use
their collective organization to struggle in its defense.

Trotskysm? Trotsky said that Trotskyism doesn’t exist. The organization of
the Fourth International sought to revindicate the revolutionary tradition
against the distortions of Marxism, which the bureaucracy made for its own
interests. They predicted that if the workers in the cities and the country
didn’t recover power in the Soviet Union, it would fall into the hands of
capitalism. Unfortunately, this happened – the principal leaders of the
Communist Party of the Soviet Union became the most important neoliberal
capitalists. The objective of “Trotskyism” was to combat the soviet
bureaucracy which governed the communist parties of the world. As those
bureaucracies have disappeared, why be a Trotskist? I have to join with
those who are fighting against the neoliberal system, fundamentally in
defense of nature. Naturally everything I have learned from what is called
“Trotskyism” I continue to use, such as confrontations against
bureaucracies. But it would be stupid to tell the youth: “In the last
century there as a debate in the Left.” I have to tell them about the
attack on the environment and how to struggle in its defense. Trotskyist
comrades in France and Spain have joined with non-Trotskyist
revolutionaries in the same organization, which seems correct to me.

*QS: **In **“Land or Death: The Peasant Struggle in Peru”
<http://www.amazon.com/exec/obidos/ASIN/0873482662/counterpunchmaga> you
talk about your “syndicalist deviation” and failure to build the Party.[4]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn4>
In more recent writings you express opposition to all forms of vanguardism.
This is a two part question: Tell us about how your ideas about
organization have changed. And what is the most appropriate form for
revolutionary organization in the 21st century? You have said that “we must
braid together internationally the defense of Mother Earth.”[5]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn5>
How?*

*HB:*  The indigenous campesino struggle in the valleys of La Convencion
and Lares was successful. Our slogan was “Land or Death!” We got the land.
It was the first land reform in Peru, from 1961-1963 (the Velasco land
reform was in 1971). It was the most complete. We didn’t leave a single
handful of earth to the latifundistas
<http://en.wikipedia.org/wiki/Latifundium>, and didn’t pay them a cent. We
struggled against the latifundistas, against the government, against the
police and against the courts. It cost us lives and jail, but we were
victorious.

At that time I thought it was a deficiency to not have built the party. But
I don’t think so anymore. As the Zapatistas say, everyone will see in their
time and place how to do things. If we believe we should build a party, we
should do it, and if we don’t think it’s convenient, we shouldn’t. But if
we construct a party, it must be the base of the party which commands, not
the leaders. I repeat another Zapatista concept: Command by obeying *(Mandar
obedeciendo*). I believe that in Peru today a party is not necessary. In
other places it could be necessary.

How can we weave the defense of Mother Earth together internationally? From
August 4-8th, we were occupied with this question in Cajamarca. There was
an international gathering in defense of water. There were people form
Colombia, Argentina, Chile, Mexico, France, Basque Country, Cataluna, and
Holland. After the debates we constituted an international network, and
thousands of us walked to visit the lakes (at an altitude of 4000 meters)
which the Conga mining project (that has the government, parliament,
courts, police and the big media as its servants) is trying to destroy.
There is also another smaller and more condensed international network,
with many points of view in common, which I am part of.

*QS: **You have written extensively about the Zapatistas. Other former
guerrilas like Raquel Guit
<http://www.scribd.com/doc/217926377/Gutierrez-Aguilar-Raquel-2006-A-Desordenar-Por-una-historia-abierta-de-la-lucha-social-Mexico-Textos-Rebeldes#scribd>érrez
Aguilar
<http://www.scribd.com/doc/217926377/Gutierrez-Aguilar-Raquel-2006-A-Desordenar-Por-una-historia-abierta-de-la-lucha-social-Mexico-Textos-Rebeldes#scribd>
have written about how the Zapatista uprising in 1994 <1994> was a personal
and political turning point for them. Was it the same for you? What’s the
relationship between Zapatismo and ecosocialism? Can we say that Zapatistas
are ecosocialists, even if not all ecosocialists are Zapatistas?*

*HB:*  The Zapatistas are the best socialists I have met, with their seven
principles of commanding by obeying. In the Zapatista territories, they
elect not individual authorities, but groups, who are replaced after a
short time. No authority at any level ever gains a cent. They are
ecologists; they eat the food they grow themselves, and they don’t use
agrochemicals or GMOs. They are ecosocialists even though they don’t use
the term.

*QS: **People all over the world see South America has a region of hope for
revolutionary change. Is there promise in Venezuela’s adoption of
ecosocialism as official government policy? You have written about how the
indigenous peoples of South America are often fighting against ‘Socialism
of the 21st century’.[6]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn6>
But we also can’t deny that indigenous peoples have more rights and
recognition under these current regimes than ever before. *

*HB:* We give energetic support to the “progressive” governments of South
America in their rising up against North American imperialism and against
internal reaction. But we fight them when they attack indigenous peoples,
when they capitulate to the transnationals, or when they attack democracy.
I cite some examples of “Socialism of the 21st Century”:

VENEZUELA: The indigenous Yukpa people have been trampled with the invasion
of their lands by capitalist cattle ranchers. They have complained
repeatedly throughout the era of Chavez, and were never given attention. An
assassin hired by the ranchers killed their implacable leader Sabino Romero
three days before the death of Chavez. The Bolivarian army protected the
assassin’s flight. The indigenous Wayu people near the border with Colombia
are also treated as hostile by the army. On paper it may call itself
ecosocialist. I pay attention to what they do, not what they say.

BOLIVIA: The indigenous peoples have had a long struggle against Morales,
who tried to open a highway through Tipnis, trampling indigenous
populations and natural reserves. The government used police aggression in
repressing the protests. Other popular sectors supported their struggle,
until the government had to retreat. They have put forward a mining law
which favors corporations without consulting the mostly indigenous farmers.

ECUADOR: . In the Ecuadorian constitution the rights of Mother Earth are
considered, but in practice they promote their depredation. Correa is
trying to impose mining in Cabecera de Cuenca, like the Conga project in
Quimsacocha (Tres Lagunas). The indigenous people took me to the lakes,
where we made offerings. Ecuador is also trying to exploit the oil in the
natural reserve and indigenous territory of Yasuni, against the will of the
majority of the country.

Of the other countries we’ll mention only few things:

BRAZIL: Even though it has a constitutional mandate, the government refuses
to give titles of land possession to indigenous peoples, favoring the
usurpation of their territories by agribusiness, as it destroys the Amazon
rainforest.

URUGUAY: Has approved a predatory mining law.

ARGENTINA: Is promoting Yankee fracking against the persistent resistance
of the Mapuche people.

In this revolutionary intransigence of not reconciling with capitulation,
and being against opportunism, one could say that I continue to be a
“Marxist-Leninist-Trotskist,” even though I don’t identify myself that way
anymore.

*QS: **You seem to be ambivalent about the term “ecosocialism”. You have
written that “in South America we cannot use the term ‘eco-socialist’,”[7]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn7>
but also you have written many things in favor of ecosocialism. In 2009 in
Belem
<http://ecosocialisthorizons.com/2009/02/the-birth-of-the-ecosocialist-manifesto/>,
you began to call yourself an ecosocialist. Tell us how you came to this,
how it emerged from your earlier experience and political philosophies, and
how do you see it developing locally and internationally in the century to
come?*

*HB:* Of course I am an ecosocialist, as are the indigenous peoples, even
though they don’t use the term. I believe along with indigenous peoples
that it is the collective which rules, not the individual. The indigenous
peoples and I defend Mother Nature, water, and forests, so we are
ecologists.

What I have said is that the word “socialist” has been prostituted. By
Michelle Bachelet, who used in her first government a Pinochet
“anti-terrorist” law against the Mapuche people, and by the governments of
so-called “21st Century Socialism” in the anti-indigenous cases mentioned
above. And in the so-called “First World” the term “socialist” has been
used by Tony Blair, invader of Iraq, by José Zapatero in Spain, to implant
neoliberalism, and now the neoliberal government of France as well calls
itself “socialist.”

I don’t have any ambivalence: I consider myself an ecosocialist, and I
repeat, I believe that the indigenous peoples of the world are struggling
and dying for their ecosocialist conviction, even though they don’t use the
term.

*QS: **Ecosocialism is a relatively new revolutionary ideology and
worldview, even as it draws on ancient roots. Having participated in and
witnessed almost a century of the development of other revolutionary
ideologies, how would you advise ecosocialists to think, work and organize
themselves? What are some pitfalls to avoid, obstacles to overcome,
horizons to aim for, visions to dream of?*

*HB:* Earlier I indicated that I don’t believe in “the correct line.” I
don’t consider myself “the vanguard”, and I don’t even believe in it. I am
about 80 years old, and when I was young I enjoyed learning from the
elders. Now that I am an elder I enjoy learning from the young and from
children. This is not an ingenuous turn of phrase, it is the truth. We
elders have a lot in our memory, and we consciously or unconsciously return
to it to find solutions to current problems. The young person confronts the
problems of their times spontaneously. It’s very possible that they’ll be
right and I’ll be wrong.

With that said, I’ll give my opinions: We are struggling against the large
transnational corporations that govern the world. We know that their sacred
principle, which they will sacrifice any other consideration in order to
fulfill, is* “to gain more money in as little time as possible.” *They know
very well that the attack against nature to gain more money will carry us
to extinction, but this is much less important than the fulfillment of
their sacred principle.

This is the true morality of the system. Derived from this is the ultra
individualism which the system teaches us, even though it doesn’t say so
clearly: If you can take your brother’s inheritance, do it. The sooner your
parents die, the better; you’ll get the inheritance. You should the best*, *the
victor; in order to ascend you have to crush the heads of others. Bullying
is the beginning of the moral apprenticeship of this system; it does not
exist among indigenous peoples (and for those who are interested, look up “
Ubuntu <http://en.wikipedia.org/wiki/Ubuntu_%28philosophy%29>” on the
internet.)

We know that these transnational corporations have at their service the
governments of the world, the parliamentary majorities, the armies, the
police, the judicial powers, the supreme courts, and the means of
communication. There are governments who resist a little because of
pressure from below; they make a fuss, but in the end they capitulate.

It is against this that we must struggle, in defense of nature, of humanity
and its survival. Our strength is that there are more of us below – if we
awake and unite, the triumph will be ours. Let us join hands with those at
the bottom of the whole world. We must be consistent in unmasking all the
governments.

Our goal is that humanity governs itself, without bosses, without leaders.
Loving, respecting, and caring for our Mother Nature. Everyone loving and
respecting each other. You are my other I. Everyone in their time and place
will see how to struggle. There can be organizations of local resistance,
parties; provincial, national and international networks. “Wanderer, there
is no path – the path is made by walking.”[8]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftn8>

*Quincy Saul is the author of Truth and Dare: A Comic Book Curriculum for
the End and the Beginning of the World
<http://www.amazon.com/exec/obidos/ASIN/1570272964/counterpunchmaga>, and
the co-editor of Maroon the Implacable: The Collected Writings of Russell
Maroon Shoatz
<http://www.amazon.com/exec/obidos/ASIN/1604860596/counterpunchmaga>. He is
a musician and a co-founder of Ecosocialist Horizons
<http://www.ecosocialisthorizons.com/>*.

*Hugo Blanco is leader of the Confederación Campesina del Perú
<http://en.wikipedia.org/wiki/Confederaci%C3%B3n_Campesina_del_Per%C3%BA> (CCP,
Campesino Confederation of Peru), leader of Trotsky’s Fourth International
<http://en.wikipedia.org/wiki/Fourth_International>[1]
<http://en.wikipedia.org/wiki/Hugo_Blanco#cite_note-1>[2]
<http://en.wikipedia.org/wiki/Hugo_Blanco#cite_note-2> and author of
numerous books including Land or Death: The Peasant Struggle in Peru
<http://www.amazon.com/exec/obidos/ASIN/0873482662/counterpunchmaga>.*

Notes.

[1]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref1>
raulzibechi at gmail.com <raulzibechi at gmail.com>* / *em_rozental at yahoo.com

[2]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref2>
“Impidamos la extincion de la especie humana” by Hugo Blanco

[3]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref3>
“12 de octubre Día de la resistencia ¡Fuera minería del Perú!” by Hugo
Blanco

[4]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref4>*
“The great deficiency in our work in La Convencion and in Cuzco was the
absence of a well-organized party. Our failure to broaden the movement, the
lack of a more correct view of the process, the putschist deviation of some
comrades, the very poor organization of the armed struggle, were symptoms
first and foremost the absence of a party, of a vanguard nucleus whose
capabilities would correspond to the magnitude of the peasant movement that
developed… As for the absence of the party in the countryside, it is
indisputable that this was due to a serious syndicalist deviation on my
part, produced not by an erroneous conception on this matter, but by other
causes…”* (1972, p36)

[5]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref5>
“Hoja de vida de Hugo Blanco” by Hugo Blanco

[6]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref6>
“Let’s Save Humanity from Extinction,” by Hugo Blanco, Capitalism Nature
Socialism, July 2013

[7]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref7>
“Let’s Save Humanity from Extinction,” by Hugo Blanco, Capitalism Nature
Socialism, July 2013

[8]
<http://www.counterpunch.org/2015/05/19/from-indigenous-struggle-to-ecosocialism/#_ftnref8>
From a poem by Antonio Machado.

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