Our fishermen have always netted fish,
and even stranger stories.
Stories of seductive mermaids and Mami Wata;
The terrifying Mokele-Mbembe,
and the Lochness Monster
With a Messiah
they caught all types of men,
and transformed the world to now say Amen
They also caught Nyamgondho’s wife…
the not-so-beautiful woman,
who transformed a not-so-wise fisherman’s life.
From the shores of the sea
they beheld the sign — Ichtus
and discovered the lyre of that great charmer;
That ‘fisher of men’– Orpheus.
These are just some of their fishy stories;
stories of water monsters and water deities
stories of sea beauties, and human frailties
stories that we cannot help but listen to
stories that help us listen to the silence within
Or the silenced ones without…
The silence that is yet-to-come
As he rows his old Ssese canoe,
the fisherman tells a stranger water story
With quivering lips, and aching hips,
he tells of those who drowned on the land, and were buried in the water;
of those who tread the storied waters, and live in dread
of those who count the dead whose names remain unsaid
With hands trembling and hope crumbling,
he shows the baton that struck his daughter’s skull,
The same batons and bullets that turn fishermen into strange fishers-of-men
Look he says…when the fisherman dies, his baby cries,
when the baby dies, the mother cries…
With trembling hands and a bleeding heart
He cast his net and hauled in a strange catch
A heavy bag that carries the truth of the land
In whose recesses, lie the excesses of the land
A bag denied the man with a sacred hand
The man and the girl, who still haunt the land
As he hauls a catch too heavy for his net to bear,
he mourns for souls that are too heavy to care
for souls that stare and dare to cheer
at the fisherman’s ire, and his perpetual fear
At the scared fishermen who remember how they cared,
for the floating dead of April 94, Rwanda
As they fished out men and omena from afar,
His scarred hands tremble and he mourns for the land
that cheers as it slowly turns into 1994
With misery and memories of Kagera’s deliveries,
He reflects with sorrow on today’s mysteries
In these familiar waters, he has fished and wished
In these strange waters, he has seen Fish-Men and bad omens
with a heavy heart , he beholds these heavy waters
that refuse to dissolve, the unresolved truths of the land
Clear waters that reflect the dictates of the land
bloodied waters when the state mutates and hate becomes our mandate
bloodied streets when killers of men, and counters of men,
turn fishermen, into fishers – of – men
So he mourns and protests and even meditates,
how the heavy hand turns ‘business men’ into killers of men
and fishermen into fishers-of-men
How it turns widowed daughters into witnesses by the shore
Who wait to see what the net will bring forth
For they know and hear every fisherman’s woes
He fishes and wishes …
That his dear lover and worried wife,
for all the uncertainty and sorrow of this life
will not tomorrow receive him as a fished-man
All bagged and netted by these part-time fishers-of-men
Follow Me and I will make you fishers-of-men
He is horrified by this familiar call
One that all fishermen clearly recall
And tremble for they know, that once they follow
once they learn how to catch and kill fish
once they like it…
it becomes easy to do it again
it becomes easy to follow…
just like it became easy to catch fish
It will become easy to catch men
It becomes easy to kill fish … Once you follow;
He knows that once you see life as hollow
With or without skill, you will learn
With even a mere stone, or an Ass’s jawbone
to strip your catch to the bone
Once you follow;
You will catch the beautiful fish
You will stroke her rounded belly,
You will choke it by the gills;
scale it with a knife;
running all the way from its tail to its head
You will hang it on a hook;
weigh it, and then dry it
Once you follow;
You will smoke it;
salt it, and gut it;
First by sliding your knife into its anus
and then slowly through its abdomen, all the way to its head;
Once you follow;
With a sweating face, and a smile that lingers
you will part her abdomen with your bloody fingers;
You will pour out the roe…and call her a whore…
You will cut her family line,
as you pull out her filth-filled intestines
yes you, with a smile
once you learn how to follow
you will rinse the empty cavity
and then…slit its sides;
and behold the rawness
and the freshness of its flesh
You will rub in the salt to keep its flesh fresh
And you will smile as it writhes in pain
For it is now almost ‘your time to eat’
He knows that once you follow
once you trivialize the human cry;
once you disregard the call of the fishers-of-men
who know one day they themselves might be fished-men
Then, ‘we’ all become potential fished-men
He is tempted to follow but he tarries…
He listens as you dissect his fishy stories
He wishes you would not rub salt
into the fisherman’s bullet wounds
He hopes that you, once you apprehend his face,
you might want to pause and ask;
what kind of hunger , what kind of anger
makes one man turn his brother into a fisher-of-men?
What is it that makes the index finger point and accuse the distant stranger
Saying he is a danger?
What makes it wrap itself around the trigger and pull?
What is it that makes the parental hand cuddle one child and strangle another
Or wrap itself around the baton that dutifully crushes the baby’s skull
What sense of duty, what banal evil, what kind of upheaval,
makes it so easy for the long armed man to haul the body into a body-bag?
To cast the dead into the lake, to hide them…for ‘our’ sake
to try to dissolve them or to erase them
Then listen to the fisherman’s cry,he would prefer not to be
a fisher-of-men, a fished-man
As you listen to the fisherman’s story,
Will you put your fingers into their bullet wounds…all you who doubt?
Yes, he is a mere story-man, an everyman…
He probably does not know by name, those who they hauled in their nets
You doubt that these mere fishermen can tell one body apart from another
That these fish-men know the difference between the fish’s body and the human body
As he listens to your stories, he asks that you listen
All you who say that they are mere fishermen
Net-casters and stone throwers
You doubters who say;
Hao ni wala samaki
Ni watu wa hamaki
wako na hasira ya mkizi
Hao ni watu wa mawe na domo domo…
He asks that for one minute, you listen to yourselves!!
the horror of men and women who mourn when they haul in a human being
in nets meant for other beings
The horror of men and women who can tell apart the many species of fish;
kamongo and mumi,
omena and fulu,
ngege and mbuta…
and now have to haul in a strange catch; One that tells them that they as fishermen,
They as fishers-of-men, are a lesser species of men
The sorrow of this man
Of Men and women who know that this water body
is full of dead bodies. Full of spirits of the dead… Nyawawa
Spirits who are repelled by noise
Spirits who have gone silent
For they have now been joined by their wailing kin
Once you imagine, listen to those who mourn silently
Listen to those who refuse to be silenced
As he tells his stories,
Of killers of fish , who know the secrets of the killers of men
of children of the land, who, like Jonah of old,
are on the run…
are to be found not on the land, But in the belly of the seafaring beast
In the belly of the foreign body bag
Wet, submerged…hidden for three days
He says to those who know the contents of their catch
Those who have inspected and counted
Those who have retorted
Those who have sorted and reported
Those who were sorted
Then into the water deported
And are now being hauled in like fish
Weighed like fish
He mourns, for he knows their ethical weight,
he mourns for the assumed weightlessness
Of those who have waited and searched
Of those who have wailed and sailed
Of those who have marched and been besmirched
and will soon tire of waiting
Listen and run, he says…
For those who have been told to wait might tire of waiting
Those who have been told to search
Might search elsewhere
They will not wait for the forensics
They might constitute another forum
and come up with a different form
A new forensic
For they no longer trust the truth-tellers
Or anyone who takes blood samples
Collects forms and brushes bullet cartridges
in order to tell them what they already know…
To tell them that they can’t determine what everybody knows
To tell them that the bodies in the bags drowned themselves
Just like they were told in 1990
that one could shoot themselves in the head;
pour acid on their body; and then set themselves ablaze…
in that order
He listens as people start telling their own truths
New and old prayers
Blood oaths instead of blood samples
They still brush the dust off their bullets
and dried blood off their blades
As they ask…
“How long will we listen as these experts and their fishy half-truths?”
“Why should we listen to experts of blood and numbers who tell us that some lives do not count? Or that
we should all be counted?”
Who tell us that some deaths do not count…who attempt to fix what, how many, and who,we are?
What are we to do with these lay eugenicists? These ‘techno-numerologists’? These demographic tyrants …who tell us that some people do not count?
He no longer believes these expert truth-games
These experts who tell him that there is no need to know otherwise
That we cannot play other games. That we cannot live with others
He remembers his childhood.
A different time and a different rhythm
He remembers the child he has just lost…
The pain makes him tremble.
He remembers a childhood game…
One he didn’t like much …
The song haunts him…he plays with the idea
He has told you his story.
The fisherman’s story. The story of fishers-of-men
So we wait
Not all truths
Just the fishermen’s truth,
For our truth-games tell us that these fish-men are strange beings
That these strange fish-men have been weighed and found wanting
That these men who are not really men
do not count for much
That they are not worth listening to…
Are you afraid that if you listen otherwise you might learn something?
About an other
That when you listen to men turned into fishers-of-men
you might learn that we who are followers we are all potentially fish;
Bones, entrails, fresh and flesh.
We are all potentially gutted;
We are all potentially predators and prey;
like Mbuta, that foreign big fish
we can create Darwin’s nightmares in our families,
In our familiar waters
That we, small fish, are a diverse ecosystem
Are not only part of this system, but can be apart from it
The streets are burning, bloodied, so he immerses himself in the water.
Holds his breath…
A new baptism , he has done it all his life
But today the water is heavy, tepid, 37 degrees…painful
He invites you too, immerse yourself …
Not only in the water, but in the pain of the other,
Maybe the scales might fall off your eyes
So that we may see and listen to ourselves
That you may listen to these fishermen…
Amphibious men of land and water,
Men who know that we are all potentially fish;
Listen to these fish trappers
Men who have been trapped by other men
And are slowly being turned into man-trappers
Listen to men who know the difference between a hook and a net;
Not because they use it, but because it is wrapped around their neck
Men whose wounds warn us,
that when the net is cast far and wide
when the pond dries up, we will all be fish…
we will all be an accompaniment to bread
like nyama choma
But it will be someone else’s ‘turn to eat’
The lump in your throat. Feel what he feels.
Mourn for those who gloat
For those will not listen to the fisherman’s wish
Because he does not act as they wish
Swallow your pride…
If you will not listen to the fisherman, at least listen to the fish
They tired of the body bags, bloodied waters choking their body of water
Listen to the fished-man’s cry
For it is not our names that betray us
It our fishiness, our bodies
Our body bags
Our state of mind
That is what betrays us
That is what preys on us
He is listening; looking; mourning; imagining; listening otherwise; swallowing his pride…he is trying to feel otherwise…trying to be otherwise.
But as he treads these bloody waters , it is made clear
some lives are no longer dear…
So he waits…
And hopes that…
As ‘we’ wait for the ‘next day of judgment’
As new batons hit new skulls
As more bullets pierce more flesh
As fish-men, those fish eating men run on the streets…
Do not only listen to the gunshots and business reports,
Listen to the fishermen’s lament,
It can be your lament too
Maybe not today
Maybe not tomorrow…
Maybe it was yours yesterday
Maybe it will never be your cry
With empathy, listen nonetheless…
By Sam Opondo
Potential fished-man, potential fisherman, potential fisher-of-men
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The Injustice of COVID-19 Apartheid
Now there are vaccines. But many are begging the universe, screams of grief erupting within them, with no one to hear. Elsewhere there are enough vaccines to cover each citizen many times over.
Thousands of people gathered in Wembley, going to the stadium for the Euro 2021 match between England and Denmark.
The fans returned to one of the homes of football, echoing the wider situation in the UK as things return to “normal”.
Many restrictions have been lifted, people can socialise, eat and drink inside pubs and restaurants. Schools are open and so are shops.
All that remains is for the masks to come off collectively, to be able to travel to any part of the world without needing to quarantine upon return and for social distancing to end (although that rule seems to be out of the window without the government’s consent).
The calls and messages from friends and family asking to meet up.
The discussions over which vaccine you had.
The sigh of relief at knowing your parents and other vulnerable loved ones are fully vaccinated and can resume some semblance of a life.
The word formed part of one of the most used phrases during this pandemic; “new-normal” is it not an oxymoron of some sort. How can the ordinary and mundane suddenly be new?
Is it like a celebrity singer making a comeback? New look, new branding, new genre of music?
Or a product which is now packaged differently, shiny wrapping, bold letters: NEW NORMAL, NOW EVEN BETTER THAN BEFORE, GETS RID OF STAINS FASTER THAN EVER!
As I watch people embrace this return to normality (that which existed before the “new normal”, I question how.
My normal has been altered forever as I go out into a world that no longer includes the three family members I lost to the virus and the loved ones who passed away during that time whom I was not able to mourn properly.
I am not the only one.
How to resume life when there are human-shaped holes everywhere we look?
There are so many topics which form part of the “reunion discussions” here as people sit opposite those they have not seen in months, everything from love lives, to what you watched during lockdown, to which vaccine you had.
But there are also those of us who will gather, carrying loss and you wonder, who should offer their condolences first? Will we say in unison, “I am sorry for your loss?”
In September 2020, my younger grandad in Dubai was hospitalised with COVID-19. Days later, my uncle, the one my mother referred to as her “twin”, was also taken in.
For days on end, the family WhatsApp groups were a hive of activity as everyone kept checking in with each other on whether there had been any updates on them.
Getting into bed would leave many of us gripped with terror as we kept the phones right next to us, ringer on, willing it to not ring in fear that the news of loss would arrive.
The days merged into one, phrases and words such as “oxygen level”, “ventilator”, and ”lung function” became a part of everyday conversation.
And we waited.
Because that really is what this pandemic has been about for so many of us.
One big wait.
Waiting in a queue to get into the supermarket.
Waiting to feel like a human being again.
Waiting for (an often inept) government to tell you what next.
Waiting for the international community to act on vaccine nationalism, on supporting the hundreds of millions of people whose lives have been destroyed as a result of problematic pandemic policies, on all the global injustices and oppressions which continue to be ignored or treated with a vile indifference.
Waiting to find out if people you love will make it. If you will ever experience those elements of them that your mind and body have connected to, a unique chemical reaction which can never be replicated.
Every year on the 9th of October, my younger grandad would call my mum to wish her a happy birthday, later in the day a bunch of flowers and a card would arrive.
On the 9th of October 2020 the phone rang, and this time it brought the news of his death.
In the days that followed, I watched my mother wrestle with a creature that was invisible to the rest of us, that which morphs into existence following the death of a parent or a parental figure.
While grief sat gently on our shoulders, we clung on to hope with our hands that my uncle would be ok.
The primary coping mechanism became conversations with family members and friends which would feature anecdotes of other people they knew who had contracted the virus and fallen severely ill and somehow made it through.
On the 3rd of November I met with my best friend for breakfast, it was my birthday, and as I bit into my celebratory waffles, my phone rang.
My uncle had passed away.
In those last hours they tried to get as many people on the phone as possible to say goodbye. When it was my mother’s turn, she simply asked him not to leave. She reminded him of the way they would argue over things as kids and promised that if he just stayed, she would never bicker with him again.
My mother’s posture is different now.
She carries loss on her shoulders.
How to put down that burden?
In my culture, like in many others, coming together and performing certain rituals following the death of a loved one is the norm.
There is the funeral and then during the 12 days after there are communal prayers while people come to offer their condolences.
Some aspects of this coming together can be challenging for some; the copious amounts of tea to be made for the guests, the lack of comfort some get from phrases like “he’s in a better place now” or “it was God’s will”.
Simultaneously however, for many people there is comfort to be found in being surrounded by loved ones. Some bring food, others give well-meaning words of comfort, stories are shared about the person who has passed away and there are moments when the touch of an aunt or uncle or cousin provides momentary respite.
Due to travel bans, limits on the number of people allowed at a funeral and the risks around holding large gatherings, people were denied the opportunity to partake in this communal grieving, the pandemic not only taking our loved ones, but also denying us access to spaces of comfort.
The “zoom funeral” has been among the most peculiar experiences for me.
Watching the last rites being performed and swinging between gratitude for technology and utter disbelief that this last goodbye involves you sitting in front of a screen as if you are watching a film or a Netflix show.
And then. It’s all over.
As other people begin to logout, you stare at the “leave” button, daring yourself to click it.
The decision gets taken out of your hands as a notification pops up, telling you that the “meeting” has ended.
What next? You switch off the laptop, go put the washing machine on, open the mail, call the mechanic to book an MOT and start preparing lunch, while swallowing down a grief that burns the back of your throat?
How can someone just no longer exist?
In the months that followed, I lost more loved ones and loved ones lost loved ones and on and on it went.
Login to social media and there were posts every day in which people shared that someone they love had just died of the virus, and in between these would be those featuring headlines stating, “xxxxxxx number of Covid-19 deaths recorded today”.
These formed some kind of pattern, a reminder that people are not statistics and that behind each number was a living, breathing human being whose death had felt like the end of the world for someone.
Grief laid bare, tears spilling out into the social media feeds, all of us drowning in sorrow.
Amid all this, a number of countries began rolling out Covid-19 vaccines. At home in the UK, those in the high-risk category began to receive their first shots in early 2021. Suddenly, hope was in the air.
The start of the pandemic saw the slogan “we’re all in this together” being bandied about worldwide. However, the perceived exit point, a vaccine, revealed that this not to be the case.
As countries like the UK return to “normal”, many countries in the global south, including those on the African continent are experiencing the opposite as they once more go into lockdown.
Mortuaries in Namibia are at full capacity, 16 doctors in Uganda have died from the virus in the space of 14 days, lockdowns in countries including South Africa and Rwanda mean that people’s lives and livelihoods are once more severely affected.
Addressing a media briefing on the 1st of July 2021, World Health Organisation Regional Direction for Africa Dr Matshidiso Moeti said, “The speed and scale of Africa’s third wave is like nothing we’ve seen before.”
That same week World Health Organisation Director-General Dr Tedros Adhanom Ghebreyesus said he was asked about vaccine hesitancy in Africa and that his response was “there is no vaccine so why do we even talk about vaccine hesitancy. Those who have vaccines are getting better and opening up their society, those who don’t are facing serious Covid-19 situations. We need vaccines in Africa now.”
Speaking at the Milken Institute Future of Health Summit on the 22nd of June 2021, Strive Masiyiwa, African Union Special Envoy to the African Vaccine Acquisition Task Team, said that when he approached vaccine manufacturers in December 2020, he was told all capacity for 2021 was sold, “The people who bought the vaccines and the people who sold them the vaccines knew that there would be nothing for us.”
Ironically, in December 2020, Business Insider reported that Canada “has enough COVID-19 vaccine doses to cover each citizen five times over”.
18-months-ago the global sentiment being pedalled was one of “standing shoulder to shoulder” in facing the pandemic, but it has become increasingly clear that there is a group of entities for whom preserving global inequalities which allow them to stand on a self-created pedestal is far too important.
As Kenyan writer and activist Nanjala Nyabola tweeted in response to an announcement that the United States will purchase and donate half a billion Pfizer vaccines to 92 low- and lower-middle-income countries and the African Union, over two years, “We asked for justice. They are giving us charity.”
Vaccine consignments through the COVAX facility and other donors arrive in dribs and drabs, the International Monetary Fund saying, “The vaccine rollout in sub-Saharan Africa remains the slowest in the world. Less than 1 adult in every hundred is fully vaccinated, compared to an average of over 30 in more advanced economies”.
There has been another pandemic running parallel with COVID-19, that of injustice.
I think back to those anguish-filled days when my uncle and my grandad were in hospital, the numerous moments of bargaining with the universe to just make them ok and the feeling of the floor falling away from me when I was told they had gone.
At that time, talk of vaccines and rollouts was not widespread.
Now, there are vaccines.
Yet there are many begging the universe as I did back then. There are those sat in front of a screen being forced to say a final goodbye with the click of a button, screams of grief erupting from within them, with no one to listen.
And there are those, double-vaccinated, who walked into a football stadium, their screams in unison with a thousand others, heard all over the world.
South Africa: No One Should Use Our Rage Against Us. We Own Our Rage.
To riff off James Baldwin, there will be a fire next time in South Africa. The embers and kindling are in place. What matters is what South Africans do between this fire and the next.
Two of South Africa’s most populous provinces are on fire. Others teeter on the brink. Together with many others who are observing this iteration of the smoldering blaze, I am caught in the confluence of all kinds of emotions. My sisters and their children live at the center of the fire that is raging in Pietermaritzburg. They are terrified. Even though I am observing the fires from Maputo, their horror at the destruction is an affect that they have drawn me into as well. Social media is flush with the devastating images. Acquaintances have lost businesses that they remain mired in debt over. I have internalized the fear of my family and others whose terror I watch on Twitter. In moments of life altering change, we are usually counseled to sit respectfully and to learn from the experience. For this reason and because I am depleted by the effects of COVID-19 on African lives, and as a consequence of the conflicting emotions jostling within me, I had decided to be quiet and to learn.
Over the past decade, I have been thinking of the rogue emotion of collective rage that occasionally surfaces and sweeps us in its wake. For this reason, Pumla Gqola tweeted asking that I remind tweeps about the work of collective rage in this moment. I write in response to this invitation to think through the lessons of rage and its fires. To begin with, we might think of rage as intentional and networked anger rather than as a free standing emotion. Rage builds on sedimented anger but it is not reducible to anger. It transforms individual grievances into shared problems and structures anger into collective action. In the words of Fred Motem, rage is love and care under duress. This is because it forces the downtrodden to choose themselves and assert their presence even when the world has blotted them out.
To rage is to say, “fuck it, I love myself too much to allow this.” Steve Biko reminded us that we are either alive or dead and when we die, we don’t care anyway. Rage is patterned on history because the grievances build up over time and their expression finds resonance with old and evolving forms of protest. I do not have to remind the reader of just how deep South Africa’s protest history goes and how it folds into and out of social sanction and respectability—attributions of good and bad. Following the old feminist adage, the personal (anger) becomes political (rage). Because of what it represents and does, property has always been the target of rage.
These protests and looting bare the hallmarks of rage. Unemployment sits between 60 and 80 percent among black youth. Many are unemployable. They watch us live comfortably and they see the excess of jet setting Moet lives. Businesses come to squarely represent excess. They’ll never get jobs at a shopping centre or mall from which they are routinely chased out and seen—with justification at times—as potential thieves. In Pietermaritzburg there are tons of young men that sleep on the streets, in parks, under shop awnings, bridges, road overpasses, and the city’s cemeteries. Everyone knows to look out for the “paras” despite this being the seat of the unseeing provincial government. The “paras” broke into my sister’s house twice while the family slept. The children are traumatized. The “paras”want food. Some take drugs to numb the pain. And then they need money to buy the drugs. Because they already live in the street, their fate is not tied to the cashiers and waiters who work at the burning shopping centers. This is to say that if their mothers and cousins lose their jobs as a consequence of a burned shop, this will not have material bearing on their overlooked lives. And those who are not homeless already live precarious lives. They see the dimness of their futures.
When someone strikes a match and invites them to take from the shops, the young people are more than ready to rage and eat. Even if for a day or two. The feeling of fleeting control is priceless. To watch the things that taunt and mock you go up in flames is to finally experience the adrenaline of living. It is to turn the world upside down so that we can all feel the destabilizing effects of marginality. With or without shops in the neighborhood, they will always experience hunger and humiliation. So they don’t believe that they are cutting their own noses. Today is their day. For today, it is we who are terrified and uncertain. Tomorrow they will watch us rummage through the ashes. They know the feeling too well. They live in urine stained ashes.
With reference to the Vietnam war, Spike Lee’s protagonist in Da 5 Bloods says “No one should use our rage against us. We own our rage.” It is apt here. Jacob Zuma and his children have attempted to own the rage of the unemployed. Those they forsook and overlooked when they led the rampant feeding at the trough of political patronage. Now they seek to use the rage of the forsaken to fight the reckoning that must follow reckless and wanton corruption that robbed the poor and swelled the ranks of the unemployed. They lit the match and tossed it. It has landed on dry tinder. Now the flames are engulfing us.
On this precipice, we too have to sit with the warning. “No one should use our rage against us.” As the middle classes and the tenuously employed working classes, do we hit out at the raging youth or do we help in closing the growing gulf between the poor and the wealthy. Not through slogans about old Stellenbosch money, but our own money, political decisions, and privilege that we use to build walls around our properties. Even if we got our hands on all the white Stellenbosch money and imprisoned apartheid generals and war mongers, our problems will not be overcome. Not to use the rage of the unemployed calls on us to end our problematic relationship to property and to recenter the public good. It is insufficient to take care of our families and to complain about black tax. It is to take seriously that the raging youth own their rage and that it is an expression of their self-love under duress. We might condemn their destruction of property but to take rage seriously is to reconsider the social role of property not as enrichment but as public good. This moment is one of reckoning. It shines the spotlight on the government’s ineptness, the fissures between us, and the violence of property.
Perhaps the rage will die down in a few days. Rage always burns itself out. But all it needs are reckless political feeders who thrive on attention and self-importance to light the kindling. Proxy political battles, xenophobes, fascists and others will fill the yawning fissures of inequality. We will return to this place again. We have been here before. Those old enough to remember the fires of the 1980s and the transition years know the fires of rage. Those who came of age in the 1970s nurse the burns of the Soweto and Langa uprisings. The Durban strikes. And earlier still, in the 1960s, the Mpondo revolt and Sharpeville massacre had their own fires. The women who marched on the Union Buildings know the heat of rage.
To riff off James Baldwin, there will be a fire next time. The embers and kindling are in place. What matters is what we do between this fire and the next.
The Voyage of Life: The “Zapatista Invasion” Has Begun
Welcome, compañeroas, compañeras and compañeros zapatistas, to the diverse geographies of the continent that will soon be renamed Slumil K’ajxemk’op.
After months of preparations, and weeks at sea, a delegation of the Zapatistas has touched down in Europe. The “reversed conquest” has well and truly begun.
It was a genuine surprise when the Zapatistas published their communiqué “A Mountain on the High Seas” on October 5, 2020, announcing a tour of the EZLN (Ejército Zapatista de Liberación Nacional) across five continents, starting with Europe. Even though the Zapatistas have not shied away from organizing initiatives in Chiapas and across Mexico — the March of the Color of the Earth just 20 years ago is a case in point — it is basically the first time since 1994 that they are leaving the borders of their homeland behind.
Then, on January 1 of this year, they published a Declaration for Life, co-signed with hundreds of individuals, collectives and organizations, outlining the objective of this voyage: making a contribution to the effort for anti-capitalist struggles — which are inseparable from the struggles for life — to converge in full consciousness of their differences and unhampered by homogenizing or hegemonizing forces.
In the past six months, extensive organizing has taken place at the European level, as well as in each individual country or “geography,” according to the Zapatista vocabulary. For instance, a francophone coordinating body has been established, which includes eight regional federations of collectives and local initiatives.
Meanwhile, the EZLN confirmed that a large delegation of more than a hundred members, three-quarters of which are women, was getting ready. The delegation is also said to be accompanied by members of the National Indigenous Congress–Indigenous Council of Government which unites Indigenous struggles across Mexico, as well as a contingent of the People’s Front in Defense of Land and Water of Puebla, Morelos and Tlaxcala which is fighting against the installation of a massive power plant that is threatening to divert water resources indispensable to the peasants in the region.
The Voyage for Life — Europe Chapter
On April 10, the anniversary of Emiliano Zapata’s assassination, they announced the departure of the first party of the Zapatista delegation, destined to make its voyage by sea. We had expected to see them leave the caracol of Morelia that day, where the members had been preparing themselves for months. A formal ritual was performed for the occasion, with traditional music, incense and purifying acts (“limpia”), upon a life-size model of a ship’s prow.
But the group did not set out on their journey right away: first they went into a 15-day quarantine to ensure that no one leaves the Zapatista territory carrying any other virus than that of rebellion. This decision is in line with the EZLN’s resolution to take all the required precautionary sanitary measures to avoid the spread of COVID-19 upon themselves and outside of state mandates. This had led them to issue a red alert and close off access to all Zapatista caracoles since March 15, 2020.
The maritime delegation was baptized “Escuadrón 421” because it is composed of four women, two men and one transgender person (“unoa otroa” in the Zapatista lexicon), who were individually introduced in a communique of Subcomandante Galeano.
After another farewell party on Sunday, April 25, accompanied by the exhibition of numerous paintings and sculptures, encouraging speeches by the Council of Good Government and a communal ball, the delegation departed the next day from Morelia. From there they reached the Mexican harbor at Isla Mujeres where a ship named “La Montaña” was awaiting them and they set sail for the Atlantic crossing on May 2.
The Escadron 421 is now at the mercy of the ocean’s wiles, under the capable seamanship of the ship’s crew. They should be within sight of the European coast at the port of Vigo in Spain in the second half of June.
Simultaneously smaller celebrations were organized by the sound of drums and all sorts of encouragements to accompany the departure of other members of the Zapatista delegation, leaving their villages in the Lacandon jungle, at times using canoes to descent the rivers of this tropical region close to the Guatemalan border. They are part of different groups of the Zapatista delegation, which will reach the old continent, by air travel this time, from the beginning of July onwards.
So will begin months of intensive activities, meetings and exchanges all over Europa for the Zapatistas. Thus far they have received and accepted invitations from a great number of “geographies”: Austria, Basque Country, Belgium, Bulgaria, Catalonia, Croatia, Cyprus, Denmark, Finland, France, Germany, Greece, Hungary, Italy, Luxembourg, Norway, Netherlands, Poland, Portugal, Romania, Russia, Sardinia, Serbia, Slovenia, Spain, Sweden, Switzerland, Turkey, UK and Ukraine.
Hundreds of meetings and activities have been proposed to the Zapatistas, which are currently being coordinated. These events will be made public by the organizing collectives when the time comes. This might also include larger gatherings/rallies, around all current struggles: from the Gilets Jaunes to ZAD’s, in the case of France, and other resistance groups fighting destructive mega projects; feminist collectives, migrant support initiatives, groups struggling against police violence, as well as movements aiming to undo colonial forms of domination; mutual aid networks based in cities and rural areas as well as those involved in building alternative ways of living; not forgetting the critical mobilizing efforts compelled by, as the Zapatistas emphasize, the bloody tragedies of our wounded planet. The list — incomplete here — is long in the vast constellation of rebellions against capitalist brutality and struggles for other, more desirable worlds.
Above all, the Zapatistas have explained that they are coming to exchange with — that is, to speak, and even more so, to listen to — all those that have invited them “to talk about our mutual histories, our sufferings, our rages, our successes and our failures.” Especially in grassroots meetings so there is enough time to get to know and learn from one another.
The Zapatistas have long since argued for our struggles not to remain isolated from each other, and have underlined the importance of constructing global networks of resistance and rebellion. There is no need to enumerate all the international events that they have organized in Chiapas from the First Intercontinental Encounter for Humanity and against Neoliberalism (also referred to as “Intergalactic”) in 1996 until the Critical Thought in the Face of the Capitalist Hydra seminar in 2015. But in August 2019, while announcing the recent advancement in local self-government with the establishment of four new autonomous communes and seven new Councils of Good Government, the Zapatistas had made it clear not to be organizing any large events anymore. Instead they were planning to take part in “meetings with groups, collectives, and organizations that work [struggle] within their geographies.”
There was no question back then of touring the five continents, but it could be — among many other reasons to set out on such a journey — a way to initiate this very process. If such an approach may indeed resonate with the widely felt need to weave stronger bonds between existing struggles, this requires not only an exchange to identify the commonalities and differences but especially a human-to-human encounter that can forge interconnection.
The Zapatistas are calling this journey the “Voyage for Life,” and it will present an opportunity for a vast number of people to meet the Zapatistas and learn more from their experiment in autonomy and dignity, persevered against overwhelming odds for over a quarter century. And, hopefully, many will allow themselves to be won over by the virus of rebellion of which the Zapatista are contagious carriers.
Let’s also hope that all those who identify with the Declaration for Life and for whom the autonomy of the Zapatista is a shining source of aspiration and inspiration will be ready to welcome them, support their itinerant initiative and participate in a manner best suited to each and every one on this Voyage for Life.
The Continent Renamed “Slumil K’Ajxemk’Op”
Returning to the Escadron 421. Since the first announcement, the Zapatistas have talked about their voyage towards Europe as a reversed process of conquest. The idea of the inversed invasion — this time with consent — amuses them. Obviously, it is said in jest — but are we entirely sure? When the delegation left, scale models ironically alluded to the caravels of Christopher Columbus: “No soy una Niña” and “Santa Maria La Revancha”; but it was also clarified that it is only if the members of Squadron 421 manage to land on European soil that it can be truly said that “the invasion has started.” If all goes well, they will be in Madrid on August 13, 2021, to celebrate in their own way the quincentenary of the conquest of Mexico-Tenochtitlan by the army of Hernan Cortés.
The Indigenous population of Chiapas, like all those on the American continent, have for five centuries suffered the implications of colonization, including all the forms of internal colonialism and racism that extend it. The Zapatistas have made it clear, however, that they are not coming to Madrid to get a formal apology from the Spanish state or the Catholic church. They reject the essentialist condemnation of the “West” as evil and fully assimilated to the colonizers, as well as the attitude that relegates the colonized to the role of victim. On the contrary, they are intending to tell the Spaniards “that they have not conquered us [and] that we are still resisting and in fact in open rebellion.”
To make this voyage in reverse is to nuance a history that has assigned deeply entrenched and unambiguous positions to the vanquisher and the vanquished, and unlock the possibility for an alternative history.
When the maritime Zapatista delegation reaches Europe it is Marijose, “unoa otroa” of the Escadron 421 that will go ashore first. The following is how Subcomandante Galeano described the scene in advance; an inversion of the gesture by which Christopher Columbus — who disembarked on October 12, 1492, neither as a conqueror nor as a discoverer, since he was only seeking to find the already known lands of Japan and China — rushed to plant his cross and impose the name San Salvador on the island of Guanahaní:
Thus, the first foot that will set on European soil (that is, if they let us disembark) will not be that of man or a woman. It will be the foot of another.
With what the deceased SupMarcos would have described as “a slap with a black stocking in the face of all the heteropatriarchal left,” it has been decided that the first person to disembark will be Marijose.
As soon as they will have planted both feet firmly on European ground and recovered from seasickness, Marijose will shout out:
“Surrender, pale heteropatriarchal faces who persecute that which is different!”
Nah, I’m joking. But wouldn’t it be good if they did?
No, on stepping out on land the Zapatista compa Marijose will solemnly declare:
“In the name of women, of children, of men, of elders and, of course, of other Zapatistas, I declare that the name of this land, which its natives today call
“Europe” will henceforth be known as: SLUMIL K’AJXEMK’OP, which means “Rebel Land,” or, “Land that doesn’t yield, that doesn’t fail.”
And thus it will be known by its inhabitants as well as by strangers as long as there is someone who will not abandon, who will not sell out, and who will not capitulate.”
Welcome, compañeroas, compañeras and compañeros zapatistas, to the diverse geographies of the continent that will soon be renamed Slumil K’ajxemk’op.
Editors Note: This is an edited version of an article first published by ROAR magazine. It is republished here as part of our partnership with Progressive international.
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