With this assembly then, we witness the silencing of the social movements in our society. We also witness a re-accommodation of the social movements from the role of being the forces of the veto and the Bolivian social mobilization, to being the cheap clients of a liberal state.
Today in Bolivia, Indigenism and Leftism repeat themselves and find themselves next to neoliberalism in the same phallic, patriarchal posture, a posture that ratifies the confusion between social projects and ‘power’ projects, the control of society, the submission of the ‘other,’ as the only interest around which history and politics should revolve.
‘I’m not native, I’m original’:
The demand for ‘the original culture’ as pure, as the culture that will build the nation, the project of power and then nationalism will only drive us to the patriarchal and colonial renovation of power, where power simply exercises power with a mere change of actors.
A sample of this today is the ‘andinocentrism’ with which one expects to reinterpret Bolivian society. Our society is not a society of pure, original, indigenous people versus undesirable mestizo white-oids. It is much more complex than that; ours is a society of disobediences and cultural mutations in which the technological revolution is sugar to the soul of all kids who, thanks to piracy, conquer it in their quotidian chatting and navigating with the world. It is a society like all societies of the world where we as social actors also construct culture and thus we can talk about youth culture, about an urban culture, about this, that and the other culture, about a culture of queers and a culture of the street and the street venders and who culturally transform the meaning of the street and public space, for example.
We are not ‘obedient originals’ and for that reason and because we put in question cultural mandates, starting with clothing and ending with pleasures. Due to and thanks to this disobedience which makes us happy, we propose a decolonizing and depatriarchalizing societal project that has the rise of nationalisms as a principal question.
They want to substitute the project of the united Nation State for a project of autonomous plurinationalisms in order to open an eternal struggle for land, for resources, for power and control. We want to be neither on top nor underneath and so we challenge this project with our body and our skin, sensitive and open to sin.