INASA, en aymara

interesantes ideas de esta ruka anarquista (kreo) del bolivia, silvia rivera

"We call ourselves Colectivo Ch'ixi—from the Aymara word meaning "stain." We are mestizos, but we have a strong Indian stain in our souls. We are "impure." We are not "pure" people. And we have to recognize also that there is a European stain in our bodies and in our subjectivities. And the good part of that stain is the idea of freedom and individual rights. From the Indian part we get the idea of community and of cycle, intimacy with the cycles of nature. But we do recognize the value of individual freedoms and rights—sexual rights, the right to have a sexual identity that is different from the rest, or of abortion. All this comes from the best contributions of European civilization and the Enlightenment."

"Is there necessarily a contradiction?

They are contradictory. But we live the contradiction with joy. It is not a schizophrenic contradiction. We live the contradiction as if the contradiction gives us energy. And contradiction without a synthesis is totally against the grain of Marxism. [acá usa "marxismo" en un tono despectivo, como se nota más adelante en la entrevista]

This has to do with the Aymara trivalent logic, as opposed to Aristotelian binary logic. Aymara philosophy is based on the "included third." A is not B, and B is not A. But there are things that are A and B at the same time. In binary logic, one excludes the other. But when you have the logic of inclusion, you have enormous possibilities of intercultural action.

This is inscribed in the Aymara language. In Ayrmara grammar, you can say "it is," and you can say "it is not," and you can say "it is and it is not" at the same time. Jisa is yes, jani is no, and inasa can be yes and can be no."

http://upsidedownworld.org/main/bolivia-archives-31/5031-indigenous-anarchist-critique-of-bolivias-indigenous-state-interview-with-silvia-rivera-cusicanqui

otra madre interesante, ke en bolivia según los pedos sociales son muy locales-localizados
"Evo's whole program is based on the idea of centralization of the state and making the state stronger. And what I think makes Bolivia such a special case in terms of indigeneity is the fact that we’re very decentralized. There is a lot of locality, community, networking—and, at the same time, the ability of crossing borders between localities. What they call the "Gas War" happened because many, many local constituencies and groupings came to the same conclusion. That’s why one little spark set the whole thing ablaze. Because the readiness was there at the local level."