El sentido de trascendencia te da un respeto por las personas, por los animales, por la tierra misma, le da un sentido de sacralidad al orden natural. Se ve la naturaleza como un todo y no como un conjunto de recursos naturales. The sense of transcendence gives you respect for people, for animals, for the earth itself, it gives a sense of sacredness to the natural order. Nature is seen as a whole and not as a set of natural resources.
Vivir inserto en el orden natural es el secreto de la plenitud humana, vives sintiendo al alcance de la mano, la trascendencia que hay detrás de todo el mundo fenométrico y esa es una riqueza muy grande. ¿Cree que hay un despertar de la humanidad hacia esta manera de ver el mundo de los indígenas? En la Encíclica sobre el medio ambiente, el Papa Francisco pone como ejemplo a los indígenas. Y se los está diciendo a los cristianos, antes era al revés: el civilizado cristiano sabía todo y el indígena no sabía nada. Ahora somos nosotros los que no sabemos nada. Por ejemplo respecto al cuidado de la tierra, para los indígenas la tierra no es un bien que se tranza en el mercado, sino que es un don de Dios. Es como si el cristiano fuera un ateo y el indígena le estuviera enseñando que esta creación la hizo Dios. El buen vivir es el gran concepto futuro, que puede salvar a la humanidad del crecimiento ilimitado que está destruyendo todo. ¿Y cómo podemos enfrentar esta destrucción y a esta sociedad de producción? Hay que crear un nuevo tipo de revolución. Gandhi fue el gran ejemplo que lideró una revolución que dio resultados, sin usar la violencia, con respeto por el adversario, considerando que este sigue siendo un prójimo, un prójimo que está equivocado y al que se le debe enrostrar su injusticia para que la vea y pueda dar un vuelco de conciencia. En cambio el encapuchado que destruye todo trabaja para el poder. Como dijo Marx, el lumpen es reaccionario. El lumpen, al hacer lo que hace, le da razón al poder para su campaña de represión. Bajo esa lógica, ¿cómo ve usted lo que ocurre en la Araucanía? Pedirle al mapuche moderno que haga una resistencia no violenta es muy difícil. Es un pueblo guerrero y ellos llegaron a una saturación definitiva. Ya no pueden más. Tuve una conversación pública con Héctor Llaitul, líder de la Coordinadora Arauco Malleco, en la que él argumentaba que la de ellos se trata de una violencia
↙ Daga mapuche, parte de los obsequios que este pueblo le ha dado al filósofo. A Mapuche dagger, a part of the gifts given to the philosopher from the Mapuche people. ↦ Fachada de su casa de estilo Italiano de principio del siglo pasado. The facade of his Italian style home from the beginning of the last century.
On the other hand, the hooded man who destroys everything works for power. As Marx said, the lumpen is reactionary. The lumpen, by doing what they do, provide a reason to power their repression campaign. Using this logic, what is your view of what is happening in Araucanía? Asking modern Mapuche to make a non-violent resistance is very difficult. They are warrior people and they have reached a definitive saturation. They cannot tolerate it anymore. I had a public conversation with Héctor Llaitul, leader of the Arauco Malleco Coordinator, in which he argued that theirs is defensive violence. It has been the government and the private sector who provoked them, who stripped them of their lands to exploit them with exotic species and wipe out the native forest. This is also violence: that which is done by falsifying a signature, creating a deed that does not exist, moving a fence, these are violent acts that are not done with fire, they are done with ink, with computers.
In any armed conflict, one could speak of defensive violence… Here it is clearer: what the Mapuches are claiming are the lands they have been fraudulently stripped of over the last 80 years. They are not asking for the return of Chile, they are asking for the return of what was stolen from their grandparents and which now belongs to a forestry company. There is very lax justice towards them. I remember seeing a long interview with a lonco from Galletue. Galletue originally belonged to the government, it was 12,000 hectares and was sold to a German family, but it turned out that indigenous people were living on that land, so the lonco claimed that the government had sold him that land with the Indians on it. There you have a case: they had been living there for thousands of years and some workers with hard hats came and told them that they were going to clear the forest in which they had always lived, for generations. If I were the victim of that, I would certainly engage in defensive violence. How can a production society get along with these people that have such a 뿬Éά¿ÃÉu¬¬²Éز¿¦ţ The reaction to this already exists: it is called the alternative culture. This started more than half a century ago in different countries, as a spontaneous phenomenon of the collective unconscious. There are people who realize the horror we are in and that either we change or we are going to end up badly. So they created the "alternative culture" which is based in large part on the concept of good living. The people who are at the forefront of this are the Celts: Ireland, Scotland, Galicia, Spain, Brittany. The Celts are the indigenous people of Europe, and they still have the values of good living, meaning, and transcendence in their collective unconscious. This culture is an emergent phenomenon of the collective unconscious, they are people who do not even know each other. What is the approach of this alternative culture? Their basic principles include, among others, 'no profit, no publicity, no precise goals'. This is enough to understand that they propose an absolute divorce from the current model. Not to profit is the basis because if you start to profit you
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