La Centella(s) ecclesial and colonial

From pride to shame, it is the cynical transit of the rights in our country. The political time of the military coups exacerbated nationalist and anti-communist sentiments as an icon of their temporary identity in state power, because they not only administered the government but also controlled the state power based on the trilogy: military-repressive, business and political.

The figures and beneficiaries of power publicly expressed pride in being murderers, repressive, authoritarian, anti-democratic, because it was what the “people needed” according to their dictatorial ideal.

The dictators were defeated by a historic hunger strike that brought back democracy, led by four women miners. Those proud of the dictatorship felt ashamed of their past and became champions of democracy.

The political system began to function on the basis of political parties, they disputed the alternation of political power not as a sovereign decision of the people, but as a parliamentary delegation, that is, they were electoral minorities, they began to coin the phrase “pacts” as a principle of democracy .

The pacts as synonymous with the distribution and benefit of power: how many parliamentarians do you have, how much power do you have, the people were only electoral users, because they did not choose their rulers, they only went democratically to validate the electoral minority in power that administers power.

Through privatization and capitalization they sold the town’s heritage, it was the pride of modernity; Bolivia entered the era of globalization, fashionable politicians proclaimed to the four winds the pride of being in accordance with the winds of globalizing modernity. The gonismo, icon of that time.

The people rebelled, they were assassinated in Amayapampa, in El Alto, in the Tropics, their struggle allowed the recovery of the Homeland through the expulsion of gonism, the democratic triumph of the national popular and nationalization. The actors of the neoliberal theater rushed to change their script, evicted their icon of modernity and repression, Goni and the Fox Sánchez Berzaín were bad words, yesterday’s pride was his present shame.

They stopped seeing themselves in the mirror so as not to feel ashamed of themselves, they began to write their new renewed narrative, they threw their party acronyms that gave them public life into the bin of oblivion, because they were ballast that muddied their electoral flags. They demand without blushing extradition of the genocides, they question the slowness of the popular government without mentioning the empire that protects them.

They invented the narrative of the fraud, they promoted the useful vote in favor of Mesa, they euphorically proclaimed a second round, they were proud of their epic moment involved in racial and political violence. Mesa was the leader, but they dismissed him on the third day and promoted the annulment of the elections and the coup d’état; in the new elections they left him an orphan, he was no longer the leader who united his pride but he was the candidate of Twitter, he became ashamed.

On the day of the coup, the new elites were proud to raise the Bible, burn the wiphala, line up to take a selfie with Jeanine, compete in social accounts to congratulate the new “courageous and constitutional President”, demand the apprehension of the former political authorities, social leaders and the Instrument, were silent from the heavenly pulpit about the massacres; Camacho and Pumari, the Alfa male of the moment, they arrogantly displayed their Pitita identity. They even wrote a book The pitite revolutionall and all agreed that it was politically correctthe pride of being the winner of the Indian.

Amid applause and cheers, the new cabinet was sworn in, signing the supreme decree that ordered the repression and gave the military impunity for the massacres, murders, illegal detentions, and torture, but as soon as the moon changed, the abuse of property was discovered. state, corruption, negligence, catastrophic public management; The November government supporters became detractors of the de facto government, they even rushed to repeat that they were never part of it, they wanted to bury their shame.

The time to feel pride or shame is only finite temporalities of the right, they have normalized this form of political manifestation in their daily public life, because they do not represent the horizon of the people, but rather the possibility of factual power regardless of the method, be it democracy or dictatorship; for each moment they invent their narrative as a reason for the time in power.

His pride and shame is the same face with a different countenance.

César Navarro Miranda is a former minister, a writer with his heart and head on the left.