by Pragash Pio and Denise Cordova
On March 13, 2014, the Committee in solidarity with those affected by Chevron in Ecuador organized a forum “Exposing the Dirty Hand of Chevron,” as a part of a wider awareness campaign.
For the past 20 years Ecuadorian indigenous and peasant communities have been fighting a legal battle against the oil giant Chevron for what is the largest environmental oil-related crime of our time that has been left behind in the Ecuadorian rainforest. In 2012 Chevron was sentenced to pay damages of US$ 9.5 billion. However, the corporation no longer has any assets in Ecuador to be seized.
Therefore, in order to enforce the Ecuadorian judgment to indemnify and compensate the victims and survivors of the contamination left in Ecuador by Chevron, the Court of Appeal for Ontario ruled in December 2013 that Ecuadorian indigenous communities have the right to pursue all of Chevron’s assets in Canada.
Justice James MacPherson of the Court of Appeal for Ontario said that: “Chevron’s wish is granted. After all these years, the Ecuadorian plaintiffs deserve to have the recognition and enforcement of the Ecuadorian judgment heard on the merits in the appropriate jurisdiction. At this juncture, Ontario is that jurisdiction.”
Given that the legal battle against Chevron now continues here in Canada, several organizations and collectives in Toronto saw the need to create a Solidarity Network with the affected communities in Ecuador by Chevron.
During their initial meeting, held on January 16, 2014, they gathered to denounce the pollution that Chevron left in Ecuador and the serious impact this has had on the health of the indigenous and peasants living in the Ecuadorian Amazon. Participants also expressed their support in the struggle of the Ecuadorian government of President Rafael Correa to win a measure of justice in the courts and media against the powerful U.S. Corporation.
“How can it be possible that Chevron, colluding with a private arbitration centre, wants to make the Ecuadorian government responsible for paying the judgment of US$9.5 billion to the affected communities?” asked Janis Mills, a Canadian academic and activist.
In an effort to create awareness in Canada around this issue, the committee has organized various screenings, events and information series.
Nicole Oliver, who participated at one of these events, noted that “The battle against oil corporations is also happening here in Canada. For example, theUnist’ot’en are currently battling against Chevron and other companies in resistance to the Pacific Trails’ Pipeline in northern B.C. over unceded Wet’suwet’en territory.” Oliver also stressed that “we think that peoples from Canada and Ecuador have similar problems, in many cases, facing the same threats, such as corporations and Canadian companies, that put profit first over the common good. In this context we think that affected communities can learn and support each other beyond borders.”
On March 13th, 2014 a forum was held at the University of Toronto with Brendan Morrison, Canadian lawyer representing the victims of Chevron in Canada, and Santiago Escobar, a human rights activist who has exposed and denounced the crimes of Chevron in the courts of both Ecuador and North America.
The forum began with the screening of a documentary on the crimes of Chevron, describing the hard evidence being used to legally challenge and sue the U.S. corporation for its chemical pollution. The screening described how Chevron’s pollution was the source of the rising epidemic of cancer and other health-related issues appearing for the first time throughout the Ecuadorian rain forest.
Brendan Morrison gave an overview of the legal battle during which he quoted Chevron’s spokesman’s declaration that the oil corporation “will fight [any legal challenge] until hell freezes over” and then “fight it out on the ice”.
“Chevron keeps refusing to accept responsibility for the environmental damage caused in the Ecuadorian Amazon, which as a result has generated high levels of cancer, abortions and various health problems among people living in areas contaminated by Chevron. It is time for this corporation to take responsibility,” said Toronto activist, Megan Kinch.
Santiago Escobar showed further fraud with proof of payments made by Chevron to Borja Diego Sanchez (known as “Chevron’s dirty tricks guy”) describing the collusion between the two. According to documents from Chevron, which emerged during Borja’s deposition in the U.S., Borja received over two million dollars in support to create propaganda for Chevron; ranging from use and payment of Chevron’s attorneys; a salary of ten thousand dollars; funding for his travels, among other various expenses.
“Chevron’s dirty tricks guy” first became known in September 2009, when Chevron used some videos he produced in which among other things, he created the impression that the judge proceeding the legal case of the affected communities against Chevron was being bribed. Chevron used these videos to accuse the government of Ecuador of inventing a false legal case for political reasons.
The forum came to an end with a photo exhibition documenting environmental damage caused by Chevron. All the participants created hand prints with black paint on canvas as a symbolic protest against Chevrons’ poisoning of the Ecuadorian Amazon.
On March 18th, at the University of Toronto, the Youth Communist League organized a Forum on Ecuador vs. Chevron, and Report-back from the World Festival of Youth and Students that was held last December 2013 in Quito, Ecuador.
Currently, several organizations and alliances in Canada are backing the Indigenous plaintiffs in Ecuador, including the Canadian and Quebec sections of the International League of People’s Struggles; the Hugo Chavez People’s Defense Front; La Red de Amigos de la Revolución Ciudadana; Hispanic Centre of York and Barrio Nuevo.
The Committee in Solidarity with those Affected by Chevron in Ecuador is comprised of people committed to social and environmental justice. If you want to join the cause, write to: email@example.com or follow them on : www.facebook.com/chevronsdirtyhand – https://twitter.com/chevronsdirty
Op-Ed by Petr Liakhov
On February 15, on a bone-chilling Saturday afternoon, almost five hundred people flooded Dundas Square calling on the government of Ontario to raise the minimum wage to $14 / hour. It was the latest (and largest) of a series of once-monthly street mobilizations by the “Raise the Minimum Wage Campaign”.
This campaign, which pushes for broad class based demands, and uses mass protest as one of its primary tactics should be understood as a chance for a positive reorientation of labour politics in Ontario; a chance to start making a labour movement that is at home not with the stuffy politics of parliament but with the militant politics of the street.
The possibility of such a re-orientation, though still at a stage of infancy in Anglo-Canada, comes hot on the heels of major labour mobilizations in the United States, with successful strikes carried out by fast-food and other minimum wage workers all over the country; and with the successful struggle in Washington state, where the workers of SeaTac won a 15$ minimum wage in their city. There are also precedents here in Canada, with the Quebec student protests and Idle No More bravely blazing a trail that relies on grassroots people power instead of relying solely on lobbying corrupt and over-paid politicians.
In addition to a greater focus on militant street politics, the 14$ minimum wage campaign is also significant in that its focus goes beyond the usually narrow demands of organized labour. Instead of focusing on simply defending the rights and privileges of better paid unionized workers, it is a campaign that calls for a wage increase for millions of un-unionized Ontarians, including those who currently earn below the 10.25$ minimum wage such as agricultural and migrant workers. Furthermore, this is rare in the labour movement in that this is not just a defense of existing gains by the working class, but is a counter-offensive against the interests of big business.
All this in mind, the demand for a 14$ minimum wage is essentially a modest one, at a time when the majority employers of minimum wage workers, such as McDonald’s and Wal-Mart, are raking in hundreds of billions of dollars in profits every single year, a push for a wage which sits at only 10% above the poverty line is not asking for much. Nevertheless, all of the large parliamentary parties, including the so-called “worker’s party” that is the NDP, have rejected a 14$ minimum wage as too extreme with the NDP Ontario leader Andrea Horwath instead proposing a more “balanced” wage increase to 12$ by 2016. Such blatant opportunism has even caused even some close labour allies of the NDP to take pause, with Ontario Federation of Labour president Sid Ryan criticizing Horwath’s position as “unacceptable”.
Given the NDP’s track record of prostrating themselves before big business and attacking the interests of workers, students, and first nations peoples every single time they have been elected (we need only remember Bob Rae, or look to the recent Nova Scotia electoral loss for proof), this more recent betrayal is not surprising. However, the lack of any truly representative parliamentary party at the moment does bring into sharp relief both the current need for organizing in the streets, and the absolute necessity for organized labour to not only vocalize a criticism of the NDP but to do something concrete.
The on-going monthly protests for a higher minimum wage are a positive development. Yet, if they are to lead to any real changes, they must evolve into something more than simply the demand for people to be paid just enough to afford both paying rent and buying food for their family. For the 14$ minimum wage to have any lasting effect it must be approached not as an end goal, but as a stepping stone for building a peoples’ movement in the streets. Uniting middle and low income workers, students, and First Nations—demanding not just a higher minimum wage but also improvements in housing, migrant worker rights, healthcare, education, and environmental policy. The only way the modest gains of winning a 14$ minimum wage can be consolidated is if these gains lead to a movement which doesn’t just improve upon our society, but completely transforms it.
by Steve da Silva
One of Toronto’s inner suburbs has become a focal point in the ongoing struggle in Venezuela between the Bolivarian transition to socialism and the fascist resistance that has been developing over the last month.
With its face to the bustling city moving past it on Dufferin, just a little south of Lawrence, the quaint little church of San Lorenzo appears as a modest sight to unwitting passersby. But the small church, and its Latin American Community Centre to the rear, are more than simple sites of worship.
Since its establishment in 1997, the San Lorenzo parish has become a beacon for many in the Latin American community who have fled fascist dictatorships and military juntas over the decades from places like Chile, El Salvador, and Guatemala. But its message and ministry amount to more than a salve for the restless migrant soul, more than a home away from home. In the words of the Church’s patron saint, San Lorenzo: “The poor are the treasures of the church.”
That this church actually treasures the poor (as opposed to seeing the poor as a source of its treasures) can be seen in the day-to-day activities that drive the vibrant community organization that has built up around San Lorenzo. Its community centre is home to Radio Voces Latinas 1660 AM, Canada’s only 24-hour Latin American radio station and a key alternative to commercial news, views, and music that dominate the spectrum.
San Lorenzo is also the organizer of the annual “Inti Raymi – Festival of the Sun,” which draws thousands into Christie Pits under the summer sun to to mark the celebration of the summer solstice in the tradition of the Andean region’s Indigenous peoples. The festival routinely raises thousands of dollars for the church’s solidarity missions and charity drives.
Among those programs include fundraising drives for disaster relief in Haiti, Peru, Bolivia, Chile, and Venezuela; as well as the community centre’s “Caravan of Hope,” which drives decommissioned ambulances and wheel-trans buses to El Salvador annually.
However, over the years, San Lorenzo and its priest Hernan Astudillo, have courted more controversy than one may think such acts of humanitarianism would invite. When charity becomes solidarity — when one proceeds from charitable handouts to morally and materially supporting struggles to emancipate people from their class oppression — some hearts simply stop bleeding for the poor.
As the old proverb has it, “Give a man a fish and you feed him for a day; teach a man to fish and you feed him for a lifetime.” But what if this man is violently dispossessed of his fishing rod? His family chased away from his lake-side community and into the urban slums? What if the rivers are being poisoned by large corporations?
It is the understanding that such social inequalities are the basis for poverty and suffering that drives San Lorenzo’s and Hernan Astudillo’s theology, which is part of the liberation theology tradition in Latin America that has prioritized the poor and their emancipation and which is seen as reflecting historical Jesus’s lived practice.
This past March 9th, San Lorenzo held a mass to mark the one-year anniversary of the death of former Venezuelan President Hugo Chávez — a tradition in keeping with past ceremonies held by the church for Latin America’s champions of the poor, with masses marking the deaths of various fighters for freedom, from the assassinated Che Guevera to the murdered Archbishop Oscar Romero.
Romero was the Catholic bishop in El Salvador who was assassinated in 1980 in wave of terror that targeted thousands of leftists, including many clerical elements. Romero is also a key figure in Latin America’s liberation theology tradition.
“I did the mass in honour of Hugo Chavez, who I consider with all humility, a very holy man,” priest Hernan Astudillo told BASICS. The result was predictable and sadly not unfamiliar to Astudillo and the church.
“I received a fax saying they would ‘eliminate’ me personally… basically, a death threat, they will kill me. We have received death threats over the phone. We have received two messages: One sent by email from an anti-communist organization insulting our people who work on the radio station, saying that they are going to take out our [radio] antenna.”
On March 6, the church received a letter from an organization calling itself “Contracomunistas” in which the Radio Voces Latinas was cited as a target. On March 12, the fax threatening Father Hernan’s life came in.
But the threats are nothing new for Father Hernan: “This reminds me how when 14 years ago I performed a mass for Monsignor Oscar Romero in this same church, I had also received death threat letters because I was holding a mass for a ‘communist bishop’.”
If only this was all just some verbal aggressiveness from the Latin American community’s right wing, the threats could perhaps be dismissed as posturing from disgruntled elements anxious about their oligarchic families and classes losing their grips on power back home. But a history of these threats actually materializing on the Church gives great cause for concern.
In 2006, the antenna of Radio Voces Latinas was discovered to have been shot after having experienced some unknown technical problems for a period of time.
BASICS asked Father Hernan if the threats have ever translated into bodily harm: “I’ve received death threats more than ten times and on two occasions, a group has stolen money from us during our summer festival at Christie Pits park. In September 2008, they even came to my office, hit me, and dislocated my right shoulder. They were trying to instigate me to react violently, but I refused to.”
Father Hernan drew out the irony and hypocrisy of the attacks on his church’s concern with the poor and their social struggles: “I’ve been meditating over how during this time of Lent [the season of penance and prayer leading into Easter], I might receive even more letters like this [death threats] as I prepare mass for Jesus Christ, because he was really far stronger than Monsignor Oscar Romero and many other martyrs and prophets in the world. His actions, his life, his decisions were always with the poor people.”
BASICS asked Father Hernan if he’s seen any of this opposition or resistance to the church’s pro-poor messaging and its socialist sympathies from within his own parish: “This is from outside. This parish knows what kind of theology we have. We don’t practice the theology of the conquerors. We follow the theology of the historical Jesus Christ, a man who gave his life for equal rights, a man who was fighting the Roman Empire.
“Jesus Christ was not a person who was faking his spirituality in his life. He was a wonderful human being with a pure and transparent identity, to rehumanize the world he was living in at the time in Nazareth and Galilee.”
BASICS correspondent and San Lorenzo parishioner Pablo Vivanco was also in attendance at the March 9 mass for Chávez, which brought out a single anti-Chávez protestor.
“One individual brought out a placard in the mass that stated something to the effect of honoring the ‘student martyrs’ in Venezuela,” Vivanco commented.
“Of course, the names he had on there (some of them incorrectly spelled) were of Chavistas and others killed by the violent opposition in Venezuela. One of the names this individual was hailing as a ‘martyr’ was Juan Montoya [killed in mid February], who was actually a prominent member the Tupamaros.”
The Tupamaros is a decades-old leftist guerrilla organization with a strong base in some of Caracas’ poor neighbourhoods that has been supportive but independent of the Venezuelan government.
“So it’s entirely disingenuous to claim Montoya’s death for the opposition cause, and equally dishonest to not acknowledge that the vast majority of people who have been killed in the last month are the result of the opposition and their actions,” a fact of the reality in Venezuela that is being assiduously documented by independent researchers.
“But the right wing sectors in the community unfortunately do not have this sort of tolerance,” Vivanco elaborated. “This isn’t the first time that threats have been issued against Father Hernan for his principled stances. What’s more concerning is that the violent right wing opposition in Venezuela is killing people and has also attacked media and journalists, so who knows if those allied with the opposition in Venezuela will try something like that here.”
In 2010, Father Hernan Astudillo visited Venezuela to learn about the vast expansion of popular media projects in the country and to deliver the community-generated funds to victims of landslides.
From his own experiences in the country, Father Hernan shared with BASICS his view that: “The opposition in Venezuela is fighting not because they want to help the poor people, but because they want Venezuela’s oil wealth to themselves. They are not fighting because they want to help the poor people, like President Hugo Chavez did. That finally poor people have hope is beautiful.“
The evidence of the threats against San Lorenzo and Hernan Astudillo are now in the hands of Toronto Police Services. BASICS contacted 13 Division’s Criminal Investigations Bureau on the morning of March 19, but the assigned detectives were not available at the time of publication for comment.
With the legitimacy that the Canadian government has given to the violent opposition and the blame for violence that is has misattributed to the Venezuelan government, we shall see if the threats against San Lorenzo will be treated with the same severity that such threats would be met with if they threatened a corporate leader or a Canadian politician. Updates on this investigation will be made here.
Nunavut Mayors’ Forum Passes Motion Opposing Seismic Surveys
by Warren Bernauer
The mayors of Nunavut’s Qikiqtani (Baffin) region passed a motion opposing offshore oil and gas exploration at the 2014 Baffin Mayors’ Forum. The motion was passed unanimously, with all thirteen mayors of the region voting in favour.
The motion states, “the people have expressed concerns of the [oil and gas] activities that can have adverse affects on the ecology of our offshore region, and our hunter gatherer society”.
“The Mayors of Baffin Island are opposed to oil & gas activity, including seismic testing in Davis Strait & Baffin Bay until such time when our concerns have been met and Inuit can be full participants of such activity.” Read more…
Toronto-based activist and journalist Ali Mustafa was killed on Sunday, March 9, by the Assad regime’s bombs in the opposition-held city of Aleppo, Syria.
Ali was a friend to many of us in BASICS and someone who touched a lot of people inside and outside of Toronto. As the corporate media laments the death of a Canadian photojournalist in Syria, we know that Ali was much more than that. If he was killed in the line of duty, it was as a revolutionary and a people’s journalist in concrete solidarity with the people of Syria, not as a careerist with the backing and resources of a CNN or CBC correspondent. To many of us, Ali was far more than just another photojournalist — we know him as a caring and sweet soul, and a tenacious fighter for social, political and economic justice.
Below is a collection of stories and tributes to Ali from many of us who knew and loved him, in no particular order. As we continue to mourn our loss and remember Ali, we will continue accepting your contributions. Please send all subsequent tributes to firstname.lastname@example.org.
Please also consider making a financial contribution to support Ali’s family in this difficult time.
—BASICS Editors Read more…
Wednesday, March 5, 2014
612 Markham St, Toronto
Since February 12th, when demonstrations against the Government of the
Bolivarian Republic of Venezuela turned violent, Venezuela has been in
the spotlight of media around the World.
But what is really going on? Is the mainstream media telling the whole story?
Come to this open discussion, facilitated by progressive Venezuelan
and Latin American activist, to learn about what is really happening.
The Latin American and Caribbean Solidarity Network (LACSN), the Hands
Off Venezuela Campaign, the Hugo Chavez Peoples Defense Front
This is an interview by Camila Uribe-Rosales of BASICS with Oscar and R (who prefers to remain anonymous), two Latin American youth who migrated to Canada from El Salvador and Mexico, and their experiences in the Canadian education system.
O: I was born in El Salvador. My parents migrated here. I didn’t speak the language at all as a youngster, and I remember I was about 7 years old. You definitely feel outcasted. I remember feeling that the only people that really knew me and the only place where I felt safe was at home amongst my family. I would go to the classrooms. Kids would laugh at me.
R: The first school I went to, there was no ESL program at that school. There was one Latina. Actually she was from Spain, she wasn’t Latina, and she refused to speak to me. I remember very clearly that she said she would be considered low class if she was to speak Spanish to me.
O: There was one particular incident where there were these two girls that were speaking and they were talking about my skin colour. Something along the lines that “We shouldn’t judge him because of his skin colour, like it’s not his fault.” And I was like “Really? Like why is that even a problem?” I didn’t even know that that was an issue.
R: I remember being picked on a lot. People would come to me and sing Daddy Yankee songs, like that was cool or that I would feel at home or something, and people bullying me. It was very hostile. A lot of people tried to fight me and I didn’t really know why.
At one point, I went to Mexico to celebrate Christmas. And so when I came back, the teacher had a set-up with chunks of desks, like she had four here, four there, whatever. And when I came back, my desk was at the corner closest to the door. And everyone else’s was at the opposite corner, packed away from me. And so when I walk into the classroom the teacher says to me, “Look, we just really feel you shouldn’t be here, because you’re Mexican and we don’t want to catch swine flu. And so we wanna ask you not to come back to school.” I got completely bullied. I was harassed. People wrote this on my Facebook and made videos about it.
R: I got kicked out of the school because, well, I was in a classroom and the priest walked in and he started to ask people the commandments. And so I didn’t know them in English and so he threw a set of keys at me. And I picked them up and I walked to him and I gave them back to him in his hand. I mean, he was a priest and I was just coming from Mexico. And so he once more asks me for a commandment which I don’t know how to say. And so he throws the keys at me for the second time, and I pick up the keys and I throw them at him. And so I was like arrested [sic] by a teacher, and they took me to the office and they were just screaming at me. Like I understood what they were saying. They were saying I was stupid or I was gonna burn in hell, that Mexicans were violent, that it was all because I was Mexican. That Mexican people were horrible.
Then I arrived at Downsview which is where I completed my high school. There was a lot more Latinos at Downsview and things were a lot more enjoyable in the sense of students. I remember at one point we had a group of like 30 friends and we would help each other out. But as soon as I got there I was told by the principal that I would never be able to go to university, and that I would never achieve to graduate high school, because I would never be able to pass Grade 12 English.
And I was bashed out of many classrooms by teachers because I was called a communist, simply because I wanted to speak about things. I remember one time, this teacher wanted to give us a lot of homework for Thanksgiving. And I said to him, “No, this is a holiday.” And he started to argue to me and I said, “Look, this is not a dictatorship. You’re not an ultimate power. You are in a sense elected by somebody and if we all work as a collective and decide to walk out on you, you will be fired.” And he bashed me out of the classroom. He called me very nasty things and started to relate me to a lot of nasty characters in Latin American history. He started saying “Oh, don’t call Pablo Escobar on me,” and stupid things like that.
O: I remember this one professor, he was white, but I remember one of the first slides. He showed a little caricature, and he said, “Oh its scientifically been proven that those students that wear hats backwards, there is a correlation with lower grades.” So I purposely would bring in a cap. I wouldn’t always put it on backwards, but I would always bring it in, as a form of resistance. And you know, that’s bigotry right to the end because it’s based on absolutely nothing, and yet you’re claiming it to be scientific evidence, as a professor. I don’t know if he was joking but even if he was, like who jokes around about that? Why, out of everything, pick that? And I think that’s definitely targeting racialized groups. They don’t understand the culture that it even comes out of.
R: I was incarcerated [sic] by a principal. It was in high school and the teacher said we could do whatever we felt like doing, but our teacher had written on the board that we had to do a shitload of work, like a crazy amount of work. He had been absent and he hadn’t taught any of the material he wanted us to do, and so I was like “Wait a second, this guy never comes to class, never teaches the material and expects us to perform like a super student.” And so I said to the students “Look, if we all walk out of this classroom, the teacher can’t fail us all. If all of us get up and walk out right now, he’s screwed.” And so, we all got up… Well it took some convincing, took me a little more convincing. And so we all got up and started walking out, and the principal grabs me. Grabs me by the shoulders and yells, “Everybody get back into the classroom!” Everybody gets freaked out. Everybody started heading back in. And he says, “You’re coming to the office with me!” By the way, that class was very crucial to me. That was Grade 12 English and if I didn’t pass I wouldn’t graduate. And so he took me to the office and made me sit in a corner of his sketchy office. And so I said, “No, I’m an adult. You’re not gonna treat me like this. You’re not gonna segregate me, you’re not gonna outcast me because I was speaking about my rights.” And he was literally like, “Shut up, I don’t wanna hear you, go in your corner.” And so he locked the door and locked me in. And he left me in that office for two hours, just sitting there. And I remember kicking the doors and getting angry and screaming. I started writing step by step how I was segregated, and comparing it to acts of genocide which have happened in our society. Like I was locked in an office as a student for fighting for my rights! And I drafted this to the director of education. He looked at the paper and said, “Oh yeah, this is a good principal, don’t worry about it.”
At one point in my life, I was like, “Fuck this. These guys are all racist. I’m never gonna win against them. There’s no one like me. I’m a nobody. I’m not gonna go to university,” and I started believing it. And it’s really hard without teacher support, it’s really hard as a student. And it’s quite frustrating because you don’t have control over them. If a teacher wants to be racist to you, he will be racist to you. And to know that you can’t do anything about it, that you report it to the Director of Education and he does nothing about it. It’s frustrating. It’s heartbreaking.
You don’t feel like you belong in the school, all your teachers are white, and they talk about white behavior, and they’re all racist towards you, and it’s like well, what am I? A fucking alien? Am I the weird one? We talk about why there is so much violence in youth, why there is so much anger…fuck, what do you think this frustration builds to?
O: I feel like a lot of times we have to resort to those things [violence], or fit into the stereotype that was being projected onto me. As a young Latin American male, you’re like cholo, gangster, like you have to do that. You have to be a drug dealer, beat people up, treat women like shit, be a scumbag, machista. Even with all the bullshit that we have to go through, I imagine it’s much, much more difficult for a Latina.
R: My girlfriend was told to take parenting classes five times because she was told by a guidance counselor that all she needed to do was go to university to find a husband. And that once she found a husband that what she would do for the rest of her life was be a mom, so she might as well take a lot of parenting courses. And so it took her two extra years to graduate high school because of that, because the courses she was supposed to take were not given to her because she didn’t need to be smart. All she needed was to find a good husband, so she was given almost a semester and a half of the same subject. Just because she was Latina.
R: There was definitely a lot of pride in the land where we came from and I never wanted to turn my back on mi gente and my community. I was blown away by the lack of community that I experienced here. Coming from a little colonia back home, it was all like one family and that was something that I lost. Every time you try to explain to people who we are as Latin Americans, we aren’t listened to. Like I feel that we are a minority and not even recognized…things like the constant need to remind people that we’re not Spanish but Latin American, and the constant need to remind people that we’re not all Mexican. We’re not all the same. It’s important for us to come together; I remember one of the chants in El Salvador that is used all over Latin America. “El Pueblo unido jamás será vencido” [The people, united, will never be defeated] and I truly believe that.
by Ashley M.
Total Fitness Studio doesn’t look like your typical mainstream gym, and doesn’t follow the same model. With a small studio in the heart of Scarborough, it promotes healthy living with fun — “Move it to lose it!”
This fitness studio removes the veil of expensive machines as the only way to be ‘healthy’ with realistic and sustainable exercises that are meant to use one’s own body weight. It doesn’t feel like a business, but a place to have fun working out.
It’s easy to fall into the trap of getting fit with expensive machines. Too often, people are bombarded by aggressive gym advertisers and salespeople interested in signing up gym memberships but not really looking at people’s health or financial issues. People end up continuing to pay these fees, without actually going to the gym anymore with lack of motivation.
High membership fees and personal training costs also create a hierarchy of those who can afford to pay these exorbitant fees and those who are struggling with their health but are not able to pay for these luxuries.
But fitness is a $2.2 billion business in Canada according to the Fitness Industry Council of Canada and nearly 5.4 million people are enrolled in health clubs in Canada. The fitness industry both creates and feeds off the fear of gaining weight and counts on people as consumers that need to purchase a particular body type.
“The view that some weights are unacceptable and that body weight is malleable has led to a large diet industry in North America, with estimated annual revenues of $35 to $50 billion,” write Marion P Olmsted and Traci McFarlane in an article in the scientific journal BMC Women’s Health. “Our current cultural preoccupation with thinness extends beyond the health risks associated with obesity.”
The fitness and diet industry place blame on those who ‘choose’ to eat unhealthy food or develop unhealthy habits. The cycle of poverty or the socio-economic factors that contributes to the lack of access to ‘healthy lifestyles’ is ignored, as is an holistic, overall approach to health. The financial burden and mounting societal pressure that people face don’t factor in; neither does the concept of a community that fosters self-care, love and acceptance along with mutual support.
Not everyone has the means to afford organic food nor the money to afford a gym membership, which is more often than not, seen as the only way to get fit within the thinking that drives the business of fitness. This is where Total Fitness Studio comes in.
“I started this gym in hopes of helping others, looking back at the lack of money to afford going to a gym, while also being overweight and struggling to become healthy,” says Lisa, the personal trainer and co-owner of Total Fitness Studio. She went through a journey of losing 200lbs on her own.
Lisa is not looking to make a buck, only to make enough money to keep the gym open. “I want to make a positive, transformative change in people’s lives,” she says. “It’s a risk in the business world, but is it not better to try?” If you want to get in touch with Lisa, give her a call at 416-709-3710.
People before profits! Health before greed!
by Pablo Vivanco
1. The students marches are from the right-wing of the student movement
Unlike in places like Chile, there is no single or united student movement in Venezuela. Not only are students groups highly decentralized, but they are also divided along political lines.
Another unique feature of the student groups identifying with the opposition is that they do not organize around accessible or free education (since education has been made accessible to the sector of society that was previously excluded, resulting in an increase of 1,809,432 post-secondary students from 1999 to 2014).
The most recent opposition student demonstrations began in the western city of Tachira near the Colombian border. On the third day of student demonstrations about insecurity on the campus, the State Governor’s house was attacked and four people were subsequently arrested (two of whom weren’t students). These arrests led to student demonstrations in other cities – all of these demonstrations were not shut down by police – which led to the February 12th demonstration, where three people died.
On February 12, however, its important to know that there were thousands of Bolivarian students and youth marching for ‘El Dia de la Juventud’ (Youth Day), on the other side of Caracas. When speaking about the ‘student movement’ the logical question that has to follow is ‘which one’?
by Pragash Pio and Hassan Reyes
Several hundred people gathered at Toronto’s Dundas Square on February 22 in response to violence in Venezuela which started at the beginning of the month.
Two sharply divided groups formed and faced off across Yonge Street. On one side, a group of 100 activists responding to the call from the Hugo Chavez People’s Defense Front rallied in support of the Bolivarian revolutionary and socialist process, the Maduro government and Venezuelan sovereignty. While denouncing the violence that has claimed 10 lives thus far, they agreed with the calls from Venezuelan popular movements that the violence and rioting is being organized by right-wing extremists. This pro-Maduro pro-’Bolivarian’ group held signs saying #WeAreMaduro and #HandsOffVenezuela.
On the other side, a larger group of 500-600 people rallied against the popularly elected Maduro government, denouncing the supposed “human rights violations” taking place there. The group, mostly comprised of Venezuelans who have left Venezuela since the Bolivarian Revolution and students in Canada to study English, not only held signs saying #SOSVenezuala and #PrayForVenezuela but also held signs denouncing socialism and the influence of “Cubans.”
Initially the conflicting slogans and the abundance of Venezuelan flags may have been confusing, with even veteran activists walking into the wrong group, but the underlying message were as different as day and night. It was a standoff between those who wished to defend and preserve the popular gains in Venezuela under Chavez, and those who were calling for American intervention in Venezuela.
Mistaking riots for popular democracy
The declared grievances of anti-Maduor ‘anti-Bolivarian’ protesters could be broken down into two parts: first, that President Maduro is a dictator, repressing peaceful opposition students and media; and secondly that problems of social and economic insecurity are a result of the administration’s “corruption” and “mismanagement.” Incidentally, these arguments mirror the language of the anti-Chavista Western media as well as Venezuela’s extreme right-wing.
These claims may emotionally resonate for some recent Venezuelan emigrès, who often came from the wealthy elite who immigrated to Canada to keep their economic privileges from being redistributed in Venezuela, but the facts on the ground are completely reversed.
Following the attempted coup d’etat against Chavez in 2002, in which corporate media played an active role in organizing, the government and grassroots movements have placed significant emphasis on the democratization of media. This has included the creation of hundreds of community radio and TV stations. Nonetheless, the private corporate media still controls over 70% of the all media. Not surprisingly, the private media outlets are often openly against the government. Still, the only restrictions placed on media, similar to those placed on media in Canada by the Canadian Radio and Television Commission (CRTC), relate to not falsifying information, calling for violence, displaying nudity at certain times, etc.
More importantly Maduro, and Chavez before him, have both had resounding popular electoral mandates that have been repeatedly tested through free elections. Out of 19 elections in the last 15 years, 18 have been resounding victories for the ‘Chavistas’, including two elections in the last year. Former US President Jimmy Carter even classified the election process in Venezuela as “the best in the world” following the 2012 re-election of Chavez.
On the other hand leaders of the opposition, such as Leopoldo Lopez, Antonio Ledezma and Maria Corina Machado cynically claim to be in favour of democracy and human rights, while glossing over their history of involvement in the 2002 coup as well as human rights abuses and corruption before the Bolivarian process began. Today they also reject the democratically-elected administration and structures, calling their supporters to engage violence instead to topple a legitimate government.
Pro-Maduro activists noted that Venezuela is one of the few countries to actually have an electoral recall mechanism by which citizens can remove the president. Note that Canada doesn’t even have such a democratic tool, even for likes of Rob Ford. This was an option that the opposition actually tried to use against Chavez in 2004, but failed as the majority (58%) voted to not recall Chavez. 10 years later, the very same opposition has abandoned all democratic options and turned to violence because it knows it cannot win against Maduro’s popular mandate.
Several pro-Maduro activists declared is the reasons for this record of electoral success is that the administrations of Chavez-Maduro have empowered and drastically improved the living conditions of the majority of Venezuelans. Under Chavez, and now Maduro, Venezuela has made incredible economic and social progress: halving unemployment and poverty; more than doubling GDP per Capita; creating free public universal healthcare system; and doubling access to higher education through free tuition, according to the Guardian’s “Data Blog.”
While access to goods and insecurity remain a problem in Venezuela, the Maduro administration has also begun to tackle these problems with new controls against hoarding and withholding of goods (as many store owners were caught doing) as well as price controls and initiatives against price gouging of the public. These have also begun to show positive results, according to scholar George Ciccariello-Maher.
The vast majority of Venezuelans, especially the poor, have continually shown that they approve of the Bolivarian process. At the same time, most observers and even opposition politicians acknowledge that the majority of Venezuelans have very little in common with and connection to the wealthy, pro-American right-wing opposition. As concerned Venezuelano Nico put it, “If the pro-democracy opposition is actually pro-democracy and popular, then they should go and win an election instead of rioting after losing every election.”
Rejecting the riots in favour of popular democracy
Pro-Maduro/pro-Bolivarian activists also pointed out that the riots had all the markings of another American sponsored attack on Venezuela’s Bolivarian Revolution. The Hugo Chavez People’s Defense Front’s statement, supported by a number of different anti-imperialist and progressive groups in Canada, condemned “the violence perpetrated by a small sector of the fascist right-wing in different cities across Venezuela in the last days, in an attempt to destabilize the country in a similar fashion as it was done with President Hugo Chávez, on April 2002.”
Of the 10 people killed in violence thus far, nearly all have been victims of the violence being organized by sectors of the extreme right. In addition, protesters have attacked public property including primary schools and food supply trucks. With strong evidence of continued U.S. State Department involvement since the first 2002 coup against Chavez (Wikileaks release), there is also growing evidence [here & here] that opposition activists are exaggerating claims of “repression,” to support further American intervention in Venezuela.
Police informed BASICS videographer Camila R. that the anti-Maduro group had secured a permit for Yonge and Dundas Square beforehand and that no other political groups could use the space. Activists raised questions about the amount of funds and behind-the-scenes direction that would have been needed to accomplish this.
As activists with Hugo Chavez People’s Defense Front chanted, “Viva Chávez! Viva Maduro!”, it was clear who they stood with, and why. Their only question is where all the other pro-socialist, pro-revolutionary, and pro-democracy Canadian groups stood: With the popularly elected administration of Venezuela, or the emissaries of American intervention?