On the anniversary of the murder of Xavier Mina

Population movements have existed since the origins of humanity, but there has always been a substantial difference between those carried out peacefully and those that are violent. The first –the peaceful ones– consist of mutual aid, exchanges of products, shelter, exile, work, technology, food, culture, commerce, sport, collaboration, or health; the second –made with barbaric violence– that even though they are prohibited today, continue to be carried out: invasion, conquest, war, robbery, raid, plunder, acculturation, linguistic substitution, imposition of religion, legal impersonation, concealment of history, subordination, genocide or colonization.

Peaceful changes of country are protected in article 13 of the Universal Declaration of Human Rights: “Everyone has the right to leave any country, including his own, and to return to his country.” According to Xavier Mina, “the country is not limited to the place where we were born, but more properly to the one that protects our personal rights.”

The long march in defense of our freedom began at the moment when the Kurgan or Aryan hordes, much later called Indo-Europeans, began to violate the collective and individual rights of egalitarian, communal, matrilineal, peaceful European societies, in organized populations, and they imposed on them with great homicidal violence a conquering, plundering, patriarchal, hierarchical, sexist, classist and inequality system. The pre-Indo-European Vascons resisted with some success the continued attacks of the followers of those predators.

The November 11 we remember the anniversary of the assassination, in 1817, of the head of the Liberating Armies of Navarre and Mexico, Xavier Mina, for the enemies of freedom, henchmen of the felon king of Spain Fernando VII. The environment in which he develops since he was a child is the animosity towards the charges of the orders of the noble Order of Saint John of Jerusalem and towards the charges of the aristocracy. The practical defense of secular and public, non-denominational education. Xavier Mina embodies universal freedom of movement. His deep conviction of defending freedom, which had just been recognized in the Declaration of the Rights of Man and of the Citizen, led him to help liberate peoples subjugated by the plunder of the Spanish crown.

Freedoms, violated by the coup plotter Fernando VII in 1814, violently imposing the absolute power of the old regime, led Xavier Mina to organize his defense with the Division of the Kingdom of Navarra on September 25 of the same year in Pamplona. This failed due to the reactionary action of the royalist-absolutist insurgency, he had to go into exile so as not to be executed along with his companions.

It sought the liberation of suffering enslaved humanity, as well as the end of the nefarious trade in people, activities not prohibited by the Kingdom of Spain until the year 1880. In 1816 Xavier Mina met in Port-au-Prince – capital of the first independent Republic of South America , Haiti, proclaimed in 1804 by the freed slaves – with its president, Alexandre Pétion, and Simón Bolívar, to organize the liberation of America from the clutches of the Spanish monarchy; Among the agreements was that one hundred and ten free black Haitian volunteers would accompany him, who fought under his command in Mexico. His republicanism led him to put his Auxiliary Division under the orders of the Government of the Republic of Mexico, ratifying the constant relationship of friendship between Navarra and Mexico.

Nativism and racism are at the base of xenophobic postures, source of the growing anti-migration and anti-refugee policy. According to Garrett Hardin, only racially homogeneous societies could survive. He invented ideological gems like the lifeboat ethic, understanding that if global resources are finite, the rich should throw the poor overboard to keep their boat above water. She was part of the Anti-Immigration Federation, which hails the racist provisions adopted by former President Trump.

Hardin received funds from a racist association and used them to develop his essay on The Tragedy of the Commons, which seeks to demonize the ownership of the commons, democracy and their communal management, an absurd proposal widely dismantled by the Nobel Prize winner. Economy 2009 Elinor Ostrom, because the community is always capable of finding its own solutions. Emma Dabiri points out that “We don’t have to all look the same to identify common interests, and perhaps unexpected affinities, to cultivate alliances that transcend divisions that have been invented to weaken us, and subsequently, better exploit us.”

The paradox arises because the Supremacist ideologies – still very widespread – were born to facilitate some conquests over the whole of humanity, and now the same ideas are precisely those that advocate putting up walls and fences so that people from societies that were conquered and plundered by them cannot enter the territories from which these invaders left. Many from here went there as refugees, thrown out by the conservatism and intolerance of the continuous conquerors, and now those from there also come to take refuge from persecution or the violation of their rights.

The right to refuge, to migration, we had it and they have it, we all have it. We were and are refugees here from barbarism, like those who now come to our house. Those who deny rights to refugees stand with those who have also been denying them – from the Kurgans to the absolutists – us.

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On the anniversary of the murder of Xavier Mina