Speaker 1: Cozon Media, Hello and welcome to it could happen here.
Speaker 1: It's time to finally continue our journey through Latin American anarchism. Now,
Speaker 1: so far we've covered almost every country in Latin America
Speaker 1: at this point, including Peru, Chile, Brazil, Argentina, Paraguay, Central America.
Speaker 1: The country is the former Grand Colombia, like Venezuela, Ecuador, Colombia,
Speaker 1: and also Cuba and.
Speaker 2: A few other islands in the Caribbean.
Speaker 1: And now before we get to the really big history
Speaker 1: that I've kind of been saved as the finale, that
Speaker 1: is anarchism in Mexico, we're going to be talking about
Speaker 1: the anarchist movement in Uruguay.
Speaker 2: So my name is Andrew Sage.
Speaker 1: You can find on YouTube as Andrewism and you can
Speaker 1: also find the bulk of the research for today's episode
Speaker 1: in an Hill Capialities, aptly titled Anarchism in Latin America.
Speaker 2: I'm joined today by James me again and it's been
Speaker 2: a while.
Speaker 3: Yeah, it has been a while.
Speaker 2: Nice to be back, great to be back in conversation.
Speaker 1: Yeah, So before we could really get into the history
Speaker 1: of anarchism and Uruguay, I probably should give some context
Speaker 1: as to how Uruguay became Uruguay, and well, my source
Speaker 1: for this history is primarily the Encyclopedia Britannica.
Speaker 2: So, before the whole scoot of.
Speaker 1: European clonalism, what is now known as Uruguay supports it
Speaker 1: a population of about five thousand to ten thousand people,
Speaker 1: which were organized in semi nomadic groups. You had the Taroua,
Speaker 1: the China, and the Guarani Indians primarily. So the first
Speaker 1: European visits took place first in fifteen sixteen, and they
Speaker 1: weren't particularly successful or of interest. Spain was looking for
Speaker 1: gold and looking for silver. That was their incentive for
Speaker 1: colonization at the time, and they didn't see any of that,
Speaker 1: so they didn't have much motivation to stick around. It
Speaker 1: was until the sixteen twenties, over a century later, that
Speaker 1: Jesuit and Franciscan missionaries set up religious settlements, but unfortunately,
Speaker 1: by then, Uruguay's native population had already begun to collapse.
Speaker 1: Thousands of people were succumbing to European diseases, so they
Speaker 1: had no immunity to a couple of centuries later, in
Speaker 1: eighteen hundred, Uruguay continued along with a very small population.
Speaker 1: At this point it was about thirty thousand people in total,
Speaker 1: and a third of their population lived in the capital
Speaker 1: city of Montevideo.
Speaker 2: Another thirty of their population.
Speaker 1: Were African slaves who worked on ranchers and meat processing
Speaker 1: plants and as domestic servants. Meanwhile, the elite, whether they
Speaker 1: be wealthy traders, bankers, or landowners, mostly traced their routes
Speaker 1: to Catalonia, the Basque Country, the Canary Islands other parts
Speaker 1: of Spain. We get into eighteen ten, when a lot
Speaker 1: of the Latin American countries had been fighting for their independence.
Speaker 1: Buenos Aires Argentina was among them. But while Argentino was
Speaker 1: fighting for its independence, Montevideo was a Royalist stronghold backed
Speaker 1: by the Spanish military and naval forces. On the country side,
Speaker 1: it was a different story though Uruguay's greatest independence zero
Speaker 1: kind of came out of that space. His name was
Speaker 1: Jose Grevasio Artigaz, and he originally led a Spanish cavalry unit,
Speaker 1: but eventually turned against the crown in eighteen eleven and
Speaker 1: rallied an army of rural fighters, freed African slaves and
Speaker 1: anti royalist leaders from Montevideo. So with the back in
Speaker 1: from Bernos Airis. His forces were able to score key
Speaker 1: victories and eventually oust the Spanish, but Artigas had much
Speaker 1: bigger ambitions. He wanted a confederation of provinces to resisted
Speaker 1: the domin Buenos Aires. In fact, he wanted Montevideo to
Speaker 1: become the center of a rival confederation, as prior to
Speaker 1: Argentina becoming Argentina, it was sort of a loose confederation
Speaker 1: centered in Buenos Aires. Artigas's ideas also included things like
Speaker 1: redistributing the land to freed slaves and Poiuguayans, which made
Speaker 1: him obviously very popular among the poor and very much
Speaker 1: a threat to the elite. Eventually, he was forced into
Speaker 1: exile because he made some enemies that basically sat on
Speaker 1: their hands as the Portuguese Brazilian forces invaded and took
Speaker 1: over the region. Despite his exile, though the fight really
Speaker 1: wasn't over, you know. After the occupation, which was often
Speaker 1: called Brazilianization, it was resisted very heavily by locals and exiles,
Speaker 1: and of course Argentina, which had become some lot of
Speaker 1: a rival power to Brazil in the region. Brazil's influence
Speaker 1: in Uruguay as a threat so eventually one of Artigas's
Speaker 1: exile officers, a guy named Juan Antonio Lavayer, would lead
Speaker 1: a force that would cross the river and reclaim Uruguay.
Speaker 1: The fight would end in a steel meat and then
Speaker 1: British deplomat to step in, because of course the British
Speaker 1: had their own interests in the region. But eventually, in
Speaker 1: eighteen twenty eight, a treaty was signed officially creates in
Speaker 1: Uruguay as an independent Nasia, a buffer state between Argentina
Speaker 1: and Brazil. In eighteen thirty, Uruguay's first constitution was ratified,
Speaker 1: and at the time the country had a population of
Speaker 1: just seventy four thousand people.
Speaker 2: All that war kind of left the country in ruins.
Speaker 1: A lot of the once wealthy colonial families were devastated,
Speaker 1: the cattle numbers had plummeted, and the threat of both
Speaker 1: Argentina and Brazil still persisted despite the treaty at being signed.
Speaker 1: So then the nation ended up being split into two
Speaker 1: rival factions. You had the faction that was led by
Speaker 1: Uruguay's first president and then you had the faction that
Speaker 1: was led by Uruguay's second president, and they became face
Speaker 1: rivals that ignited a civil war known as the Gera
Speaker 1: Grande or Great War.
Speaker 2: I'd to make a long story short.
Speaker 1: The first President's supporters became known as the Colorado Party
Speaker 1: and they controlled Montevideo, and the second president's supporters became
Speaker 1: known as the White Party or the Blanco Party, and
Speaker 1: they dominated the countryside. And so they were fight from
Speaker 1: time to time, each side being backed by different parties.
Speaker 1: The Blancos were backed by Argentina, the Colorados were backed
Speaker 1: by France and England and then eventually Brazil, and after
Speaker 1: about a decade of war, there was still no clear
Speaker 1: victory as to who you know, came out of it
Speaker 1: as a success in state. The interior of the country
Speaker 1: was devastated, government was bankrupt, its very existence as an
Speaker 1: independent nation came into doubt, and the divisions between the
Speaker 1: people who backed either party became more stark than ever. Eventually,
Speaker 1: the Colorados were able to force Blancos out of power
Speaker 1: thanks to their back in by Brazil, and that move
Speaker 1: ended up alarming Paraguay, who was also a fred in
Speaker 1: Brazil's influence. So Paraguay ended up launching what became known
Speaker 1: as the War of the Triple Alliance, which is something
Speaker 1: I covered in the episode of Paraguay and anarchism. Eventually,
Speaker 1: after getting out of the civil wars and all these
Speaker 1: disputes and foreign powers medal inst affairs, we have the
Speaker 1: situation Huruguay found itself in in the nineteenth century, a
Speaker 1: situation that waves of immigrants and also anarchism would find
Speaker 1: themselves in. So Capelletti identifies a few of the early
Speaker 1: forces that shaped you requ radicalism before anarchism and cynicalism.
Speaker 1: The first factor shape in the radical landscape in Uruguay's
Speaker 1: eighteenth century was utopian socialism. It came to Uruguay with
Speaker 1: Eugenio Tandinet in eighteen forty four, and he was a
Speaker 1: French utopian socialist and follower of Charles Freer, who's one
Speaker 1: of the founders of utopian socialism. That whole milieu advocated
Speaker 1: for reconstruction of society based on communal associations of producers
Speaker 1: known as falangis. And then with their influence afterwards came
Speaker 1: the next force of influence the Italian migrants who had
Speaker 1: fought in the Civil War. These were republicans who eventually
Speaker 1: became socialists. And in the next influence was the mutualist
Speaker 1: movement that was inspired put On in the eighteen seventies,
Speaker 1: first the rising in Uruguay among artisans and workers and
Speaker 1: establishing mutual aid societies to meet people's needs. A friend
Speaker 1: of Pedros of Prodona himself, a guy named Jose Ernesto Gilbert,
Speaker 1: had actually moved to Montevideo for a bit after being
Speaker 1: exiled from France. And I don't think he did anything
Speaker 1: too actively political. He did pursue botanic studies in Uruguay,
Speaker 1: and I believe there was some kind of creature.
Speaker 2: Named after him. So let's cool, you know, so fun fact.
Speaker 1: Finally, as we kind of exit the nineteenth century, you had,
Speaker 1: of course the rise of unions and internationalist organizations in
Speaker 1: the eighteen seventies and eighteen eighties. You had fights for workers' rights,
Speaker 1: You had the struggle for an international socialism. And you
Speaker 1: have what Capital identifies as a Uruguayan section of the
Speaker 1: Association International de Trabajadores which was established in eighteen seventy two,
Speaker 1: and engage in a public action in eighteen seventy five
Speaker 1: that had some two thousand attendees. They established something of
Speaker 1: a manifesto where one lion had asked who better and
Speaker 1: of greater faith than ourselves can destroy the criminal exploitation
Speaker 1: to which we are condemned as a whole. The manifesto
Speaker 1: basically asked workers to unite, and this was in a
Speaker 1: time where anarchism was finally starting to pick up in
Speaker 1: the region.
Speaker 2: Another group formed in eighteen seventy six.
Speaker 1: This was the Ferracion Regional de la Republca Oriental del Uruguay,
Speaker 1: later called the ferracanal Uruguaya or f O r U,
Speaker 1: and they published peoples like Social, La Luca Obrera, La Fravadores,
Speaker 1: Liman Spasion, and Siddy Dad. And it was a very
Speaker 1: small but virgin in movement, but they didn't take very
Speaker 1: long to start making some moves as cap Latino in
Speaker 1: they celebrated the anniversary of the Paris Commune in March
Speaker 1: eighteenth and collected forty pesos on behalf of libertarian prisoners
Speaker 1: in Lyon. They also collected money to support their papers
Speaker 1: and to support papers and efforts elsewhere, like in France.
Speaker 1: What's interesting about the Uruguayan anarchists is that they were
Speaker 1: among the most internationalists that I have found so far.
Speaker 1: You know, like other parts of Latin America, they did
Speaker 1: have a large immigrant population yeah, but because I suppose
Speaker 1: the size of Uruguay compared to those other countries, the
Speaker 1: immigrant population was probably larger proportional to their neighbors. So
Speaker 1: they ended up having a much greater connection to movements
Speaker 1: and you know, things that happened in other parts of
Speaker 1: the world, including their home countries.
Speaker 3: Yeah, that makes it was sir. I'm trying to remember
Speaker 3: exactly when this began, but like there was a movement
Speaker 3: among anarchists I guess in the early more in the
Speaker 3: early twentieth century to like learn esperanto as part of
Speaker 3: their internationalism.
Speaker 1: Yes, that's actually a history that I would love to
Speaker 1: cover in an episode.
Speaker 3: I will connect you to somebody who wrote books about
Speaker 3: it with pleasure.
Speaker 2: Really yeah, yeah, it'll be fantastic.
Speaker 3: My first book was about the anti Fascist Olympics and
Speaker 3: the last surviving Popular Olympian, the Guardo Vivancos, died in
Speaker 3: twenty twenty two in Canada and an old people's home.
Speaker 3: I've been trying to visit him, but because of the
Speaker 3: COVID restrictions for in the old people's home, I wasn't
Speaker 3: able to. But he he had served as a Esperanto
Speaker 3: translator at the Popular Olympics, and like lived out his
Speaker 3: whole life with this dream of like if we can,
Speaker 3: if we can break down the linguistic barriers between workers,
Speaker 3: and we can we can get together and change things.
Speaker 1: Wow, that is fascinating. You know what's interesting about the
Speaker 1: whole Esperanto connection to anarchism is that long before I
Speaker 1: really got into anarchism or even learned about anarchism, I
Speaker 1: actually try to learn Esperanto.
Speaker 3: Let's here you go. It worked. Did they see that
Speaker 3: this is what they wanted? You saw the barriers fall
Speaker 3: down once you there, once you began speaking esperandi.
Speaker 2: I didn't get very far.
Speaker 1: I think it was around the time when like dueling
Speaker 1: I first introduced it into their like courses, Okay, and
Speaker 1: I saw it and I like did like a brief
Speaker 1: reading on it, and I was like, oh, this looks interesting,
Speaker 1: and so I tried to pick it up and I
Speaker 1: studied it for a little while, but.
Speaker 2: I didn't get particularly far.
Speaker 1: Yeah, but now we're looking in the connection between Esperanto
Speaker 1: and a Nikus, I'm just like, wow, you know, the
Speaker 1: seeds were already there in a sense, yeah.
Speaker 3: Yeah, yeah, yeah, you were ready for it. That was
Speaker 3: a dream of the of the nineteen twenties and thirties.
Speaker 3: I'm glad that you're living in for sure.
Speaker 1: And actually we're about to enter, well at least the
Speaker 1: twentieth century in our little historical review here, and it's
Speaker 1: almost really started to finally pick up steam by this point,
Speaker 1: becoming very commonly known across Iraquai. In fact, by nine
Speaker 1: team eleven, according to Capitaletes research of the official stats,
Speaker 1: there were one hundred and seventeen thousand industrial workers in
Speaker 1: Uruguay and of those, ninety thousand were affiliated with the FRU.
Speaker 1: So what's seventy six percent of those industrial workers were
Speaker 1: affiliated with an explicitly anarchist organization that included port workers,
Speaker 1: construction workers, metal workers, horse drivers, railway workers, and a
Speaker 1: lot more. And to be honest with you, I'm not
Speaker 1: entirely sure what kept them from taking Boulder action compared
Speaker 1: to some of their neighbors, considering their proportion the numbers
Speaker 1: they had, But unfortunately didn't take very long for the
Speaker 1: movement to be divided, particularly after the Russian Revolution. There was,
Speaker 1: of course, the influence of Bolshevik ideas that had split
Speaker 1: the movement somewhat, bringing workers onto the Bolshvikkers and then
Speaker 1: of course you had sponsorship. It was within the USSR's
Speaker 1: interest to support USSR aligned movements worldwide, and so a
Speaker 1: lot of libertarian groups around the world went into decline
Speaker 1: in that time, including in Uruguay some of the unions
Speaker 1: and up faltering under the pressure of both the state
Speaker 1: and of course the new draw that was the Marxist
Speaker 1: Leninist groups. But of course the libertarians never really gave up, as.
Speaker 2: They don't tend to historically speak it.
Speaker 1: So the unions and groups continued acting, continued producing papers.
Speaker 1: In fact, there was a major siurge and unionization in
Speaker 1: the nineteen forties, according to Paul Sharki's The Ferracrio and
Speaker 1: Anarchista i Uruguaya, especially among the textile workers, real women talkers,
Speaker 1: construction workers and meatbackers. And then outside of the union
Speaker 1: and people pushing scene, you're at Uruguayan writers that continue
Speaker 1: to shape the cultural scene with anarchist ideas. Florencio Sanchez,
Speaker 1: for example, was a playwright in the Riore La Plata
Speaker 1: region whose experience in nationalist militias led him to align
Speaker 1: himself with anarchist circles. He worked as a journalist while
Speaker 1: actively participating in anarchist organizations and publications, including La Protesta
Speaker 1: in buros Airis. His plays tackled social issues such as
Speaker 1: class struggle, intergenerational conflicts, and the hardships of the working class.
Speaker 2: Then you also had.
Speaker 1: Other Urquian literary figures influenced by anarchism and contributing to
Speaker 1: the libertarian literary movement, including poet Julio hirera Iseg, novelist
Speaker 1: Torrecio Kiroga, and Bohemian writer Roberto de las Carreras. And interestingly,
Speaker 1: there was another notable figure in anarchism connected to perhaps
Speaker 1: the most or one of the most notable figures in anarchism,
Speaker 1: and that was the friend and biographer of Erko Mala
Speaker 1: Testa himself, Luigi Fabri. Fabri founded the journal Study Sociali,
Speaker 1: which was one of the strongest libertarian publications in Uruguay
Speaker 1: and Latin America, and after he died, his daughter, Lucy
Speaker 1: Fabrie continued his work and edited the journal until nineteen
Speaker 1: forty six. Lucy Fabrie was also one of the founders
Speaker 1: of the FAU and she also published quite a few
Speaker 1: books in her time, many of which have yet to
Speaker 1: be translated into English. I wish I could you know,
Speaker 1: check them out.
Speaker 3: Yeah, Paul Sharky, you just mentioned he's the guy. He's
Speaker 3: translated like a library of anarchist text.
Speaker 2: Yeah.
Speaker 1: Yeah, I think translators they don't get as much praise
Speaker 1: as they should. You know, they're really an underrated contribution
Speaker 1: to the movement and to the propagation of the movement
Speaker 1: in new spaces.
Speaker 3: Yeah. Absolutely. I translated some text for a zine last year,
Speaker 3: and it is a lot of work.
Speaker 2: Yep.
Speaker 3: Oh, yeah, massive respect to people who do that.
Speaker 1: Unfortunately, translation is not as simple as just word for word,
Speaker 1: you know. You really do have to get the spirit
Speaker 1: of the text out of it somehow, sometimes with different
Speaker 1: phrasing and that kind of thing.
Speaker 2: Yeah, exactly, it's difficult.
Speaker 3: Google can't do that for you, yep.
Speaker 1: I mean I appreciate its having the ability to like
Speaker 1: go on a website and like have Google translates translate
Speaker 1: the web page quickly for me, But that has very
Speaker 1: clear and obvious weaknesses, you know, when you go through
Speaker 1: it in terms of actually translating the information. Yeah, it's
Speaker 1: good for like getting like a vague gist, right, but
Speaker 1: professional translators aren't going away anytime soon.
Speaker 3: No, No, it's a great thing to do if you
Speaker 3: if you have a couple of languages, like to make
Speaker 3: the world visible from someone else's perspective. It's such a
Speaker 3: such a wonderful thing to be able to try and
Speaker 3: share that. It's really special.
Speaker 1: Yeah, particularly for the last less well known or less
Speaker 1: popular languages. Yeah, you know, although you'll be surprised, some
Speaker 1: of the most popular languages, most widely spoken languages in
Speaker 1: the world, are still lacking some key translations of some
Speaker 1: very key literature. You know, you'd be surprised, Like the
Speaker 1: kinds of text that we take for granted, the theory
Speaker 1: and stuff we take.
Speaker 2: For granted, that's just not available and visivily, sir.
Speaker 1: You know, there's probably a lot of gems out there
Speaker 1: that I've yet to hit.
Speaker 2: The English language definitely.
Speaker 3: Yeah, yeah, like just because especially if it's a big language,
Speaker 3: like a language is something like Arabic of Spanish, Mandarin
Speaker 3: where so many people speak it already, like there's less
Speaker 3: need to translate it because like it's it's getting out there.
Speaker 3: I suppose that pizza isn't quite the same like urgency
Speaker 3: to translate it, but the ideas get out through sort
Speaker 3: of powerphrase, I suppose because enough people can readly in
Speaker 3: the ritual language and then paraphrase it in other languages.
Speaker 1: Yeah, as long as the idea gets there, you know,
Speaker 1: the exact words may not necessarily be important.
Speaker 3: Yeah, there's some beauty, and like the piece I translated
Speaker 3: was pretty sure. But it's the Belgian anarchists who fought
Speaker 3: in the Spanish Civil War and then went into exile
Speaker 3: in South America. But the way he writes about the
Speaker 3: revolutionary moment is one of the most perfect and beautiful
Speaker 3: encapsulations I've ever read, So like, it was nice to
Speaker 3: be able to share that.
Speaker 2: You should send that to me. What is it called.
Speaker 3: It's called rejecting or refuting the legend by a guy
Speaker 3: called Louis Merci A Vega was the name he went by.
Speaker 3: Sometimes he also called himself Charles Riddle. That neither of
Speaker 3: those were his real names, but there's the names he
Speaker 3: lived most of his life under. I've been reading a
Speaker 3: lot of translations, if to Ruti column memoirs. Another wonderful
Speaker 3: one is called Sons of the Night, which is by
Speaker 3: an Italian anarchist who fought in Spain and they lived
Speaker 3: the rest of his life in France. And then it's
Speaker 3: a beautiful book because he was a groundskeeper at the
Speaker 3: Libertarian Club in Marseille, and the young people of the
Speaker 3: Libertarian Club were so influenced by his life and his
Speaker 3: experiences and the way he talked about the world that
Speaker 3: after his passing they translated his diary and then wrote
Speaker 3: this huge historical sort of The footnotes are four times
Speaker 3: long as a book because the footnote explain that the
Speaker 3: things that he's talking about and who the characters are,
Speaker 3: and it's it's a really kind of beautiful text. And
Speaker 3: it has the authors called themselves the she Monologues like
Speaker 3: that the followers of Antoine she Minez, So it's kind
Speaker 3: of anonymously offered. And I thin it's a really special
Speaker 3: like literary project.
Speaker 1: Wow, that's something that always moves me, you know, when
Speaker 1: somebody is able to have such an impact on the
Speaker 1: lives of others that even in their absence, people you know,
Speaker 1: continue their life's work.
Speaker 3: Yeah. Yeah, it's a really special thing. I'll send you
Speaker 3: a link to it when we've them, but I've diverted
Speaker 3: us a long way from Uraguai.
Speaker 2: I'm sorry. Oh, that's fine, that's fine.
Speaker 1: I think for this episode, there's just one other interesting
Speaker 1: moment in Uruguay's anarchists history that I want to cover,
Speaker 1: and I'll leave it at that before the next episode.
Speaker 1: But going down this rabbit hole was actually really interesting
Speaker 1: for me. So there was an experiment in the fifties
Speaker 1: in Uruguay called the Communidad del Sur, which was an
Speaker 1: anarchist's intentional community experiment, and capolet He talks about it
Speaker 1: briefly as an effort by folks to live and work
Speaker 1: and eat and rare children together away from the injustices
Speaker 1: of capitalism on the state. Now, anarchism is not about
Speaker 1: establishing intentional communities, but many anarchists have found great reprieve
Speaker 1: and great joy in establishing those communities, in finding love
Speaker 1: and care and connection in those spaces. So these people
Speaker 1: spent about twenty years living together, making decisions together, sharing finances,
Speaker 1: and sharing education. But the Uruguayan military dictatorship stepped in
Speaker 1: and put an end to the project in nineteen seventy six.
Speaker 1: They spent that time afterwards living in exile. First they
Speaker 1: settled in and then they ended up in Spain, and
Speaker 1: then after that they found themselves in Sweden, of all places,
Speaker 1: where they continued their communal life and engaged in international
Speaker 1: political education, so that's all I ended up learning about
Speaker 1: them at first, But I wanted to dig a little
Speaker 1: deeper and find out what happened to them after that,
Speaker 1: and I wasn't finding that information in English language sources,
Speaker 1: so I ended up, unfortunately having to lean upon Google
Speaker 1: Translate for the Swedish and Spanish wikipedias, but those pages
Speaker 1: went into a little bit more depth, and so I
Speaker 1: was able to find out that this group ended up
Speaker 1: taking part in the occupation of the Mulvaden neighborhood in
Speaker 1: the late seventies, and they also translated Latin American anarchist
Speaker 1: texts into Swedish and vice versa. And then when the
Speaker 1: dictatorship in Uruguay ended, they returned to Uruguay with the
Speaker 1: money they raised with the hell of this Swedish comrades,
Speaker 1: and initially a few stayed in Stockholm, so there was
Speaker 1: a split effort between Uruguay and Sweden for a bit,
Speaker 1: but the ones in Sweden were able to send money
Speaker 1: and equipment home and so eventually they were all able
Speaker 1: to focus in Uruguay and set up a printery and
Speaker 1: established a farm in the countryside outside Montevideo on land
Speaker 1: purchased with money collected in Sweden, where they focused on
Speaker 1: collective farm and organic agriculture. I mean, apparently there's still
Speaker 1: active today. I found what seems to be their website,
Speaker 1: but it's not accessible.
Speaker 2: It's down.
Speaker 1: I tried to dig fit on web archive, but I
Speaker 1: wasn't getting much information out of that. But I also
Speaker 1: found a Swedish website that was talking about the activity,
Speaker 1: and I'll drop that in the.
Speaker 2: Show notes as well. Yeah, that'd be cool.
Speaker 1: So that particular website they said, and this is the
Speaker 1: grual translation of what they said, but it was quote.
Speaker 1: In parallel with the other activities, the organization runs a
Speaker 1: farm which produces sweets from figs, goofer, blackberries, and such
Speaker 1: as fruits. It also pursues stables such as peppers and eggplant,
Speaker 1: and produces its own tomato sauce. This small scale industry
Speaker 1: that the organization has built up is mainly run by
Speaker 1: a women's group, Comunidad. The Assurro also participates in the
Speaker 1: collective lapig Tanga that works for equality between women and
Speaker 1: men and against violence against women endquote. So they're doing
Speaker 1: some really important work in Uruguay. After all these years,
Speaker 1: I can't find their exact location, but it seems they're based.
Speaker 2: Somewhere in La Palce.
Speaker 1: If anybody wants to reach out for four the details
Speaker 1: what they're up to these days.
Speaker 2: Their story is really fascinating to me.
Speaker 1: So I'd love to find out just that whole idea
Speaker 1: of this group facing this dictoria repression, resettling somewhere else,
Speaker 1: catching their breath, incasion actions elsewhere, and then me are
Speaker 1: being able to return home and continue the work. I
Speaker 1: find that very inspiring.
Speaker 3: Yeah, that's really cool. That's what we hope for, you know,
Speaker 3: when like people are forced into exile, to be able
Speaker 3: to return eventually and to be like accepted into the
Speaker 3: community where they find themselves and able to like, like
Speaker 3: you say, catch your breath and build their strength and return.
Speaker 3: That's really cool.
Speaker 1: Yeah, I mean shout out to the Swedish anarchists who
Speaker 1: would have, you know, moved in solid arity with them
Speaker 1: and help them set up in that kind of thing
Speaker 1: if they did.
Speaker 3: Yeah, Swedish has been really good at accepting migrants and refugees. Unfortunately,
Speaker 3: a number of people who had received assignment Sweden were
Speaker 3: killed this week, so fucking sucks rb to them.
Speaker 1: Yes, I think it was just the moodish shifting as
Speaker 1: a lad.
Speaker 3: Yeah, all around the world thanks to the wonder of
Speaker 3: social media.
Speaker 1: I think, yeah, but you see the digression we had
Speaker 1: about translation and ended up connecting.
Speaker 3: Yeah, yeah, yeah, yeah, beautiful. Yeah, everyone listening, start learning Esperanto.
Speaker 1: I think that's a great hobby. Yellow, I do question.
Speaker 1: I think it was like a really cool project and
Speaker 1: it's time. I don't know how well it can pick
Speaker 1: up today.
Speaker 3: He like, Esperanto in the Age of Ai is an
Speaker 3: interesting I'd love to hear from Esperantis, honestly, like, if
Speaker 3: we have Esperantis who listen, I still have a great
Speaker 3: deal of admiration for the project and like for the
Speaker 3: people who participate in it, and I've had a lot
Speaker 3: of communications with them because of their relations to Spanish anarchism,
Speaker 3: and they've always been the nicest, most interesting, welcoming people.
Speaker 3: So like, yeah, if you want to be I Esperanto guest,
Speaker 3: please hit me up.
Speaker 2: Yeah. Yeah.
Speaker 1: Maybe eventually I will get back into Esperanto and pick
Speaker 1: it up again. I'm still still working on my Spanish,
Speaker 1: as listeners can probably tell.
Speaker 2: But we'll get there. Yeah, So we'll leave it here.
Speaker 1: For today, but next time we're going to venture into
Speaker 1: how anarchists stayed active throughout the twentieth century and also
Speaker 1: contributed to the development of anarchist strategy internationally. Until then,
Speaker 1: I've been Andrew Siege, I've been here with James Stout,
Speaker 1: and you can find on YouTube dot com, slash Andrew Zone,
Speaker 1: on picture dot com, slashly and Drue.
Speaker 2: This is it could Happen here, peas to be with you.
Speaker 4: It could Happen Here is a production of cool Zone Media.
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Speaker 4: in episode descriptions. Thanks for listening.