This Is Not the Novel of the Revolution (8) / Orlando Luis Pardo Lazo

(… CHAPTER 8 …)

Orlando Luis Pardo Lazo

She meowed.

On the other side of the shutters. A tame meow, muted. In an almost human language.

She meowed several times, scraping the porous and thousand year-old wood from 1910.

2010 just ended and she wanted to come in. That was her preferred way of slipping into the room, always at the break of dawn. Meowing to make herself visible, to make it clear that she was sleepy and cold, to reclaim that she was in her feline right, that she was herself and no other promiscuous cat from the neighborhood.

She meowed several times and waited with silent courtesy until Orlando would stand over the bed and open the shutters. Black and white, skinny, over-exposed and in high contrast, neorealistic except for her Manga-style gaze. It was she. Vasumitra Superstar. The same cat Orlando had claimed years ago when she was barely a fetus, a baby soaked in car grease, her skin half-eaten alive by leaf-cutting ants.

Vasumitra Superstar. A collage of a name that meant nothing specific. Two words taken from the night shift of the Chaplin Theater by Ipatria, two words meowing from the start in a garbage can at the entrance of the Colón Cemetery.

Vasumitra Superstar. Among the flies and the trash behind the Institute of Cuban Cinematographic Art and Industry. Among rolls of films with fungus, revolutionary outtakes tossed from the ICAIC archives, and tetrapaks from the dollar pizzeria at Zapata and 12.

Vasumitra Superstar. Then, simply, Vasu.

Orlando stopped above the bed. He released the latch on the shutters. Vasu entered without greeting him. This once, he didn’t caress her from the top to bottom of her spine, as was his morning custom. And the two fell immediately asleep, warming each other with the paired circulation of their blood.

Asymmetric hearts. Purring lungs. Successive sprays of salbutamol between sleep and dream. The racing heart of nightmares. Nails shredding skin and sheets. Vasu’s telepathic whiskers shortcircuiting Orlando’s unintelligible beard.

She meowed. They meowed. Then there was a silence without genus, transhuman.

Then it was nothing. The digital tic-tac of the cell phone, inaudible. Nokia of the night on the nightstand. Mute neurons liberating their sea of molecules and forgetfulness. Rude flashes in an unmixable combination of species.

Unheard of mammalian genetics. Uncivil Darwinism.

Orlando Superstar jumping on four paws from the flight of stairs above the French tiles of Lawton, making love to screams of savage pain. Vasumitra interrogated for hours in a National Revolutionary Police station, without understanding well those meows from Lieutenant Colonels Ariel and Alina, catlike secret agents of the G-2.

Translated by: JT

February 13 2011

Cuba: Telecommunications Are a Key Piece for Military Businessmen / Iván García

Photo: Flodigrip’s, Flickr. ETECSA office in Varadero.

Discreetly, although in official form, the businessmen who dress in olive green have taken absolute control of the only telecommunications firm that exists on the island: ETECSA.

In recent days, the Official Gazette published what different national firms would do with their shares of ETECSA. The majority group, with 51%, is Telefónica Antillana S.A. With 27% follows RAFIN, S.A., a Cuban corporation created in 1997, and about which publicly nobody knows where its funds come from and the final destination of its profits.

In Miami, where Juan Juan Almeida García — son of one of the sacred cows of the revolution, Juan Almieda Bosque — lives, the news didn’t take him by surprise. In a statement given to an independent Cuban site, he commented that the acronym of the mysterious company is the initials of ‘Raúl Fidel Inversiones’ and was created one night over shots of vodka and ham canapés in a house in the Siboney district, west of Havana.

Other sources who prefered anonymity confirmed what Almeida Junior said. And they calculate that the capitalization of this corporation is around 10 billion dollars and could be a part of the personal estate of the Castro brothers. RAFIN S.A. has its headquarters on Avenida del Puerto, Old Havana, and its president is Luis Alberto González Ruiz de Zárate.

His complete name gets no hits on Google. By his second last name, he can be related to Serafín Ruiz de Zárate (1923-1991) who, in 1959-1960 was Minister of Health, or to the journalist and investigator Mary Ruiz de Zárate. In Cuba, the Ruiz de Zárates come from a moneyed family from today’s Cienfuegos province.

Some years ago, Forbes magazine put Fidel Castro in its number one ranking among the politicians with the largest quantity of money and properties. Castro perceived it as a media vendetta and furiously responded that he would pay a million dollars to anyone who could prove the supposed riches imputed to him.

It has rained a lot since then. A couple of years ago, the Italians who used to do business with the Cuban telecommunications firm left the country, but they continued maintaining their 27% of the shares; those same that just got bought by the up-to-now unknown company, property of Raúl and Fidel Castro. More about RAFIN and other non-banking entities can be found on this page from the Central Bank of Cuba.

The interests of the military businessmen in ETECSA is logical. It’s a business that moves billions of dollars and in the near future promises to double its growth. According to local directives, mobile telephone lines will outnumber fixed (landline) telephones, with 1,200,000 users. And the trend keeps growing.

A cellular line on the island costs 50 dollars and every two months you have to deposit a minimum credit of 10 dollars to keep it operating; to this you have to add the succulent slice of international calls, with almost 2 million Cuban emigrants alone in the United States.

ETECSA is one of the three Cuban businesses which generate profits in cash, together with civil aviation and tourism. But if millionaires are the beneficiaries of mobile telephony and foreign calls, the immediate future should be promising.

In the first fifteen days of February, Cuba will become linked to Venezuela by an underwater fiber optic cable which will permit the transmission of data and internet connections. At a cost of 70 million dollars, the cable will permit the extension of the Cuban connectivity racket which barely reaches 5%.

The cost will probably also come down. Connections with the information superhighway today are by satellite, more expensive and slower than by fiber optics. In the digital era, the creole Mandarins are interested — and very much so — in maintaining absolute control over the new communications tools, which by its reach and power to launch calls to action could, in a matter of hours, provoke a popular revolt.

The Castro brothers aren’t stupid. And they have taken notice. The latest events in Tunisia and Egypt, and the role played by SMS and social networks like Facebook and Twitter, have demonstrated once again the powerful strength of the Net.

They are also conscious that it is not prudent to keep the populace away from key tools in today’s world. Their plan is to offer internet services … under strict control.

Internet is a double-edged sword for the government. It cannot live behind its back, but it brings an uncontrolled circulation of information. The military regime thinks it can minimize this impact, blocking and censoring the pages that they consider “counterrevolutionary”.

According to ETECSA sources, in 2011 it is forecast to commercialize internet service to Cubans. The initial cost will be 150 dollars for a line, and after that they will sell cards for a fixed quantity of hours.

In the last weeks, after General Medardo Díaz, 48, was designated Minister of Computing and Communications, he has called the attention of the workers to the movement of the military and teams in different dependencies of ETECSA.

To outward appearances, the militarization of this enterprise is a fact. Since 2008, Cuba has changed into a country almost basically controlled by the military. The majority of the ministries are occupied by active duty or retired olive green officers.

But what intrigues the coffee-with-no-milk Cubans, if it’s true what’s said in programs from Miami which are seen with illegal TV antennas, is knowing where the Castros have gotten so much money to start a corporation. And neither did they blush when it was baptised RAFIN.

To Humberto, 43, taxi driver, that “makes me damn mad, because the two have spent 52 years selling us the spiel about sacrifice and humility, and then suddenly — with an economy that’s a shipwreck and thousands of unemployed — they pull a mountain of money out of their sleeves, and they aren’t magicians.”

Note: After editing this piece, the vice Minister of Communications, Jorge Luis Perdomo, told Reuters that Cuba sees “no political obstacle” to opening Internet access to the population.

Iván García y Tania Quintero

Translated by: JT

February 8 2011

The Desired Sedition / Iván García

Every revolt, mutiny, or uprising in countries with despotic governments who worship the sweet taste of power, as happened in Iran in 2009 or right now in Tunisia and Egypt, awakens the wish in Cubans on and off the island that the social tension and economic precariousness of the ‘verde caimán‘ might push the people to throw themselves into the streets to try to turn the order of things around.

It’s not that easy. Genetically, Cubans are no different from other races or peoples. At their deepest, they also wish to live in societies with democratic rules and sharing of powers.

If you ask a citizen from the heart of Cuba, he will tell you that he’d like to elect a president every five years and also be able to criticize his leaders without threat of imprisonment. If you put it to them, on balance a majority of Cubans desire changes and a different future. They want the Internet to stop being science fiction, to read magazines and books and follow political and religious tendencies of their choosing. Or follow none at all.

But the Cuban people don’t have a vocation for suicide, nor the making of martyrs. Until today, desperation and the perennial economic and securities crises haven’t pushed them to a street rebellion.

“Wishes don’t make children,” goes a saying. Things happen when they have to happen. It’s understandable that Cubans committed to the future of their country wish to give a push to accelerate certain democratic reforms.

I understand them. I have family living in exile. And in the diaspora, many wish to be able to return to their Fatherland someday. Fifty-two years of personal authoritarian government of the Castros and the pages of the calendar that inevitably turn makes them think that their bones will lie in faraway lands.

Successes and people’s demonstrations in countries with ancient and totalitarian governments — like that of Cuba — awakens in the exiles the hope that the seditious spark will extend itself to the island.

Life has shown that it’s impossible to design and dictate from abroad, or through local dissident groups, a call to peaceful uprising of those who don’t have a profound political conscience, whose life goes on between continuous fear and a simple, human goal: to bring two hot meals to the table every day.

In Cuba there has been no repercussion of the call made by bloggers living abroad, calling their compatriots to carry out street protests. One of the reasons is simple: on the island, less than 5% of the population is connected to the Internet.

Opposition groups — on and off the island — consider it advantageous to use whatever peaceful means to upset the status quo, knowing that there has been an increase in discomfort and wish for profound transformation in a socialist system, closed and single-party.

But what it’s about is not about the coincidence of opinions, that the situation in Cuba should have to change. The disagreements are about which methods to use. And about other factors that range from fear to indifference. And even the lack of balls.

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Translated by: JT

February 8 2011

Fidel Castro’s Beggars / Iván García

The cold and humid days are public enemy number one for Havana’s beggars. When the north wind comes and the sun hides, the indigent disappear as if by magic.

In the Víbora section, close to the Plaza Roja (Red Plaza) — which is neither a plaza nor is painted red — a dozen beggars have appropriated a corner with wide doorways that serves as bed, roof, and table. Also as a walking junkyard.

Luis, one of the indigents who lives in the center corner of Carmen and 10 de Octubre, from very early with his alms-seeking buddies, starts drinking a homemade rum processed with coal and cow shit, of a nauseous odor and almost impossible to drink.

When the sun warms, they’re already drunk. With no food in their stomachs and then an occasional brawl with some transient, like flies they fall on the boxes that serve as their mattresses.

In Havana the beggars have turned habitual. In their first two decades, Fidel Castro’s revolution managed to sweep indigence off of the streets. Yes, there were sympathetic and eccentric vagabonds like The Parisian Gentleman, who believed himself to be a Spanish duke and recited poems from Lorca or Machado.

He was an attraction for residents of the capital, who chatted with this congenial and compassionate nut called the Parisian Gentleman. After his death, marketing specialists converted him into a mascot and went as far to erect a bronze effigy of him in the heart of the old city. The composer Gerardo Alfonso dedicated a song to him (http://www.youtube.com/watch?v=5fbiZGbAOxU).

But these 21st Century beggars, almost all born of the revolution, are human beings. A mix of schizophrenia and violence who can’t say more than 200 words and move like rats in the dawn to strip the garbage cans.

Some are incurably demented; their place should be in psychiatric clinics. But the indigent of Havana are afraid of being locked up in a room of the sadly famous Mazorra Hospital, where in January 2010, ill-treatment, low temperatures and hunger caused the deaths of 26 mentally ill.

They prefer to live in the street. They feed themselves from leftover plates of cafés and restaurants, or thrown away bits of food found in garbage containers. They sleep where night finds them: parks, doorways, or stairways of buildings.

For a few pesos they are used to doing it all. They clean flowerbeds, collect raw material, ask for money in well-travelled places (above all from tourists), and at the traffic lights of crowded avenues will run a rag over cars’ windshields.

Lacking family and a home, their favorite pastime is impulse drinking, in great quantities of a stinking rum, specially made for the poor and forgotten, a lethal potion that knocks one out on finishing the liter.

Only the cold succeeds in chasing them out of their usual street refuges. Alarmed by the growth of the number of beggars in Havana, a personality of the Catholic church has become sensitized and studies how the Cuban subsidiary of Caritas and the churches could help this army of the wretched.

The official press, blind to the problems of the citizenry, prefers to give publicity to hopeful news and report achieved production figures, in whatever province.

For its part, the biggest artisan of a Revolution, who swore to wipe out mendicity, looks elsewhere. His eye is on themes debated in the world’s centers of power. From the capitalist crises to this nuclear war which, according to him, is about to come.

The plans of his brother to get the economy moving don’t consider the elimination of indigence. The picture is heartbreaking.

The economy is in the basement. There is little money in the State’s coffers, and 1,300,000 workers face work layoffs within three years. Seen this way, perhaps for the governors the growth of mendicity will be a lesser evil. They prefer to skip that page.

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Translated by: JT

February 11 2011

Lead Us Not Into Temptation / Francis Sánchez

Photos: Francis Sánchez

My watch was still running slow, probably because I needed to change the battery, so I went looking for a watchmakers when, about to turn a corner, I noticed that I was passing in front of a sort of bunkhouse, tenement block or similar poor dwelling. I remembered that there, years ago, lived Pedro Argüelles, one of the political prisoners convicted in summary trials in the dark spring of 2003. And the door was open. Some people bustled about in a family environment, filling or changing something in the narrow little living room where they could barely fit. His wife … was she still his wife? A quick glimpse inside was enough to see her running some home engineering operation just like she wore her age and her solitude. I went to greet her. A thin invisible line separated us.

It was the line of a fortuitous occasion and a door already open, but that separation, which at a simple glance seemed insignificant, surrounds like a moat those who dare dissent peacefully from a government which doesn’t permit individual liberties or fissures in power. Risking the step, to cross that dividing line, could only mean one thing: to fall, and I don’t know from what height — nobody knows until they touch bottom.

I sank myself in that grief that appears when feelings within the heart scrape against the fear of contagion, the instinct of self-preservation, and the passion or bravery that emanates from common human sense, with a difficult doubt to overcome. The doubt between finding myself before a temptation of demonic, self-destructive forces, or before a test of the angelic part of my soul where God still waits for payment on the debt that humanity has continued accumulating down the centuries of hate and injustice.

It all happened in a flash. A kiss and I ask her how she’s been. Such a curious sample of that liquid or gaseous state in which one can find any fellow man, resulting from the formula of colloquial greeting, ordinarily preferred and established in the street, but here it implicitly included her other half, or as it might be, him, someone sunk in a cell in the prison at Canaleta. This prison, which rises so close to the outskirts of this same city, shares its boundary with the cemetery inside the urban connection, like two complimentary variants of a city turned upside down.

He communicated with her sometimes by telephone. He was almost blind, he could only see out of one eye and very badly, to read he had to stick the paper to his face. And the day before he had been called, again, by Cardinal Jaime Ortega, with the proposal that the prelate had come whispering within earshot of the other prisoners sentenced throughout the country: march to exile. Argüelles — different from most of the others — had already rejected such an outcome, and this time — according to what she, his wife, was telling me — he refused even to come to the phone.

I’ve said that everything occurred in a flash. But I could also say that I followed my path as someone who has been stabbed and doesn’t know it, he cannot or does not want to know from where the blow came. Does anyone have the right to offer, gladly, exile to another? I felt wounded not only as the Catholic that I am–of little standing, I wouldn’t recommend myself for any papal indulgence, though Catholic to the end, prepared to respond before any request for this religious identity that marks me in my transit through life and the labyrinth of the world.

I felt that pain, that nausea of frustration, that abyss which can lock itself in the chest of any person, independent of his ideas and beliefs. The family, a country under construction, or at least in the limelight of preeminent personalities and institutions, is this where those who deny the dogma are torn from the body of the nation? I was the same supposed escape rejected by Socrates–offered, then, by his disciples with the best of intentions–and, before submitting himself to this social death he preferred to drink the hemlock.

Exile is not, and never has been, synonymous with freedom. It has never belonged to the tradition of change or travel freely chosen, in which human potential flowers positively, open up and at the same time penetrate the future, guaranteeing that beautiful concert of the pollenizing of cultures. Exile comes by force of the community’s reasoning, although it might point against all common sense, or through the blind reasoning of the strongest, punitive — despotically. In Cuban history there was always the torture rack that tyrants used to free themselves not only of their opponents but of their ideas or uncomfortable attitudes.

Because of this a founding act of the Republic of 1902 was to repatriate the bodies of exiled intellectuals. Thus were brought home, among others, the remains of the priest Félix Varela (1788-1853). About the “Cuban saint”, Martí said that “he came to die close to Cuba, as close to Cuba as he could,” meaning in Florida. Welcoming the martyr who had suffered deportation for aspiring to a freedom beyond that of the confessional of a singular faith, incorporating him into the nurturing soil as truly as he then could be, when he was already just “beloved dust”, did not mean, however, the end of the trauma that kept feeding itself through the generations to extraordinary levels. A trauma that today, in addition to the communities and in particular the intellectuals dispersed throughout the entire world, has converted Florida almost into a second island.

Among sad omens everywhere, the note published by the newspaper Granma on July 8, 2010 seemed hopeful. One word, most precious to every soul, and therefore widely used by political spokespeople, stood out from within this brief text: “liberty”. Perhaps it sounded different on hearing it, in the sense that the message could appear as fresh as the new life that we all want.

For the first time the Cuban Church was acting as a valid interlocutor before a State that just a little while ago proclaimed itself atheist, and undertook a promise that only earthly powers could achieve, announcing that within four months the “prisoners that remain of those who were detained in 2003 will be placed in liberty.” But in the following days we came to understand that the phrase that followed — “and they will be able to leave the country” — hid this obligation: that the prisoners would have to go directly from their cells to the airport.

Now in the form of a note in Granma, scars had been exposed, games of appearances and intrigues in which a hypothesis, apparently so controlled as to let a specific group of citizens go free, must be unwrapped. It’s worth doing a textual analysis. We are faced with a use, rarely seen in the monotonous official press, of the technique of the “chinese box”: a narrator passes a word to another so he can pass it on, and that one puts itself inside another narrative, and this one in another, thus successively, like those Russian folk nesting dolls, matryoshka.

We have Granma, being the official organ of the Cuban Communist Party, which won’t pronounce or emit such a serious decision, executable only at the highest level — including one we saw taken unwisely by the general-cum-president in a chat with the then-Spanish Minister of Foreign Affairs and Cooperation, Miguel Ángel Moratinos — but it disregards the social content in the headline emphasizing the source of information, “Prensa Latina reported,” as if the agency founded by Cuba is reporting an event in a third country.

Then it turns out that the text, as evidenced by the header, belongs to the Archbishop of Havana, it is his “press release”. And, at last, the Catholic institution alleges that “the Cuban authorities advised”. Or it might be, says Granma, that the Prensa Latina agency says that the Archbishop of Havana says what the Cuban government said. A labyrinth, without a doubt. A huge game of echos, in a society where there has never been ample room for dialog and much less a choral concert, at the expense of citizens who despair in real life, hoping for hints of the future, a concept so impoverished of freedom, and therefore, truth.

The truth is the difficulty with which whatever twisted words might now come to disturb the compass of thought and experience, for example, of Martí, who would keep showing his own, suffered at the prow, between “the lives that now, in brutal exile, only hang by a thread?”[4]; because “in exile / all men and homes are shipwrecked / unsafe ships surrendered to the sea!“. From a letter to General Máximo Gómez, during the preparations for his final voyage to Cuba: “The respect for freedom and thought of others, even of the most miserable beings, is my fanaticism: if I die, or they kill me, it will be because of that.”[6]

Almost all the prisoners of the 2003 Black Spring have now left for distant shores. Among those who stayed behind bars, clinging to his irons, is Pedro Argüelles. Nothing would make one think, in the public life of his city, Ciego de Ávila, that here would come unfolding this drama that has at its center someone who can barely see the palms of his own hands. Or, almost nothing.

There is a notice stuck to the wall in the vestibule of the St Eugenio de La Palma Cathedral. It is a summary of the thought that the cardinal would offer the first of January of this year in the Havana Cathedral, celebrating the World Day of Peace. Whoever stuck their head in the local church could bring themselves up to date, standing in front of this piece of paper, near a bid that still stands, near a promise of “freedom” for the few who, like Argüelles, won’t accept a one-way ticket.

The cardinal, in January’s Mass that dealt with the message from Pope Benedict XVI with which he opened a new year — “Religious Freedom: Road to Peace” — when even the period the government had given to itself had expired, gave a review of the ideas of some liberties with names, and showed himself to be excited by the results of the mediation of the Church and in particular by his own role. The magazine “New Word“, by the Archdiocese of Havana, described his speech: it said “[he] has a ‘moral certitude’ that in the next few months other prisoners ‘sanctioned for some type of event connected with political postures or actions’ would be set free”. In addition, by the way, he invited his listeners to “free your hearts of old throwbacks and, feeling yourselves to truly be free, assume a vision in reconciliatory truth among all Cubans.”

What reconciliation is built on making the uniting nature of the Fatherland explode, exiling, launching into the sea precisely those who test the basics of love? That same cardinal has affirmed, illustratively, that “it never should have been necessary to renounce God to be able to enjoy one’s own rights.”[7] He brings about a turn to that closeness of meanings that so pleased the Apostle — Jose Marti — between heaven and Earth, feeling and reading “Patria” instead of “God” to distinguish what should be necessary and what should be indispensable.

It would seem that the satisfactory exit from conflict depended on a unilateral decision — Argüelles himself protested, a little while ago, when the government of his country offered him to the United States in a trade; he warned that he wasn’t available as a piece of merchandise. Everything indicated that a gift from the high levels of power, anticipated with that “press release” from the Archbishop, would — through a pious act — bring Cubans bravely closer to faith, in reconciliation or in a profound repatriation.

A message of such importance consisted of a very long distance phone call. But, at the end, it’s the will of an isolated individual, “shipwrecked” but not lost at sea, limited to what little he can perceive and feel between the twilights, who — paradoxically — the process comes to depend upon. It depends on how he reacts to the real or imaginary voices that invite him to step firmly with his next step.

Of course, if I could have spoken to him, I would not have commended him to martyrdom either, to resolve the Gordian knot of interests in a conflict that generally ends drowning the “most unhappy being”. I would pray that he might find at least a tranquil path by which he could make it through the storm with his wife at his side. But perhaps with him the solution isn’t barred, detained, nor faith; rather that in him, miraculously, although it might be for a second, they are sustained in the vacuum.

Translated by: JT and anonymous

February 5 2011

Cuba – United States: The Lion Isn’t As Fierce As It Was Painted / IntraMuros

By Luis M. Cáceres

In February of 2010 a book was published by the Cuban State titled: Fundamentals of Planning, which says on page 23: we do business with all the world’s regions, Cuba’s principal commercial partners are: Venezuela, China, the countries of the European Union (composed of 27 developed countries) among them Spain, Italy as well as Canada and Russia. It continues to say:in the last few years agricultural commerce has developed with the United States which now surpasses 500 to 600 million dollars annually.

According to the Royal Academy of the Spanish Language, the word ‘Bloqueo’ means: besieged, immobilized, naval force that blocks, cuts all types of communications to one or more coastal ports of the enemy country. Has anyone seen this blockade in Cuba? At the start when the Americans were not compensated for interventions, expropriations or nationalizations, they only had some frozen funds on their part that is far from compensating them for the value seized.

When that stage of the hurricanes that left entire zones destroyed, they were among those who offered help to construct living spaces, but their help was rejected without consulting those affected.

It can already be considered a rare case for someone to have no family member who has left for economic or political reasons (for the case is the same) to the United States and who doesn’t receive a little gift to “soften” their situation and hold up spirits and strengths for everyday work, receiving from those who carry in their body the remembrance of those who would probably accompany them for life, leaving their souls and joys in the land they love, those who lost it all without being able to leave it to a family member who might have needed it, those who have gone to live in a borrowed Fatherland. This has brought them work and well-being. However, the Cuban Government calls them enemies.

Very many old people receive a decent subsidy without ever having worked in that country, simply all, from whom also comes something to our pockets making part of the so-called ‘remittances’ which have totaled millions that have left from that enemy, money which when it touches Cuban soil, along with the metamorphosis of color loses 20% of its original value.

I know the case of a Cuban recently arrived in that country who needed — urgently — open heart surgery, this very sad person said he didn’t have the money to pay for it, at which the doctor responded to him that he hadn’t asked the question.

He underwent successful surgery to the point where he could even manage to drive a cart as an option, pleasure and trade (and for the operation, he didn’t have to pay a cent).

Another curious fact also from a retired Cuban who traveled and worked several months and on his return confessed to his friends that he’d earned more money there than all his working life here.

This is a personal experience from someone who writes: On arriving and the plane landing, they announced that Americans and legal residents would deplane first, I felt discriminated against because I thought that in this we’d win by doing this in reverse, here the foreigners are first in everything.

That enemy has only received criticism with the official message that arrives from and up to their own houses by diverse means of broadcast without their being able to protest nor interfere or, could it be that they aren’t paying attention?

This is the empire that defeated the other empire, the Russian, which gave us fish without teaching us how to fish, which proclaimed that the entire world belonged to socialism, where only one flag would fly — that of the hammer and sickle — that of the missiles and the Warsaw Pact, that of the enormous army and its nuclear arms and a solid Party conscience of its people in which, up to that moment we came to believe in.

They say that they allowed that damn enemy ideology to penetrate (the only explanation) when they spoke of empire, we thought of strength, also impositions — something that all of us rejected — but of this, many wanted its commerce, its investments, tourism and our taste for its movies, and why not too its money, although for some it is false but at times I think they’re more false than they will admit.

Translated by: JT

January 20 2011

MININT Cyber Lecture Video – English Transcript

Enemy Campaigns and The Politics of Confrontation with Counterrevolutionary Groups

Download a PDF of this transcript here.

La ciber policia en Cuba from Coral Negro on Vimeo.

Presenter: Eduardo Fontes Suárez

Introduction

The title more or less says it all, we can adjust [the talk to meet] your interests, comrades, when it’s time for discussion. I am going to talk – although the topic is to talk about the whole strategy against Cuba and how this strategy has been articulated in counterrevolutionary campaigns – we are going to focus now on the newest components of this strategy. And in the second part, without any kind of limitation – I don’t know how much time is available, I am going to try to be as brief as possible – we can discuss later the rest of the topics that interest you, and are most relevant to the current operative situation, we can talk about the counterrevolution, [Guillermo] Fariñas, Los Aldeanos [a rap group], of those we’ve already talked about out there, but it seems to me that all this is very interesting, perhaps the most important at the current time, is to talk about these subjects.

We are not fighting the new technologies

Some comrades have already heard me talk about these subjects before. In reality I have become quite insistent about these issues because this is the base, comrades, the rest of the actions that are developing around Cuba. That is, if we don’t understand the psychology the enemy is working with, we will see the rest of the things as isolated events, as isolated components, simply as things that happened and we won’t be capable of understanding the time and the role played by each of the enemy’s strategy.

So in the first part I’m going to talk about how this aggression against Cuba is articulated, in a general sense, in a global sense, and what is the role that is attributed to these new technologies. Just a note because we’re going to get into the content: we are not fighting these with new technologies; it’s simply to know them, to use them to support our interests, and to know what the enemy wants to do is to put them in the country. Because sometimes we are fighting them because they crash the computer because we’re fighting with the technology, no, the technology in itself is not a threat, the threat is what someone does or could do from behind this technology, in the same way it is an opportunity because of what we are able to do with it.

So with that preamble let’s get started.

There is a group of antecedents we want to talk about, because until 2007 the blockade was closed, didn’t have… the only crack was in the sale of food. However, in 2008, we began to see a public group in the Bush administration, some of them reflected there [see PowerPoint (PPT) screen], that is, in the Miami Herald, they talked about some of them in the Los Angeles Times, Bush himself announced an offer to award licenses to provide computers and internet access to the people of Cuba. And so there is a group of declarations from the Bush administration that, at that time, we are talking about something a little counterproductive, that is, it wasn’t playing with the strategy that had been followed, with a group of components that we were seeing in the operative work of the introduction of those media by some determined groups within society. We’re talking about the counterrevolution: the bloggers who were starting to emerge as a new category – and let’s talk about that for a bit right now – and I put this antecedent because 2008 will be a benchmark of what we will discuss later, that is we’ll talk later about why Bush was already talking about these things in this year.

Obama is worse than Bush

2008 comes and a change of administration, the “embrace of death,” and I like to say, between Bush and Obama, comes the great dream of a world of change and in the end life has shown that it’s nothing more than a chimera: Obama is a man who is the fruit of his own system, what the American system was lacking, a man like Obama who was helping to clean up the image of the atrocities of Bush, but Obama is… not more of the same. continue reading

That is, we’re talking about a man who in his government, for whatever condition – we’re not going to detail now if it’s more this or more that – the military budget has grown, the number of men under arms in different countries in the world has grown, the plans against Cuban haven’t changed, nothing is reduced, on the contrary, covert actions in particular have increased, and then we’re going to see Obama give a speech about the new technologies as well, a little more intelligent.

Obama talks about measures, and the measures come out in April, fine, he announces them in April of the previous year, before the Summit of the Americas – he was cleaning up the stage where he was going to go – and finally they materialize at the and of last year in a document, but they talk about [reads the PPT on the screen] authorizing the telecommunications providers to establish telecommunications and fiber optics in Cuba, talk about authorizing the telecommunications service providers to make agreements with Cuban entities, talk about awarding licenses for the provision of radio and television signals to Cuba, and talk about awarding licenses to people “subject to the jurisdiction of the U.S.” [i.e. U.S citizens or legal residents] to activate and pay for U.S. and third country suppliers of any telecommunications service, satellite radio and television, that they were ready to provide to Cuban citizens.

Networks in Havana neighborhoods

What is the reality behind all of this?  We are going to talk to you about how we perceive this strategy in four fundamental components. First, there are a group of plans, and today we’re just going to talk about two of them—it would take too long to talk about all of them, and besides, many are already in progress and there are already various operations dealing with them.  We’re going to talk about four components that demonstrate why we want to do all this, that is, where we are going with the strategy for all this.

In the first place, [reading from Power Point slide] the access to computers and telecommunications in order to establish wireless networks throughout the country with the activation of illegal internet access points.  What do we mean by this?  Well, there are a group of programs aimed at creating networks throughout the country that provide direct internet connection.  What is the first point of this program? It is to study the networks we already have in Cuba.  In other words, they have already carried out a meticulous study of the wireless networks we have in Cuba.  Sometimes we live a little…and I say little because sometimes you chat with various comrades and they look at you with a certain face [makes gesture of incredulity]…no.

For example, in Havana there are thousands of wireless computers connected in any neighborhood, from Playa to San Miguel del Padron.  These are kids who connect online to play virtual soccer, to play those shooting games, as well as university students who connect to study among themselves.  Basically, wherever there are at least three computers with wireless ports and Wi-Fi, we can see that it’s a little device, and through it, a wireless network is created.  And besides, it’s not illegal.  So, a wireless network between my house and the apartment next door is not illegal.  As long as I am not providing a service it’s not illegal.  Well, they’ve studied how wireless networks function throughout the capital.  Or at least they tried to study this.  Based on this, they formed two projects which we will talk to you about here.

The first of the projects belongs to the International Republican Institute [IRI].  The program is called “Accelerating the Transition to Democracy in Cuba” and has set a framework of initial action from 2008 to 2010.  We must pay close attention to the date of 2008.  That year, there was already a discourse on behalf of the American government attempting to justify what they were about to do behind the scenes.

This is their website which details their entire program, the democratic transition in Cuba and how they plan to go about it.  But it does not mention what we are about to see here right now, which, shall we say is the operational component, or the secret component of the program.  The first of their objectives – there are three we aren’t going to talk about today – talks about [starts reading off Power Point slide] developing and creating conditions for internet communications in Cuba.  And I’m going to have to pause here.

What is a BGAN satellite unit?  Later on we’ll see it, and I brought a drawing here that more or less illustrates it.  We’re talking about a small device [makes a hand gesture] that allows for a high-speed internet connection via satellite.  It allows for “voice over IP”, or in other words, it allows a person to talk directly on the phone, and to be able to see videos.  We’re talking about high performance equipment which does not need a roof antenna, which does not need a cable to hook up to the device (the entire connection can be wireless), and which means I don’t have to put it in the window pointing towards the Habana Libre Hotel.  Instead, wherever I decide to put it in my house I can stay connected.  What we’re talking about is a technology that is present in the zone of the Americas in 2008.  So, in other words, it’s the latest satellite communication technology, and completely portable of course.

Being a blogger is not a bad thing

Here, they are talking about distributing [looks at and points to the Power Point] a group of BGAN satellite units to dissidents (the traditional counter-revolutionaries), and bloggers.  And there’s something I must bring to your attention because it is precisely at this point where they start manipulating our language.  The bloggers establish themselves here as if they are a new category, that is, they are people who have blogs, who run their own blogs on the internet; if we leave it to the enemy we are going to have the bloggers, just like we have the concept of civil society at a given point, just like we have the concept of democracy, and very soon we will have a department to work with the bloggers.

That is, being a blogger is not a bad thing.  However, they are already presenting them as part of the same counter-revolutionary group as one more category that can oppose the revolution, and this is a subject and a term that we can’t accept. That is, they have their bloggers and we will have ours.  And we’re going to battle to see which group is stronger.  We will talk more in depth about this later on.
Anyway, the idea, comrades, is to distribute this equipment and to establish national networks, and they want to supply members of these networks with cell phones with text messaging service.  The modules we’ve operatively detected have mostly been high-performance Blackberry phones with satellite connectivity, which is paid for outside of Cuba, so they do not depend on our networks, nor do they pass through our supervision mechanisms.

And of course they pay for this service, and they send emissaries to contact and finance these networks, which are made up of about 5 to 10 members (later I will explain why).  They train them, establish and maintain contact with them from the outside, and they have to activate the networks of technology businesses in Cuba.  But what are networks of businesses? All of this sounds very sophisticated, doesn’t it?

They are computer-savvy technicians that we all know in the neighborhood.  You know, the guy down the street who fixes computers.  I’m somewhat computer-savvy.  When my neighbor’s computer breaks I go over and try to fix it for him, and I help him out if he wants to install a program.  Those “technological businessmen” are no more than these kinds of people.  So, they look for people, usually young, who are interested in fixing computers. They then recruit them and have them on their side over there.

And what will these people do for them?  They will maintain the networks.  In other words, they count on certain people they can pay, and in turn, those people guarantee things for them, like, “Hey, fix this for me.  Install that program for me, etc.”  They work together with these people in order to benefit themselves.  Recruit.  And that’s the exact word they actually use, to recruit citizens who are not American in order to evaluate the use of cellular technology in Cuba, in this study that they are doing, of the cellular and wireless networks in Cuba.

Why in a third country?  Because this BGAN equipment functions with a small internal card, just like cell phones, but the service provider is not in Cuba.  The Inmarsat service is only found in countries that have contracts with Inmarsat.  Cuba has contracted Inmarsat service, but Cuba does not provide Inmarsat service.  So it must be done from a third country.  In our case, we have sources who indicate that it could be coming from Costa Rica. Perhaps later in the presentation we can talk about Costa Rica because it is a country that keeps coming up when it comes to subversive activities against Cuba.

Internet connections everywhere

Just quickly and trying to be clear: What is the idea? That is, to put in place — don’t be fooled by the drawing, the BGAN is not an aerial and it doesn’t transmit signals like an aerial, it’s linear transmission, which makes it more difficult to keep under surveillance — and set up the IRI project in different parts of the country. At first we’re talking only about 10 points, around wireless networks which already existed and would allow, without filtering the IP’s, that is, when I come and set up all the machines in the area without a WiFi port they can connect to the Internet through me.

Basic social psychology, comrades: if you’re at home, sitting in front of your laptop, and a message pops up saying you’re connected to the Internet, the last thing you’re going to do is ask where it came from. What I can guarantee is that before it goes down, people are going to start to log on, search, surf, download videos, it’s obvious.

Let someone come here or anywhere else and say, “Hey, I’m getting on the Internet for free! How is that possible?” and that is part of the psychology that they’re banking on to get this going without too many setbacks. What’s the idea? That is, this thing here [points at the screen] on the right, blue and black, is the WiFi network transmitter. You can have a network and with this transmitter you’ve got a range, that is a communication, with the computer that’s here, depending on where the transmitter is, a half a mile to a mile, that is we’re talking about an area of a half mile to a mile we can connect 25-30 machines, which are connected together, and I come with this device [the WiFi] and the whole network is connected to the Internet through me. There are many useful possibilities.

We will be able to connect through high-speed, if any of us has for whatever reason a home connection, you know that the Infomed server is the best, at 56 k, if you are near a telephone hub. But if you live, like I do, in San Miguel del Padrón, the day you get it at 33 k is a good day.

Then through here, you will get a much faster connection, more comfortable, and you won’t ask yourself where it’s coming from; but if we put ourselves in the enemy’s place, it also gives us the confidence that any intelligence transmission of any kind, I don’t know, sitting there on that corner, I can open my laptop and have a secure connection which the Cuban authorities cannot control. And that is the second part we are adding to this issue.

What does a BGAN module bring, that is, this thing they are distributing in Cuba? What does it include? It comes with a video camera, five Blackberries (five, because remember the network was for 5-10 people, and the minimum is 5), a Notebook—which is a very small computer that guarantees the connection—the BGAN itself and that’s it: we’re on the Internet. This is what they are intending to distribute for free, so nicely, these people in the country.

Alan Gross came to knock down the Revolution

There is a second project that follows the same line. This man we have up there is Alan Philip Gross, an American who is a prisoner in Cuba, a mercenary — now we can’t say ‘mercenary’, in modern discussion he is a ‘contractor’, those are the terms of modern language — for the DAI, Development Alternative Initiative, that is, an agency subcontracted by the USAID to create subversion in Cuba.

Comrades, since I was a little boy, those whom they pay to fight, to battle in a foreign land, that is a mercenary. And that is what this man is doing. The very same as in Playa Girón [the Bay of Pigs invasion in 1961], but this guy came with other arms. He didn’t come on a boat and didn’t disembark with a gun in his hand, but it’s the same story.

This man comes to Cuba, he is following the same line more or less, I mean more or less, this is a case that is in the criminal process at this moment, pending a trial, and he is detained. For the next act, the protests will start, hey, they took my guy, I have a man who is a prisoner, and this document comes out from the director of the DAI [U.S. Defense Intelligence Agency] on 14 December 2009, he [Gross] was detained since the 3rd, his arrest was made public the 4th, where he recognizes — the director of the DAI — hey, this man isn’t a spy, my guy isn’t with the CIA, he’s one of my guys who was there because I have a contract with the USAID, which means DAI has a contract with USAID, to plan a contingency and democracy program in Cuba, to help the American government to implement activities in support of the law, human rights, political competition, the construction of consensus, to strengthen civil society in support of a democratic government in Cuba.

This means he isn’t a CIA guy, no, no, he’s a guy who I sent under a contract to Cuba to knock down the Revolution. Because when one reads the concept that the DAI made public of why this man was in Cuba, this man was in Cuba to change the political system in Cuba. However, he comes out with this defense argument.

They know that this is a setback of giant scale and 48 hours later this letter disappeared. Today on the internet this letter doesn’t exist and you go to the DAI’s website, look over the site map, and this letter never existed. What’s happening? Like always, one eye is looking at you, on the internet someone is always recording you. And what you put up one day, although you took it down within 10 minutes, that stays recorded somewhere. And in this case we have the document, which we have managed to preserve until now.

The danger to young people

What did Alan Gross come to Cuba to do? The same thing the IRI project is trying to do, like all the other many projects. We believe that this will be supplemented with these ten little devices that IRI would place. There are 10 from IRI, another ten Alan Gross could place, another 10 that others could place… the idea is to undermine the territory of this story… The idea is, as we said at the beginning, to create a technology platform outside the control of Cuban authorities, that would permit in some way the free flow of information between Cuban citizens — not any Cuban citizen, those selected by them, that is opponents, bloggers, those they have chosen — and between those citizens and the world.

This is the first time. But it comes with a second part in the strategy. In parallel, it is articulating and organizing a virtual network of mercenaries, of counterrevolutionaries, who are not the traditional counterrevolutionaries. Who are we talking about. Martha Beatriz [Roque], you say Martha Beatriz in Cuba and everyone distances themselves from her; you say Elizardo Sánchez, Vladimiro Roca, and everyone identifies them as the enemy.

But we’re talking about young people, people who may have an appealing spiel, guys who live with our children, our brothers and can seem like normal people, but they may have a spiel from the networks.

It’s no longer Darsi Ferrer [Cuban dissident doctor] from the park on Calzada [in Vedado] protesting, no, the park of the protest here is the internet. From the network we are generating our own conflicts.

The most notable example — it already bores me to talk about her — is the case of Yoani Sánchez. I say the most notable because she is a great fabrication. And it’s a great fabrication where a girl from nowhere is turned into the most important journalist in the world, [among] the ten most important personalities in Latin America, Ortega y Gasset [the country’s largest prize for journalism] prize winner in Spain, Maria Cabot Prize from Columbia University [U.S.], that is in two years she’s turned into a great character, from nothing more than the result of a money laundering operation.

The drug money, you wash it so no one knows where it came from. The money from subversion you wash through prizes so no one can say that the U.S. government gives Yoani money. No, the money comes from the prizes. We’re talking here about prizes of 15,000 euros, 50,000 euros, that is the money out there. Then, the great construction is Yoani.

Anyway, you don’t have to be afraid of Yoani. Yoani kills only herself, in fact she’s already committing suicide. She says in the interview [with] Salim Lamrani [French blogger] — I assume most of you have read and if not I recommend you read it several times — she says Salim manipulates her because at the end of the interview Salim Lamrani stands up and she hugs and kisses him very warmly.

I mean, of course, if you are a journalist. If you weren’t, and he was, the journalist who managed as good an interview as any that will be awarded prizes in the whole world, the best interview of Salim Lamrani’s life, and you gave it to him, you gave him the opportunity to wipe the floor with the construction of the Americans. And he did.

Behind Yoani Sanchez

The great example in the whole story is Yoani, but not only Yoani: Behind her there is a grand strategy involving coordination of the social networks. Very briefly — the topic today is social networks — I recommend the intranet [the Cuba government’s own internal-only network] to you, and there is already an explanation of social networks there which, unfortunately for you, I gave myself, so you’ll have to see me again, and Thursday we are going to have a second explanation, not from the point of view of the activities of the enemy, but from how social networks are operating in the country, which Rosa Miriam Elizalde will give, and I think Friday or Saturday the second conference will be on the Intranet.

With these two we can get a general idea of what social networks are, but all this we have heard talk of: Twitter, Facebook, YouTube — the video network You Tube more or less the whole world knows about it — Flickr, which is a photo network, that is a network where people don’t go physically but through the web. And the networks are very broad, like Facebook. In Facebook any one of us — and we can test it — can create, speaking the language of youth, even the ones who consider themselves “less popular,, can enter, put in a set of your actual data, and in ten minutes it will return to you links to all your classmates from school, or whomever is in the social network.

You put in: “I studied at Saul Delgado [high school] in this year and I graduated in this year,” and in ten minutes they say “Look,” and you can see all the people you know: Joe Blow, two years younger than you, two years older than you, but one of those guys from Saul Delagado in Vedado,” and from there the network begins to develop.

And they begin to use — they no, we use, because we are also part of the social networks and we are using the values that are the traditional values when human networks form: family in common, common interests, common history, these are what are most used in the Facebook networks, that is, the strongest links to people, especially in our case the schools link us strongly, the years in junior high, high school, and from there we began to link ourselves. And they try to break the ideological barriers on the part of these linked generations. And then the graduates of Saul Delagado, the graduates of Lenin, are, more than any ideology, graduates of that school where we spent our best times. And from there, these relationships begin to be articulated.

We have to fight On Twitter

These are networks of more than a personal nature, but you will find another like Twitter, which is a classic combat network. Twitter is a network of short messages — we’ll put up a couple of short examples here — which is a network where there is constantly a battle. They have their battle and we, we have ours.

But the idea is to create this supposed counterrevolution on the networks and act against Cuba. When one looks retrospectively at what happened with the Orange Revolution [in the Ukraine in 2004], what happened with the Iranian Green Revolution  [in 2009], what happened after the Iranian elections, it was this, to say, the world there was going normally, but through these networks they succeeded — those people they already had prepared there — to mobilize a group of people, launch them in the street and report about it through those same social networks. Today any telephone has a camera, any telephone has video, anyone can subscribe to YouTube from that same telephone across the internet — in our case we don’t have this service controlled, but we do have BGAN, the computer and access without control — there it is.

It’s all a strategy: if I put the technology platform [in front of you], the people who can generate the conflict for you and at the same time those who are going to report this very conflict abroad. Why is this in Cuba, which at times we think we are immune to this — when we say we think what are our own comrades? As we have had our own institutional limitations as part of our functions [in the Ministry of the Interior], we believe that society also has them.

Those who are on the right [pointing at the screen] are the web sites most visited on the internet in the world. This is about 15 days worth of data. There we see Google, Facebook … those in yellow are social networks; those in red are blog platforms. And the rest are search engines, in one form or another. In Cuba we are at the same level as the rest of the world.

At times we think that in terms of internet access we are lower, no, no, the trend in navigation is the same as in the rest of the world. The first place we see in Cuba is Google. The social network seen the most in Cuba, which is also in 4th place of the places most visited in Cuba is Facebook, which is the second in the world.

YouTube is among the social networks seen the most. Twitter, is in 9th place for us, worldwide it’s in 11th place. This is to say that there is a relationship between how the world moves on the internet and how we move. As such, we should be convinced, comrades, that the formula, the mathematics, the psychology that works over the internet [works on] Cuban internauts the same as on Chinese, as on Brazilians, and on Bolivians.

Because we sometimes have the tendency to think, among our comrades, that no, here people are going to search more on Google, than if we put ourselves on Wikipedia for our youths’ homework, no, no, that is a component of those who are already a little more advanced in age. For our young people, who are those who navigate the internet the most, they have the same trends as everyone else.

A spark to generate conflict

This is what I am showing you—I won’t ask you to understand it, but to inform yourselves on how Twitter works, if you have the access—these are the profiles of four people on Twitter. Twitter is a network for short messages, 140 characters, and there we find Yoani. Twitter works in such a way that I follow You, and You follow Me. That is: I follow people, people follow me.

Whatever people I follow reach me, and the people that follow me, whatever I write reaches them. According to Yoani’s profile on Twitter—this is from today at 1:30 PM—she has 52,946 people following her on Twitter. Each time Yoani says anything, at least 52,000 people in the world get the message.

But to each of these 52,000 followers that she has, the message will reach them, and it’s like a spider that threads a web, and sometimes we say: Why is it anything Yoani says, someone who is nobody here, the whole world knows about it? That’s one of the explanations. This is a method of diffusion in real time.

And there you will see some of the things Yoani said today: “It’s time to organize the first quedada or twit up for the island’s tweeters. The question is where and when?” What are we talking about here? The same thing I was explaining a while ago in Iran. To say “Tweeters, rise, let’s do it, let’s go… let’s meet at…” and so that is how she is going to set off the spark to start a conflict.

And like that you’ll see—as an update on Fariñas’ hunger strike: “Fariñas is on hunger strike since June 1st [sic] and has been taken to the emergency room,” being re-tweeted as text messages. “I am reading the Manual, and I think from this will emerge many ideas for alternative Cuban twittosphere publishing.” In other words, I am talking about very concrete things, very short, but messages that always carry an ideological component.

Next to Yoani, I have placed another one of the bad guys, the Twitter of Penúltimos Días, this from a Cuban [Ernesto Hernández Busto] who lives in Barcelona, the person who was with Bush at a cyber-dissidence event last month; Bush organized an event with that name, Cyber-Dissidence, and invited an Iranian, a Colombian, a Sudanese [EHB has clarified there was no Sudanese at the event]…someone else… and a Cuban.

The Cuban guy, of course, was not from here, but from Barcelona, and he even says he feels proud of being financed by Bush and of working… There’s a fabulous photo that shows him in an embrace with Bush. But, equally so, it’s about constant messages of aggression against the Revolution.

The internet is the field of battle

And, of course, we have our own twitterers. The network of Cuban twitterers is growing, and already starts to have a certain strength. Here we have Yohandry Fontana, who is the most recognized twitterer among revolutionaries, Yohandry’s blog is a strong blog, strong enough that now they are applying a formula to discredit it: You look for Yohandry on Twitter and it’s not him. There’s the same avatar, the same logotype, the same name, but it’s another person writing the tweets, you realize it is someone very very counterrevolutionary. Then you have to go to Yohandry’s blog and from the blog he posts the tweets, it’s all the tools of a plot.

They are doing the same thing to Chávez and I’ll explain why. If you search for Hugo Chávez’s blog online and if you put it in the search engines it doesn’t appear. They have…[sentence not completed], because what is being done to the blogosphere is very forceful. And here I have Tina Modotti, of course Tina Modotti is not Tina Modotti, it’s a person behind the image of Tina Modotti, and she, comrades, is the one who whips Yoani.  She doesn’t let Yoani live.  If Yoani says white, this one says black and explains why it’s black.

Well, there what happens is that she is opening fire on Laura Pollan [leader of the Ladies in White].  “Yoani Sanchez is out of competition,” and they tell Yoani, “Take it or leave it, last chance to make a buck here,” and that’s how it happens.  This, comrades, is something you must live for yourself.  It’s very difficult to explain.  It’s a dynamic of permanent combat, and we cannot lose the perspective that the internet is the battlefield, and that the enemy has their troops ready.  We cannot step off the battlefield; we must enter the field with the strength and knowledge of our people so we can fight.

An example of this? It’s Chávez’s Twitter. Chávez goes on Twitter, I say that Chávez doesn’t look like anyone — the image [on the screen] is a little old, it wasn’t put up today, now let’s see today. Here he had 326,000 followers, Chávez already has on the order of 470 and some thousand. Chávez says that he doesn’t follow any more than five people: Fidel Castro — the reflections of Fidel are on Twitter, Correo del Orinoco — which is one of their magazines, the Socialist Party of Venezuela, Tarek [El Assaimi, minister of the interior], and another one of the government ministers.

He doesn’t follow anyone else, but Chávez is Chávez, he can give himself this luxury, and he has almost half a million followers. And Chávez has been moving Twitter. What happens to Chávez with Twitter? What generates so many followers that he has to divert those followers to a space where he has more capacity to respond: 500,000 people following the messages of a single person doesn’t give you time to read them, even if you pull one a day. So this was a little out of hand and here we see the solution.

This is an example of how Twitter works. Until the day Chávez joined, the Reflections of the Commander-in-Chief [Fidel], which is the Twitter of the reflections — as you will see, the central ideas of the reflections are posted there — had close to 6,000 followers. After Chávez joined, it’s gone to more than 30,000. What do I want to tell you? The people who were watching Chávez and they saw that he followed Fidel, they were people who then started to follow Fidel. People who didn’t know that [Fidel’s Twitter account] existed started to follow him, and this is the fundamental logic of social networks.

I see that you follow a guy and I follow that guy, and when I see that guy follows another, I begin to interact with more people. This is the blog [sic] Chávez today. I emphasize that Chávez doesn’t seem like anyone. There you have it, this is the data from today before I left to come here, at 1:31: 547,390 followers on Twitter. But, what has Chávez done?

Read here: People ask Chávez on Twitter for houses. It says, “My roof fell in.” And Chávez through Twitter says to his ministers, look here, from bottom to top [pointing at the screen], the second is a person who is saying, “Hi President, forgive my message, I need your help to repair my mother’s roof.”

Chávez’s answer: “Urgent, Tarek.” And this is an order to Tarek to resolve this problem. What happens, Chávez announced that from the dynamic of this code, he’s already got a team of 200 people to respond to all these problems. What has he done? Created a system of exchange, but in Venezuela now SEBIN [Bolivarian Intelligence Services], the former DISIP [Police Intelligence Services Directorate], set up a Twitter through which people could denounce enemy activity.

And you should see the flow they have. Of course, half of what comes to them isn’t real, but interesting information is emerging. That, comrades, is what they mean to say that this is a tool that even though it was created by the enemy, we must also use it to fight.

An important component in this is socializing. These are platforms you don’t pay for access to, they are free. You have to have your internet connection, but they are free. What happens? When you do something like what Chávez is doing, you have your command back.

In fact, Twitter is not made to solve social problems. What’s happening? I emphasize, Chávez doesn’t look like anyone and he has made a revolution with this, to the point where I’m now telling you, now they no longer know what to do with him. They already don’t put him on the search engines, you won’t find Chávez there, but it doesn’t matter, it keeps flowing like out of the mouth of a cannon. So, it’s something we have to follow.

What I can guarantee you is — because there is also a psychology of this — if you don’t react, you shut down the plant. And it’s not that you shut it down, there’s a level of reaction and a level of response, because every day there are more and more signing up.
Twitter has a formula like the blogs: If you don’t write in a blog for three days, no one will come to see it. In a blog, you have to write at least every 48 hours; when you enter a place and there’s no activity, you don’t return. So this is really an efficient operation.

Organizations with a new face

The third component of how we see the strategy being implemented today in Cuba: The creation of a group of organizations that are different from the ones we’re used to seeing. It is no longer the Cuban American [National] Foundation (FNCA, in Spanish), no. They are there, but these do not resemble FNCA nor the Council for the Liberation of Cuba, Alpha 66—all those we know as counterrevolutionary terrorism. No, now they appear with names a little more interesting: CubaVibra, [Cuba Vibes] on the web, of course; Raíces de Esperanza [Roots of Hope]; Red Hispánica [Hispanic Web].

I emphasize these names to you, because they are names that we will be hearing about soon in various scenarios. What are they about? They are the organizations founded by the children of Cuban-Americans in the US.

What is their discourse? “I am not my dad, I did not leave Cuba, I was born here and I want to reconnect with my roots. And my roots are the same as yours, you are my same age, and you are there. It doesn’t matter to me if you’re part of the Juventud [Union of Young Communists] or if you are part of the Party [Communist Party] or if you go to Lenin [School for the children of Party higher ups] or University of Havana; I want to connect with you.”

“Let’s talk young person to young person, professional to professional.” And with these dynamics they try to give the US Cuban community a new face with which to engage with their counterparts, our nation’s youth.

As examples, comrades, to cite two very simple ones: when you enter CubaVibra’s homepage—CubaVibra has a social network, which is, they say, for ex-alumni from the Lenin [School]—you see the page divided in three chapters: people still studying at Lenin, those who graduated and left, and those who graduated and stayed.

You can take it or leave it. You read along and realize that the level of manipulation in it is terrifying. But if you enter with naiveté, you fall in their trap, and you go along.

The first news I had about the disaster of the Math tests [from the 2009-2010 pre college level final test] I found through them. Because the kids would come out of the test and go straight in there to post “They’re finished with us, they don’t want us to go to university, this is a crime,” because it’s already become… before, you’d sit at the park and chat. Now, it’s sitting at the computer to tell others what you are going through. That is CubaVibra.

We grab the ball, fire it up…

Roots of Hope is the organization that was behind the Juanes concert [Havana, September 2009]. They tried to damage us with the Juanes concert because they still don’t get how we work here: we grab that ball, fire it up, and turn it back on them again….

But, well; after all the racket generated, and many surely saw the videos of Juanes and the other one [Miguel Bosé,] it was nothing but—they only played that small segment—a string pulled by the Roots of Hope people, who—when they realized they had been caught—went to Juanes and said: “Hey, this is fucked-up. These people know where we’re going and we must cancel the concert.” Which didn’t amount to anything, because the concert went on and it was a huge success.

Lastly—we can’t leave it out, because it has an important ideological component—there’s the topic of the scholarships. That is, the creation of scholarship programs for Cuban students to go to study in the US.

Not to study Agriculture, or for our youth to learn how to produce a transgenic corncob that will feed Cuban people better, or—as a comrade used to say—a scholarship “for our agronomists to learn how to turn a pig into a cow…” No, no: They are “leadership scholarships.”

What do they think they can teach us about leadership, when we have the best leadership school right here? Here any Cuban, wherever you put him, stands up and gives a speech, or quotes the Commander-in-Chief as a reference so no one can disagree, but he will also convince you to buy hot water and drink it up. And then, they want to develop leadership in our youth, young people with leadership capabilities. These scholarships came along through a rather messed-up course at SINA [US Interest Section – the substitute for an embassy, as Cuba and US don’t have diplomatic relations]. There wasn’t good management with the kids even after the scholarships had been granted.

The decision was not to allow them to travel [out of the country]. There is an official from SINA who said this was one of the best ideas these people had come up with, because if kids left and came back, there was a gain for them because they had formed someone under their ideology and had planted him back here. Or, if the kids left and stayed there, it was also a gain for them because they now had a talented person they themselves had chosen. If Cuba didn’t let them go, he said, that was also a gain for them, because then they had accomplished creating a mess for us to deal with; in other words, this was a gain-gain situation anyway you looked at it.

The solution? They were not allowed to go. And what are they doing? They put up a third container box at SINA—there are two already for Internet access so the Counterrevolution can write up the news, or not really write; just appear to do so, because mostly it is already written, so it’s really for them to send out the news. Now they have a third one with tremendous Internet capability so these kids who couldn’t go to the US can still take the courses here in Cuba.

In other words: they saved the airfare money, they now just sit the kid in the cubicle and, through the Internet, video-conferences and televised-courses are given—we had already invented televised-courses, a long time ago, but now they are giving them to us as ‘leadership’ and developing our young people right here.

Forming the leaders of the future

This is a component which, looking at the four previous points carefully, closes the circle a little. That is, and summarizing:

  • The creation of a technological platform
  • The formation of the opposition, of the counterrevolution, through those networks
  • The establishment of a good image, nice people from abroad, who will make it attractive for the youngsters here to start a dialog. Imagine: if a CubaVibra person comes up and says “I am giving you a free laptop, and a cellphone, no charge,” that cannot be a bad thing, can it? How can we then tell the kid that guy is a bad guy? He’ll say “Hey, he didn’t ask me to do anything with this, he only gave it to me.” So that makes everything very complicated for us.
  • And, lastly, by forming the leaders of this new youth, they are creating the people who will direct that agenda.

What I am telling you next was good until yesterday, because today there is new information. These, comrades, are the funds that have been approved for 2010 [a chart pops-up on the screen]. Bear in mind the program was 2008-2010. These are the funds the USAID will pay from 2010 on. An article today from the Miami Herald claims that, of these $20 million, all of it has already been released and will soon be distributed, except for the funds for the DAI organization. The DAI is Alan Gross, who is in prison here. So that money won’t go, because it seems they were doing something bad and their man is now in jail in Cuba. They found this out because we took their man and jailed him, the guy was doing something he shouldn’t. So they have frozen those funds until they know what will happen with their man.

Let’s take a brief look at these funds. In 2010, for human rights, there was only $1.5 million. Why do I say “only”? Up until three years ago—2008—most of the USAID funds would go to those small groups, under this chapter of human rights. This year, they get only $1.5 million. Why? Because $16 million now goes to this story we have been talking about here. That is, $16 million goes to new technologies, networks for Cuban and civil society. For example, the IRI, which was to distribute 10 BGAN, from now on has $1.5 million more. For what? To expand their networks, those networks that according to them they were creating. To give them more wings.

Freedom House, $900 thousand for artists, musicians, bloggers… I want to emphasize the idea that they want to create the concept in our heads that bloggers is a category of enemies of the Revolution. If we get into a war with bloggers, then we would have a serious enemy, because in the press alone we have nearly a thousand bloggers in Cuba—journalists, revolutionaries, who are also bloggers. But they want to make people believe Cuba is at war with bloggers.

Well, $400 thousand more to identify community leaders; $200 thousand for People in Need so they can provide equipment and training in the support networks; $2.6 million for the DAI—which they are keeping this time around, being the guy is in jail here—for what? To widen the support network in Cuba. In other words, what this man Gross was doing now comes with $2.6 million more. When one adds it all up, comrades, there’s enough there to undertake a lot of enemy activity. Very quickly: $2 million for networks for the civil society, $2.5 million for the CAI—the Creative Associates [International].

What is that? It is an organization based in Costa Rica, that is, an international organization with its Cuban-attack base in Costa Rica, its actual… that is, in it the one who is coordinating programs is Caleb McCarry, who was the proconsul they had planned to assign to Cuba when the transition was formalized. So, according to the Bush Plan, Caleb McCarry would be the man who would direct the transition process in Cuba. And also in Costa Rica, as co-director of CAI, is Mr. [James] Cason; let’s not forget Corporal Cason, head of the U.S Interest Section, who went around after he left here, went to Brazil and now is in Costa Rica, working against Cuba.

Millions to continue harassing us

The Creative [CAI] now has two million [dollars] in 2010 to continue harassing us; two million for the Department of State to promote free expression on the island, mainly among artists, musicians, writers, journalists and bloggers. I emphasize this topic. And half a million for religious repression and the groups that reprimand us for religious repression. I do not know in other countries, but I doubt there are many places where there are people as religious as ours, that in the morning they’re a Catholic, a Protestant in the afternoon and in the evening they will have a touch of the saint. But they are still spreading the opinion that there is no religious freedom here, there is religious repression, and they give money for that. That’s interesting.

Half a million for labor policy on the island and to generate international pressure to reform our labor laws, that is, it is wrong for our women to have a year of maternity leave, it has to be like in the rest of the world: Three months and that’s it. And if you don’t have someone to care for your child, that’s your problem. 350 million for Cuban civil society groups; half a million for NGOs and other organizations related to Washington and so on… We can see another million plus for Cuban bloggers and finally, of course, the money for handing it out, for managing the programs; that adds $2.6 million to the DAI that they don’t release, it stays with them.

What do I want to tell you about this, comrades? This is what it is today, this the budget that I already told you about, that today’s Miami Herald is talking about the release of these funds. This is the strategy that is being articulated right now against our country. This is not a substitute for anything — and it was part of what I said we could talk about, of course, besides this – the subject of counterespionage, is, in fact these new possibilities for intelligence activity in the country. The traditional counterrevolution continues with the groups creating incidents, continues with provocations in the street, continues with Fariñas and his hunger strike, the traditional subjects that cause our operative situation are present.

The emigration issue continues to be a subject to pay attention to even though we are at very low levels compared to the most complex years of the emigration situation, 2007, 2006, the levels now are really very low. Which doesn’t mean it’s not a subject we don’t have to pay attention to, the emigration potential exists, the Cuban Adjustment Act exists…

There are three components that have really limited this and one of them, well, the confrontation system is really working, but we can’t underestimate the role of the economic crisis in the United States. Today it is easier for Cubans to send money to their family in Cuba, with a little money from there they can maintain themselves without working. Sometimes we can’t… [sentence unfinished]. There are times some comrades say no, things are quieter. No, no, no, there is the economic reality: today the human trafficking – the emigration situation is primarily human trafficking – there are fewer cases you see in rustic means [i.e. homemade rafts] and a human trafficking operation costs money for promoting it, and organizing it. And here is a Cuban, with the $300 they send every month you can live richly. And $300 there isn’t enough to pay for Medicare. On balance it’s better to maintain your family in Cuba.

Then there is the issue we must continue to pay attention to, because as long as there is a law that says if you step foot on American soil you have everything guaranteed, there will be people who will want to go there. When Cubans who arrive in the United States are treated like Haitians, we’re going to see them singing another tune.

These are the elements that in general sense I wanted to mention. Questions? (END)

==== Information about the presentation, the video and the transcripts====

Presenter: Eduardo Fontes Suárez, cybernetic specialist in counterintelligence. Political Section of the Ministry of the Interior (MININT), Cuba.
Delivered: June 8, 2010

The Cyberpolice in Cuba, uploaded to VIMEO by Coral Negro. Time 53 minutes.
Spanish transcript prepared by CaféFuerte

English translation by HemosOido.com, a cooperative translation site for Cuban bloggers. Contributors included: Anonymous (multiple), Raul Garcia, Jr., Ivana Recmanova, JT.

Cubans Are Neither Arabs Nor Muslims / Iván García

This isn’t to reject or alienate those who, from abroad, across the internet and social networks are calling for a people’s uprising or a general strike in Cuba. It’s a question of reality.

Despite the fear and the inertia that has kept the population paralyzed for 52 years, Cubans are no more brave nor less cowardly than other peoples. Nor is it a problem of streets. The regime has made people think that “the streets belong to the revolutionaries”. And that in them, there is no room for those who are disaffected or “counterrevolutionary.”

That ‘state property’ of the public spaces, be they streets, avenues, or parks, the day least expected can be taken by an unstoppable multitude of discontented citizens, who peacefully or violently decide to protest, like they’re doing right now in Liberation Plaza, in the center of Cairo. For whatever fact, whatever spontaneous form in whatever moment, to follow the actual state of things, one can be produced.

But not because nobody from other countries tells Cubans that they must (or must not) do away with the Castro Brothers’ dictatorship, one of the longest-lived and repressive in the world. More than those of Ben Ali in Tunisia or Hosni Mubarak in Egypt.

That is a reality. The other is that Cuba is an island, a nation without borders, surrounded by sea. A geographic particularity that allows almost absolute control and they wish they it now had in the revolt area of the Magreb.

It is also a fact that the Cuban dissidence is very divided, some are barely known and don’t number more than a couple hundred in all the country. That is not the case of the Muslim Brotherhood and other Islamist organizations, with thousands of followers who don’t fear death. With an amazing calm they set themselves on fire, like that young Tunisian, who ended up being the match that lit the fire of rebellion that today crosses North Africa.

The Cubans are westerners. Life is important to us, and we are not willing to give it up at the first opportunity. Since that stage of “to die for the Fatherland is to live”, as stated in a verse of our national anthem, has long passed.

The new generations think it’s already enough, what with the number of dead compatriots in African wars, thousands (of kilometers) away from Cuban shores. Or that Che’s slogan is already past, to create “one, two, three Vietnams” to defeat “Yankee imperialism.”

Another real fact. Barely 3% of the Cuban population has access to the internet. Of that minimal percentage, almost all are official journalists and representatives of the governmental elite. Or independent journalists, opposition members, and bloggers. Even now in telephone service the panorama is changing. Right now, in Cuba there are more than a million cell phones, a number greater than landlines.

When one acquires a cell phone, he can receive and transmit SMS. Nonetheless, the immense majority of the owners of cell phones use that service to transmit personal messages, because it’s not free. Neither is it free to have Twitter on a mobile.

On Facebook the few who have ADSL in their houses, legally or illegally, can participate. Or artists and intellectuals who travel abroad and people with relatives and friends who sign them up abroad. Until this date, the social networks have constituted neither a massive means of communication nor an effective one among the average Cuban.

And it could be that it will not reach a peak in the future, either. Not even after that fiber optic cable is connected between Venezuela and Cuba. It reinforces a fact: at the head of the Ministry of Computing and Communications they named another military officer, General Medardo Díaz, 48-years-old, professional engineer.

Nor can we forget the existence of the Defense Center of Computing Studies, directed by Jesús Bermúdez Cutiño, a retired division General, born in Las Tunas in 1935. Before occupying this post, Bermúdez was head of Intelligence of the Ministry of the Interior, and head of the Military Intelligence section of the Armed Forces.

I mention it because it’s the organism in Cuba which studies in depth and follows closely all the wars and popular uprisings that are being produced in Myanmar, Iran, Tunisia, or Egypt.

While these analysts of the minute have the latest events happening in regions of conflict on the planet, Cubans continue to depend on the scarce and manipulated news that the official media offers them. When they offer it to them.

Photo: EFE. Youths demonstrate in Yemen with photos of Che.

Translated by: JT

February 6 2011

Let’s Talk About Martí on His 158th Birthday / Dimas Castellanos

(Published in Cuba Daily, www.ddcuba.com, 28 January 2011)

The birthdays of figures who marked our history in past times and are observed today constitute an excellent opportunity to return to their ideas. This is the case of the 158th anniversary of José Martí’s birthday, who, at this opportunity, coincides with the start of the changes that the government is introducing in the economy, but will have to be generalized to all social spheres.

José Julián Martí Pérez, son of a family with a limited education, thanks to his sensitivity and intelligence, to the love of his mother and uprightness of his father, and to his relationship with the director of the Boys’ School of Havana, Rafael María de Mendive; he became a historian, poet, literate, orator, teacher, journalist, and the Cuban politician of the largest stature.

Nonetheless, despite the quantity of pages about him that have been written, his essential ideas are barely known. Having attributed the intellectual authorship of the Assault on the Moncada Barracks to him and placing him next to Marxism as the foundation of the process which led to a totalitarian system, he has provoked some Cubans — especially the youngest — to show rejection of this alteration of his person. From there, the importance of calling attention to simple, but racial, aspects of his work which remain valid for today’s Cuban. With that end, I advance eight of those aspects.

  • His humanism, putting man at the beginning and end of his libertarian work; to dream that with the first Law of the Republic there might be full human dignity, which is impossible without the freedoms that serve to sustain him. A humanism expressed in the love for one’s neighbor that, like Jesus, he extended to his own enemies and whose best proof consists in that, despite the inhuman treatment he received in the Political Presidio, he never expressed hatred for Spain, or that when he was an enemy of American expansionism, he was also a fervent admirer of the culture of that country and its people. From that humanism emanated his ethic, which in its political action constituted a distinctive element expressed in his human dimension and in the correspondence between thought and action.
  • His deep capacity for analysis, thanks to which he performed a critical study of the errors committed in the Ten Years’ War and demonstrated that Spain didn’t win that contest; rather that Cuba lost it. From that study he derived a system of principles that included: revolution as a form of evolution, the inclusion of all components in the analysis of social phenomena, the union of differing factors, and time in policy. In this system are the cement of a theory of revolution that includes the function of necessary war and the role of the Party.
  • His iron-willed opposition to autocracy, which took him to refuse participation in the Gómez-Maceo Plan of 1884, of which he left perseverance to the General: “A people doesn’t found itself, General, like one commands a camp”; an idea so simple as essential, whose consequence showed itself all throughout the Great War and remained reserved in his Campaign Diary, 14 days before his death: “… Maceo has another concept of governing, a junta of generals with command power, by their representatives – and a Secretary General: the Fatherland, then, and all her officers, who create and animate the army, as a secretary of the army”. An idea that had been repeated time and again, as in April 1894, when he expressed: “A people is not the will of a single man, as pure as it may be… A people is a composition of many wills, vile or pure, frank or stormy, impeded by timidity or precipitated by ignorance[1]. Ideas that should be incorporated into today’s textbooks.
  • His conception of the Cuban Revolutionary Party (PRC) as an organizing institution, controlling and creating of conscience to direct the war that the Republic had to carry out; not to dominate and prohibit the existence of different parties following victory, not to work for predominance, of any kind present or future; but by grouping, conforming to democratic methods, of all the living forces of the Fatherland; by brotherhood and common action of Cubans resident on the island and abroad[2]. For, as remained recognized in the Basis of the PRC, to found a new people and of sincere democracy, capable of overcoming, by the order of true work and the balance of social forces, the dangers of sudden freedom in a society composed for slavery[3]. And he insisted that it was an idea that Cuba had to carry, not just a person[4]. Thoughts completely foreign to the single-party system implanted in Cuba.
  • His concept of the Republic, conceived as a form and station of destiny, different from War and of the Party, conceived as mediating links to arrive at it. A republic as a state of equal rights to everyone born in Cuba; a space for freedom of expression of thought, of many small businessmen, of social justice, which implied love and mutual pardon between the races, built without foreign assistance nor tyranny, so that every Cuban might be a fully free politician.
  • His doctrine of Fatherland, of which he conceived as a “community of interests, unity of traditions, unity of ends, most kind and consoling of love and hope”. An ambition condensed into the following words in “Wandering Teachers“: “Mankind has to live in a state of peaceful enjoyment, natural and inevitable from freedom, as they live enjoying air and light” and “The independence of a people consists of the respect that public powers demonstrate to each of their children.”
  • His enmity for violence, despite having suffered much himself. In May of 1883, he wrote: “… Karl Marx studied the methods of putting the world on new bases, awakened the sleeping, and taught how to throw away broken props. But he walked quickly, and a little in the shadows, without seeing that they weren’t born viable, not in the hearts of the people in history, nor in the heart of the woman at home, the children that haven’t had a natural and laborious birth … They dream of music, dream again of the chorus; but we note that they aren’t of peace.”
  • His rejection of State Socialism, of which he left evidence in “Future Slavery”, where he proposed that “the poor, who are used to losing all to the State, will soon stop making any effort for their own subsistence”; “that when the actions of the State become so varied, active, and dominant, it will have to impose considerable charges on the working part of the nation in favor of the impoverished part”; that “as all public necessities come to be satisfied by the State, functionaries will acquire the enormous influence which naturally comes to those who distribute some right or benefit.” And that “To be a slave to oneself, it will come to man to be the slave of the State. To be a slave of the State, as they call it now, one will have to be a slave of the functionaries. A slave is anyone who works for another who has dominion over him; and in that socialist system would dominate the community of mankind, to which the community will dedicate all its work.”[5]

Just as people who are ignorant of their history are condemned to repeat once and again the errors of the past, and in Cuba political matters have regressed to the 19th Century, we have to be advised that Marti’s political thought continues to be effective, for we are detained in a time in which he would have lived. The republic of all and for the benefit of all is a pending matter. Once the model of totalitarian socialism has failed — exclusive by its nature — Marti’s thought, a combination of love, virtue, and civics constitutes a legacy we cannot depreciate.

Havana, 25 January 2011

[1]MARTÍ, JOSÉ. Selected Works in Three Volumes, Vol III, p. 359
[2] “Resolutions taken by Cuban emigration of Tampa and Key West in November of 1891”. MARTÍ, JOSÉ. Selected Works in Three Volumes, Vol III, p 23.
[3]MARTÍ, JOSÉ. Selected Works in Three Volumes, Vol III, p. 26
[4]MARTÍ, JOSÉ. Selected Works in Three Volumes, Vol III, p. 192
[5]MARTÍ, JOSÉ. Complete Works. Vol 15, pp 388-392

Translated by: JT

January 31 2011

COMMUNIQUE FROM RAUDEL PATRIOT SQUADRON / Orlando Luis Pardo Lazo

THE TRUTH AS LOGIC OF LIFE

(COMMUNIQUE FROM THE PATRIOT SQUADRON)

… It will be good to die on your slopes

victim of your killer earthquake,

to stand like a squadron on the road,

shredding all the flags…

Ángel Escobar

First of all we want to extend, by way of a blessing, an embrace of peace and memory to the world.

We clarify, for those who misunderstand, the clueless, the malicious and the inadvertent that the inspiration of this communiqué (a diplomatic term) is not from threat, pressure, or other arts are not on record among our privileges; rather to question aptitudes and practices of those with whom we are in tangential disagreement, and that its purpose, far from any bait that you might suspect or conclude, is to seek, first of all, responses and dialog. May this clarification serve for those who call themselves militants on the left and for those so-called militants on the right. Also for the ambidextrous and — why not? — to inspire the pacifists and the killers.

The point of this Communiqué is to express the causes that drive us to denounce a totality (and combination) of unfortunate events, committed from one of the highest institutions of governmental power (the Department of State Security), which we interpret as coercive, injurious, and punishable, keeping in mind that they have been exercised from an authority that exceeds any other kind of power, using “methodologies” for their useful but hostile ends.

We assume as a criterion that the fact of understanding doesn’t necessarily imply agreement. This disagreement must never be a motive for avoiding dialog. That would be to victimize difference beforehand. But we also assume that “dialog” (and its meaning) is when two or more (zones) decide to get together despite their differences or similarities, and on those, (re)raise debate, thought, controversy, and the attitude of (mutual) understanding. When one of the parties imposes, dictates (maybe will, fortune, criteria … like when one has a voice and when one must be silent), the event can be classified under many other names or representations, but never will it be a dialog.

The facts that we expound upon are verifiable, and we consider that none is justified, and they surpass all sense of ethics and respect.

  • The friends close to the Skuadrón Patriota are “bothered” frequently by agents identified as being from State Security, with the object (according to these gendarmes) of warning them of the fact that the “discussions” and “attitudes” of Skuadrón Patriota surpass “the limits”. They openly propose to them that they “collaborate” in the spirit of “helping” Skuadrón Patriota not to be manipulated by “enemy agents”.
  • On repeated occasions Skuadrón Patriota has been prevented from performing in various public spaces where it has been invited to share the stage with prestigious rapper groups, including being denied access to these spaces as simple spectators.
  • State Security “constructed” and “instrumented” from false information the rumor that Skuadrón Patriota was involved in the organization of actions that had as their objective the celebration of the first anniversary of the March for Non-Violence which took place the 6th of November 2009. Rumors that we deny since then as total and consciously false.

We ask:

  • Will the practices of our institutions (our police, its policies) be “to mobilize themselves” toward non-dialog, when already many of its results are irreversible, and the wounds and distances created are insuperable?
  • It seems very curious to us that these institutions mobilize themselves (and act) based on “accredited rumors by or from third persons” and almost never (so as not to commit the sin of absolutism) by or from argument and attitudes of those whom we believe and live with truth as life’s logic, although this stubbornness punishes us with more “non-friends” than wheat. Is the rumor perhaps the central principle toward the confrontation of our problems? If so, this would be truly sad.

Before the occurrences of these curious concurrent twists of fate, we have bitterly assumed the obligation and alternative of questioning aspects that don’t correspond to a true dialectic policy.

We warn that:

  • Skuadrón Patriota is not hostage to any postulates which are not those with which one conducts oneself and assumes as life’s logic: demonstrating and expressing the truth from an iconoclast posture, from compromise, from true utility, never from mere appearance or feigning.
  • Skuadrón Patriota is not a beneficiary of interests that avoid and exclude. It does not permit itself to be financed by ideological agendas of any stripe, but only by Hip Hop culture, its foundations, its principles, its remissions.
  • Skuadrón Patriota denounces any type of spin doctoring (whether it be from militancy or from some other cause) of its artistic position as well as sociocultural, and we invite all to know the truth and the reason which guides us, and that we defend.
  • Skuadrón Patriota denounces the stated intents (which we consider invasive on their face) as exercised by State Security to the detriment of our prestige, and which then wound our moral integrity and of friends and family before the community in which we live.
  • Skuadrón Patriota means resistance and liberation, but never nonsense. Skuadrón Patriota means the continuity of values that gave life to the Hip Hop culture: the voice of a generation that refused to be silenced by urban poverty.
  • Skuadrón Patriota does not feel nor will feel any respect for lies and those who spew them, whatsoever may their ideological tendencies be. Skuadrón Patriota respects and defends the right to interpret, to read between the lines, to opine and to be mistaken, but never will defend the lie nor rumors on which it is built.

We reiterate, how much more will there be to prove, to tolerate? Which other bitternesses will have to be crossed? Which will be the new price to pay because of and for the cause of a mistake? Was this Communiqué necessary, its anger, its powerlessness, its hesitation at an inconvenient time? Is Skuadrón Patriota censured? Why? By whom?

These events only demonstrate and show the intrinsic rusting of an incongruent mechanism that does nothing except to break up, eclipse, make uncomfortable, avoid, anger. The true respect to “otherness” starts with self-respect.

Skuadrón Patriota calls attention to these facts and asks (itself): will we be able to give our inattention a rest?

We will wait for answers, and a true confrontation before these unjustifiable slanders which have been brandished against Skuadrón Patriota.

In closing, we extend another embrace in peace and memory for the world,

Güines, 7 December 2010

(+53)53572088

Originally published on this blog: December 20 2010

Dark Expressions, or Justice In Black and White

A few days ago, in the hairdresser’s, the woman who went ahead of me started to chat with me while she waited for them to finish cutting the person’s hair ahead of her. In the conversation she told me about her daughter who “was advanced enough”; she said that while she softly brushed her fingers on her other forearm to refer to the color of her skin. “Why ‘advanced’, señora?”, I interrupted. “Do you consider that being black or belonging to your race is a setback?”

I couldn’t help but butt in with a constructive and educational criticism because I was surprised that such a comment could come from a person of the black race. These were questions that just sprung out of me unexpectedly because I am sick of hearing expressions of this kind, as well as that many black and mestizo people should think that all white people are racists without giving any thought to whether we are doing everything possible to eliminate the traces of this scourge from today’s Cuban society.

Because the shop is little, in one form or another everybody there was involved somehow: with an assertive gesture, an interested look, or simply with silence, but this too could become an opinion when not refuted with a different point of view.

I analyzed with her and the rest of those present why we were repeating prejudices that were instilled in us down the years. If we want to really fight racism, we should erase those forms of expression from our speech. I pointed out how, for example, we sometimes hear references to children as a “negrito“* to emphasize the difference. Are we talking about children or colors? Why describe skin color when nobody has asked? Why do the police chase a “black man” and not a man? Why, when a white man commits a misdeed, does nobody comment on the color of his skin? Why are 7 or 8 out of ten detained by the National Police for lack of ID cards black? Why do they prevail in the Cuban penal population despite that one of the banners carried by today’s political model is the struggle against racism?

After these and other reasonings, we could only propose among ourselves to erase color from our sense of justice so that fairness improves. We should eliminate expressions that are obviously discriminatory and shed light on our actions and on our words; we should not shrink from obscurity and segregation, nor should we leave this for tomorrow, we should begin right now!

* Translator’s note: ‘negrito’ = “little black boy”

Translated by: JT

January 17 2011

Dark Expressions, or Justice In Black and White / Rosa María Rodríguez Torrado

A few days ago, in the hairdresser’s, the woman who went ahead of me started to chat with me while she waited for them to finish cutting the person’s hair ahead of her. In the conversation she told me about her daughter who “was advanced enough”; she said that while she softly brushed her fingers on her other forearm to refer to the color of her skin. “Why ‘advanced’, señora?”, I interrupted. “Do you consider that being black or belonging to your race is a setback?”

I couldn’t help but butt in with a constructive and educational criticism because I was surprised that such a comment could come from a person of the black race. These were questions that just sprung out of me unexpectedly because I am sick of hearing expressions of this kind, as well as that many black and mestizo people should think that all white people are racists without giving any thought to whether we are doing everything possible to eliminate the traces of this scourge from today’s Cuban society.

Because the shop is little, in one form or another everybody there was involved somehow: with an assertive gesture, an interested look, or simply with silence, but this too could become an opinion when not refuted with a different point of view.

I analyzed with her and the rest of those present why we were repeating prejudices that were instilled in us down the years. If we want to really fight racism, we should erase those forms of expression from our speech. I pointed out how, for example, we sometimes hear references to children as a “negrito“* to emphasize the difference. Are we talking about children or colors? Why describe skin color when nobody has asked? Why do the police chase a “black man” and not a man? Why, when a white man commits a misdeed, does nobody comment on the color of his skin? Why are 7 or 8 out of ten detained by the National Police for lack of ID cards black? Why do they prevail in the Cuban penal population despite that one of the banners carried by today’s political model is the struggle against racism?

After these and other reasonings, we could only propose among ourselves to erase color from our sense of justice so that fairness improves. We should eliminate expressions that are obviously discriminatory and shed light on our actions and on our words; we should not shrink from obscurity and segregation, nor should we leave this for tomorrow, we should begin right now!

* Translator’s note: ‘negrito’ = “little black boy”

Translated by: JT

January 17 2011

Addiction to Prehistory / Fernando Dámaso

Some days ago, a public propaganda billboard, demanding the liberation of five sanctioned Cubans who are serving out sentences in American prisons, appeared in Miami; it was front-page news in the daily Granma, which also made propaganda points of the tours of Cuban artists, residents of the island, through the States. All this is noteworthy and good. It was a commitment to the necessary tolerance, although the billboard is gone and some protests have sprung up against the artists. It’s understandable, after so many years of missed connections. It would be fair that it should happen here, and that it would receive equal propaganda; some billboard demanding liberation of the political prisoners, and that artists who live abroad and are prohibited in Cuba, could offer concerts and their music could be transmitted by radio and television.

Around this time, also in the same daily, an official notice appeared, repudiating the meeting of the American delegation’s representatives — which participated in the discussions about migratory accords — with some Cuban dissidents, calling them mercenaries and repeating the old slogans against imperialist interventionism. It calls attention, as is already the practice of the Cuban government, to those who govern and represent it, that when they visit whatever country — including the United States — they meet with those who oppose the established government, and even organize and participate in public propaganda acts. It seems valid in some cases and in others not.

A defrocked functionary, who used to move about in the ideological sphere, hypothesized once that, in order to conduct dialog, it was indispensable that those who participated should respect each other, and bring with them to the dialog two suitcases: one to receive and the other to give. I don’t know if this hypothesis sped up his dismissal.

It seems to be a smart and simple formula, although facts demonstrate its non-acceptance by those who live anchored in a political prehistory, masking it over with a behind-the-times patriotism which — instead of opening roads towards understanding — shows a commitment to confrontation and violence, abandoning the necessary union of all Cubans, to live wherever they might and think however they will.

The superficial measures that are applied to the economy and which — with the passage of time and propelled by reality — become more profound each time, must also be accompanied by changes in policy, as much internally as externally, more pragmatic and compliant with current times. They are necessary to save the nation.

Translated by: JT

January 20 2011

A Tarnished Revolution / Miguel Iturria Savón

Since the last week of December, the Cuban news media turned the propaganda time chart on the 52nd anniversary of the Revolution, whose reviled founders stayed in power and in the disgust of the population, submerged in silence and the routine of a half-century of slogans and promises.

There was a Revolution but at these heights nobody remembers when it lost its way. Perhaps from 1961 to 1968, on eliminating private property, imposing the state monopoly on the means of production and adopting the tropical version of the Soviet model. Maybe in the middle of the seventies, on institutionalizing the socialist process, sending troops to the African wars and following orders from Moscow, whose regimen fell in 1991.

But it’s not necessary to highlight the matter, for January 1st isn’t any more than a date associated with an imaginary Revolution of Castro-communism; on whose legitimizing calendar other anniversaries of fighting actions are revisited, like 26 July 1953, evoking the failed assault on the “Moncada” and “Céspedes” barracks, which happened in Santiago de Cuba and Bayamo; and 2 December 1956, which commemorates the landing of the yacht Granma in the south of Oriente, considered afterward as Revolutionary Armed Forces Day, founded by decree in October of 1959.

For the past half-century they have been exaggerating the size of the traces of these events, of such indubitable influence in the country’s destiny, crammed down our throats by the attackers who prepared the ill-fated expedition of the Granma, whose survivors started the guerrilla focus which carried out the rural skirmishes of the so-called Rebel Army, one of the forces that fought against the tyranny of General Batista, who fled Havana at daybreak, 31 December 1958.

These facts, retold to the point of exhaustion by the historians and the government’s communication media, have as a common denominator the violence and the necessity of imposing the leadership of the manipulator, Fidel Castro.

To assault the barracks in the eastern zone of the country, the participants bought arms, practiced marksmanship in various places around Havana and crossed the island, besides risking the lives of people who were enjoying the Carnival in Santiago de Cuba, killing dozens of soldiers and exposing their own men. The failure complemented the adventure, but it is worth asking: What would have happened if they had taken it? If the idea was to climb the mountains, why didn’t they just do that?

If we leave behind the problems created by the attackers, the punishments after trial really were benign, the Castros and their followers only spent a year and a half locked up. On getting out, they went to Mexico “to prepare the insurrection,” instead of just climbing the mountains without spending on travel, yachts, fuel, nor violating the laws of a neighboring state.

Behind the expedition of the Granma, bought from the American Robert B. Erikson in Tuxpan with the money from the ex-president Carlos Prío Socarras (1948-1952), is hidden Castro’s proposed inscription in history of imitating the independence fighters of the 19th Century, who armed themselves in the United States and disembarked on various points of the island.

The map of their crossing reveals their irresponsibility and their headstrong nature. If they had left from the furthest point of Yucatan, in only hours they would arrive at the mountains of Pinar del Rio, closer to Havana, without having to cover almost all the Gulf of Mexico and the south of the island to the eastern end, the setting of confrontations just like the hills of Escambray, headquarters of the guerrillas of the Student Directorate, who defied the agents of tyranny in the capital and other towns in the east.

The legitimizing crowing comes to a head with the propaganda about the victory on that faraway first of January 1959, an anniversary that, paradoxically, is associated with the longest dictatorship in our history.

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Translated by: JT

January 15 2011

Shared Defects / Regina Coyula

“Only the opposition should fear the full exercise of freedom
— José Martí

The frugal presence of a billboard on Miami’s 8th Street in defense of The Cuban Five shattered my optimism with respect to the tolerance level of the extremist groups in exile. But intolerance reigns on both sides of the Florida Straits. The presence of this billboard should have been the proof that freedom of expression must be respected by Tyrians and Trojans alike.

The shutdown by Google of a video space from Cubadebate (perhaps I’m not being exact) on the ever-popular YouTube and of a government journalist’s site have been, together with the Miami billboard, an opportunity for the Cuban media to discuss a subject they normally don’t talk about: the freedom of expression. The infractions of those harmed aren’t clear to me, and neither are the powers of Google to do what they do. I have a very negative understanding of the delivery of confidential information by this giant to the government of another giant, the Asiatic one; information that sent Chinese dissidents to jail who had spaces on Blogger.

No one should arm himself as an argument to be the owner of reason to censor another. I support the maintenance of the Miami billboard and that we should be able to put a billboard up in Havana supporting freedom for prisoners of conscience; I support that Aruca over there be able to maintain his radio space and support that there should be a similar space on Radio Progress in Havana; it seems excellent that Edmundo Garcia moves the night in Miami and Reinaldo Escobar can move it in Havana; that María Elvira Salazar can fence in her guests on Mega TV and that someone like Miriam Celaya can do the same on Cubavision; I support Van Van or La Charanga continuing to delight dancers in Miami Dade County Auditorium, and that Gloria Estéfan and Willy Chirino warm up Cuban stages.

The destruction of records by Vigilia Mambisa and the shouts of “Down with human rights!” in the presence of the Ladies in White are versions of the same theme; extremes that touch, so damaging to the necessary dialog that will come. Respecting freedom of expression will be a start.

Translated by: JT

January 17 2011