Zohran Mamdani was just elected Mayor of New York City. He’s not the first Democratic Socialist to win a prominent office, and arguably other office-holders wield more power—Bernie Sanders as a U.S. Senator, Alexandria Ocasio Cortez as a Representative—but what makes Zohran different is how he got there. As he himself put it at DSA’s national convention in 2023, he has been able to stand against the immense power of capital because he has DSA at his back. Our members raised him into office originally, we catalyzed his mayoral run, and we could not be prouder of how he exemplifies our theory of change.

In the U.S., nobody needs to get a political party’s permission to declare themselves a candidate of that party. In theory, members of the party would quickly filter out candidates that had never been active or politically aligned, favoring more known quantities. But in the 1970s and 80s, political parties put increasing emphasis on the mass communications tactics that frankly plague us today—starting with mailhouses, now taking the form of text message epistles buzzing your phone hourly from your “friends” in high places. As Robert D. Putnam chronicled in his landmark thesis Bowling Alone in 2000, political engagement subsided alongside social engagement, generally. Political differences person to person are now rarely about policy, they’re more about identity as a prefabricated product (‘Take this quizlet to see what political character you are!’).

With communications mattering at least as much as official endorsement, politics organized by the vested political parties have splintered, both right and left. The mainstream media has tried its level best to spook liberal audiences by comparing DSA to the Tea Party, but here’s the thing —Americans are desperate for change. With rural hospitals shutting down and biblical-styled catastrophes clobbering every region, they’re dying for it. They know this system is not working for anybody but the elite, and where they differ most is who they imagine those remote and inaccessible elites to be.

Since supporting Bernie Sanders in 2016, DSA has been the leading force in electing hundreds of city council members, school board trustees, county supervisors, state assembly members and a handful of congressional representatives. Each time, we have done so not because we received permission from a local party authority, but because we organized our members and allied working class interests to speak directly to the working class. Yes, we produce mass communications (Zohran’s campaign comms were genius) but our anchor is our commitment to knocking on doors, bringing our neighbors in, and staying in connection every day of the year, regardless of where we’re at in the election cycle.

Because politics is so much more than the ballot line. It’s exploring what you believe with others in your community, and then drawing the contrasts that take shape in votes, by us and by our elected representatives. It’s voicing those politics in protest, and it’s demonstrating those politics in solidarity on the picket line. This is what a party can be. You just need to come through.

Kent Wong died on October 8, 2025. He was sixty-nine years old. The director of the influential UCLA Labor Center for thirty years, he oversaw its expansion from four to forty staff and a corresponding growth in influence in Los Angeles and statewide politics. He was the fierce and effective advocate for expansion of the UC labor centers from two campuses to all of them. His memorial service at L.A. Trade Tech College on November 15 was attended by more than a thousand mourners.—Editor

DSA-LA is deeply saddened by the loss of Kent Wong, a longtime activist and powerful leader in the labor and immigrant rights movements. Kent was a tremendous force for justice, and he leaves behind a strong foundation for us to continue the struggle and apply all that he taught us. Kent was an uncompromising and tireless fighter for workers, immigrants, students, and others of the most vulnerable in our community.

My powerful journey with Kent Wong encompassed most of my adult activist life. I first met Kent in the mid-1990s, when I was Workers’ Rights Project Director for the Coalition for Humane Immigrant Rights (CHIRLA). We had started the movement to organize day laborers and I reached out to Kent to ask him for support to connect us with the L.A. labor movement. Since that first encounter, Kent and I embarked on a 30-year journey where he became my close friend, confidant, director and mentor.

Kent believed strongly that there is no greater power than when workers come together and organize. He was one of the early pioneers of integrating immigrant workers to transform the labor movement. You would always find Kent at every picket line, union strike action and major mobilization. For him, holding up a picket sign was a powerful weapon for justice. Kent also embraced and supported the efforts of worker centers and saw them as a part of the labor movement.

As an educator, Kent’s vision was to create the next generation of leaders in the labor, immigrant rights and social justice movements. Through his leadership, we created a Labor Studies Minor that grew into a vibrant B.A. program. Last month, we officially became a Labor Studies Department, the first one in the UC system. Kent had a vision to launch labor centers beyond he existing ones at Berkeley and UCLA. Today, there is a labor center in every UC campus.

On a global level, Kent was much beloved by the labor movements of other countries. He developed solidarity work between the U.S unions with the labor movements in China, Vietnam and Japan. I am grateful to have worked with Kent on a two-year project with the trade unions in Vietnam. I witnessed how much love and solidarity the workers of the world had for Kent.

As an immigrant rights activist, Kent was always an uncompromising champion for the young leaders of the Dream activist movement. He worked with undocumented student leaders at UCLA to create IDEAS, the first ever campus student organization to represent them. Kent established the UCLA Dream Resource Center (DRC) as part of the Labor Center. The DRC has provided emerging leaders a safe and empowering space to create impactful social, policy, and narrative change. In 2011, Kent worked with young immigrant leaders to launch Dream Summer, the only national fellowship program for undocumented students. Over the past 14 years, Dream Summer has built an alumni network of over 1,000 immigrant rights leaders.

On a personal level, Kent embraced me for who I was – a soft spoken and quiet servant leader who prefers to work from behind the scenes. He always challenged me, however, to step up and make my voice heard whenever the moment called for it. He supported my work with DSA-LA and he believed in its vision of organizing to build a world where everyone can live a life of dignity, free from injustice and capitalist exploitation. Kent represented for me the true meaning of deep camaraderie and radical solidarity.

Our hearts go out to Kent’s family, close friends, and all who were touched by him. Today we honor Kent, and we continue forward in the path that he created for us to fight for a better world.

Rest in Power, Kent Wong.

In the months leading up to the New York City mayoral election, there had been some unease in leftist online spaces about the possible results. Polling consistently showed for months that Cuomo was running behind Mamdani, and it may not have even mattered if the race narrowed to the two men. No, the anxiety over the election results was not whether Zohran Mamdani was going to win, but how Mamdani would govern. Every statement was scrutinized for possible concessions; every compromise seemed to portend even more.

Before the primary election, the dream of a leftist mayor could bathe in the promise of his most ambitious proposals without having to dwell on the realities of politics. Now that the general election is over, these very real concerns will need to be confronted, and those who decry electoral work (or of running DSA candidates on the Democratic party line) seem ready to call out any betrayal of the DSA by Mamdani. But  it’s important to first understand what a ‘betrayal of DSA’ would look like, or even mean. 

I’ve heard a similar spiel answer this question countless times at general chapter meetings and branch meetings, and in conversations with the press and interested non-members – what is DSA? The response generally includes some of the following phrases: We are a multi-tendency, multi-caucus organization; we are a mass-politics organization that is dedicated to anti-capitalism, anti-racism, and anti-imperialism; we include people from a broad range of ideological backgrounds on the left. Sometimes people talk about our ‘agenda’ in a local context, and sometimes they talk about national policy goals, like a Green New Deal or universal health insurance. Sometimes people talk about concrete next steps, and sometimes they talk about long-term ideals, like democratizing the workplace or decommodifying housing. All of this is to say that many people have overlapping, yet still different, ideas about who and what we are as an organization, and why we exist. These definitions are all true, but not completely true. How, then, can we be ‘betrayed?’ 

To start off with an obvious example, Mamdani could cancel his membership and denounce the DSA. Maybe he will do this after some huge break with NYC-DSA leadership in the future; but I doubt it. 

Oftentimes, activists will talk about an elected official ‘betraying’ their constituents. This may take the form of accusing them of abandoning their campaign promises, or opposing what they had promised to support. Other times, activists just use the language of the ‘betrayal’ to mean that policies which they oppose are harming constituents. Plenty of MAGA activists will accuse left-wing politicians of ‘betraying’ America by allowing ‘open borders.’ 

In this case, Mamdani will almost assuredly be accused of betraying New York by the right and center when he simply pursues the policies he has campaigned on. But in the former, there could also be campaign policy reversals that may be considered a betrayal of DSA. 

The New York Times asked Gustavo Gordillo, co-chair of NYC-DSA, about Mamdani’s then recent policy choices and whether they would alienate him from cadre membership.

While none of the issues mentioned were part of the core affordability agenda (except, arguably, taxing the rich, although one could argue the spending is what matters more than the revenue raising), Gordillo makes clear that it’s more about the stance of the mayoralty and with whom it positions itself that will determine whether there is a betrayal. But what about the specific policies?

I think this is a gray area because of the nature of politics. In any negotiation, political or otherwise, you always demand more than you think you’re going to get. The other side will assuredly do the same. When the other side scoffs at your proposal, don’t offer concessions before they’ve made a counter-offer. So, with this in mind, it’s possible to see that not all of Mamdani’s agenda will get enacted, or that he even thought these policies could be enacted. If you want to lower universal pre-K from four years to three, you don’t ask for 3K. The other side will always fight expansions of welfare programs, so Mamdani might as well stake out a maximalist demand, knowing that he may have to negotiate down to a phased-in timeline or something later than 6 weeks. Would settling for less be considered a betrayal of the campaign promise, and therefore DSA? It probably depends on how much is compromised.

By now, the reader may feel the framework I have outlined here is nothing more than a slippery slope into rejecting accountability for our electeds. Rather than arguing that social democracy is good enough, I am asking us to think more fundamentally about what we are as an organization, and what expectations members can make of others. Consider first, for example, the differences between NYC-DSA and the national DSA’s agenda. 

Time and again, both New York and national political media sought to tie Mamdani to planks of the DSA’s platform. The New York Post accused him of dodging questions about enforcing misdemeanors. NPR at least had the decency to quote our national website when they sought to define DSA’s priorities. When pressed on his position on nationals, Mamdani always clarified that his platform is on his campaign website, not on DSA’s. NYC-DSA leadership has also pointed to discrepancies between the chapter and national. The differences between the two reflect the varied backgrounds and experiences of members from across the country, and how delegates sought to shape national priorities at successive conventions. Part of the backgrounds and experiences that some delegates brought reflect a dearth of political power or opportunity from their chapters’ region; moreover, the political ideologies and tendencies which guide strategies in rural or suburban America no doubt differ from that of blue state, urban organizers. Again, these are all parts of DSA, but not completely DSA. 

If our organization includes people who describe themselves as communists, Marxist-Leninists, and democratic socialists, it means that our organization will have long-standing disagreements over goals, practices, strategies, and more. When a chapter endorses a candidate for office, though, they are not endorsing a multitude – they are endorsing a single person who is from one of those tendencies, or doesn’t clearly identify with any one of them. When a democratic socialist candidate who believes in a dirty break strategy, for example, gets elected and governs as a democratic socialist who believes in the dirty break strategy, it shouldn’t come as a surprise. It should also come as no surprise that the Maoists or Trotskyists who believe in a clean break would find reason to disagree with this new elected official. But when an organization contains so many multitudes and allows for diversity of thought, it also means that the accusation of ‘betrayal’ is harder to justify. A democratic socialist elected official who governs according to their own beliefs is not betraying the other factions within DSA by not suddenly adopting someone else’s beliefs. You can disagree with someone in shades or degrees, and still appreciate the capacity of your organization to put forward candidates who will advance a movement that allows for greater consideration of left-wing ideas. 

As the Mamdani mayoralty will soon take hold, we should hold true to our vision of a better future and demand the most that we can from him. We do this as we demand the city council, state legislature, and Governor Hochul to work with him, too. That there will be compromises made to his campaign platform, we can only assume. I would never counsel anyone to give over absolute trust to a politician. Just remember, though, that if people accuse Mamdani or others of ‘betraying’ DSA, we should ask if there’s good reason to believe it, or if these accusations are just manifestations of  the ideological and strategic disagreements between people that existed long before the election.

The post What Does It Mean to Betray DSA? appeared first on Midwest Socialist.

[[{“value”:”

By: Kelly Regan & Travis Wayne

ALLSTON, MA – On Monday, November 17, sixty people crossed Allston to assemble at Marsh Plaza on Commonwealth Avenue in response to a flurry of rapid-response organizing by Boston Democratic Socialists of America (DSA). 

Community members rallied after ICE’s abduction of nine Allston Car Wash employees on November 4. The raid disappeared people from families across the community as the Car Wash itself closed its doors. Exhaling into frigid night air, angry community members held up signs that read “Bring Them Home,” “ICE Out of Boston Now,” and “Keep Families Together.”

Days after the raid, Boston University (BU) student Zac Segal took credit on social media for calling in ICE. Segal claims to have been calling ICE for months in an attempt to ensure workers were abducted. 

Segal, president of Boston University’s College Republicans, has faced immense backlash from the local Allston community.

“This abduction in my neighborhood, in our neighborhood, is personal,” shouted Destiney McGrann, who graduated from Boston University and organizes with Allston-Brighton DSA. “How dare a member of BU – my school – participate in this act of terror?”

Another Phase in the Sanctuary Campus Movement

Members of the Back Bay Young Democratic Socialists of America (YDSA) mobilized students to the rally. Among them were many students who were themselves vulnerable to abduction abetted by Boston University. 

The institution still refuses to declare itself a sanctuary campus to protect its own immigrant students amidst abductions in its backyard.

“We demand that BU enact policies that they are legally able to enact, to safeguard its community from federal overreach,” said one student organizer. They also noted that, “on the BU campus, over 2000 students have signed the YDSA petition to make BU a sanctuary campus.”

For Boston University students, the organizing campaign to compel the institution harboring Zac Segal a sanctuary campus stretches back to the beginning of the year – when federal attacks began.  

YDSA launched the campaign immediately after Trump took power, echoing back to the 2016-2017 Sanctuary Campus movement, before escalating in April 2025. 

The Sanctuary Campus campaign reached an end-of-winter high point on Marsh Plaza, in the same spot where DSA would rally students and community members in the cold November night several months of federal attacks later. On April 3, hundreds of Boston University students and faculty walked out of classes to assemble at Marsh Plaza to demand a sanctuary campus. Some students conducted a sit-in, which Boston University used to crack down on YDSA, before forty autonomous actors staged a direct action to escalate even further and with greater risk against Boston University in response to the university’s repression on April 16.

After suspending YDSA on April 7, which later regrouped during the summer in the wider Back Bay, Boston University went back to doing nothing: refusing to make any change to make the campus a sanctuary. 

People continued to be abducted – including, devastatingly, nine workers at the Allston Car Wash just ten minutes from campus. 

“ICE is a machine that is shrinking people’s lives,” said Bonnie Jin, co-chair of Boston DSA, “We’re making a parent into a case number, a neighbor into a risk. It’s designed to silence, but we were not built, Boston, for silence.”

Towards Community Defense

Back Bay YDSA already planned and organized a walkout for the end of the week: November 20. That’s just the first action. No one stands under any assumption that the moment constitutes anything but a new phase of pressure on Boston University.

“If you’re mad, you should feel the full weight of your anger,” said Hank, a pseudonym to protect one student vulnerable to ICE who stayed home from the rally for their own safety. “Use that anger to lead you to take you to the next step, to organize your neighborhood, your workplace and your campus. Work hard for a better tomorrow.” 

The Allston community is gripped with the rage that Hank calls for – at Boston University, and at the federal government. Rally organizers listed off the organizations to become involved with: DSA, for organizing; Boston Immigration Justice Accompaniment Network (BIJAN), for mutual aid; and LUCE, for ICE Watch. McGrann roused the crowd to shout together:

“When we refuse to bow down, we win. Together, we keep us safe… so today, I beg you to make this commitment to protecting your neighborhood.”

The rally descended into a moment of silence, for the people stolen, before the crowd dispersed into smaller conversations. Jin put the crowd’s sentiment simply:

“Our coworkers are not collateral and our city is not a hunting ground.”

Kelly Regan is a member of the Allston-Brighton branch of Boston DSA. 

Travis Wayne is the managing editor of Working Mass and a member of the Somerville branch of Boston DSA. 

The post Allston Community Seethes and Rallies After ICE Abduction of Allston Car Wash Workers appeared first on Working Mass.

“}]] 

With record member turnout, and 96 percent of voters in favor, Buffalo DSA has voted to endorse Adam Bojak for New York State Assembly in District 149. The Buffalo DSA Steering Committee looks forward to working with Adam and his campaign toward a socialist future for Western New York.

Adam has been a dedicated, dues-paying member of Buffalo DSA since 2017. A leader in the chapter’s early years, and previously endorsed for Assembly in 2020, he has organized primarily with our Infrastructure (formerly Housing) and Electoral Committees. Adam’s commitment to DSA and its principles is also evident across a decade of fighting for the working class. In addition to serving as assigned counsel in Family Court, he takes on tenant legal cases pro bono. Over the past decade, he has never charged a housing justice client for services.

Through a robust endorsement process, the chapter determined that Adam’s campaign shares our goals for housing justice, universal healthcare, labor rights, and social equity. Additionally, despite New York’s undemocratic closed primaries and ballot access hurdles hindering Buffalo DSA’s political independence, the campaign nonetheless shows potential to build toward a true workers’ party. For too long, Republicans and Democrats alike have exploited our class and ignored our needs; Adam’s proud, socialist campaign offers us new ways to fight the capitalist status quo and agitate the masses.

Last, but not least, the incredible turnout we saw in this vote shows the strength of the American socialist movement, and of our organization. We urge all members and inspired supporters to help Buffalo DSA sustain our organizing–not just for Adam, but for our entire political project. This is our chance to build on our momentum for Good Cause Eviction and the New York Health Act, and continue to support workplace organizing and the labor movement. 

We need you. Join DSA today and get involved in our committee work, to learn the same skills and principles that brought Adam’s campaign to life.

On Halloween, the Illinois General Assembly voted on a $1.5 billion funding package for public transit in Chicago. This budget funds the Chicago Transit Authority, Metra, and PACE, in addition to replacing the Regional Transportation Authority with a new board, the Northern Illinois Transit Authority. 

This legislation comes after the Illinois General Assembly failed to fund public transit during its regular session. CTA leadership, workers, and local leaders spent months raising the alarm. The CTA initially projected service cuts of 40%, including cutting more than half of its bus lines and ending or limiting service on most train lines. This apocalyptic estimate was revised down only after the CTA pledged to increase fares and received an infusion of cash from the Regional Transportation Authority. 

As socialists, it shouldn’t be surprising that a state government led not by working people, but by an “actual billionaire”, didn’t bring this crisis to a just conclusion. 

Instead of rushing to fund the city’s transit, a system nearly a million riders rely on every day, the state government – led by Governor J.B. Pritzker – played a game of chicken with leaders of the city and the CTA by hammering out agreements in private up until the last moment, leaving the fate of workers in Chicago uncertain. 

After passing legislation in the eleventh hour, the governor expects us to applaud his benevolence in not firing the gun he pointed at the heads of the city’s workers. He deserves no credit for averting a catastrophe he helped engineer. 

While the increase in the CTA’s budget has been lauded by political leaders in the Democratic Party, it comes at a cost to working people. The methods of revenue raising – sales taxes, toll roads, and increased fares – all come directly from the pocket of workers in Illinois. These regressive taxes place yet more of the state’s tax burden on working class people while the wealthiest people in our state escape paying their fair share, including a proposed tax on the investments of billionaires that was killed by Pritzker himself. 

As the leading socialist organization in Chicago, CDSA has fought for full funding of the CTA and democratic control of our transit. We cannot be satisfied with any budget that forces workers who are given less and less to pay more and more. Until we win a democratic economy controlled by the working class, our minimum demand remains the same no matter what budget crisis threatens our communities: Tax the rich.

The post Illinois Deserves No Applause for Funding the CTA appeared first on Midwest Socialist.

By: Juan Reardon & Nils McCune

November 2025

“Formation must be linked to a strategic political project for the transformation of society. This very project is constantly under development and formation must be part of the process. For this reason, formation cannot be dogmatic nor spontaneous but instead should be prepared, planned and combined with the development of the strategic objectives of the organization.” 

– La Via Campesina

Introductory Note

Across a vast Latin American landscape, the imperialist project of past and present runs up against a plurality of organized resistance. Be they extractive mining conglomerates and the dams they need built, corporate agribusiness and its endless expansion of the agricultural frontier, or the financial capital behind it all, the incursions of capital into Latin America – with the collaboration of corrupt local elites – are almost always met by an extraordinary diversity of worker-, student-, peasant-, Indigenous-, Black-, LGBTQIAPN+- and women-led movements defending their lived, lands, waters, territories, peoples, histories, and horizons. When one looks specifically to the countryside, Latin American social movements stand firm in the recuperation of ancestral knowledge, the defense of multiple ways of life, and the popular construction of food sovereignty – the right of all peoples to define, develop and defend their own food systems through the exercise of rights to land and territory, agroecological production systems, and an end to free market neoliberal impositions. In contrast to the amnesia characteristic of imperial ‘America’ [See: Monroe to Trump], the place known as Nuestra América (Our America) is the carrier of a historical memory rich in organizational experiences and approaches towards collectively building social justice, sovereignty, rights and self-determination. In the face of military dictatorships, fascism and armed extractive industries, the struggle for democratic transitions towards just societies has developed a creative maturation of strategies and tactics among popular movements, with political education at the heart of many.

The Coordinadora Latinoamericana de Organizaciones del Campo, or Latin American Coordination of Rural Organizations (CLOC), is a “movement of movements” that includes all Latin American member organizations of the global peasant movement La Via Campesina (LVC). CLOC’s remarkable experience in combating colonialism, racism, patriarchy, agribusiness and capital’s extractivist agenda has given rise to a continental system of political education beyond the scope of traditional cadrefication. CLOC’s is a process of experience- and reflection-based education the movements call formación. 

CLOC-Via Campesina: Who, What, Where and Why?

The Latin American Coordination of Rural Organizations (CLOC-Vía Campesina) is a continental articulation of peasant, farmworker, fisherfolk, and other land- and territory-based movements with decades of direct experience in the struggle for human, economic, social, cultural, and political rights. The accumulated experience of cadre within CLOC is deep, as many come from the collective experience of building revolutionary transformation in local, national, continental and international contexts. Born in 1994 from an alliance of people’s organizations mobilized in what was known as “500 years of Indigenous, Black, and Popular Resistance”, a protest against official celebrations of Columbus’ arrival to the Americas, CLOC’s steadfast embrace of class struggle offers a profound and pluralistic understanding of socialism, as it stands at the forefront of the struggles against patriarchy, racism, colonialism, capitalism, neoliberalism, and imperialism in the effort to build a new society free of oppressors or oppressed in right relation to Mother Earth. 

Currently, the CLOC includes 84 member organizations in Latin American and Caribbean countries. Some of its more well-known members are Brazil’s Landless Workers’ Movement (MST) [See: Brazil’s MST by DSA], Chile’s National Association of Rural and Indigenous Women (ANAMURI), Cuba’s National Association of Family Farmers (ANAP), Haiti’s Papaya Peasant Movement (MPP), Puerto Rico’s Organización Boricuá for Ecological Agriculture (Boricuá) and Guatemala’s Peasant Unity Committee (CUC). Among its many efforts, CLOC is dedicated to consolidating food sovereignty at the levels of nation and territory by multiplying experiences and knowledge in agroecology. To confront the living legacies of colonialism, patriarchy and racism, CLOC connects peasant organizing efforts with those of workers, students, and others disproportionately demeaned and disenfranchised by corporate interests. 

At the global level, CLOC brings together the struggles for peasants’ rights in Nuestra America with permanent solidarity with the Palestinian people in their struggle for life, rights, and sovereignty. The CLOC campaign “Sovereign Peoples, People in Solidarity”, for example, helps people across the continent hear from and connect with the efforts of the people of Cuba, Haiti, Venezuela, and Nicaragua to build and sustain transformative political projects while resisting U.S. imperialist aggression and unilateral coercive sanctions. Unapologetic in nature, CLOC expresses a firm and public commitment to “furthering debates that contribute to building the theoretical and programmatic foundations for a socialist project in the Americas.” 

Many of these debates take place through CLOC’s formación infrastructure, processes, and programs. The CLOC’s ‘Banners of Struggle’, available online in Spanish, give a sense of its vision for structural, democratic change to defend life, biodiversity, and rights in the Americas:

• Popular, Comprehensive, and Redistributive Agrarian Reform
• Peasant Agroecology based on the Recovery of Ancestral Knowledge
• Food Sovereignty based on Public Policy supporting the Peasant and Small Farm Sectors
• Implementation of the United Nations Declaration on the Rights of Peasants and Other People Working in Rural Areas (UNDROP)
• The Construction of Popular Peasant Feminism
• Alliance-Building with Organizations of Other Sectors
• Youth-led Processes for Intergenerational Renewal
• Internationalist Solidarity
• Political, Ideological and Technical Training or formación…

What is Formación?

People’s movements develop a collective identity based on a shared analysis and, above all, a shared experience of struggle for a fundamentally different society. As noted in DSA’s 2023 article on Paulo Freire and Political Education, “there can be no theory that doesn’t inform practice, and vice versa. While distinguishable, the two must be inseparable, two sides of the same coin”. While in some contexts [See: Global North] for one person to wear “many hats” – to the point that often there can be meetings with more organizations “present” than people in the meeting – this can be problematic and is often an obstacle in the construction of a collective political project. Within the CLOC’s political culture, it is understood to be much more advantageous to have a shared analysis and greater levels of organicity – which is a kind of organizational culture that helps individuals understand where their unique contributions can be most impactful and appreciated within the larger needs of the collective. There is a popular saying that reflects this concept: “It’s more helpful to have one idea in a hundred people than one person with a hundred ideas.” Movements create specific moments for people to share their unique thoughts, reflections and opinions – with consensus and unity being the overall objectives – adjoined by moments in which members are expected to carry out responsibilities effectively without imposing their own desires or opinions on the collective’s agreed-upon commitments.

Formation is simply one part of a larger whole. As social movements or popular organizations attempt to change society, they must take action of some kind – whether that be through street protests, sit-ins, occupations, encampments, boycotts, lawsuits and beyond. Action is a moment in a long-term struggle, and should be planned and carried out collectively. Organization is another moment; this is when people debate and decide what their long-term vision is, and what kind of a structure can help them get where they hope to go. Assemblies, internal elections, designation of roles, and the creation of political positions are all part of organization. Formation, in turn, is a moment of struggle in which people temporarily remove themselves from action in order to critically reflect upon that action. Formation gives form to the action of an organization. By studying their own experiences and mistakes, as well as those of others across borders or throughout history, organizations can more effectively adjust their strategies and tactics, to be able to return to their practice with a more accurate understanding of their context and situation. The cycle of action-reflection-action, like the practice-theory-practice cycle described by Paulo Freire, is part of a collective movement through history known as praxis, as people resist and learn from that resistance. Formation is part of a critical process of collective self-preparation for world-changing activity.

According to La Via Campesina’s International Formation Collective, of which CLOC is an integral part, “formation is an infinite and permanent process of producing, socializing and sharing new knowledge derived from confronting ideas and comparing them with reality. It is a process of producing and reproducing the knowledge of our own reality, including the commitment to seek and distinguish our unique reality from the rest. All of this, of course, not only to understand the world but with the intent to transform it.”

Over 30 years into its development, the many movements that make up CLOC now maintain multiple formation processes with diverse tracks and methodologies. Designed to prepare new and experienced grassroots cadre for a lifelong – often difficult and dangerous – journey of political engagement for social transformation, these processes also serve to strengthen internationalist unity within diversity that is unique to the CLOC and La Via Campesina. 

A few of the CLOC’s most prominent formation processes are:

• Latin American Institutes of Agroecology (IALA)

Beginning with the IALA Paulo Freire in Barinas, Venezuela, the IALA model of peasant universities created by and for member organizations of the CLOC has now spread to include Argentina, Brazil, Chile, Colombia, Cuba, the Dominican Republic, Mexico, Nicaragua, Paraguay, Puerto Rico and Venezuela. These autonomous social movement universities provide advanced training in agroecological production methods, as well as organizing skills, dialogue, and reflection to learn from concrete struggles and improve the practice of social movements in territories. 

The IALAs are a space of Latin American integration that recover the historical memory of 500 years of colonialism and over 200 years of formal independence while US neocolonialism has continued.

• Political and Ideological Formation Schools

Organized at two distinct levels – regional grassroots leadership and continental organizational leadership – the CLOC’s Political and Ideological Schools aim to consolidate an experienced collective of cadre at the national, regional, and continental levels capable of accompanying popular struggles with political clarity and determination. 

At the regional levels, both the “Andean School” (Venezuela, Colombia, Ecuador, Peru, and Bolivia) and “School of the Southern Cone” (Argentina, Brazil, Chile, Uruguay, Paraguay) host grassroots organizers in a diversity of national venues – schools, churches, cultural centers, and more – where selected participants share organizational updates, contextual analyses, contributing to a dialogue of knowledge as well as mística, meals and other daily commitments (cooking, cleaning, studying, and more).

At the continental level, the rotative 15-day Egidio Brunetto School (held in different contexts and countries each time it’s organized) and multiple short-courses held at Managua’s Francisco Morazán International Peasant School host leadership development processes for those who have completed courses and processes at the regional levels.    

• Continental Women’s Schools

The CLOC’s Continental Women’s Schools are about empowering rural women organizers in what La Via Campesina defines as “popular peasant feminism,” a uniquely movement-based contribution to grassroots feminism that centers class analysis and the collective construction of food sovereignty. The most recent CLOC Women’s School took place in the Dominican Republic (May 2024) –- the sixth such school in recent years. In it, Nicaraguan feminist leader Yolanda Areas Blass noted that, “each region in La Via Campesina used to organize their own political education processes. Now we have been able to strengthen the school system of the Women’s Articulation from the first International Women’s School carried out in Africa, where we advanced globally in the discussion about popular peasant feminism and about women’s political participation.” From grassroots to global, the CLOC and Via Campesina’s popular peasant feminism are contributing to other important formation processes such as the Berta Cáceres International Feminist Organizing School (IFOS).

• Continental Communication Schools

Involving many of the same grassroots leaders engaged in the above mentioned processes, the CLOC’s Continental Communication Schools are an equally important cycle of action, reflection, and matured action designed specifically to deepen political and technical expertise in “popular anti-capitalist communication.” According to their own reporting, the 5th Continental Communication School (online due to Covid-19) included critical reflections on “the concept of internationalism and its implications for popular struggles” as well as “the ongoing challenges facing communication in CLOC organizations.” 

Participant communicators, “learned about and evaluated CLOC’s current continental communication work as a counter-hegemonic strategy in the class struggle.” They then, “delved into the nature of CLOC’s communication, current strategies and challenges, internal and external communication tools,” before engaging in practical, “workshops strengthening skills in areas such as photography, video, audio, graphic design, social media, newsletters, and internal communications”. 

“The rich process of political education in popular communication,” left participants of the 2020 course with, “many lessons learned, challenges identified and, above all else, a growing collective (of communicators) with transformative dreams and hopes, strengthened by a revolutionary and internationalist spirit.”

• Continental Youth Encampments

Last but by no means least, the CLOC’s multiple youth-led processes feed into their own larger political education process known as ‘Encampments’. Each held in a unique national/historical context, hosted by the youth of a CLOC-LVC member organization, dozens of organized youth gather to, “promote formation and reaffirm the principles of CLOC Via Campesina as well as to exchange productive experiences, celebrate Latin American and Caribbean culture, cultivate the mystique and strengthen the peasant struggles of the regions of our territories.” In Spanish only, the following documentary shares some of the voices, smiles, and experiences of the XVII Youth Encampment of 2022.

Closing Remarks

Latin America’s Coordination of Rural Organizations (CLOC) is a living, breathing, and learning articulation of people’s movements prioritizing the political development of cadre within a larger process of action, reflection, and matured action aimed at consolidating a socially just and ecologically sound society for all. It listens to and learns from its own organizers – encouraging honest debate amongst the many – while encouraging friends and allies to contribute their own experiences through a dialogue of knowledges. From a place of organizational strength and sincerity, the CLOC learns while teaching and teaches while learning. For those of us engaged in our own processes of political education for societal transformation, the CLOC inspires. 

Readers interested in contacting the CLOC directly can do so in both English and or Spanish emailing: secretaria.cloc.vc@gmail.com. 

See Also: 

https://cloc-viacampesina.net

https://www.instagram.com/cloclvc/?hl=en

https://web.facebook.com/cloc.viacampesina

https://web.facebook.com/friendsatc/?locale=es_LA&_rdc=1&_rdr#

Click here to read in English.

Imagínese que en los barrios más pobres de Detroit, Atlanta y Chicago, en lugar de solares vacíos, pudiera encontrar un parque público con relucientes piscinas, instalaciones deportivas y recreativas de primer nivel y un paisajismo espectacular. Si es madre soltera, en vez de tener que cargar con su ropa varias cuadras para pagar por lavarla, podría ir a un espacio público y bien mantenido donde lavar la ropa gratis mientras disfruta de comida deliciosa cultivada en el huerto agroecológico al costado de la lavandería. Mientras tanto, tus hijos pueden aprender a nadar, asistir a talleres sobre cómo cultivar alimentos en la ciudad, visitar el planetario para aprender cómo la cosmología maya se relaciona con el Big Bang, pasar el rato en el parque de patinaje o aprender a tocar la guitarra.

Mientras almuerzas y lavas la ropa, hay una empleada cuyo trabajo es hablar contigo y estar atenta a cualquier indicio de violencia doméstica en tu vida. Si estás lidiando con violencia doméstica, justo al lado hay una consejera que puede ayudarte. Imagina que, en este escenario, incluso en las zonas más vulnerables de las ciudades estadounidenses, puedes tener acceso a un abogado experto si lo necesitas. Independientemente de lo que estés enfrentando en casa, puedes consultar con la masajista y la acupunturista en este mismo edificio público, un espacio para mujeres conocido como Casa Siemprevivas. Ella no solo te ofrece masajes, sino que también enseñará cómo hacerlos a quince de tus vecinas y amigas para que puedas usar este espacio para círculos de apoyo mutuo. Son espacios donde se fomenta la liberación emocional a través de la risa y el llanto. Todo esto es gratuito y financiado por el gobierno.

En Estados Unidos, esta clase de inversión en servicios públicos tan extensas sigue siendo una fantasía, por ahora. Pero es muy real y funciona eficientemente en la Ciudad de México bajo el liderazgo del partido MORENA de la presidenta Claudia Sheinbaum Pardo, la líder populista de izquierda del país.

Estas instituciones públicas en México se denominan Unidades de Transformación y Organización para la Inclusión y la Armonía Social, o UTOPÍAS. Actualmente existen dieciséis, todas ubicadas en Iztapalapa, la alcaldía más poblada y pobre de la Ciudad de México. Prácticamente todas las UTOPIAS ofrecen servicios para mujeres que sufren violencia doméstica, centros de reducción de daños para personas usuarias de drogas, espacios de apoyo para personas queer y trans, centros comunitarios para personas mayores y talleres para ayudar a los hombres a deconstruir la masculinidad tóxica, lo que en la práctica implica enseñar a hombres cuyas relaciones están en declive terminal o que se han convertido en padres solteros debido a una tragedia imprevista, cómo hacer cosas como lavar los platos, freír huevos o trenzar el cabello. No es poca cosa.

Cada UTOPIA ofrece una variedad de servicios especializados. Por ejemplo, UTOPIA La Libertad, ubicada justo detrás del muro de una prisión, cuenta con un zoológico interactivo y un planetario. UTOPIA Meyehualco, que ocupa lo que antes era un extenso parque con canchas de fútbol exclusivas para ligas privadas, ahora tiene un gran parque de dinosaurios animatrónicos (sí, leíste bien) y una pista de hockey. UTOPIA Olini alberga estanques amplios y bien cuidados, una piscina de marea y un gimnasio que sirve de sede a un destacado grupo de breakdance. UTOPIA Estrella Huizachtépetl se asienta sobre lo que antes era una zona de drenajede una planta de tratamiento de aguas y que ha sido convertida en un extenso ecosistema de humedales. Y UTOPIA Quetzalcoatl, ubicada de forma inusual en múltiples edificios y espacios discontinuos en una zona urbana densa, se centra en gran medida en los servicios de salud mental infantil, contando con una arteterapeuta en su plantilla. Algunas de las UTOPIAS organizan talleres periódicos para apoyar a los residentes, especialmente a las mujeres, en la creación de pequeñas empresas y cooperativas bajo el lema de la «economía solidaria».

En la siguiente sección, compartiré más historias sobre cómo las personas utilizan y se benefician de los servicios que ofrece UTOPIAS, basadas en varios meses de investigación de campo en México. Mi objetivo es ampliar nuestra visión colectiva en Estados Unidos y otros países del centro del poder sobre cómo puede ser un sólido sistema urbano de atención comunitaria. Además, espero compartir la historia más profunda de la organización y la lucha de la clase trabajadora que hizo posible estos programas. A pesar de las muchas diferencias que existen entre nuestros contextos en cuanto a sistemas de organización, considero que los organizadores estadounidenses tienen mucho que aprender de los organizadores que han construido poder de masas en México.

Historias desde abajo: cómo las UTOPIAS mejoran la vida de los trabajadores

Con todos estos servicios sociales gratuitos que se ofrecen, con un marcado enfoque anticarcelario, feminista y ecológico, no es de extrañar que las UTOPIAS hayan captado la atención de los círculos de izquierda internacionales como un ejemplo concreto de cómo puede ser la política ecosocialista municipal. Como parte de mi investigación en ecología política urbana, estoy pasando un semestre sabático aquí y baso este artículo en visitas a ocho de las dieciséis UTOPIAS y entrevistas con diversos miembros del personal, usuarios y funcionarios.

A lo largo de estas visitas y entrevistas, surgió una imagen inequívocamente positiva. Los terapistas de salud mental me comentaron cómo podían dedicar mucho más tiempo a los pacientes trabajando en los centros UTOPIA que en las clínicas con poco personal.

Una ginecóloga obstetra que realizó rotaciones entre las clínicas UTOPIA creía que finalmente podía hacer aquello para lo que había estudiado: “llevar la justicia reproductiva directamente a la gente.”

Un agricultor que trabaja en UTOPIA La Libertad compartió que su visión agroecológica para el futuro era que “las ciudades pueden y deben cultivar sus propios alimentos.”

Una mujer de tercera edad me contó que los talleres sobre la muerte y el morir le brindaron apoyo y consuelo tras el fallecimiento de su esposo.

Un carnicero de 24 años, antiguo adicto a la heroína, logró rehabilitarse gracias a los servicios de reducción de daños y asesoramiento de UTOPIA Teotongo, y ahora acude al centro al menos una vez por semana para ayudar al chamán en sus ceremonias de temazcal (cabaña de sudar). Explicó: “Las UTOPIAS me proporcionaron una vida que nunca antes hubiera podido imaginar.”

Un grupo de chicas adolescentes que formaron una banda de punk rock confirmaron que no lo habrían podido hacer sin los instrumentos y espacios de ensayo gratuitos proporcionados por UTOPIA.

Las UTOPIAS también demuestran que ampliar los espacios comunes urbanos para elcuidado de las personas no tiene por qué ser costoso. El gobierno de Iztapalapa ha declarado que la construcción de cada UTOPIA costó 100 millones de pesos (unos 5 millones de dólares estadounidenses), con un presupuesto operativo de aproximadamente 1 millón de dólares estadounidenses. Incluso si estas cifras fueran subestimaciones, e inclusive si fueran diez veces mayores en Estados Unidos debido a los precios más altos de los materiales y la mano de obra, las cifras igual no serían muy onerosas, considerando los miles de millones que nuestras grandes ciudades gastan en policías y exenciones fiscales para los ricos.

Mientras hablaba con trabajadores y usuarios de las UTOPIAS y les preguntaba sobre cómo se construyeron estos espacios, un nombre surgió constantemente: Clara Brugada, la ex alcaldesa de Iztapalapa y ahora Jefa de Gobierno de toda la Ciudad de México. Trabajadores de la salud mental, jubilados, técnicos hidropónicos y administradores de los sitios me dijeron que las UTOPIAS fueron una creación de Brugada, y que fue a través de su visión y pura fuerza de voluntad política, respaldada como estaba por el pueblo, que se construyeron las UTOPIAS.

El consenso que escuché era tan generalizado que parecía absurdo negarlo, incluso si resultaba contraintuitiva que una sola persona pudiera recopilar un conjunto de servicios tan radicales relacionados con temas tan variados como la salud mental, la educación científica y la agricultura urbana. Aun así, algo parecía incompleto, así que investigué más a fondo. A través de mi investigación sobre la historia reciente de la política de la Ciudad de México, quedó claro que existió un movimiento de masas que moldeó la estructura política urbana de la ciudad, desarrolló e impulsó muchas de las iniciativas que hoy se encuentran en las UTOPIAS y, de manera significativa, dio lugar al surgimiento político de Clara Brugada. Se llama el Movimiento Popular Urbano.

El Movimiento Popular Urbano y MORENA: organización política tras el neoliberalismo

Décadas antes de que surgiera el partido MORENA, una constelación mucho más dispersa de organizaciones urbanas luchaba por las demandas inmediatas de los trabajadores: títulos de propiedad de sus tierras, servicios de agua y electricidad. Pero en algunos casos, estas organizaciones se iban más allá de luchar por demandas políticas inmediatas. También experimentaron con y finalmente construyeron servicios directos para mejorar la vida de las personas. Crearon centros para mujeres víctimas de violencia doméstica, cultivaron alimentos, regeneraron ecosistemas forestales urbanos y brindaron servicios de reducción de daños para personas usuarias de drogas. En esencia, construyeron muchos de los elementos que ahora encontramos, a gran escala, en las UTOPIAS.

El hecho de que los organizadores urbanos de la Ciudad de México lograran crear un movimiento social contundente con verdadero poder político en estas condiciones debería darnos aún más confianza en que nosotros también podemos hacerlo.

El propio Movimiento Popular Urbano construyó poder político entre los ocupantes informales y marginados de la ciudad, la población urbana en situación de pobreza con empleos informales y otros trabajadores que se aferraban a una apariencia de normalidad y dignidad. Este movimiento creció en el terreno fértil del descontento urbano durante las décadas de dominio procapitalista del Partido Institucional de la Revolución (PRI) y la posterior oposición conservadora.

El partido gobernante PRI históricamente mantuvo su poder desde finales de la década de 1940 hasta bien entrada la década de 1990 e incluso parte de la década de 2000 mediante una estructura corporativista construida sobre tres pilares organizativos bajo su estricto control: la CTM(Confederación de Trabajadores Mexicanos), representando al trabajo organizado, la CNC (Confederación Nacional de Campesinos) representando a los campesinos, y la CNOP (Confederación Nacional de Organizaciones Populares) representando a las clases medias urbanas, las organizaciones de la “sociedad civil” y, en teoría, la población urbana en situación de pobreza.

Sin embargo, para la década de 1980, un gran número de residentes de la Ciudad de México no pertenecían a sindicatos industriales ni estaban representados de manera significativa por la CNOP. Para quienes vivimos en Estados Unidos en el siglo XXI, esto probablemente nos resulte muy familiar: la afiliación sindical se ha desplomado en nuestro país desde la década de 1980, y las organizaciones de la ‘sociedad civil’ han ido desapareciendo gradualmente de la vida popular.

Al igual que en Estados Unidos, en la década de 1980 el movimiento sindicalista en México era solamente una sombra de su pasado militante.  La CTM se formó en el crisol de la década de 1930. El presidente progresista Lázaro Cárdenas fundó esta organización con el objetivo de aglutinar al proletariado industrial, más militante y de tendencia comunista, con los trabajadores más independientes del sector del transporte y los empleados de pequeñas empresas. Sin embargo, tras la llegada al poder del derechista Miguel Alemán Valdés en 1946, este rebautizó al partido oficial como Partido Institucional de la Revolución (PRI) y se propuso purgar a los militantes del movimiento obrero organizado. Nombró a Alfonso Ochoa Partida, apodado “el charro” por su afición a la charrería, deporte típico del rodeo mexicano, como jefe de la CTM para llevar a cabo estas purgas. Hasta el día de hoy, los sindicatos procapitalistas, de carácter débil, son conocidos como “sindicatos charros”. En México, estos sindicatos favorables al capital siguieron siendo fuerzas políticas poderosas durante los años de bonanza económica de la relativamente próspera industrialización por sustitución de importaciones durante las décadas de 1950 y 1960.

Esta era, caracterizada por una relativa armonía de clases y sostenida por la estructura corporativista del PRI, comenzó a desmoronarse a finales de la década de 1960. Las masacres de activistas estudiantiles, primero la de Tlaltelolco en el año 1968 y luego de manera subsiguiente la del Halconazo, seguidas por la Guerra Sucia impulsada por José López Portillo en la década de 1970, generaron una crisis de legitimidad política para el PRI. A pesar de las demandas relativamente moderadas del movimiento estudiantil en favor de la reforma política, el PRI se mostró reacio a tolerar cualquier desafío a su hegemonía corporativista. La crisis de legitimidad política del PRI se agudizó con la crisis económica mundial de finales de la década de 1970, que supuso el fin de la industrialización por sustitución de importaciones, la cual había mantenido un nivel de vida en ascenso durante las décadas de la posguerra. Estas crisis combinadas marcaron el principio del fin para el PRI y crearon oportunidades políticas para que la oposición de izquierda se organizara y se fortaleciera.

Durante las décadas de 1970 y 1980, organizadores radicales y estudiantes que habían huido al campo durante la represión de la Guerra Sucia trabajaron arduamente en la implementación de programas de educación política rural, a menudo inspirados en la teoría maoísta de la línea de masas. Muchos campesinos ya contaban con convicciones radicales arraigadas en el legado de Emiliano Zapata, el militante defensor de los derechos territoriales campesinos de la época revolucionaria mexicana. Dichas convicciones se vieron reforzadas por sus experiencias vividas en la lucha económica rural a lo largo de los años.

A medida que la crisis económica de la década de 1970 empezó a mermar la viabilidad de los medios de subsistencia rurales, decenas de miles de campesinos que acababan de ser desplazados económicamente comenzaron a trasladarse a las afueras de la Ciudad de México. Si bien estos recién llegados eran pobres, carecían de poder político formal y eran muy vulnerables a la explotación de terratenientes codiciosos, distaban mucho de ser actores pasivos. Trajeron consigo sus análisis políticos radicales y rápidamente comenzaron a formar organizaciones comunitarias politizadas. Con el derrumbe de la legitimidad de las vías formales para la participación política popular urbana, estas organizaciones se transformaron en el Movimiento Popular Urbano. 

La historia de Enrique Cruz, un militante de treinta años perteneciente a la UPREZ (Unión Popular Revolucionaria Emiliano Zapata), una de las organizaciones del Movimiento Popular Urbano, ayuda a esclarecer esta historia. Él me explicó:

Soy hablante de soque indígena y nací en Oaxaca. Mis padres y abuelos participaron activamente en la lucha contra la minería de oro y plata que destruía nuestra tierra y amenazaba los ecosistemas que tanto apreciábamos. Al mudarme a la ciudad, encontré una escuela dirigida por la UPREZ adornada con murales de Emiliano Zapata, y supe que esa era mi gente. A través de la UPREZ, adquirí una sólida formación política y me convertí en organizador comunitario, luchando por una vivienda digna, brindando educación directa y formación política a otras personas, y trabajando en otras causas.

Organizaciones como la UPREZ surgieron en la década de 1980 y se fortalecieron especialmente tras el catastrófico terremoto de 1985, que desencadenó una ola de solidaridad urbana. Una de las organizaciones más fuertes es la Unión de Colonos de San Miguel Teotongo, ubicada en el extremo noreste de Iztapalapa, en las afueras de la Ciudad de México.

Cuando, en agosto de este año, visité su centro comunitario y oficina para examinar sus archivos comunitarios y expliqué que estaba interesado en la historia y las consecuencias políticas de las UTOPIAS, el empleado Marco Antonio Flores me informó que “Si te interesan las UTOPIAS, has llegado al lugar correcto. Gran parte de lo que ves en las UTOPIAS —servicios para mujeres que sufren violencia doméstica, apoyo a personas con problemas de drogadicción, agroecología— nosotros lo pusimos a prueba, experimentamos y desarrollamos desde la década de 1980. Ver que ahora están generalizadas y cuentan con el apoyo del gobierno es algo maravilloso.”

Al conocer las UTOPIAS, algunas cosas me resultaron familiares. En mi trabajo político y académico, he visto una impresionante variedad de proyectos con objetivos similares, desde grupos anarquistas independientes que realizan proyectos de conservación de tierras, hasta centros sin fines de lucro avocados a la salud sexual y reducción de daños, pasando por organizaciones agrícolas comunitarias. Pero ver todo esto, y mucho más, reunido y a gran escala con todo el respaldo del Estado, me pareció algo completamente distinto. 

¿Qué hizo que estas organizaciones tuvieran éxito no solo en la lucha por los servicios urbanos básicos, sino también en su influencia en la política nacional y local? Le pregunté a Marco Antonio por qué su organización parecía tan sólida y persistente, con una presencia tan fuerte en la comunidad hoy en día, mientras que otras organizaciones miembro del Movimiento Popular Urbano parecían haberse disuelto. Él respondió: “En la década de 1980, muchas organizaciones se centraron en exigir la regularización de la tierra, el suministro de agua potable, electricidad e incluso el control de alquileres. Una vez satisfechas algunas de esas demandas, no tenían muchos motivos para continuar. Nuestro enfoque era más amplio: luchamos por los derechos básicos, pero también construimos un centro comunitario dinámico con el objetivo más general de velar por el bienestar integral de los miembros de la comunidad”.

La propia alcaldesa de la Ciudad de México, Clara Brugada, pertenece a este movimiento. Siendo estudiante, comenzó a organizarse con la Unión de Colonos San Miguel Teotongo. Se organizó políticamente para abogar por servicios básicos como electricidad, agua y desagüe. Según Florentina Juana Martínez, activista con la Unión de Colonos desde la década de 1970, Brugada desempeñó un papel fundamental como joven estratega a principios de la década de 1980. Impulsó a su grupo a presionar al gobierno para que cumpliera con esas demandas, así como a autoorganizarse para brindar servicios que el estado no proporcionaba.

En la década de 1990, Brugada lideró una campaña para transformar una prisión de mujeres, que también solía albergar a presas políticas durante la Guerra Sucia, en una escuela preparatoria. Esta campaña, que hoy podríamos describir como abolicionista, finalmente triunfó y la escuela se inauguró en el año 2000. Mientras luchaban por la titularidad de las tierras, Brugada continuó organizándose con la Unión de Colonos para establecer un centro comunitario que apoyara a mujeres víctimas de violencia doméstica, restaurara ecosistemas urbanos y brindara apoyo a personas con problemas de drogadicción.

Aquí hay una lección más amplia para la Izquierda de EEUU, para DSA, y quizás aún más específicamente para la gestión entrante de Zohran Mamdani en la ciudad de Nueva York: en nuestras ciudades existen movimientos que están fortaleciendo la capacidad para realizar movilizaciones masivas y combativas. Entre ellos se encuentran el movimiento inquilino y el movimiento obrero. Pero también incluyen proyectos innovadores llevados a cabo por grupos comunitarios centrados en la justicia ambiental, la justicia reproductiva, la agroecología y otros temas.

En otras palabras, las organizaciones comunitarias de Iztapalapa que resistieron el paso del tiempo y lograron un poder político duradero no solo lucharon por cosas como el control de alquileres y el saneamiento urbano básico, por tan vitales que fueran esas cosas. También construyeron directamente los mecanismos necesarios para, con escasos recursos, brindar atención a la comunidad  urbana, y al hacerlo se aseguraron de que, cuando surgiera una oportunidad política, sus ideas y prácticas estuvieran sobre la mesa para que las fuerzas políticas afines las aprovechen. 

Estos grupos forjaron alianzas estratégicas con personas que, con el tiempo, construirían el partido MORENA y se integrarían al aparato estatal. A medida que el partido MORENA consolidaba su poder, estos grupos se fueron incorporando a la gobernanza municipal en lugar de mantenerse al margen.

Organizaciones comunitarias existentes y la lucha por los bienes comunes urbanos

Cada una de las UTOPIAS se ubica en un barrio con una historia política y económica particular. Mientras que la Unión de Colonos San Miguel Teotongo fue una fuerza poderosa y visionaria para la organización y el desarrollo comunitario, otras UTOPIAS contaban con organizaciones comunitarias significativas, aunque menos persistentes. Muchas UTOPIAS se sitúan en terrenos y parques anteriormente abandonados. Las UTOPIAS de Tecoloxtitlán y Papalotl, por ejemplo, se ubicaron en solares urbanos baldíos que solían ser mercados negros de autopartes robadas.

Rodrigo Castellano Hernández, coordinador de programación de UTOPIA Papalotl, compartió que a finales de la década del 2000, un grupo de miembros de la comunidad se unió para comenzar a desarrollar programas para jóvenes en la zona. Ofrecían clases de artes marciales y empezaron a experimentar con la agricultura urbana. Para cuando Clara Brugada asumió la alcaldía de Iztapalapa, ya existían sólidas iniciativas comunitarias para recuperar el espacio y destinarlo a actividades comunitarias positivas y solidarias.

De igual manera, en UTOPIA Tecoloxtitlán, un grupo de vecinos aunó recursos comunitarios para crear un centro de educación especial y un centro para Alcohólicos Anónimos en el parque, organizando el trabajo comunitario para limpiar el terreno urbano deteriorado. Y en UTOPIA Meyehualco, construida en un parque que antes solo estaba disponible para los miembros de una liga privada de fútbol, ​​el gobierno municipal, junto con organizaciones comunitarias aliadas, se organizó para que ese terreno sea para uso público gratuito, a pesar de las objeciones de los miembros del club privado que buscaban mantener la propiedad absoluta del terreno.

En las ciudades de Estados Unidos, el proceso específico para encontrar espacios para proyectos como este probablemente sería muy diferente al de Iztapalapa. Si bien las ciudades estadounidenses tienen un margen de maniobra considerable en sus presupuestos municipales, las clases dominantes han logrado mantener, año tras año, la financiación de la policía en lugar de la asistencia social. Sin embargo, los movimientos radicales en Estados Unidos han demostrado que las cosas no tienen por qué ser así. Desde las huelgas de maestros por mejores condiciones durante los últimos 15 años, hasta las campañas en pro de la abolición del sistema policial que surgieron tras las protestas por la muerte de George Floyd en 2020, nuestros propios movimientos han revelado que los presupuestos municipales pueden ser espacios importantes de lucha de clases.

Cabe destacar que las UTOPIAS no funcionan simplemente como un órgano del partido MORENA y de la alcaldesa Clara Brugada. Organizaciones comunitarias radicales también utilizan estos espacios para organizar poder político independiente. En septiembre, asistí a un evento en UTOPIA Paplotl organizado por una de las organizaciones miembro más importantes de la UPREZ, la organización de Enrique. En un auditorio repleto, con cerca de quinientas personas provenientes de decenas de pequeñas organizaciones comunitarias y cooperativas centradas principalmente en temas de vivienda, los líderes de la UPREZ incorporaron formalmente a estos grupos y a sus numerosos miembros de clase trabajadora a su organización.

Uno de los fundadores y veteranos del movimiento URPEZ, Jaime Rello, describió sucintamente cómo se relacionan estos movimientos de masas con las UTOPIAS y el partido MORENA:

Camaradas, las UTOPIAS son la síntesis de toda esta experiencia y lucha de más de 57 años desde el movimiento de 1968. Nuestra camarada Clara, surgida de los movimientos populares y de la Unión de Colonos San Miguel Teotongo, aprendió bien de toda esta experiencia de lucha y ahora la pone en práctica. Pero eso no basta, camaradas, si no hay un movimiento fuerte que continúe luchando por estas causas, porque las presiones que enfrentamos, y que Clara enfrenta, por parte de la derecha, las presiones que enfrentamos por parte de los intereses del capital, son muy fuertes.

Nuestras organizaciones no las construyen únicamente los líderes. Las construye toda la sociedad. Necesitamos que todos contribuyan y antepongan el interés colectivo a los intereses individuales. Hemos llegado hasta aquí gracias a miles de activistas sociales que han dedicado su vida a transformar este país y esta ciudad.

La UPREZ y el Movimiento Popular Urbano están innegablemente aliados con el partido MORENA. La propia Clara Brugada surgió de estos movimientos obreros de Iztapalapa. Sin embargo, es evidente que estas organizaciones no se desmovilizan simplemente porque uno de los suyos esté en el poder. La relación entre estas organizaciones de masas y el gobierno de MORENA podría servir de modelo sobre cómo DSA y otras organizaciones de izquierda podrían relacionarse con la alcaldía de Zohran Mamdani o gestiones públicas similares: utilizando los espacios, recursos y plataformas que ofrece dicha administración para organizarse con firmeza en defensa de los derechos de los trabajadores y los inquilinos, construir centros independientes de poder comunitario y desarrollar una sólida red de bienes comunes urbanos avocados al cuidado, tanto dentro como fuera del Estado.

Las raíces históricas de las UTOPIAS nos demuestran que las iniciativas comunitarias de cuidado mutuo pueden ser impulsadas y ampliadas por el Estado cuando las condiciones son propicias. No es necesario crear desde cero buenas ideas para el cuidado comunitario, la agroecología urbana y el bienestar físico y mental. Muchas organizaciones ya realizan este trabajo. Con una financiación estatal relativamente modesta, pueden convertirse en programas sólidos al alcance de toda la población. En Estados Unidos, podemos encontrar organizaciones locales y regionales similares que poseen la visión y la experiencia necesarias para que nuestras versiones de las UTOPIAS prosperen.

Armados con visiones de cuidado comunitario similares a las que se han implementado en la Ciudad de México, y con el creciente poder político de DSA, estamos en condiciones de luchar precisamente por estas cosas en nuestras ciudades. Debemos aprovechar esta oportunidad, tanto en la ciudad de Nueva York como en todo el país.

Bibliografía

Además de entrevistas y observaciones de campo, este trabajo se basa en gran medida en los siguientes libros sobre la historia urbana de la Ciudad de México.

• Davis, Diane. 1994. Urban Leviathan: Mexico City in the Twentieth Century. Temple University Press.

• Gerlofs, Ben. 2023. Monstrous Politics: Geography, Rights, and the Urban Revolution in Mexico City. Vanderbilt University Press.

• Vitz, Matthew. 2020. A City on a Lake: Urban Political Ecology and the Growth of Mexico City. Duke University Press.

By: Casey G.

[Editor’s Note: The final session of the Political Education Committee’s fall Organizing 101 series, “Always Be Organizing,” will be in Dearborn at 6:30 Thursday, November 20, followed by a social hour. You don’t need to have attended the first three sessions to attend the last! RSVP here.]

I’ve paid my $5 a month to DSA since about 2020, attending one General Meeting but always ending up finding one reason or another not to really get involved. After moving to Detroit this summer, I pulled up the Detroit DSA Events page and told myself it was time to stop sitting on the sidelines. I’d spent years agreeing with the principles, nodding along online, but I wanted to actually meet people and be part of the work.

Organizing 101 felt like a good first step — a way to connect what I believe with what I do.

At its heart, Organizing 101, based on the Labor Notes book Secrets of a Successful Organizer, is about connection. The series introduced the foundations of union organizing — how to move from appreciating the idea of a union to the practical, everyday skills we need to bring people together and build solidarity in our workplaces. Before Zoom calls and printing stickers, organizing begins with talking to your coworkers.

Session One, Beating Apathy, focused on moving from frustration to collaboration. How do you go from venting about work to building real momentum and solutions with your colleagues? We practiced early organizing conversations — asking good questions to uncover issues, and helping coworkers move from “this is just the way things are” to realizing they have permission to feel frustrated, to dream, and to hope for (and potentially help build) a better workplace.

The basics of being a good listener don’t change, but it’s always useful to have a refresher. The handout taught me our brains process thoughts four times faster than spoken speech, making it easy to fill in the gaps in someone’s story with our own assumptions. We practiced role-playing exercises to make sure we were slowing down enough to focus on what was really being said, and how to show you hear what someone’s saying.

Our leaders also walked us through the organizer’s bullseye — from the core group (the folks thinking about organizing even on their days off), to activists and then supporters, and how to identify the disengaged or those hostile to the campaign. It was helpful to visualize where different people might fall, and how to meet each of them where they are.

Session Two, Organizing Your Leadership Team, built on that foundation with a hands-on exercise. We were given quotes from conversations with five hotel employees and asked to identify which one might be a natural leader. There was a bit of logic and deduction involved — who did coworkers mention most often? Who already had everyone’s phone numbers? From there, we began to think about the logistics of our own workplaces: Who spends time together outside of work? How many departments and shifts are there?

Then we talked with those around us about examples in our own workplaces of times we might need to move fast and mobilize. Participants were open and vulnerable, sharing experiences from their workplaces and giving examples of grievances and goals.

In a small workplace, maybe you could reach everyone yourself — but it’s not exactly in the spirit of solidarity to carry that alone. True organizing means identifying and empowering others to lead alongside you, creating a network strong enough to mobilize everyone.

Session Three, Turning an Issue into a Campaign, featured Michigan State Representative Dylan Wegela, who shared lessons from his time organizing a statewide strike with teachers in Arizona. Moving from identifying issues, we then identified targets for the campaign (people who had the ability to change these things) and potential strategies. The strategy ideas were then put on a thermometer ranging from a relatively calm and cool idea like wearing red shirts on a Wednesday (the starting point for the Arizona campaign), to piping hot like a strike, or, in my favorite new phrase from the workshop, “Teacher January 6” (that one might have broken the thermometer).

My favorite part was an exercise where we were given five common workplace grievances he found with the teachers in Arizona, and participants brainstormed possible demands to address them. Afterward, we compared our ideas to the actual demands the teachers made in their campaign — out of the six demands the group had come up with, we’d accurately guessed half of them, most of which were solidified in the contract later.

Dylan’s reflections were honest and grounding — some campaigns succeed, and many don’t. It was inspiring to hear both his victories and his honesty. Not every campaign wins, but every one builds skills, connection, and courage — and that, too, is a victory.

Organizing 101: Jump-Starting Action Through Education was originally published in The Detroit Socialist on Medium, where people are continuing the conversation by highlighting and responding to this story.