They took us to the house and everything and they took us there and they lost us.
And we went in there.
My father killed me one day.
We didn't have the right to go back.
We didn't have the right to go back.
And it goes like this.
Without the right to go back, without the right to go back.
And that's in the mountains.
That's food, but there's no one inside.
There's no protection or anything.
What are you going to do?
I've been here for a long time.
I haven't been able to eat here for half a month.
I'm going to fish here.
I'm going to live here.
I don't like to be hanged.
Like I said, there's a lot of people around here.
But we're going to be hanged,
so that they don't have to put paper on us.
I don't like that.
That's another time.
There's a lot of hanged markets around here.
I don't believe in women.
I always want to live here.
I'm going to live here.
I don't lose hope.
My mother says I'm not going.
I'm going to live here.
I'm going to live here.
I'm going to live there.
I'm in the mountains, but I'm not going to work.
I'm not going to work.
We had three cows of milk.
We had 100 chickens, 100 chickens,
a lake with fish.
We had all kinds of vegetables.
I mean, every cow said you were going to sell me,
because I had everything.
One day, people started to...
people started to get violent,
people started to fall down.
People started to move away.
I was talking to my husband,
and he said,
if you're going to move away from here,
he said, no, I'm not going away from here.
One of them said that,
but when they arrived and said,
well, you do what we tell you,
or you have to go.
So I asked them what they wanted us to do.
They told us to keep a lady there,
and some gas cylinders.
So I said no,
because that was dangerous.
He said, no, we'll take care of them.
We give them food and everything.
You don't have anything.
So we said no.
So they have half an hour to take care of them.
So I didn't even put my shoes on.
I had a blanket,
and I put on some clothes,
and in a living room,
he was like the one he loved the most.
He doesn't want everything,
but the papers,
and we came.
And when we came down there,
my old man was crying,
and I was crying.
It was a little bit more true,
but when I got there,
and I started to look,
I saw him crying.
And seeing that,
he also started to cry.
This is a displaced country.
What happens is that from the end of the 80s,
the phenomenon of displacement is agudized,
in a brutal way.
Obviously, in that phenomenon,
displacement is inserted into politics,
but it also coincides with other economic processes,
other construction processes
of large infrastructure,
there are many more elements
that contribute to the permanent mass
of displaced, forced people
towards the cities.
We went down to the town,
and we went to the mayor's office,
and then the mayor said that
they would give me a move-in card,
and they paid me a little in the market,
and let's see where it goes.
There is a government directorate
of the national government
for making the problem invisible again.
I think that is the fact
that there is no armed conflict here,
that already has an effect
on the phenomenon, on displacement.
The fact that there are local governments
with clear policies of desistimulation
that I think is necessary to desistimulate
the arrival of the displaced to the city,
and desistimulate it is to say
that there are no opportunities here,
no income, no income,
and to desistimulate any kind of
programs and policies
to address the situation of poverty
in the Colombian cities,
it is also a way of making it invisible,
or to say, when it is said,
we have to desistimulate the income,
the expectations that the displaced
from other regions of Antioquia
or from other regions of the country
have had overrides like the ones in Medellin,
it is also a way of making it invisible
to the situation of displacement.
In addition to the fact that the state
must accept that it is its responsibility,
if not to prevent people from desistimulating
that it should be the first commitment,
that the country, that the state,
guarantees the person the right to his or her life,
that it should be the first commitment,
that the country, that the state,
guarantees the person the right to his or her life,
the right to his or her land,
the right to live wherever he wants,
in the freedom of mobility,
of moving throughout the country,
according to his desire,
there should also be a recomposition
of the gaze of the Colombians on the phenomenon.
And the general population does not want to look,
does not want to see the phenomenon.
He prefers to look, turn his face and the other side.
Thus, the displaced person is in the traffic
and has to see it for obligation.
He tries to interpret it in a different way.
It is an irresponsibility of the Colombian population,
I think, and of all of us who have not
wanted to say the great drama of displacement
and the shame that it means for a country
like this to have around 4 million displaced people.
And the other day we left at 8 in the morning
on a bus to Capa Medellin,
and when we were on the way,
there was an attendee of those people,
but I do not know, it would be God who put those things
because at the moment that we were going to get to that curve,
a truck with a truck with yogurts and things
and then they stopped it, they put down all that
and to eat and then they let us go and they did not tell us anything
because, well, always that.
And moreover, there they were,
they stopped us in another group, I do not know who they were,
and then they asked us the number of the cells
and they passed one agent to one side and another to the other,
and if one knew who they were,
we were all taken by the hand waiting to see what they told us
and suddenly they made us go up and 5 that they left,
they killed them there, and we continued,
but can you imagine how one continued,
with the whole heart, the whole baratado,
all these angustias.
They were desolate when they destroyed the town.
Much before, people began to emigrate
since they killed the 19 people,
the 19th of November of 2000
and then the take came
and there it was only true.
They were already scared of that town,
it was already a ghost town,
the few people there left us,
the people were locked up,
at that moment it was so hard, so hard,
the people fled to the cities, to the other parts.
That is hard even for one to count,
for me it is very hard,
because my town hurts because I loved it,
it hurts because of my people,
not because of what I had,
but because of what the people were,
loved people, loved people.
But they have come as other modes,
the internal confinement,
which is a remit necessarily,
a very complicated thing
that we would have to think about,
is the denial of the right to be displaced,
because the territorial control
that the armed groups exercise,
even prevents that the people
of a certain territory are displaced
and they are confined,
there are some circles,
a kind of control circles
in which the redundancy is controlled,
the entry and exit,
the access to resources,
of living, of drugs, of medicines.
Now one day I arrived to the town,
one morning a Sunday I arrived to the town
and I found one dead here and another there,
with the ashes out there,
that bleeding, people crying,
and I went up to the park,
and the first thing I saw was an army,
and I said,
there is an army,
and I started looking,
there were women and men,
that was that kind of people,
and we couldn't go out,
so they came to the park,
and they went up to a house
that was on the floor,
and they wanted to talk there,
I don't even know what they were saying,
I don't even know what they were saying,
but they spoke there,
and then they said that they would answer something,
and the people who spoke,
that they would ask something,
that they wanted to ask,
and the people were all quiet,
nobody dared to say anything,
they gave me a lot of laughter,
because there was a little Buddha there,
and the moment they said,
I don't even know what they were saying,
they left the house,
because there was a little Buddha there.
Let's say that the displacement
reached levels
of the number of people
who had not seen it
in the second half,
after the violence of the 1950s,
then it went down,
and it combined with a displacement
of few people,
or at least not massive,
in the sense that they come together,
but that a town
or a correction
begins to have families,
but not with the spectacularity
of the first exiles,
they come out of one,
they come out of two,
they come out of five,
so it's a displacement
that is from one to one,
from family to family,
and that has been maintained until now.
We arrived here
to Medellin,
and then we started making
arepas in a corner,
and to help me,
when he realized that
I take out things
very well,
and with that I made food.
With what I earned,
the arepas paid a little piece
and the little thing slept in some boxes.
I kept up to 500,000 pesos
under the mattress,
and now I don't keep a piece
in my pocket,
because it's the same displacement
that has ruined and ended with me.
These come to situations
that you really don't know what to do,
because
you start to think
about everything that happened to you,
and you can't
take this situation away.
And
it analyzes
the displacement
as if it were a damification
of a flood,
of a flood,
of a fire,
as if it were natural causes.
That is, it naturalizes the displacement
and in terms of naturalizing
it takes away the political connotation
and simply
rescues its existential dimension,
very poor for the rest.
But then the problem is
how to assist
a population that is
deprived of all its resources,
but it doesn't
take away
that political profile
that has the displacement.
He lived sad
that he had taken away everything from him
and that he was sick, sick,
and he was already in the hospital,
and he died.
When suddenly,
as he had done the
lapses of the house,
then any day they called me,
well, I always gave the numbers
where we were,
to see if the case,
when they called me once,
that the house had already left me,
and then I started
to turn a lot, a lot,
to turn with papers and things,
to keep me hungry,
to ask for help,
to be able to go there
and come back,
and that's it,
and now I have the problem
that the money is also lost,
that
there is no Bogotá,
that goes to a bank,
yesterday I went to four banks,
with that poor man,
looking to see where
is the account,
and he even scolded me,
he said that I was an ignorant,
that I didn't understand things,
well, yes, the truth,
you don't understand what they are saying,
that go to the bank, go here,
and then there they have me in the lapses,
let's see who helps me
so that the money doesn't lose me,
to see if they pay me the case
and I don't have to go there.
There are so many people
displaced,
so surrounded by
the process of writing,
of denouncing,
of having the document
displaced,
the management that the people have to do
to obtain a resource,
that most of the displaced
don't know or don't have the ability
to live in that bureaucracy.
They can pay you all,
I say that, they can pay you,
give you the house,
and give you food,
and how they do it,
but they never pay you
the pain that you feel,
everything that happens to you,
they never pay you
because it's very cruel
to have to leave a house
to leave everything empty
because it's very cruel.
If they pay you,
you don't forget,
for example, I'll forget
that my old man died of a moral shame
of what happened,
they can give me millions
and I keep crying.
The reparation that is given
is a reparation
or that
it achieves, let's say,
that the peasant or the displaced
recover a way of life.
I say that the reparation
has consisted of giving it
a support, giving it a resource
so that it takes off a little
but it's insufficient
so that these people,
this whole population,
will have a world of organized life
and a more or less satisfactory daily life.
My old man
gave me 30 million
like six months before that
and it was
out of everything we had there
and the little house and everything
the little house in the town
and I saw
that I have here
the little house worth 10 million
this little thing here
and that I still don't know
if they give it to me
and the other
I don't know
What happens with the land
who disputes the land
and who comes disputing the land
to the displaced
who have generated the displacement
so I think that is a matter
that I think
that while the problem
of the land is not resolved
in this country
it will not be resolved
there will always be
families and displaced people
in this country
So much injustice
and one has no idea
why we have to pay
what we don't know
where it comes from
to hide those wars
In most cases
that I know
they don't want to return to the countryside
and the countryside is for them a nostalgia
it was childhood
it was a happy past
it was what we could call paradise
but it was
not possible
nor is it in the spectrum
of their expectations
to return to the farm
They tell me
that soon
the house or something
but I don't feel that
I see everything that has happened
that my old man is not there
and that everything that we leave
to look
to see the farm
I don't go
This is the moment
that this country doesn't officially know
what the number of displaced people is
obviously
in all parts of the world
there is a hidden number
because there are many displaced people
who don't go straight to denouncing
their displaced condition
for many reasons
fear, terror, threats
or because it is about
people who have some economic maneuver
and don't get into the function
of soliciting
an aid
that is mesquite
almost like
a limousine
with all the
the prepotency
of a state
that puts the displaced
to show their
condition of displacement
when they have to go out running
I can't bring my own
properties
it is quite mesquite
it has improved a little
the situation
of an intervention
of the Constitutional Court
where there is a sentence
that forces the state
to respond
in an efficient way
and that has partly modified
the situation of displacement
what happens is that
displacement grows every day
so every day
this country has a number
of displaced people
and that makes
the amount of people
who are currently
in a situation of displacement
and that needs some attention
to be immense
I don't want to think
that I don't want a displacement
of anyone in my life
Thank you
