Diana Martínez: Thank you, it is my honor.
I am close to turning 53.
I am the second daughter of an upper middle-class family.
When I was born my father and mother,
who were from Matagalpa and Estelí respectively,
were living in Managua.
During my early years I went to the Colegio Pureza de María,
a private school run by nuns in Managua.
Later, my family moved to Estelí because
my dad was a banker.
Colegio Pureza de María, a private school that was run by nuns,
only for girls, only for women,
and when we came to Estelí
I went to another private school ran by nuns
called Colegio Nuestra Señora del Rosario.
They were both religious private schools, conservative,
at that time only for girls, for women,
and only for people from the Nicaraguan dominant class.
For example, in my secondary school,
my schoolmates were the daughters of Cubans
that had arrived here after the fall of Batista,
the daughters of land owners,
and people with ties to the Somoza government.
In the nun's school there was…
it was a private school that only serviced the dominant classes
and to which very few people had access to.
And I, well, since I was a little girl
I felt I had some sense, some sensibilities towards inequality
that I figured out since I was little, for example,
how the domestic workers in my house were treated...
about some of the abuses that my father committed on them.
One time I found a woman, who was a domestic worker,
that my father was attempting to rape,
and the act did not occur because I arrived,
but that was the norm those days.
I was 8 years old.
Yes...
and I also used to go to my grandparents' farm in Matagalpa,
they had a large coffee plantation,
and I figured out, around the ages of 8 or 9,
the enormous gap between how the workers lived,
and how the family in the house lived.
I became friends with the cooks,
I spent time where they slept,
which were some sort of drawers in,
well, they were some drawers that went all the way up, right,
and in very bad houses,
and all their food was beans and enormous tortillas,
which we called in those days "lonplay,"
in reference to vinyl discs.
At that age I also saw my grandma
working on the payroll,
because there was a general store for the workers.
And the workers, when she did the payroll and payed them,
much of their salary was deducted
to pay for items indebted to the general store,
such as cigarettes, they owed for soap, sugar,
and other things for their houses.
And me, I was always asking about that stuff,
and I understood how people were feeling on Saturdays
when they got payed, if they were happy, if they were unhappy,
if they liked working there.
And sometimes
I gave them my stuff I brought, my clothes,
my watch, my rings, to some girls I met there,
and always made friends there.
I always told them I would come back the next year,
and there were lots of cousins there during vacations, cousins
but I was the only one who got close to the worker's world.
So, that was when I was pretty young.
When we came to live in Estelí
my father was a bank manager,
and my mother came back to her family circle,
where my grandfather on her side of the family
had 1,200 apple trees in lands to the north.
So, I entered that private school,
but when I was about 13 or 14 years old
I organized for the first time a group of domestic workers
to teach them to read and write.
Maybe 14.
I came to Estelí in '71,
a year before the earthquake,
and studied my first year of secondary school
at Nuestra Señora del Rosario,
and was 13 years old then.
So, it was in '72 that I organized
the circle of study with my mother's domestic workers,
one of them, from two of my aunts and from another neighbor.
It was a group of five women,
and we had a small book,
a primer, titled "Coquito,"
to learn how to read.
But the people responsible for them,
the "Dueñas de casas" (ladies of the house)
only let them attend the class because of me.
Well, they always felt that I was a bit weird,
because when I was 15 years old
I stopped going to the mass at the cathedral they went to,
because I started to connect with the Christian revolutionary movement
at El Calvario Church,
in Estelí,
where there was a priest
that became a very important person in the revolution,
his name was father Julio César López,
a Colombian, he's still alive,
and he helped many young people
involved in the revolutionary Christianity movement
to become involved in the revolutionary movement.
But what happened is that after the revolution
he became very reactionary,
but during those times he played a very important role,
because I was able to go to masses with him,
and he brought the word of Christianity to rural communities,
for example in Santa Cruz,
a place where I frequently went
to spread the word,
that also denounced the dictatorship
and that was an important way to create consciousness
and give another perspective
to the word of Christianity that included the poor,
different from the discourse at Estelí's Cathedral.
I went on Sundays,
sometimes with my parents' permission,
sometimes without it, to these communities,
and we walked a lot with my friends,
but, when I was at secondary school,
things became more intense by the year of '73, '74, '75,
things became more organized by the Frente.
By '76...
I was very involved,
very involved with people in the Frente,
then my parents decided I needed to leave Nicaragua,
and sent me with my sister in Guatemala.
So, I had to finish school
at another private school for girls in Guatemala,
in '77, it was called the Colegio de Señoritas del Sagrado Corazón,
also for women.
And I was really hurt by this decision,
imposition from my parents, because I had …
all of my friends were going underground.
already a strong awareness among many young people
of the need to oppose the dictatorship,
and we were ready to give our lives to liberate Nicaragua from Somoza.
So, I left because I had no choice at that time,
so I finished my schooling there.
Then my parents decided
I would go next year
to the Universidad Rafael Aldívar,
which is sort of a Jesuit university in Guatemala.
So, they went there to sign me up,
but I only remained there for about three months,
because I decided to study at the Universidad San Carlos,
the state's university,
where I majored in political science and sociology.
And I changed at that university,
because of the version of Christianity I learned with father Julio,
because of the revolutionary Christianity movement,
and because of Marxism,
I actually became an atheist,
I became a Marxist.
Afterwards...
in '78, when there was a large insurrection movement in Estelí,
I really wanted to come back.
But I was unable to come;
then, in January of '79
I was able to come from Guatemala.
I left the university,
and flew to Costa Rica
to work clandestinely at the Liberia Hospital,
where there were people from the Southern Front,
and that served all of the guerrillas from the Southern Front
in the city of Liberia,
where I remained until July
when I went back to Managua.
Yes, on July 19th I couldn't be at the Plaza,
I arrived the next day.
And my parents came from Guatemala,
they had left because of the war in Guatemala,
and when I went to meet with them,
they told me they did not want to see me again,
because I had lost my virginity,
because I could no longer get married like they wanted me to,
because I had set aside the values
they had taught me,
and had made my life the way I wanted to.
So, they did not want to see me back home.
I went back with my fatigues and boots
to Managua because...
I had to fend for myself.
So, at that time of my life
and even with my participation in the revolution
I was not really inside the main structures of the Frente,
but anyway, I went back to Managua,
and I found people, a place to live temporarily,
and for example,
by the end of November of that year
the School of Sociology at the UCA was inaugurated,
and then I decided to get my school papers from Guatemala
to apply to continue studying Sociology in Managua.
And at that moment I also thought
that sincerely only workers and peasants
would get to the end.
Like Sandino says, only their organizing force
will achieve the future.
And I really wanted to become a worker.
So, then I became involved in a former Somoza factory,
which during his time was called Empresa El Provenir (The Future Company),
and the Revolutionary Government began to rebuild it.
It was then called Texnix,
and it was a textile factory, where I learned to be a worker,
a textile worker, and I was,
I worked on a big machine that made cones,
cones that then were made into a form of silk
used to make large drapes,
and during those years I also wanted
to get rid of all of the petit bourgeois traces from my past,
and become a worker to be part of God's kingdom,
which was a contradiction.
In '82, '82, yes,
at the end of '81 and '82.
And by 1984, towards the end of the year,
I was able to combine the work at the textile factory
and the university,
but it was really tough because
there were no workers at the university,
and there were no students at the textile factory.
So, I had to combine those two, very different worlds,
and there were time conflicts,
because one week I had to show up for work at 6:00 am
and left at 2:00 pm,
then the next week started work at 2:00 pm, until 9:30 in the evening,
and then the next week had to show up to work at 9:30 pm
and left at 6:00 in the morning.
So, there was one week I could not attend classes,
but I had a talk with the dean about the situation.
And since they were also Marxists,
they told me they would evaluate me,
told me to do research in Texnix about topics such as capital gains,
about the labor movement, for example.
To compensate for my absences,
I wrote many papers about how a factory functioned,
and about how wealth was produced there, for example.
Those were for courses on political economy,
and I was able to combine everything that way.
So that was a special concession from the university,
also, because to be absent for an entire week was quite a lot,
but when I was at my fifth year at the university
in the Sociology school,
some friends invited me to participate doing research,
and I became an assistant to their very important research project,
the first feminist research project in Nicaragua,
but I wasn't really an assistant,
I was really a part of the research group,
and the title of the study is,
"Mujeres y agro-exportación en Nicaragua"
(Women and Agricultural Exportation in Nicaragua),
with Clara Mulgialday, Ana Qriquillou,
with women researchers from
the Centro de Investigaciones de la Reforma Agraria
(Agrarian Reform Research Center).
We were eight researchers
that for the period of two years studied
female workers' conditions in different agro-exportation sectors.
And the research was published
by the Sandinista government's INIM,
the Instituto de la Mujer (Women's Institute).
And that's when I turned my life towards research activities,
and it was very innovative, because we finished in 1985,
and it was the first feminist research done in Nicaragua,
at the ATC,
Asociación de Trabajadores del Campo (Rural Workers Association).
Well, after I was part of that research project,
I also went to the Sandinista government's
Instituto del Estudio de la Mujer (Women's Research Institute)
to do research on the women textile workers,
at the place I had worked on.
And there we had a gender perspective that we developed
with a Nicaraguan woman that had always lived in the United States,
her name is Paola Pérez,
I think she worked at the University of Berkeley.
And she, well,
we did that work on the situation
of the female industrial workers,
and it is titled "Industria, género y mujer en Nicaragua"
(Industry, Gender, and Women in Nicaragua)
we finished it in '87.
It was of great satisfaction to me,
to be able to do research about something
I myself had worked on before as a textile worker,
and I, also,
the research about female rural workers
had political influence
in organizing womeng
as rural workers inside the ATC.
And then during the last years of the revolution
I was able to work with the "Secretaría de la Mujer de ATC"
(ATC's Women's Office).
The ATC is, was
the rural worker's organization,
which led one of the biggest historic vindications
for the rural world and the poorest people in Nicaragua,
because capitalism and the dictatorship
oppressed the workers in the countryside and in the cities.
And, for example,
in these farms, my grandma,
and other farm owners,
had people working in conditions
of absolute exploitation and vulnerability,
without any rights.
In almost feudal conditions of exploitation,
without labor laws,
with no contracts or social security,
where people were less than people.
Only the Sandinista Revolution
and the ATC
were able to change those conditions
for rural workers,
organizing unions,
in agricultural and cattle industries.
For the first time,
workers in the coffee plantations had a union,
the same with workers in the banana plantations,
the workers in the sugar fields,
the workers in the tobacco plantations,
the workers in the cotton fields,
in every single agricultural sector in Nicaragua.
Oh, yes. There were lots of women,
and all of us share being thrown out of the ATC.
For example, there's Olga María Espinosa,
who is a real women workers' organizer,
who was a leader since the times
of land seizing actions after the triumph of the revolution,
together with Edgardo García, and also María Teresa Blandón.
In that mixed organization,
our beloved brothers in the struggle,
although we women also gave everything for the revolution
and for the ATC,
but men did not develop a compromise with the gendered demands of women.
So, the best thing for them was to throw us out,
and there were many ruptures,
especially during the '90s,
the year before '90, and then later on.
I was thrown out of Estelí's ATC
in 1993,
when I was director of the
Flor de Pino Women's Health Program.
It was a clinic that served women workers
in the tobacco industry,
and, well, they tarnished my reputation,
they really hurt me a lot,
and accused me of many things that were not true,
only so they could throw me out of the ATC,
and they did it.
Well, there was a leader named Imelda González,
she was in charge of the Secretaría de la Mujer
(Ministry of Women)
and I was in charge of the health program.
The men made sure to pit us against each other,
to confront each other on our own leadership capabilities,
so they could ignore us,
because they claim I wanted to take over,
that I was not interested in serving the interests of women workers,
that I was not transparent in my management of the clinic,
everything had to do with money.
And it was their tactic to keep saying this
so women would lose their respect for me,
they said many falsehoods about me,
such as that, that I stole money,
that I did not respect the structures of the Ministry of Women,
and that I was a woman from the petit bourgeoisie.
They said things that were not true,
because I had my years,
I had gone through that purge.
I think they expulsed me because
my way of thinking was linked to
feminism inside the ATC,
with women such as Olga María,
María Teresa,
we were women who had the moral authority
to demand from the leader's
commitments for women's issues.
And the national and regional leadership
did not want to hear anything that came out of my mouth.
I had too much influence among the women
in the tobacco industry,
I had a lot of respect among them,
I had influence.
So then, they could not bear that,
and I believe that
they acted in contradiction of their principles.
And I believe that with everything they did,
people understood what they had done,
because all of the women workers were very sad to see me leave.
And they went to my house to see me,
and I had gotten backing for the project from some organizations in Austria,
and all of those organizations sent letters to the ATC
to protest my expulsion,
and it had a political cost
for the national government and for the ATC,
and for the people in Managua and here in the region.
But it was very hurtful,
because it was, it is those moments in which,
during the worst crisis of my life,
and because of that a group of women in Austria also supported me,
so that I could have some time,
three, two months in Austria to think about the next project,
something I wanted to do.
And it was then that the idea for the creation
of the "Fundación Entre Mujeres" (Between Women Foundation) came up.
The lesson learned was that it was impossible
to work on a real project
for gender equality inside those mixed gender spaces.
That we needed legitimate organizations, transparent,
with women that took control of their own processes.
And that without autonomy we could not achieve anything either,
autonomy from the state, from the party,
from the mixed gender organizations,
from the leaders, and that only we women
could do something for ourselves,
so we had to create the FEM.
The FEM was in 1995.
We thought that the FEM
is only a historical continuity of the ATC
and the revolutionary process,
and that the circumstances between '90 and '95
had worsened the living conditions in Nicaragua,
because of privatizing efforts and structural changes brought by Violeta Barrios.
Yes, of course, we had a great revolutionary state,
we had free education, a free health system,
scholarships,
social programs, production projects,
a great state that helped cooperatives,
and there were children services in rural areas,
there were collective bargaining agreements between
workers and the institutions or companies
that guaranteed rights that had never been recognized by the state.
But when doña Violeta came to power,
the state was dismantled,
it was completely weakened,
it left the population out in the open.
For example, the government began to privatize the health system,
privatized education,
we started to feel we had no roof on top of us.
The state began to give back lands to people from the Somoza regime,
to new people, that claimed lands,
and other capitalists that emerged
to take advantage of the privatization efforts in Nicaragua
And, of course, people in the countryside were worst off.
And amid those circumstances,
and needing to create an alternative for resistance
was that FEM was born, to do something,
but since the experience in the ATC had been so hard,
we decided that this organization
would not have professional women from the classes,
well, professional women as the leaders,
we wanted women from the communities to be the highest authority
on the board of directors.
So, FEM was born led by rural women,
I am the only one not from the rural areas,
I already told you where I was born, but my heart is from the countryside.
The FEM's board of directors today
is the same one from when it started,
but now we are entering a transitioning process until 2013.
What the 12 women of the development committee and I have built
has been quite intense,
we at the FEM have developed a political proposal
that included as a priority buying land for women,
thinking that without that land
we could not achieve the structural changes to alter our subordinate condition.
Because we also thought that to alter that condition of subordination
it was essential to have gender consciousness,
both complement each other.
If there is no gender consciousness,
there's no point in giving women land,
because men end up deciding what to do with it,
and she can't imagine any other option of what it means to be a woman.
But there's also no point in working with rural women
on creating gender consciousness if they do not have land and means of production.
That is why as part of our strategy we began linking
the act of buying land with a feminist reflection,
creating awareness of our identity,
thinking about the ways in which
womanhood has been constructed,
so we can deconstruct that model,
which was the main impediment for women to leave the kitchen,
and work the land,
to stop taking care of the house
and begin to do work that was more visible and recognized
outside of the home.
And all of that was a long process that we experienced,
to work on creating consciousness and to work to buy land.
And we have also developed other strategies
such as educational programs,
for adult women, and at the same time,
the health and body care program,
women gaining power in the FEM,
their bodies, their own bodies,
taking charge of their sexual relations,
of their reproductive lives.
And also, new now after 15 years,
the possibility for some women to recognize other sexual options.
In the rural work it is very rare that
women openly declare themselves as lesbians, for example,
but in the communities where we work we have couples that openly live their lives,
and that makes us very happy too,
because in the rural world this is very rare,
it is for us almost a utopia.
So, we have maintained very stable strategic lines,
from a discourse and a theoretical concept
based on women's interests,
such as the struggle for land,
education with a gendered perspective,
the topics of sexual and reproductive health,
the struggle against violence,
and organizing possibilities
for their economic self-empowerment,
that's the reason for the cooperatives and for Café La Diosa
in the fair-trade markets.
Those have been our strategic lines,
we have walked all of them in these 15 years,
almost 16 years,
we have progressed on some more than others.
But achieving what we have has been possible
because we have been persistent on those strategic lines.
These changes are not part of a short breath,
they are part of a larger breath,
and they are profound processes,
that will not change overnight.
But we have to become better at some things:
for example, the topic of sexual diversity
is becoming more and more important in our communities,
something we never conceived 15 years ago,
it was, to think about that…
And there are some things we have been working on very hard,
such as the struggle against violence,
and working much better in coordination with state institutions,
in the Ministry of the Interior, the Women's Commission,
we are now one of the strongest organizations here in Estelí
to deal with cases of women murdered, to deal with trials against rapists,
against sexual abuse,
and all of this was not part of the plan when we started,
but it is part of the same journey, the same strategy
for fighting for rural women's equality.
We consider ourselves feminists,
and there are around 18 organizations
from all over the country, all of them very diverse,
based on the interests of the people,
which means that
these women are not so much intellectuals,
they are women, organizations that bring together
common women in the barrios and communities,
and from there do the everyday work
against violence, for women's empowerment.
Other groups are becoming part of our feminist movement,
such as the lesbian group Artemisa,
many trans people that are waking up and joining our movement.
And the FEM feels very comfortable
to share our space with the Red Afro-descendiente
de la Costa Caribe (Caribbean Coast's Afro-Descendants Network),
we feel as black as they are,
and we feel as Indigenous as the women
that are part of the Red Afro-descendientes,
and they feel a great closeness towards us,
also with the women of 8 de Marzo (March 8), la Red de Mujeres
(Women's Network), well, the women of 8 de Marzo, from Mazaia,
and all of these new groups such as Pantera Rosa (Pink Panther),
we are looking at the face of a new feminism,
much diverse,
a rural feminism,
one we could not imagine before,
we could only imagine that feminism
from the upper, urban middle-class,
with commitments to the upper class,
that is the only one considered possible before.
But this feminism that we fight for,
that we believe in is possible,
it is a feminism embodied in the reality of women's lives.
For me, well, feminism is a political project,
an alternative for change to gain equality for women,
and it is also a conceptual project,
concerning gender inequality.
We can't conceive of a feminist
against the right of abortion, against violence,
against sexual and reproductive rights and women's freedom.
Well, as I say this,
I think this very recent,
just as since the beginnings of feminism,
or say inside feminism,
there has always been what we call feminism of difference,
where, for example, black women
share a commonality with white women
in the northern countries.
It is also through this feminism of difference
and in these other new organizations
for rural women,
that have done the work to create a feminist perspective,
that women have been finding their way towards feminism.
Then, there are women that say they identify themselves with feminism,
especially because they are learning to take charge of their lives,
especially because they are learning about being independent,
especially because they are demanding equality from their partners,
and equality and respect in their sexual relationships,
and some have other sexual options,
still undisclosed,
are conflicted over their sexual identities,
and they find in feminism answers
to those questions.
In a couple of days, we are having a forum about this,
with all of the women,
in the communities where FEM works
there are at least 3 trans women,
that are part of the FEM,
and are from the countryside.
And there are at least two couples made up of lesbian women,
that could not have blossomed if not for the FEM,
because they feel the FEM is a place
where they are respected.
But this is only starting to develop,
and I think that is the true rural feminism:
it is not only producing coffee,
it is not only owning farms,
it is not only about education.
Because there are many women that in 2013
will earn their high school degrees from the FEM,
women that began to be educated in the FEM,
in 2013 they will have their degrees.
But also, our fight for rights
has to be based on a rural feminist movement,
and a movement,
it is a NGO that also becomes a movement
when we bring together 1,500 women in Estelí
to protest the murder of a woman, for example.
On May the 9th we mobilized 1,500 women from Estelí,
and we are a movement, and the ability
we have to convene women is enormous.
And the respect we are gaining in the communities
where we share our struggle with them is very big.
Yes.
The research work I participated in? Which do you mean?
Well, that connection only began since 2008.
For the first time, in Nicaragua
we had a master's program
on gender and development at the UCA.
The feminist movement that we are a part of fought for that,
and I had the privilege of being one of the students.
I was chosen as one of the women to attend the master's program,
and it was something wonderful for me,
because I had not gone to school for a long time, since I left the UCA
in 1984,
and I never went back.
And I had been away so long working and organizing,
I had no academic connections,
so then,
at the beginning I was very scared to enter the program,
because I thought I could not compete with all of the young people.
But it was a very enriching experience,
because I was able to organize my ideas in an academic sense,
to be able to synthesize my thoughts,
to be able to analyze,
and I profoundly thought about the things I had done before,
and those I would like to pursue in the future.
We now have research, the body of research is still underdeveloped,
but know we there are new graduates,
others in the master's program, and in the future,
I would like to participate in some feminist research projects,
since it was my starting point when I began my journey.
None at all.
The state has a very androcentric conception
of women's health;
the predominant concept is that of the binomial mother-child equation.
So, the priority is women's prenatal health,
care for newborns, for pregnancies.
There are many women, the government wants, at all costs,
to be recognized
for the objectives of the new millennium,
and for working on the country's high number of maternity deaths,
and it is there their efforts have gone to.
But that limits the possibilities of women
being understood as complete subjects,
where not only their reproductive lives matter.
In a contradictory act, the state worries about maternity deaths,
but suspended Article 165 of the Penal Code,
which now makes therapeutic abortion illegal,
and since 2006 the feminist movement and women
have led an arduous fight to bring back the right
to therapeutic abortion in Nicaragua,
because it is one of the most dangerous things
working against women's health and lives.
Also, eliminating that right was a concession
that the Sandinista government made to the Catholic Church
in the context of the 2006 elections.
After all of these years,
the government has not been interested
in the thousands of women that die
because of the illegality of therapeutic abortions.
So, health conditions are not at all favorable,
and we have no short term possibilities
of things getting better.
That is why the restitution of the right to therapeutic abortion
is a large part of our agenda, of our fundamental vindications.
And as feminists,
we are not only fighting for the right to therapeutic abortions,
but also for the right to choose,
but it has been fundamental to include the right to therapeutic abortions
as part of our agenda in recent times.
The country is, well,
violence is a very serious problem, right,
there are so many abused women,
suffering all sorts of violence,
which is also a public health problem.
We have increasing numbers of cases of AIDS,
of HIV, many women,
stay at home women, infected.
And there are no clear state prevention policies,
or the idea of understanding women as
protagonists in our own lives and health,
because the state sees us as....
beggars
and not as citizens,
only as beggars,
and not as citizens.
Of course.
Unfortunately,
Nicaragua's destiny is still decided by the WTO, the IMF,
and the World Bank,
and there's no clear divide between
the state and these multinational institutions.
For example, Nicaragua's agriculture,
we still see the use of transgenics,
the use, there's no development of organic agriculture,
there is a dependency on technology,
and we see that the priority for the state in rural areas
is to link agriculture to the economic interests
of the rich, to the top layers of the country's dominant class.
Yes, because,
for example, resources and products
that receive subsidies from the Unites States' government
are brought into the country, people don't want to produce anything,
it becomes too expensive for women to produce beans and corn,
and the problem is that there is a destruction of
the ways the countryside was configured.
The people of the countryside are migrating because
the quality of the fields has decreased,
because of environmental damages,
because of water shortages, lack of natural resources.
And all of this has to do with a series of global policies,
I mean, climate change, its effects in Nicaragua,
it's the effects of the damages and gas emissions
produced by the richer countries,
not by the people cutting trees out here.
I mean, there are policies that affect
the living conditions of people in the rural areas,
in the northern part of Nicaragua,
where I believe that nobody has taken the mantle to foment
and support rural economies,
and food security and sovereignty.
There are laws, this government has passed laws
for food sovereignty, for food security,
but the mechanisms to put them in place are not visible,
and we still have not seen any real proposals
for rural, sustainable development.
Yes, right, we here in Nicaragua have
with the women, like I said before, from the feminist movement,
here locally we have links with other women groups
to share our strengths to deal
with what happens locally that affects women's lives.
Outside of Nicaragua, we have relationships
with women struggling in Honduras,
that are also from the countryside.
The name of the group is Cooperativa Guadalupe Carney
(Guadalupe Carney Cooperative),
our relationship is a priority to us,
they are rural women fighting against Lobo's dictatorship,
but also fighting for land,
which is something very important in Honduras right now.
Because there is a process…
they are another group of solidarity that began in 1980,
and we also have a close relationship with them,
and also groups that share solidarity with us in Austria,
the women of ELSA that were originally part of the old volunteer brigades
that came in the '80s to pick coffee and cotton,
to help with the revolution,
we still maintain those ties.
And also, connections with NGOs that have been consistent with us,
for example Paz con Dignidad (Peace with Dignity),
a Spanish organization, which is a Spanish NGO,
that has important positions about equality,
and that is very respectful to our processes,
and is financially helping us in projects
to economically empower women,
and in all our ideological projects.
We have, also,
alliances with individual people,
which makes the FEM also an international space,
we should create a FEM passport [laugh]
because it has become more and more a multicultural organization,
and a place where people from many countries share ideas,
and we feel very happy for that.
Many thanks.
Wow, time flew by!
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