LONG LIVE THE DAY OF THE WORKING AND COMMITTED TO THE REVOLUTION WOMAN

We publish an inofficial an preliminary translation of a declaration of the Popular Women's Movement of Ecuador:

LONG LIVE THE DAY OF THE WORKING AND COMMITTED TO THE REVOLUTION WOMAN

"Women who are half the world and develop the feminine movement for the emancipation of women, a task that is the work of the women themselves, but under the leadership of the Party." P. Gonzalo

The process of emancipation of women can only take place in the course of the liberation of the proletariat and other exploited classes; to think that this process is carried out within the framework of the old society and outside the elimination of antagonistic class contradictions, is opportunism.

Based on the vindication of women for having a better and greater role in the old society, a sort of characterization of society has arisen that rests on a hackneyed discourse of being "patriarchal"; figure that, apart from being out of any historical context, has not only plunged bourgeois feminism into a vindictive entanglement that does not have a solid foundation, much less important prospects that it will attend to a legitimate demand of working women, but has also given ways to confuse the true character of society, semi-feudal and semi-colonial where the relations of production do not allow for the participation of women in production because it is precisely seen from a vision of inferiority professed by religion and the owners of the means of production who consider that the workforce of women does not have the same weight in relation to what men can offer.

Approach feminism from the generic: woman, it is absurd; it places women in the same bag, all at the same level and conditions, without understanding that the dynamics of those same production relations in societies like ours, a woman in the countryside is discriminated against precisely because she is a woman, a peasant and at the same time for claiming their ethnicity, different from what happens in cities and, above all, other social classes.

Likewise, within the indigenous, peasant-popular movement, women can play different roles in society despite maintaining similar demands.

In the October protests there were combative women, committed to the people's struggle; But from the bowels of the indigenous movement, the miserable, the trailing, the opportunists, the voters and the traitors to the popular movement were also present. Blanca Chancoso, Nina Pacari or Lourdes Tibán, for example, one of the most conspicuous examples that the mere condition of being a woman and an indigenous woman does not guarantee that she will be consistent with her people, with the class and with her struggles. The Ecuadorian Malinche is no different: Diana Atamaint, supporter of one of the most representative instruments of bourgeois-landowner democracy: the National Electoral Council; or all those "successful" women because they became businesswomen, owners of the means of production and who reproduce exploitation in the employment relationship they establish with men and women who have nothing else but to sell their labor power.

Women attacking the popular fighters in October last year. Women shooting at protesters; mocking the people's struggles embedded in their police and military uniforms.

Women like Cynthia Viteri, calling for the arrest and combat by all means of the protesters who were approaching to Guayaquil. Diana Salazar, the attorney general, a true jailer of popular fighters. Do not forget that the Interior Minister Paula Romo, executioner of the people, was born within these bourgeois feminist movements that drag the women of the people to lose the north or the perspective of what is and under what conditions can and should be given emancipation of women.

On March 5 of this year, the Minister of the Interior announced the graduation of the first contingent of indigenous women as police officers. 82 Kichwas, 23 Shuar and 1 Huaorani. Very convenient for the integrated security system and the plans of the reaction to dismantle the peasant and indigenous organization in the east. Perhaps because they are indigenous, these women should be treated as such or as enemies of the people for being at the service of the old State? Obviously, the main thing, their role in society, the class character they have assumed for themselves; consequently they must be treated as enemies of the people and fought as any member of the reaction.

Today, as we commemorate one more time the anniversary of the working and combative woman, we express a deep greeting to the working, peasant, popular and fighting woman, committed to her people and the revolution. We collect the legacy that women like Lorenza Alimaña, Manuela León left us; Dolores Cacuango, Tránsito Amaguaña, Rosita Paredes, Cecilia Hidalgo, Emilia and many others who have never lost perspective and responsibility in the fight against the old state. In the same way, it is opportune to vindicate in the struggles Comrade Nora, Edith Lagos in Peru or Comrade Sandra Lima in Brazil; archetype of the fighting woman, aware that women hold half the sky, because with the other hand they hold half the world.

FOR THE EMANCIPATION OF WOMEN THROUGH THE CONQUEST OF POWER!

UNLEASH THE FURY OF THE WOMAN AS A POWERFUL FORCE FOR THE REVOLUTION!

WITHOUT REVOLUTION THE EMANCIPATION OF WOMEN IS IMPOSSIBLE!

LONG LIVE THE POPULAR WOMEN's MOVEMENT!