( Espaol e Ingls )

EL FRAUDE: PATRIA/CAREAGA No. 2

XXXVI GLBTTI PRIDE PARADE MXICO 2014

El pasado XXXVI GLBTTI PARADE* en Mxico del 28 de junio 2014 expuso una vez ms, el
oportunismo poltico de Patria Jimnez al montarse sobre el Comit organizador denominado
histrico y colocarse como la lder Glbtti en Mxico a travs de dicho desfile anual. Pero esto fue
posible, gracias a la oportunista intervencin (imposicin) de las autoridades del Gobierno de la
Ciudad de Mxico (GDF) dirigido por Miguel ngel Mancera del PRD, partido al que pertenece
Patria Jimnez (Ver, Wikipedia). Esta maniobra, como siempre, fue maquinada por la operadora
poltico-financiera de Patria, Gloria Careaga -eminencia gris, detrs del prncipe-.
Dicha imposicin fue denunciada por integrantes del Comit organizador a travs de un
comunicado en internet: Eutanasia al arribismo lila y expresada en una manta que contena la
fotografa de Mancera y de Patria con un tache.

Gloria Careaga a pocos das de realizarse el desfile, cort la cabeza de la figura ms fuerte de
dicho Comit que representaba un obstculo para sus intereses polticos (y econmicos), Luis
Flores, a travs de la compaera activista transexual Gloria Hazel Davenport quien para
descalificarlo y hacerlo a un lado, denunci una situacin que Flores no haba aclarado en su
momento, utilizando este hecho para beneficiar al grupo Glbtti de Patria/Careaga del PRD.
Y fue precisamente en ese momento cuando, sorpresivamente, apareci un comit: Incluye T
(de Patria/Careaga) que se vi favorecido por el GDF - PRD, montndose en la logstica y
organizacin que ya haba trabajado el denominado comit histrico meses atrs, permitiendo a
Patria del PRD colocarse como figura central del festival anual Glbtti de Mxico, teniendo que ser
acatada forsozamente por el Comit organizador, particularmente Alonso Hernndez y Eduardo
Bordon. A partir de este momento, prcticamente el Gobierno de la Ciudad de Mxico, GDF - PRD,
se apropi del festival.
Supongo que a ese grupo (Careaga, Patria, Hazel y clientela poltica) se refera Luis M. Arellano
en su artculo del portal: queer.com.mx, (y si no lo son, se parecen): cuando dice sin mencionar
nombres: ante el boicot de unas y unos cuantos activistas en su enfermiza obsesin por
incrustarse a las estructuras del presupuesto pblico, no pocos/as de esos protagonistas lo han
aprovechado para beneficios personales e incluso para construir carreras polticas., aunque
individualmente han ganado mucho dinero., para conseguir un ingreso burocrtico, adquirir
una curul o regresar a ella.
Al respecto hay que agregar que:
- los Parades (desfiles) deberan constituir la culminacin de un ao de arduo trabajo con las
poblaciones de base Glbtti atendiendo y resolviendo sus problemas y necesidades. Sin embargo, a
partir de que Patria como integrante del partido PRT, empez apropiarse de la organizacin de los
Parades Glbt, stos se convirtieron en una plataforma publicitaria para promover candidaturas a
diputaciones, senaduras y puestos polticos, as como acceso a puestos de representacin
internacional: ILGA, ONU, Beijing, y, sobre todo, receptores de financiamientos nacionales e
internacionales; paralelamente, a una plataforma comercial para la promocin de las empresas
capitalistas sexuales, muchas de las cules pertenecen a representantes de organizaciones Glbtti;
- en este desfile, Patria -afortunadamente- dividi a La marcha de la inclusin y la unidad en dos
contingentes a fin de alejarse del Comit organizador que, atrs del contingente trans, abra la
marcha junto con grupos universitarios y de jvenes. Marcando as de esta manera, un abismo por
un lado, entre el movimiento Glbtti autnomo e independiente, y por otro, los partidos polticos,
el Gobierno y la clase poltica Glbtti que se disputan la representatividad del GLBTTI PARADE para
beneficiar sus intereses polticos: sufragio, votos, negocios y puestos burocrticos nacionales e
internacionales;
- asimismo, Patria haba acordado con el gobierno no llegar al zcalo sino al Monumento a la
Revolucin, pero el Comit organizador ya haba publicado llegar al Zcalo haciendo uso de su
independencia y autonoma del gobierno, lo cul se mantuvo.
La pregunta es: Patria es gobierno, partido o sociedad civil?, si es gobierno no puede inmiscuirse
en asuntos internos de un movimiento civil autnomo; si es sociedad civil (ong) no puede
representar los intereses del gobierno dentro de un movimiento civil, y si es partido es inaceptable
que un partido imponga al interior de un movimiento social a sus propios representantes. ste es
el doble papel que Patria siempre ha jugado, y an triple, porque adems es empresaria (iniciativa
privada).
Sin embargo, lo grave de este asunto no es que Patria y su asesora Careaga histricamente han
sido la encarnacin del oportunismo poltico, sino que han sido la encarnacin de las polticas
sexogenricas neoliberales, que han sometido a nuestros pueblos a nuevas formas de opresin y
esclavitud sexogenrica bajo el yugo del capitalimperialismo posmoderno.
* (Parade: desfile)
Yan Mara Yaoylotl Castro Mxico, 1 de julio 2014



THE FRAUD: GLORIA/PATRIA NUMBER 2
XXXVI GLBTTI Pride Parade of Mexico City (2014)
The recent XXXVI GLBTTI pride parade of Mexico City, held June 28, 2014, exposedonce again
the political opportunism of Gloria Careaga. She impose herself on the so-called historic
organizing committee for the parade, then posed as the GLBTTI leader in Mexico through her
prominent presence in the parade. This was made possible thanks to the opportunistic
intervention of the authorities of the Mexico City mayoral office, led by Miguel Angel Mancera of
the PRDthe very same party to which Patria Jimnez belongs (see Wikipedia). As always, this
maneuver was engineered by Patrias principal political and financial backer, Gloria Careaga.
This intervention was denounced by several members of the parades organizing committee
through a communiqu they posted online, entitled, Euthanize Lilac Opportunism, as well as
through a banner they displayed at the parade featuring photos of Mancera and Patria with a red
circle with a strikethrough superimposed over their faces:
A few days before the parade, Gloria Careaga attacked on of the most powerful members of the
parades organizing committee: Luis Flores, whose power threatened her own political (and
economic) interests. Careaga used a transsexual activist, Gloria Hazel Davenport, to undermine
Floress leadership, by having Davenport denounce a situation that Flores had not clarified at the
time, thus manipulating this weakness in order to advance the interests of the Patria/Careaga
GLBTTTI group within the PRD.
Out of thin air, a new committee appeared. Another Patria/Careaga invention, this committee
backed by the Mexico City government and the PRDinserted itself into the organizational
processes that had already been underway for months. This intervention allowed Patria of the PRD
to position herself as the central figure of the Mexico City annual GLBTTI festival (or parade). From
this moment onwards, the Mexico City PRD-controlled government appropriated this festival for
its own purposes.
I assume that Luis M. Arellano is referring to the group composed of Careaga, Patria, Hazel, and
their political clientele in his article for queer.com.mx (and if not, he certainly could be when he
writes, without naming names: in the face of a boycott by a handful of activists in their sick
obsession with gaining access to the public coffers more than just a few of these players have
taken advantage [of social movement spaces] for the sake of personal gainand even to launch
political careers although they have individually made a lot of money in order to make a
bureaucrats salary, to win elected office, or to return to one.
Furthermore, I would add the following:
Pride parades should constitute the culmination of a years worth of hard work in
grassroots GLBTTI communities, including attending to their needs and solving the problems they
face. Nonetheless, since Patriaas a member of the PRTbegan to coopt/reappropriate Mexico
Citys annual GLBTTI pride parade, these spaces have become a mere platform for PR campaigns
for political candidates and other seeking power through opportunities at the ILGA or the UN, or
the support of national and international foundations. Simultaneously, it also became a platform
for capitalist, sexuality-oriented businesses, many of which belong to representatives of GLBTTI
organizations.
During this years parade, Patriafortunatelydivided the march of inclusion and unity
in two in order to distance herself from the organizing committee, which opened the parade along
with trans and student groups. This separation made clear the abyss dividing the autonomous and
independent GLBTTI movement from the political parties, government agencies, and privileged
members of the GLBTTI community that seek to claim the parade as theirs in order to advance
their own political and economic interests, including garnering votes, attracting business, and
securing bureaucratic positions at the national and international levels.
Patria had made an agreement with the city government to finish the parade at the
Monument to the Revolution as opposed to at the citys Zcalo (central plaza), but the organizing
committeein a move that reflects their independence and autonomy from the government
had already announced that the march would conclude at the Zcalo (and it did).
Ultimately, the question is: does Patria represent the government, a political party, or civil society?
If she represents the government, then she cannot interfere in the internal affairs of an
autonomous social movement. If she represents civil society (i.e. an NGO), then she cannot
represent government interests within a social movement. And if she represents a political party,
then it is unacceptable for a political party to impose its own representatives onto a social
movement. Yet this is the dual role that Patria has always played, if not triple, since she also
represents the private sector as a businesswoman.
Whats most serious about this issue is not that Patria (and her key backer and adviser, Careaga)
has historically embodied political opportunism. Rather, its that both of them have embodied
neoliberal sex/gender politics and policies, which have been used to submit our communities to
new forms of sex/gender oppression and slavery in this age of postmodern capitalist imperialism.
Yan Mara Yaoylotl Castro Mxico City, July 1, 2014