Emiliano Zapata Quotes

It is better to die on your feet than to live on your knees.

Perdono al que roba al que mata, porque quizá lo hacen por necesidad, pero al traidor jamas

I'd rather die on my feet than live on my knees

Es mejor morir de pie que vivir de rodillas.

I want to die as a slave to principles, not to men.

¡Prefiero morir de pie que vivir siempre arrodillado!

TIERRA Y LIBERTAD

I would rather die standing than live on my knees

I forgive those who murder and steal because they did it out of necessity, but a traitor never.

If there is no justice for the people, let there be no peace for the government.

It's better to die standing than live on your knees.

It’s better to die upon your feet than to live upon your knees!

I am resolved to struggle against everything and everybody.

It is better to die fighting than to die on your knees.

It is better to die on your feet than to live a lifetime on your knees.

I would rather die on my feet than live on my knees.

I would rather die on my feet then live on my knees

Stealing to forgive the killing, because maybe they do out of necessity, but the traitor ever

—Usted anda buscando a Emiliano Zapata —dijo al fin. —Así es. Durante un instante, el viejo continuó fumando, como si no hubiera oído la respuesta. Los ojos más allá de la cortina roja, en la noche cerrada a las espaldas del detective. —No, Emiliano Zapata está muerto. —¿Está seguro, mi general? —Está muerto, yo sé lo que le digo. Murió en Chinameca, en 1919 asesinado por traidores. Las mismas carabinas asomarían ahora… Los mismos darían la orden. El pueblo lloró entonces, para qué quiere que llore dos veces.

But, writing in the late 1940s, he found himself commending the ‘traditionalism’ of the revolutionary Emiliano Zapata. It was Zapata, he wrote, who had freed ‘Mexican reality from the constricting schemes of liberalism, and the abuses of the conservatives and neo-conservatives’. Such ‘traditionalists’, ranging from Gandhi to Rabindranath Tagore to Liang Qichao, had also emerged in many other non-Western societies in the first half of the twentieth century.

–Usted anda buscando a Emiliano Zapata – dijo al fin. –Así es Durante un instante el viejo continuó fumando, como si no hubiera oído la respuesta, los ojos más allá de la cortina roja, en la noche cerrada a las espaldas del detective. –No, Emiliano Zapata está muerto. –¿Está seguro, mi general? –Está muerto, yo sé lo que digo. Murió en Chinameca en 1919 asesinado por traidores Las mismas carabinas asomarían ahora… Los mismos darían la orden. El pueblo lloró entonces, para qué quiere que llore dos veces Héctor se puso en pie. –Lamento haberlo molestado a estas horas. Extendió la mano que el viejo apretó ceremoniosamente –No hay molestia cuando hay buena fe. Héctor cruzó la cortina. Afuera, una noche negra, sin estrellas.

Che worship amongst Mexicans, however, features a few more wrinkles than the usual caudillismo causes. Guevara, for one, was an emigrant—left Argentina for revolution—who remade his life in Mexico when he met Fidel Castro. He died young, like all good Mexican men. Che was a romantic—can’t tell you how many pro-immigrant-activist e-mails end with Guevara’s supposed quote “At the risk of seeming ridiculous, let me say that a true revolutionary is guided by great feelings of love.” More important, Guevara wasn’t afraid to use violence as a method in the pursuit of his love, the love that dare not speak its name except through the barrel of a gun. Don’t believe Chicanos: while César Chávez advocated nonviolence, Mexicans like their leaders armed to the gold teeth—think Emiliano Zapata, Pancho Villa, Subcomandante Marcos. And now you know why democracy has never existed in Mexico.

If there is not justice for the people, let there be no peace for the government.” - Zapata

We can look to Mexico, where a vision for social change has been powerfully affirmed by the Maya people of Chiapas. They named their vision "Zapatismo," in memory of Mexican revolutionary Emiliano Zapata, and startled the world with an armed uprising on January 1, 1994. That day, and ever since, the Zapatistas have posed the basic problem: how to establish both identity and democracy? How to achieve a new life of dignity for indigenous people while also creating a Mexico of justice for everyone? Always the Zapatistas have said they do not want one without the other. At a 1996 meeting of Chicanas/os with some of the Zapatista leadership, Comandante Tacho began his presentation by saying: "We don't want power. What we want is decent homes, enough to eat, health care for our children, schools." At first I thought to myself: how can you gain those things without power? Then I realized that by power he meant domination. The Zapatista vision does not find the answer to injustice in the replacement of one domination by another, but in a vast change of the political culture from the bottom up that will create a revolutionary democracy.

We are not personalists, we are partisans of principles and not of men!

liberalismo social”, definido como una síntesis de Benito Juárez y Emiliano Zapata como encarnaciones respectivas de libertad y justicia social.

Power also uses calendars to neutralize movements that attack or have attacked its essence, its existence, or its normality. That's what commemorative dates are for. With them it narrows, limits, defines, and stops. With each day of the calendar that Above admits into its timeline, a takeover of history occurs. With these days, movements are stopped, they are terminated in all senses. There will be nothing above, in that calendarization of history, to account for the processes and movements that are reduced to one day. And so those dates are turned into statues. In Mexico, September 16 and November 20 have been mummified since the beginning of the long PRI era. Each year, the clique of criminals on duty - that is, the government - goes to monuments and parades only to ensure that Miguel Hidalgo, José María Morelos, Vincente Guerrero, Francisco Villa, and Emiliano Zapata remain dead.