AND It’s that own profile, that unrestricted defence of their identity, the claim to cultural roots which, precisely, as new political subject that raises the voice starts them. Without going to the end of a romantic or naive picturesqueness that native peoples sees only a sum of benefits (with what would be reissuing the myth of the noble savage, eminently racist myth in short), also it is true that the phenomenon of the indigenous peoples of Latin America is not exhausted with a reading from the parameters of the economism Orthodox Marxist. No doubt the Indians are farmers, in many cases with limited access to land and the same problems that overwhelm any poor peasant of the continent, but also have other specific demands are not going to lay down. Hence the expression: as us conquered Indians, as Indians we will release. There is no doubt that the collective indigenous peoples contains a large potential for change. The historical strength of five centuries comes waiting in silence. So far its claim to territoriality is already a challenge to big capital, insofar as it calls into question the overwhelming passage of the large oil companies, mining companies or operators of biodiversity precisely targeting workplaces ancestrally inhabited these collective. Just raise a historical ownership of those lands, it already constitutes an obstacle to the logic of the capitals.

Much more even if these claims will hand of political organization and joint problems in common with other classes and popular sectors, as it called for the Declaration of Quito. The hemispheric geostrategy of Washington already the intuited, hence the characterization of dangerous for new scenarios that challenge its hegemony in the coming years with indigenous movements in growth. The choice, as always, is repression. But also the assimilation. In this logic appear supports that the World Bank and other similar international bodies are giving to prevent indigenous collective subjects, at least in both real alternative option to be consolidated. The Ecuadorian Pablo Davalos said it clearly: when the Indians emerge in the 1990s also begins the development cooperation. NGOs in developing land in the heart of the movement. () The cooperation breaks solidarities and inaugurates rivalries among communities with the creation of second level organizations begin to dispute the cooperation resources.

By pure indigenism indigenism can result in folklore, or fundamentalism. That no doubt. But denying the specificity of the struggles of indigenous peoples making them mechanically peasants is a deficit in political action which aims to transform the current socio-political reality. As always, the reality is much more green than the gray of the theory.