CANALCATORCE — broadcast
20260920 020000 UTC
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[00:00:22] This time the streets didn't speak of fear, they spoke of
[00:00:25] music, flags, dance and
[00:00:28] community for several days in different cities across the
[00:00:32] United States. The celebrations for Mexico's independence
[00:00:35] transformed public
[00:00:37] and then they catch you on space into an explosion of color and pride. In
[00:00:40] places marked in recent months by raids, persecution and
[00:00:44] fear, thousands of people came out to celebrate,
[00:00:47] walk their neighborhoods, to meet and make
[00:00:50] their presence visible. From
[00:00:53] and his book The Light of California to New York, the party, the joy and community life
[00:00:55] took over the place that fear had tried to
[00:00:59] win.
[00:01:04] Viva
[00:01:04] Mexico.
[00:01:10] National holidays know no borders and this
[00:01:13] year the Mariachi played again. Flags
[00:01:17] returned to windows and thousands of people did something
[00:01:21] that in some neighborhoods for months had stopped
[00:01:24] being everyday. Going out into the street without
[00:01:27] fear.
[00:01:30] This September 15th, the celebrations for Mexico's independence
[00:01:33] had a particular meaning in the United
[00:01:36] States. The party returned to neighborhoods that have closely experienced
[00:01:40] immigration operations, arrests and fear
[00:01:43] of encountering federal agents. Viva
[00:01:46] Mexico. In Chicago, the image was especially
[00:01:50] powerful. A year ago, the "El Grito" festival in Grand Park
[00:01:54] had to be canceled due to fear generated by federal
[00:01:57] immigration operations. This year, people
[00:02:00] returned.
[00:02:02] Little Village, also known as La Villita, thousands again walked
[00:02:06] 26th Street amidst drums, floats and Mexican flags.
[00:02:10] Mexico, artists,
[00:02:13] far from Chile, is the center of musicians, activists and also politicians joined the celebrations
[00:02:16] in different cities, where the Mexican community
[00:02:20] embraced them as one of
[00:02:21] their own.
[00:02:29] Mexican heritage.
[00:02:42] want to take away
[00:03:00] In this parade, Mam Dani walked the streets with families, received
[00:03:04] the Grand Marshal band and publicly highlighted the
[00:03:07] contributions of the Mexican community
[00:03:09] Mexico doubts to the city. How is New
[00:03:11] York?
[00:03:17] else you can become, come and The Heart of Puebla York.
[00:03:23] super cool, the Los Angeles was no exception, and for good develop the whole notion of reason, for a city where just over a million people of Mexican origin live. The
[00:03:29] the independence parade in streets of Minneapolis, the epicenter of
[00:03:31] violent ICE operations, had a different atmosphere,
[00:03:34] now joy and rhythm took over the
[00:03:37] people. Mexico has the largest consular representation
[00:03:41] of one country in another in the world, with 53 consulates
[00:03:44] in the United States, where the migrant community also organizes
[00:03:48] year after year to celebrate this date. In San Antonio, Texas, the
[00:03:52] municipal governor supported a broad agenda of national holidays that
[00:03:56] included the traditional September 16th parade.
[00:04:30] affirm that these communities are already part of the present of the United
[00:04:33] States, they are in its streets, in its schools, in its
[00:04:37] businesses, in its neighborhoods and in its families, that is why celebrating
[00:04:41] again where a year ago there was fear is also a
[00:04:44] way to resist. TV Migrante.
[00:04:54] cancellations or fear among
[00:05:05] And precisely to talk about this, I am very pleased to connect with Jorge
[00:05:09] Mujico Murias,
[00:05:16] space, Jorge, what meaning did it
[00:05:20] have to return to the streets and celebrate these national
[00:05:23] holidays? Well, it was a bit of revenge, it was a bit
[00:05:27] of revenge because they didn't celebrate it last year, so yes,
[00:05:30] of course, now we came out with double joy because we had to have
[00:05:33] a double celebration and also there's another thing that's
[00:05:37] happening now, the Mexican community is no longer
[00:05:41] only in two or three neighborhoods,
[00:05:45] before you would come to Pilsen, you would come to La Villita
[00:05:48] and no, you wouldn't leave there, now there are
[00:05:51] 25 or 30 neighborhoods, 25
[00:05:55] or 30 surrounding cities, what we
[00:05:58] call the famous suburbs, where El Grito is being
[00:06:01] celebrated and parades are being celebrated, this
[00:06:05] coming Sunday, this Saturday and this Sunday there will
[00:06:08] still be celebrations and there will be independence shouts in Bolingbrook, in
[00:06:12] Aurora,
[00:06:15] I don't even know where anymore, I've lost count, but since the community has dispersed,
[00:06:19] now in books, El Grito is
[00:06:21] celebrated multiple times and the parades too,
[00:06:25] many more parades than before. Last year around this
[00:06:29] time, more or less, a few days more, a few days less, this terrible
[00:06:33] operation began, which they called the Midway
[00:06:37] Blitz, no, the the the tremendous immigration
[00:06:40] operation here in the city of Chicago.
[00:06:43] However, we still think that
[00:06:47] Mexican national celebrations were not suspended because of
[00:06:51] immigration, they were suspended because they have become a
[00:06:54] tremendous business and the merchants who organize
[00:06:57] them thought they wouldn't have an audience and that they wouldn't
[00:07:01] have profits, the May 5th parade was
[00:07:05] canceled before and then the September
[00:07:08] festivities were canceled, so of course immigration
[00:07:11] was here, no doubt, but the
[00:07:15] celebrations could have been held, immigration is still
[00:07:18] here, they take four, five, six people every day, anyway,
[00:07:22] eight, 10 people maybe, and now they were
[00:07:25] celebrated, so I think it was a bit psychological
[00:07:29] and a lot about money. You know, a very
[00:07:33] interesting controversy arose a week
[00:07:36] ago regarding the proposal by President Claudia
[00:07:39] Sheinbaum to
[00:07:43] annul other nationalities for
[00:07:46] those who want to be president, or
[00:07:49] governors, and many people said they
[00:07:54] what we have already gained over the years and we
[00:07:58] said: no, no, no, no, wait, that's for those who want to be
[00:08:01] governor or president, but we
[00:08:05] continue to be Mexicans, you can have
[00:08:08] been American for 40 years and
[00:08:11] you are still Mexican and these national
[00:08:15] celebrations are precisely a manifestation of
[00:08:18] that, if someone in
[00:08:21] the loyalty of Mexicans,
[00:08:25] even if you have become a gringo or Spanish and whatever
[00:08:30] celebrate a year with us, this cry of
[00:08:34] independence, these independence parades,
[00:08:37] we had a quarter of a million people in
[00:08:41] La Villita this Sunday, a quarter of a million
[00:08:44] people, so our
[00:08:47] loyalties, our homeland is still
[00:08:51] Mexico, here we are gringos by
[00:08:53] convenience, but we are not Mexicans by convenience,
[00:08:57] we are by conviction, Jorge, and in what way has it
[00:09:00] also transformed the daily lives of millions of
[00:09:03] migrants who experience these operations day by day?
[00:09:06] Look, there's a lot of pride, a lot of
[00:09:09] pride and also there's the full
[00:09:13] conviction that this situation must be resolved,
[00:09:16] obviously the elections will not resolve it,
[00:09:20] but I have never seen so much enthusiasm in people
[00:09:23] to vote in the November midterm elections, all those who
[00:09:27] can vote, all those who have
[00:09:31] become citizens, all the children of Mexicans
[00:09:34] here, no matter the status of their parents, their parents can
[00:09:38] be undocumented, they can be legal residents, they can also
[00:09:41] be citizens, but there is a tremendous awareness among young
[00:09:44] Mexicans, so to speak, born in the United
[00:09:48] States that this situation must be stopped,
[00:09:52] that we cannot continue to let the
[00:09:54] administration in Washington keep attacking the Mexican
[00:09:58] community every day constantly. Jorge,
[00:10:01] in previous years we had seen either
[00:10:07] people to go out into the streets, what specifically
[00:10:11] changed from your point of view? This year, on the one hand, that
[00:10:14] there is less immigration presence, although I tell you that they
[00:10:17] are there every day, but they are no longer in the way they were
[00:10:21] last year, last year they walked around with
[00:10:25] weapons in their hands, through the streets, on the sidewalks of our
[00:10:29] neighborhoods, and now no, immigration has
[00:10:32] changed its way of operating, what they are
[00:10:35] doing is identifying people who have pending
[00:10:39] immigration cases, who lost their
[00:10:42] cases, lost their status, people who the
[00:10:45] judge ordered to leave the country and did not leave, they are
[00:10:49] detecting them one by one, and they don't even go
[00:10:53] to their homes to arrest them, but they investigate what
[00:10:57] time you leave, what time you return, where you work
[00:11:02] the way, so it's much less
[00:11:05] visible, that's on the one hand, and on the other hand, I
[00:11:09] tell you, this rebirth, this tremendous
[00:11:11] rage that all the actions,
[00:11:15] the outrages of immigration have caused, and not only
[00:11:19] direct violence, but the
[00:11:22] constant legal beating, the threats,
[00:11:25] the insults, no, as
[00:11:28] they say, no government lasts 100
[00:11:31] years, well, we've had
[00:11:34] enough with 2 years, with 2 years of constant
[00:11:38] beating, we've had enough, we are willing
[00:11:42] to do our part, our vote in the ballot box, right,
[00:11:45] to try to stop
[00:11:49] Donald Trump, it has changed in the majority white public
[00:11:53] opinion and that, I think, is very important
[00:11:56] to point out, we do know who we are, there
[00:12:00] has always been a certain controversy among ourselves
[00:12:03] that, well, those who commit crimes should be
[00:12:07] caught and deported, but that is
[00:12:10] minimal, our great triumph, so to
[00:12:13] speak, has consisted in
[00:12:16] the great majority white public
[00:12:20] opinion being on our side, that is, the
[00:12:23] opinions in favor of deporting everyone,
[00:12:27] the opinions in favor of
[00:12:30] catching them in the streets,
[00:12:32] etc., have collapsed. When in January 2025
[00:12:36] Donald Trump took office, 64%
[00:12:39] of the public believed that everyone should be
[00:12:43] deported, now only 39% believe
[00:12:47] that everyone should be deported. I think these
[00:12:50] blitzes, these operations that immigration carried out, served
[00:12:53] for the white public to get to know
[00:12:56] us, to recognize us, to realize
[00:12:59] that we are ordinary human
[00:13:02] beings, we are workers, we are
[00:13:05] essential to the US economy and we have
[00:13:08] earned their respect. And what role do these celebrations play, especially
[00:13:12] for the new generations of
[00:13:14] Mexicans there in the United States, the importance of
[00:13:17] celebrating this date in that country, Jorge? It
[00:13:21] allows them to recover that patriotic spirit, right? This
[00:13:25] new thing... many years ago, there in the
[00:13:28] 1960s, there was all this
[00:13:31] myth of the Chicano, who was neither Mexican
[00:13:35] nor Gringo, now that no longer exists at all,
[00:13:38] now you are Mexican and I ask people, well, you are Mexican,
[00:13:42] from where? Oh, from here, South Chicago. Oh, really?
[00:13:45] And your parents are from South Chicago too?
[00:13:49] So where do you get the Mexican part from? Well, our community has been
[00:13:52] here in this city for 125 years, we are five generations
[00:13:56] and we are still Mexicans. Look, the Chicano
[00:13:59] movement, as I told you, had its peak in the
[00:14:03] 1960s, 70s, a bit in the
[00:14:06] 1980s, especially in California, New
[00:14:10] Mexico, Arizona, the American
[00:14:12] Southwest, and it was this movement that
[00:14:16] said, we were born in the United States, therefore we are
[00:14:19] Gringos, but our parents are Mexicans and we are
[00:14:22] neither one nor the other, we don't speak Spanish
[00:14:26] nor are we respected in the United States, the United
[00:14:29] States pushes us aside, the United States discriminates against
[00:14:32] us despite our citizenship, and if we go to Mexico
[00:14:36] they call us pochos and they don't want us either,
[00:14:39] so it was a generation that found itself in the middle, in
[00:14:43] a certain conjuncture, yes, where Mexico
[00:14:46] tended to greatly despise the braceros,
[00:14:49] those who left were the traitors,
[00:14:52] they had left the country, they no longer respected
[00:14:56] the country, they had become gringos, it was a very
[00:14:59] particular moment, now that no longer exists, that
[00:15:03] was a very respectable
[00:15:06] era, the return to Aztlán,
[00:15:10] Aztlán, now no, now I come from California, which is part of
[00:15:14] northern Mexico, and Arizona is northern Mexico, and Chicago is northern
[00:15:18] Mexico, you see, we have already adopted,
[00:15:21] we have conquered, not reconquered.
[00:15:25] because Illinois was never Mexican, no, but we
[00:15:29] have already conquered it, so we have conquered our
[00:15:32] place, one out of three inhabitants in the city of Chicago
[00:15:36] is Mexican. We have a million Mexicans in the
[00:15:39] city and another million and a half in all
[00:15:43] the surroundings, statistically speaking,
[00:15:47] we are the fifth largest population of Mexicans in the
[00:15:50] world, it's Mexico City, Los Angeles,
[00:15:54] Guadalajara, Monterrey and Chicago. Keep having
[00:15:57] confidence in us, we are still Mexicans, we are in
[00:16:01] direct contact every day, also now with social
[00:16:04] networks, you know what happens in your town every
[00:16:07] day, so there is much more communication than
[00:16:10] ever, we are here, we are Mexicans living in another
[00:16:14] country, international workers, but we are still
[00:16:17] very Mexican, thank you very much Jorge for being here on Temigrante
[00:16:26] 15th showed that celebration has no borders,
[00:16:29] coming back we are going to share a little
[00:16:31] bit of that with you.
[00:16:41] Come and add your trust, it's time to
[00:16:44] decide, each election brings us closer
[00:16:47] to the city we want to live in,
[00:16:51] your city, your choice, participating represents
[00:16:55] us with the ISM, let's go
[00:16:58] together to build your
[00:17:01] city,
[00:17:06] Electoral Institute. The city of
[00:17:08] Mexico.
[00:17:16] This September 15th, the celebration for Mexico's independence also
[00:17:20] took place in France, where a commemoration of
[00:17:23] this date was held. The Mexican community, accompanied by the French,
[00:17:27] gathered to celebrate one of the most representative traditions of
[00:17:30] our country. Let's see it, the report is by my colleague Miguel
[00:17:34] Martinez.
[00:17:41] Amidst great festivities and as every year, more than 1 Mexicans have
[00:17:45] gathered in the south of Paris to enjoy traditional food
[00:17:49] but also Mexican dances as well as mariachis
[00:17:52] and various musical groups. This event has
[00:17:55] been held annually for 30 years by the
[00:17:58] Paris Mexico Association to give the traditional
[00:18:02] Cry of Independence together with the Mexican Embassy in
[00:18:05] France. Long live Mexico.
[00:18:07] Long live, long live Mexico, long live,
[00:18:11] long live Mexico, long live,
[00:18:23] this year, as is tradition in the "Grito" in Paris, the guest musical group
[00:18:27] was Grupo
[00:18:28] Cañaveral,
[00:18:34] well, it's incredible, the Mexican community is here.
[00:18:37] So many people, Cañaveral is here, we didn't
[00:18:40] expect this and well, they really bring us a
[00:18:44] little bit of Mexico over here, well, I'm on vacation for a
[00:18:48] few days here in Paris,
[00:18:50] so well, I came here to the Mexican
[00:18:54] party and I'm really surprised, I didn't expect it,
[00:18:57] I mean, it's really food,
[00:19:01] Grupo Cañaveral, other groups
[00:19:05] also enlivened the night in Paris with the voice of...
[00:19:18] This is how Mexicans celebrate another year of El Grito in
[00:19:22] Paris to commemorate the 216th
[00:19:25] anniversary of Mexico's independence. From the city of Paris,
[00:19:29] Miguel Martinez reported.
[00:19:32] This in Paris, but also thousands took to the streets of
[00:19:36] Berlin, Germany, to celebrate the folklore, music and
[00:19:39] flavor of the customs, which undoubtedly
[00:19:42] enrich our country, thus demonstrating once again that
[00:19:45] distance is no obstacle to being
[00:19:48] close to home. Let's see, one more year we
[00:19:52] Mexicans gather here in Germany to celebrate Independence
[00:19:55] Day together.
[00:20:04] The first sacrifice of the afternoon while the hours passed
[00:20:08] and we approached the traditional "Grito" was the
[00:20:10] piñata.
[00:20:16] The anniversary of Mexico's Independence from outside the country is an
[00:20:20] opportunity for the youngest members of binational families
[00:20:24] to learn about this custom and practice their best technique to
[00:20:27] get the largest amount of candy. The
[00:20:31] second sacrifice was hunger, there was no room for moderation in
[00:20:34] this party. The menu of the day ranged from ayudas to
[00:20:38] chilaquiles. I decided on carnitas tacos, which according
[00:20:42] to Emiliano is one of the most requested, because generally they
[00:20:46] ask for a lot of birria, carnitas, yes, generally it's
[00:20:49] that and pastor. Those are the ones that go the most, then Mexican
[00:20:52] folklore, mestizaje and historical
[00:20:55] transformations in music, dance and colorful costumes. I've been in the
[00:20:59] group for 5 years, rehearsing every Monday,
[00:21:03] everything, everything, our costumes are brought from
[00:21:06] Mexico,
[00:21:15] Long live Mexico,
[00:21:17] long live.
[00:21:25] Exile is one of the most brutal consequences of the
[00:21:28] dictatorship that scourged Chile. It has been
[00:21:31] 53 years since the coup perpetrated against
[00:21:34] Salvador Allende, a democratically elected government.
[00:21:38] We talked about this with Rodrigo Navarro Buskovic
[00:21:43] the
[00:21:43] Wounds.
[00:21:51] That summer I only did two things: lie in the
[00:21:54] sun on the hood of an abandoned Porsche in front of my house and watch the
[00:21:57] clouds. My family was a disaster, the city meaningless
[00:22:01] and the world from one second to
[00:22:04] the next was about to explode. Things
[00:22:07] were not very firm and September 19th
[00:22:11] arrived.
[00:22:26] 53 years have passed since the coup d'état that
[00:22:30] overthrew the democratically elected government of
[00:22:33] Salvador Allende in Chile. More than half a century later, the
[00:22:37] traces of that rupture are still present in those
[00:22:40] who suffered persecution, dictatorship, but also
[00:22:44] exile, but also in the generations who grew up with that
[00:22:47] memory. Mexico was one of the countries that opened its doors to
[00:22:51] hundreds of Chileans forced to leave their homeland, and for many
[00:22:55] of them it ended up becoming their second home. That
[00:22:58] story, that of uprooting, memory and life rebuilt
[00:23:03] "The Light of the Wound, Memories of Chilean Exile in Mexico" by
[00:23:07] Rodrigo Navarro Buskovic, a book that seeks to recover
[00:23:10] voices, experiences, but also memories to ask what
[00:23:14] remains of exile half a century later and how a historical
[00:23:18] wound can also
[00:23:20] become shared memory. We discussed all of this with
[00:23:23] its author Rodrigo Navarro Busconi.
[00:23:39] Rodrigo, this book, "The Light of the Wound," I would dare
[00:23:43] to say we could divide it into two parts, right? I'm
[00:23:46] going to dare, right? One, a work
[00:23:50] that you do where you delve into
[00:23:53] the very notion of memory, its origins,
[00:23:56] what it means, who has studied it, that is, you draw
[00:24:00] on different ideological
[00:24:02] currents, different historical currents, and
[00:24:06] it seems that in this first part where you
[00:24:11] memory, of identity, of
[00:24:14] oblivion, there is an obsession, right? That this whole
[00:24:17] chapter, or rather this part, is
[00:24:20] prior to the testimonies, right? But in this
[00:24:23] initial part about memory, it's as if it were an
[00:24:27] obsession to understand
[00:24:30] the origin of the importance of
[00:24:33] bringing something from the past to the present, right? From
[00:24:37] what moment did you feel this need to
[00:24:40] fully immerse yourself, so to speak, in doing a
[00:24:44] work, I dare say, like an archaeologist of memory? Well,
[00:24:48] when I started
[00:24:51] working on this project as such within the framework of my undergraduate
[00:24:54] degree, I studied ethnomusicology at the Faculty of
[00:24:58] Music, at that time it was the national school of music that later became a
[00:25:01] faculty, upon realizing, as I said, the
[00:25:05] opportunity that I still have to
[00:25:08] be able to record these testimonies
[00:25:12] from all these people, well, obviously, within
[00:25:15] the academic framework, that theoretical reflection
[00:25:18] becomes necessary to say, "Well, what are you
[00:25:21] understanding by testimony?"
[00:25:24] "Well, someone's memory." And what are you understanding by memory? What is that? What
[00:25:28] is memory? No? Indeed, that is a bit
[00:25:31] what you say, that obsession that answers the research
[00:25:35] question that in this book, in this work, for me was
[00:25:38] very very clear, to
[00:25:41] ask that question, which is how to narrate a history of Chilean exile in
[00:25:45] Mexico, how, how do you narrate that history? So that's
[00:25:49] why it was necessary to do all this archaeological
[00:25:52] study of different currents, as you said,
[00:25:55] ideological, academic, on memory, because I believe it's not a closed
[00:25:59] topic, on the contrary, I believe that today it's a topic that is in a
[00:26:02] fairly advanced evolution
[00:26:05] at least in our continent, right?
[00:26:09] And in academic terms,
[00:26:12] it's not a closed discussion either; in fact,
[00:26:15] there are authors, myself included, who talk about
[00:26:19] memory politics, referring on the one hand to public
[00:26:23] policies,
[00:26:25] here I can give the example of today's José Antonio Kast, president-elect of
[00:26:29] Chile, who decided for the first time in Chile's recent
[00:26:33] democratic history not to do anything regarding
[00:26:36] the coup d'état, even saying that well, everyone is free to
[00:26:39] commemorate, but he brutally repressed the commemoration
[00:26:43] march, so on the one hand, there's memory
[00:26:47] politics understood as public policy, the
[00:26:49] police, what people do in the
[00:26:53] public arena, and on the other hand, the
[00:26:56] dispute over memory in the term, in the
[00:26:59] realm, if you will,
[00:27:03] perhaps more philosophical, for example, here I discuss
[00:27:06] precisely with a Chilean thinker,
[00:27:09] self-proclaimed or recognized in the
[00:27:12] public discussion as a liberal named
[00:27:16] Carlos Peña, who argues, perhaps with some
[00:27:19] harshness, but I try to sustain my
[00:27:22] argument and I take responsibility for it even now in this public
[00:27:25] space, I don't know if Carlos Peña will see it, I hope he does, and if he is watching
[00:27:29] it, well, it's with with arguments, let's say,
[00:27:33] elaborated. I define his
[00:27:35] work as the paladins of oblivion, who
[00:27:39] say, "Well, we have to forget therapeutic forgetting,"
[00:27:43] societies need to look to the future and everything that hurts us from the
[00:27:46] past must be forgotten, forgotten, and forgotten, right?
[00:27:49] So, in that first part you're referring
[00:27:52] to now, let's say it's a discussion that goes between those two
[00:27:56] sides, right? Between memory as public policy
[00:27:59] and memory in... well, perhaps on a
[00:28:03] more academic level for someone interested in these discussions, then
[00:28:07] surely they will find something enriching there, right? But more
[00:28:10] or less, that's where that obsession lies, because the question,
[00:28:13] I insist, is how do I narrate it? On one side there's that band of public
[00:28:17] policies that allow you, for example, to hold
[00:28:20] events, write books, right? That is, there's a whole development
[00:28:24] that institutions promote
[00:28:27] or block. And on the other hand, there's the
[00:28:31] way one as a researcher, as an author, proposes it, right?
[00:28:35] Uh, in my case, well, I propose today
[00:28:38] a memory that recognizes the fortune, I insist,
[00:28:42] I reconnect with the first thing, that recognizes the great fortune
[00:28:45] of hearing the stories of those who survived
[00:28:49] a very great catastrophe. Thank you very much for
[00:28:52] joining us in this program of TV Migrante informa, I am Emerson Segura
[00:28:56] and don't miss all our content on our social networks at
[00:28:59] @migrante on the digital platform of public media mx
[00:29:03] plus on alta voz radio on channel 14 and of course
[00:29:06] here on TV Migrante, see you next time.