I, Rigoberta Menchú Quotes

My name is Rigoberta Menchú. I am twenty-three years old. This is my testimony. I didn’t learn it from a book and I didn’t learn it alone. I’d like to stress that it’s not only my life, it’s also the testimony of my people. It’s hard for me to remember everything that’s happened to me in my life since there have been many very bad times but, yes, moments of joy as well. The important thing is that what has happened to me has happened to many other people too: my story is the story of all poor Guatemalans. My personal experience is the reality of a whole people.

Our people have taken Catholicism as just another channel of expression, not our one and only belief. Our people do the same with other religions. The priests, monks and nuns haven’t gained the people’s confidence because so many of their things contradict our own customs. For instance, they say: ‘You have too much trust in your elected leaders.’ But the village elects them because they trust them, don’t they? The priests say: ‘The trouble is you follow those sorcerers,’ and speak badly of them. But for our people this is like speaking ill of their own fathers, and they lose faith in the priests.

When a male child is born, there are special celebrations, not because he’s male but because of all the hard work and responsibility he’ll have as a man. It’s not that machismo doesn’t exist among our people, but it doesn’t present a problem for the community because it’s so much part of our way of life. […] At the same time, he is head of the household, not in the bad sense of the word, but because he is responsible for so many things. This doesn’t mean girls aren’t valued. Their work is hard too and there are other things that are due to them as mothers. Girls are valued because they are part of the earth, which gives us maize, beans, plants and everything we live on.

I remember going along in the lorry and wanting to set it on fire so that we would be allowed to rest. What bothered me most was travelling on and on and on, wanting to urinate and not being able to because the lorry wouldn’t stop. […] It made me very angry and I used to ask my mother: ‘Why do we go to the finca?”. And my mother used to say: ‘Because we have to. When you’re older you’ll understand why we need to come.’ I did understand, but the thing was I was fed up with it all. When I was older, I didn’t find it strange any more. Slowly I began to see what we had to do and why things were like that. I realised we weren’t alone in our sorrow and suffering, but that a lot of people, in many different regions, shared it with us.

Watching her made me feel useless and weak because I couldn’t do anything to help her except look after my brother. That’s when my consciousness was born. It’s true. My mother didn’t like the idea of me working, of earning my own money, but I did. I wanted to work, more than anything to help her, both economically and physically. The thing was that my mother was very brave and stood up to everything well, but there were times when one of my brothers or sisters was ill—if it wasn’t one of them it was another—and everything she earned went on medicine for them. This made me very sad as well.

We slept in the same clothes we worked in. That’s why society rejects us. Me, I felt this rejection very personally, deep inside me. They say we Indians are dirty, but it’s our circumstances which force us to be like that. For example, if we have time, we go to the river every week, every Sunday, and wash our clothes. These clothes have to last us all week because we haven’t any other time for washing and we haven’t any soap either. That’s how it is. We sleep in our clothes, we get up next day, we tidy ourselves up a bit and off to work, just like that.

They told me I would have many ambitions but I wouldn’t have the opportunity to realize them. They said my life wouldn’t change, it would go on the same—work, poverty, suffering. At the same time, my parents thanked me for the contribution I’d made through my work, for having earned for all of us. Then they told me a bit about being a woman; that I would soon have my period and that was when a woman could start having children. They said that would happen one day, and for that they asked me to become closer to my mother so I could ask her everything.

Our people don’t differentiate between people who are homosexual and people who aren’t; that only happens when we go out of our community. We don’t have the rejection of homosexuality the ladinos do; they really cannot stand it. What’s good about our way of life is that everything is considered part of nature. So an animal which didn’t turn out right is part of nature, so is a harvest that didn’t give a good yield. We say you shouldn’t ask for more than you can receive.

Now, she can’t leave her husband because she’s signed a paper. The Church’s laws and the ladinos’ laws are the same in this—you cannot separate. But the Indian feels responsible for every member of his community, and it’s hard for him to accept that, if a woman is suffering, the community can do nothing for her because the law says she cannot leave her husband.

I said: ‘Why don’t we burn all this so that people can’t come and work here any more?’ I hated the people who sprayed the crops. I felt they were responsible. ‘Why did they spray poison when people were working there?’ I was very upset when I went back home that time. I was with my neighbours and my older sister because my father had stayed up in the Altiplano. When I got home I told my mother that my friend had died. My mother cried and I said: ‘Mother, I don’t want to live. Why didn’t die when I was little? How can we go on living?’ My mother scolded me and told me not to be silly. But to me it wasn’t silly. They were very serious ideas.

When I saw the maid bring out the dog’s food – bits of meat, rice, things that the family ate—and they gave me a few beans and hard tortillas, that hurt me very much. The dog had a good meal and I didn’t deserve as good a meal as the dog. Anyway, I ate it, I was used to it. I didn’t mind not having the dog’s food because at home I only ate tortillas with chile or with salt or water. But I felt rejected. I was lower than the animals in the house.

I was thinking of our humble way of life and their debauched life. I said, ‘How pathetic these people are who can’t even shit alone. We poor enjoy ourselves more than they do.’

They turned us out of our houses, and out of the village. The Garcías’ henchmen set to work with ferocity. They were Indians too, soldiers of the finca. First they went into the houses without permission and got all the people out. Then they went in and threw out all our things. I remember that my mother had her silver necklaces, precious keepsakes from my grandmother, but we never saw them again after that. They stole them all. They threw out our cooking utensils, our earthenware cooking pots. We don’t use those sort of…special utensils, we have our own earthenware pots. They hurled them into the air, and, oh God! they hit the ground and broke into pieces. All our plates, cups, pots. They threw them out and they all broke.

The whole community helped get my father out. The landowners thought that my father was the king, the village chief, and that if they defeated the chief, they could defeat the whole community. But they soon realized that it wasn’t like that. My father carried out the wishes of the community. He didn’t make the laws.

We began thinking, with the help of other friends, other compañeros, that our enemies were not only the landowners who lived near us, and above all not just the landowners who forced us to work and paid us little. It was not only now we were being killed; they had been killing us since we were children, through malnutrition, hunger, poverty. We started thinking about the roots of the problem and came to the conclusion that everything stemmed from the ownership of land. The best land was not in our hands. It belonged to the big landowners. Every time they see that we have new land, they try to throw us off it or steal it from us in other ways.

I must say one thing, and it’s not to denigrate them, because the priests have done a lot for us. It’s not to undervalue the good things they have taught us; but they also taught us to accept many things, to be passive, to be a dormant people. Their religion told us it was a sin to kill while we were being killed. They told us that God is up there and that God had a kingdom for the poor. This confused me because I’d been a catechist since I was a child and had had a lot of ideas put in my head. It prevents us from seeing the real truth of how our people live.

They said that the arrival of the Spaniards was a conquest, a victory, while we knew that in practice it was just the opposite. They said the Indians didn’t know how to fight and that many of them died because they killed the horses and not the people. So they said. This made me furious, but I reserved my anger to educate other people in other areas. This taught me that even though a person may learn to read and write, he should not accept the false education they give our people. Our people must not think as the authorities think. They must not let others think for them.

My mother used to say that through her life, through her living testimony, she tried to tell women that they too had to participate, so that when the repression comes and with it a lot of suffering, it’s not only the men who suffer. Women must join the struggle in their own way. My mother’s words told them that any evolution, any change, in which women had not participated, would not be a change, and there would be no victory.

In the schools they often celebrate the day of Tecún Umán. Tecún Umán is the Quiché hero who is said to have fought the Spanish and then been killed by them. Well, there is a fiesta each year in the schools. They commemorate the day of Tecún Umán as the national hero of the Quichés. But we don’t celebrate it, primarily because our parents say that this hero is not dead. […] His birthday is commemorated as something which represented the struggle of those times. But for us the struggle still goes on today, and our suffering more than ever. We don’t want it said that all that happened in the past, but that it exists today, and so our parents don’t let us celebrate it. We know this is our reality even though the ladinos tell it as if it were history.

Well, the compañeras had to go to a cheap hotel after the presentation. This is what hurts Indians most. It means that, yes, they think our costumes are beautiful because it brings in money, but it’s as if the person wearing it doesn’t exist. Then they charge the people who go to the festival a lot for their tickets and get a lot of money from the presentation of the queens. Everyone has to pay to go in. Only people with money can go.

There was something my mother used to say concerning machismo. You have to remember that my mother couldn’t read or write and didn’t know any theories either. What she said was that men weren’t to blame for machismo, and women weren’t to blame for machismo, but that it was part of the whole society. To fight machismo, you shouldn’t attack men and you shouldn’t attack women, because that is either the man being machista, or it’s the woman.

But in this respect I’ve met serious problems when handing out tasks to those compañeros, and I’ve often found it upsetting having to assume this role. But I really believed that I could contribute, and that they should respect me. […] It doesn’t mean you dominate a man, and you mustn’t get any sense of satisfaction out of it. It’s simply a question of principle. I have my job to do just like any other compañero. I found all this very difficult and, as I was saying, I came up against revolutionary compañeros, compañeros who had many ideas about making a revolution, but who had trouble accepting that a woman could participate in the struggle, not only in superficial things but in fundamental things. I’ve also had to punish many compañeros who try to prevent their women taking part in the struggle or carrying out any task.

A leader must be someone who’s had practical experience. It’s not so much that the hungrier you’ve been, the purer your ideas must be, but you can only have a real consciousness if you’ve really lived this life. I can say that in my organization most of the leaders are Indians. There are also some ladinos and some women in the leadership. But we have to erase the barriers which exist between ethnic groups, between Indians and ladinos, between men and women, between intellectuals and non-intellectuals, and between all the linguistic areas.

Women have played an incredible role in the revolutionary struggle. Perhaps after the victory, we’ll have time to tell our story. It is unbelievable. Mothers with their children would be putting up barricades, and then placing ‘propaganda bombs’, or carrying documents. Women have had a great history. They’ve all experienced terrible things, whether they be working-class women, peasant women, or teachers. This same situation has led us to do all those things. We don’t do them because we want power, but so that something will be left for human beings. And this gives us the courage to be steadfast in the struggle, in spite of the danger.

I know that no-one can take my Christian faith away from me. Not the government, not fear, not weapons. And this is what I have to teach my people: that together we can build the people’s Church, a true Church. Not just a hierarchy, or a building, but a real change inside people. I chose this as my contribution to the people’s war. I am convinced that the people, the masses, are the only ones capable of transforming society.

That is my cause. As I’ve already said, it wasn’t born out of something good, it was born out of wretchedness and bitterness. It has been radicalized by the poverty in which my people live. It has been radicalized by the malnutrition which I, as an Indian, have seen and experienced. And by the exploitation and discrimination that I’ve felt in the flesh. […] Of course, I’d need a lot of time to tell you all about my people, because it’s not easy to understand just like that. And I think I’ve given some idea of that in my account. Nevertheless, I’m still keeping my Indian identity a secret. I’m still keeping secret what I think no-one should know. Not even anthropologists or intellectuals, no matter how many books they have, can find out all our secrets.