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One hundred and ninety- six five. You know that the misfortune our generation

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has, unlike ours, was that
when we grew up in school, they

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taught Dominican history, poorly told,
poorly written, with some chapters, but

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they told Dominican history. In the
media Dominican history was spoken and there were

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people who were divulgators of Dominican history, there were great divulgators of recent contemporary

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history, and there were programs and
capsules that one knew the story, of

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journalists who dedicated themselves to studying that
part of the story that perhaps much we

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did not know. But you appreciate
it, because it' s restlessness.

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Adriana' s mother, for example, was born. Did you do a

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great job between the 1980s and the
1990s? We' re like this?

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So we are those who grew between
the eighties and the ninety- nineties,

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somehow we learned about the story thanks
to the work of doña Corderia Margarita.

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Too bad she decided to leave that
sheath. But letter really tired, with

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old newspaper and in the General Archive
of the Nation they' re going to

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make me very, very old.
That' s why I' d see

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and all that. But there were
also people who talked about history. I

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think I knew chapters of the story
because there was always some show, some

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crazy guy who invited to talk about
Dominican history and one, because he was

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also concerned about knowing about it.
But today, unfortunately, and since the

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arrival of the two thousand, Dominican
history was renounced and the history taught today

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in schools has little to do with
our history and is evidently sometimes told of

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a perspective that distorts the facts,
perhaps more than you were divised in our

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generation. Obeying that I don'
t know. I do not know what

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will have motivated Dominican history to be
relegated to a third place and to be

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taught today in primary and secondary school
more history of Haiti than of the Dominican

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Republic. I don' t know
what the intention is, but that'

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s happening today. And if we
add to it the number of people who

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may have a lot of reach and
who have not studied or studied Dominican history

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in depth and come with all the
authority that gives it the reach, they

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have to tell their romantic versions of
our history, as everyone else. And

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the worrying thing is that somehow the
study and interest in Dominican history are discouraged.

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And that' s happening and it
gives room for any asshole, any

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hollow head, any shit eats,
sits behind a microphone and comes to recriminate

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us with things that we don'
t have at all any kind of responsibility.

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And that' s multiplying in the
Dominican Republic. And if there'

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s something I can invite people,
it' s pussy interested in their story,

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because so, when someone tells you
you owe such a thing, I

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don' t know who you say
no. That' s not true.

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Although it' s true that I
don' t know who contributed in any

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way that' s not entirely due
to I don' t know who that

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is you' re proposing. That
is a consequence of this, of this,

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of this, and of this do
not you speak to me. Cursed,

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a country that is one hundred and
eighty years old that became independent of

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a nation that occupied it for political, economic and any other indigo interests,

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it has not built its own chapters
that allow it to establish what is today

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the consequence of its own actions and
its own path. Well, I'

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m not gonna swallow that fucking story. I mean, this country is what

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it is for twenty- two years
of Haitian occupation. According to the logic

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of much hypoca, it is not
so. No. No, we are

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not what we are for twenty-
two years of Haitian occupation and between one

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thousand eight hundred and forty- four
and one thousand nine hundred years passed and

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passed everything. But between one thousand
and eight hundred, between one thousand nine

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hundred and one thousand nine hundred and
thirty years were thirty years, and it

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came to pass of all things.
Between a thousand nine hundred and thirty-

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one, between a thousand nine hundred
and thirty and a thousand nine hundred and

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sixty- one, Here it happened
of all, and I want to speak

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of the last sixty- three years. So the damn story, this country

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of cysicocrida twenty- two years ago, I don' t feel one hundred

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and eighty years ago, I'
m fine in the Cursed and we'

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re objective chroniclers of who we are
and as a result of what we are

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and, obviously, since this is
a historical scandal, at every stage,

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something must have been left. But
we are not a consequence of that,

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nor do we owe anything to anyone. And read it well, Dominican Republic

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owes you absolutely nothing Haiti and repeat
it every day. What we are today

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is a consequence of the damned Dominican. I repeat, the Dominican Republic owes

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nothing of what it is today to
Haiti, our country, what we have

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today is a consequence of Dominican rocking. And you the one who came here

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decided to throw the fight here,
including many people who crossed, made life

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on this side. Repeat it every
day and you don' t have to

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hold on to the story or chapter
of the twenty- two years to keep

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alive a crack, a hatred,
a resentment, because that, that'

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s history. That' s history. That can' t be an excuse.

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Then why do we allow ourselves today
to court people who want to keep

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alive a bloody crack, a bloody
wound with the country next door. Everything

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that happens there is a consequence of
them and we have no responsibility, none.

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On the contrary, if he'
s doing less well, it'

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s because we haven' t done
as bad here as they did. Many

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people have come from this side,
as many here have gone elsewhere to be

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able to push forward. But there
is an interest in not knowing who,

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to keep a wound alive for some
purpose, which is completely absurd. If

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you want to know what is being
done with us, it calls it a

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psychological operation to go every day a
group of people saying a series of things

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to go doing, think or make
us feel a guilt and through that guilt,

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anesthetize us and put a stick of
light through the atheric and perhaps something

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bigger than a pablo of light,
a transmission tower. While you are watching

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for an illiterate quace and an illiterate
quagmire dispute with another network personality you are

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getting into the head that you have
the duty, the obligation to remain silent

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and that all the sacrifices you make
are not for you, but for another

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bunch of assholes. And it'
s not like that. And that'

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s not being racist or being a
cenophobic. That' s called being objective.

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To say I have no obligation to
work to pay for someone else to

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live on what I work or you
take care of the poor neighbor, who

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takes next to your house, who
does not work, who has your house,

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has become chaos not you take yours. So this story, this little

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speech, certain small- time characters
that go to the media and worse are

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the media that court these heads,
hollow, full of dung from the worst

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of reptiles, so that we understand
that we have to step aside, because

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there is a historical gratitude, there
is a bloody historical debt that is held.

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There' s none. And I' ll repeat it. As long

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as you have mouth, as long
as you have the ability to think and

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as long as you have a space
where you can say it. That is

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so and I always repeat the same
thing, because there are people who believe

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that you say this, because there
is some hatred, there is none or

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that you have no hatred, but
I will not accept anyone who tells me

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we are wrong, because you have
done well, because when we came here,

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you threw us out. That'
s the narrative summary and that'

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s not it. He laughed in
the morning.