One hundred and ninety- six five. You know that the misfortune our generation
has, unlike ours, was that when we grew up in school, they
taught Dominican history, poorly told, poorly written, with some chapters, but
they told Dominican history. In the media Dominican history was spoken and there were
people who were divulgators of Dominican history, there were great divulgators of recent contemporary
history, and there were programs and capsules that one knew the story, of
journalists who dedicated themselves to studying that part of the story that perhaps much we
did not know. But you appreciate it, because it' s restlessness.
Adriana' s mother, for example, was born. Did you do a
great job between the 1980s and the 1990s? We' re like this?
So we are those who grew between the eighties and the ninety- nineties,
somehow we learned about the story thanks to the work of doña Corderia Margarita.
Too bad she decided to leave that sheath. But letter really tired, with
old newspaper and in the General Archive of the Nation they' re going to
make me very, very old. That' s why I' d see
and all that. But there were also people who talked about history. I
think I knew chapters of the story because there was always some show, some
crazy guy who invited to talk about Dominican history and one, because he was
also concerned about knowing about it. But today, unfortunately, and since the
arrival of the two thousand, Dominican history was renounced and the history taught today
in schools has little to do with our history and is evidently sometimes told of
a perspective that distorts the facts, perhaps more than you were divised in our
generation. Obeying that I don' t know. I do not know what
will have motivated Dominican history to be relegated to a third place and to be
taught today in primary and secondary school more history of Haiti than of the Dominican
Republic. I don' t know what the intention is, but that'
s happening today. And if we add to it the number of people who
may have a lot of reach and who have not studied or studied Dominican history
in depth and come with all the authority that gives it the reach, they
have to tell their romantic versions of our history, as everyone else. And
the worrying thing is that somehow the study and interest in Dominican history are discouraged.
And that' s happening and it gives room for any asshole, any
hollow head, any shit eats, sits behind a microphone and comes to recriminate
us with things that we don' t have at all any kind of responsibility.
And that' s multiplying in the Dominican Republic. And if there'
s something I can invite people, it' s pussy interested in their story,
because so, when someone tells you you owe such a thing, I
don' t know who you say no. That' s not true.
Although it' s true that I don' t know who contributed in any
way that' s not entirely due to I don' t know who that
is you' re proposing. That is a consequence of this, of this,
of this, and of this do not you speak to me. Cursed,
a country that is one hundred and eighty years old that became independent of
a nation that occupied it for political, economic and any other indigo interests,
it has not built its own chapters that allow it to establish what is today
the consequence of its own actions and its own path. Well, I'
m not gonna swallow that fucking story. I mean, this country is what
it is for twenty- two years of Haitian occupation. According to the logic
of much hypoca, it is not so. No. No, we are
not what we are for twenty- two years of Haitian occupation and between one
thousand eight hundred and forty- four and one thousand nine hundred years passed and
passed everything. But between one thousand and eight hundred, between one thousand nine
hundred and one thousand nine hundred and thirty years were thirty years, and it
came to pass of all things. Between a thousand nine hundred and thirty-
one, between a thousand nine hundred and thirty and a thousand nine hundred and
sixty- one, Here it happened of all, and I want to speak
of the last sixty- three years. So the damn story, this country
of cysicocrida twenty- two years ago, I don' t feel one hundred
and eighty years ago, I' m fine in the Cursed and we'
re objective chroniclers of who we are and as a result of what we are
and, obviously, since this is a historical scandal, at every stage,
something must have been left. But we are not a consequence of that,
nor do we owe anything to anyone. And read it well, Dominican Republic
owes you absolutely nothing Haiti and repeat it every day. What we are today
is a consequence of the damned Dominican. I repeat, the Dominican Republic owes
nothing of what it is today to Haiti, our country, what we have
today is a consequence of Dominican rocking. And you the one who came here
decided to throw the fight here, including many people who crossed, made life
on this side. Repeat it every day and you don' t have to
hold on to the story or chapter of the twenty- two years to keep
alive a crack, a hatred, a resentment, because that, that'
s history. That' s history. That can' t be an excuse.
Then why do we allow ourselves today to court people who want to keep
alive a bloody crack, a bloody wound with the country next door. Everything
that happens there is a consequence of them and we have no responsibility, none.
On the contrary, if he' s doing less well, it'
s because we haven' t done as bad here as they did. Many
people have come from this side, as many here have gone elsewhere to be
able to push forward. But there is an interest in not knowing who,
to keep a wound alive for some purpose, which is completely absurd. If
you want to know what is being done with us, it calls it a
psychological operation to go every day a group of people saying a series of things
to go doing, think or make us feel a guilt and through that guilt,
anesthetize us and put a stick of light through the atheric and perhaps something
bigger than a pablo of light, a transmission tower. While you are watching
for an illiterate quace and an illiterate quagmire dispute with another network personality you are
getting into the head that you have the duty, the obligation to remain silent
and that all the sacrifices you make are not for you, but for another
bunch of assholes. And it' s not like that. And that'
s not being racist or being a cenophobic. That' s called being objective.
To say I have no obligation to work to pay for someone else to
live on what I work or you take care of the poor neighbor, who
takes next to your house, who does not work, who has your house,
has become chaos not you take yours. So this story, this little
speech, certain small- time characters that go to the media and worse are
the media that court these heads, hollow, full of dung from the worst
of reptiles, so that we understand that we have to step aside, because
there is a historical gratitude, there is a bloody historical debt that is held.
There' s none. And I' ll repeat it. As long
as you have mouth, as long as you have the ability to think and
as long as you have a space where you can say it. That is
so and I always repeat the same thing, because there are people who believe
that you say this, because there is some hatred, there is none or
that you have no hatred, but I will not accept anyone who tells me
we are wrong, because you have done well, because when we came here,
you threw us out. That' s the narrative summary and that'
s not it. He laughed in the morning.