“Brujas, nahuales y serpientes…” (II)

Antes que nada permítanme confesarles que la lectura (de palabras e ilustraciones) de este libro me acarició cálidamente. Y pasó así en parte porque no estoy impedido (todavía) para recibir muestras de afecto, pero también en parte por la ternura franca que habita en cada paisaje, cada escena, cada día con sus infinitas noches, cada mirada, cada camino, cada canto, cada baile y cada sonrisa que aparecen y reaparecen relato a relato.

Pero en este ir y venir de palabras que se cruzan es necesario decir que sí hay un elemento de imaginación inventiva en esta obra (¿y cómo no habría de haberlo?), él pertenece por entero al espíritu festivo de un pueblo, a las tierras altas de Milpa. Cada relato pertenece íntimamente a la piel de la autora, a esa piel que ha vivido innumerables resonancias cotidianas y que hoy por hoy es el mapa mismo de su tierra. Piel y tierra fundidas en el testimonio de la palabra que se nos ofrenda como aliento vital en medio de este vacío urbano que nos aplasta. Es la vida que habla. Decía el filósofo griego Aristóteles que el ánthropos era el animal que tenía lógos, esto es, el animal que habla, el “animal-palabra”.

Anabell nos cuenta cada escena cuidando siempre que los detalles no se olviden, que los tejidos, las manos, las oraciones, los rostros, las pérdidas, las cabelleras, los cuchicheos; en fin, que el cenit de la algarabía en el tianguis de los sábados en el pueblo de Villa Milpa Alta no se olvide. Detalles todos que después de una vida son tan dignos como las mismas personas. Y es que los detalles son ni más ni menos que los modos en que los otros se nos presentan con su cuerpo vivo (incluso después de muertos).

Cada relato pertenece a la autora porque pertenece a Milpa Alta. Anabell logra el milagro de conservar la intensidad de momentos irremplazables al reelaborarlos en su escritura. De esta manera podemos comprender que los relatos de este libro-corazón son la palabra que los abuelos de los abuelos han heredado a los hijos de los hijos. Palabra que se fecunda cada vez entre mujeres y hombres. La palabra de Anabell es, pues, suya; y por ello es de las vidas pasadas que ahora podemos revivir en el fulgor de las tradiciones que aún permanecen, en la digna herencia de sus esperanzas. Hay que hablar bien (en el sentido pleno de la expresión) de nuestros antepasados para poder ser hijos e hijas justos con el tiempo que nos toca vivir. Uno puede hablar en primera persona siempre que sea digno para dejar hablar a los otros en la propia voz. De ahí que en el castellano de Anabell se pueda advertir la presencia rebelde, fuerte, del náhuatl. Palabras y expresiones que brotan de lo más profundo de la tierra milpaltense, palabras como Ahuasmulli, totomochtle, teochitl, xinechmaca, totamaltzin.

No hay que dejar pasar por alto que estos relatos tienen que ver siempre de un modo o de otro con lo que pasa en la cocina (el sabroso proceso del guiso cuyos ingredientes son el café, el aguardiente, el pulque, las papas, el romero, los nopales, la carne, el mole, entre tantos otros). Y es que quizás esto sea el buen vivir que nos enseñan todos los pueblos nobles: la preparación exigente pero amorosa de la bebida y la comida por la comunidad para la comunidad, en la celebración de lo sagrado en la finitud, en el goce de los productos del trabajo para la consagración de la vida misma. Este libro de relatos contiene también los secretos y las palabras de los cerros, las cuevas, las noches, lo cielos, los rayos y el maíz. No es ya la naturaleza de los modernos, sino la presencia familiar de nuestra Madre Tierra (la que se enoja o alegra, la que llora o ríe, la que espera y actúa, mas siempre la que nutre). La que nos cobija con su sangre que es la nuestra. Convivencia entre habitantes de la tierra, en la tierra misma, terrenos y trascendentes. Las animales, las plantas, lo árboles y los ríos también cantan para quien pueda escucharles. Es el encantamiento inmanente del mundo. Se trata de los símbolos, del mito, del misterio que camina con los pobladores de tierras lejanas. Hilvanado leyendas donde los nahuales, las brujas y las serpientes son reales porque pertenecen al mundo donde todos los seres tienen corazón y mudan de piel constantemente (una piedra nunca es solo una piedra). Esta es la dimensión más esencial al ser humano: la palabra, porque se trata del sentido de la vida, del “para qué” que anima como núcleo problemático la praxis de la cultura. Anabell comparte con sus lectores el cuerpo espiritual, el corazón latiendo de la historia de un pueblo. Su intimidad nos reanima en un mundo donde la ganancia ha reemplazado la dignidad humana, donde tener es más urgente que ser.

Recordemos que vivimos en los tiempos de una razón cínica e indolente que trafica con los sueños y las necesidades de todos los seres humanos. Estamos en la hegemonía del capital financiero global que representa la instauración del señorío de la muerte, del dinero. La miseria, el vacío, el absurdo, la soledad, la violencia, la exclusión… todas formas de la muerte, reinan por entero sin misericordia. Pero no todo está perdido. Decía Heidegger, célebre filósofo alemán (nazi) del siglo XX, que ahí donde está el “peligro también yace lo que salva”. Es verdad. La modernidad capitalista, que acentúa la preeminencia del individuo por encima de la comunidad, tiene una debilidad estructural. La ilusión que genera el progreso no puede, por más que se empeñen algunos en ello, ocultar las contradicciones desgarradoras que produce el exceso de su ensoñación. En los intersticios de la fachada idolátrica imperante, se filtran los cuerpos vivos que en la propia piel experimentan la fecundidad de su finitud. La tranquilidad es acechada, entonces, por la incertidumbre. Por el núcleo original que suscita desde dentro la alegría o la tristeza y que bien puede nombrársele como “sangre”. ¡Qué pavor despierta la mácula para la aséptica e iluminada ciudad moderna! ¡Con qué bríos crueles y espantosos los modernos (los capitalistas) han intentado curarse de la sangre! Les aterra tanto que no dudan en derramarla a su paso si con ello perciben que pueden librarse al fin de su pestilencia. Es la sangre comunitaria (la del trabajo en común para el disfrute en común) con sus símbolos, alegorías, sus relatos, leyendas, cuentos, cantos, rezos, trazos… la única vía en el siglo XXI para vencer a la muerte misma.

Esta es la preciosa valía ética de la obra aquí comentada: su carácter festivo. Donde la espacialidad regulada se trastorna en el acontecer del goce. Espacialidad de la embriaguez y del juego. Así, el cuerpo humano vivo se desentiende de la mera constatación teórica de su propio ser para entregarse por entero a la voluptuosidad comunitaria. Trascendemos la angustia de un sí mismo enfermo en la alegría de un cuerpo de cuerpos.

Anabell nos habla desde la voz de su pueblo y acompañan sus palabras no sólo imágenes propias de sus vivencias, sino los trazos de un segundo relator, del virtuoso ilustrador Armando Fonseca, quien ha sido atravesado por la palabra de un pueblo en el que no pudo nacer o crecer. No obstante, él ha podido dejar pasar en su pulso inocente aquel espíritu de los Otros, de los habitantes que moran estas alturas donde todo lo demás puede apreciarse en su justa medida. Las vidas de estos dos relatores se cruzaron en una danza tibia para dar a luz un cuerpo, regalado generosamente a todos los que somos extranjeros de una vida que nos invita a quedarnos, a ser alegres y crecer íntegros como la milpa de nuestros dignísimos campesinos. Crecer para ofrendarnos como alimento a nuestros hijos.

No olvido al que escribió el tierno epílogo del libro, Rogelio Laguna. Quien nos comparte con “especial cariño” la alegría de aquel niño de 9 años que “andaba calavereando por Milpa Alta”, del niño amado por su pueblo, del niño arropado por los ojos y las manos de su abuela. Del niño que no sabía de tristezas y que ahora es un adulto comprometido con sus raíces. Y es que las raíces son nuestra humanidad, como decía Marx.

Termino con las palabras finales del Plan de Ayala firmado por el General Emiliano Zapata, a quien ustedes conocen muy bien: “no somos personalistas, somos partidarios de los principios y no de los hombres”. Y es que hay que dejar constancia de que este libro se ha forjado con principios firmes en favor de la dignidad y plenitud festiva de la vida humana. Nos toca, pues, seguir su ejemplo.

Gracias por tan afectuosa obra. Gracias Anabell. Gracias Armando.

| JR |

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