Question: Lyn, this Carlos from the L.A. office, organizing in Mexico. We are having a growing youth movement in Mexico, and we are transforming the Mexican organization with new life. And, what we are doing, is, we are shaping the foundations for the new members that are coming in, and the old members. And, the question lies in understanding the role of the youth movement, not only in shaping Mexico's survival, but also for humanity.

What would help build the structure we need, to increase the power of the mind and our own identity, to play a role in history? And that's the question.

LaRouche: Well, the history of Mexico involves problems, which originated in Spain, chiefly. The question was, were the people of Mexico going to be treated as human, or as irrational cattle, that is, as beasts? Were the indigenous people of Mexico human or not? This overlapped a discussion of whether people of African origin, were human or not.

So, we had the great discussion, inside this whole extension of New Spain, from Spain, about the question of slavery and serfdom. Among many people, the assumption was made, as we see in the case of Cuba, for example, the large assumption was, that if you were from African extraction, you were a beast, and could be owned and used as a beast. A similar thing happened, for example, in Brazil, with the importation of African slaves into Brazil.

In Mexico, the primary problem, was the question of serfdom, in which

 those who represented feudalism, particularly Venetian-style feudalism--and the Venetians actually controlled much of Spain's destiny, actually from the beginning of 1492 on, increasingly. So, their point was to turn Mexico into their kind of a feudal system: that is, a Venetian-style feudal system, in which great landowners were created, and the Mexican population was moved into the condition of serfdom, largely serfdom.

So therefore, the problem was, culturally, is the degradation, the systemic degradation of a large part of the population of Mexico into the status of human cattle, as opposed to citizens.

There was a long struggle on this issue, in Mexico, in the course of the 19th Century, in which great advances were made around, for example, the case of Benito Juárez. And, the struggle against the invading fascist--essentially--Maximilian--the Austrian-French fascist, a virtual Synarchist, before the term Synarchism was used officially, as a persecutor of Mexico. With the help of the United States, which acted to order the expulsion of the French troops from Mexico, that Maximilian was left with his Austrian volunteers, those Hapsburgs, and of course, was defeated.

So therefore, the struggle by Juárez, and the struggle against the invading forces in the aftermath of that, was crucial for the history of Mexico.

Then you come into the 20th Century, and the series of revolutions, which essentially had the impulse of civil wars, between those who were trying to enforce a latifundist state, and those of a form of modern state. The culmination of that was the so-called "religious wars” or the Cristero Wars, which were orchestrated from the outside, largely by Synarchist influences, from France and Germany. The key factor introduced by this, or peculiarly, was the Nazi Party's takeover of those circles in Mexico which formed the PAN party. But, these circles were also deployed throughout the hemisphere, as the Nazi International operations throughout the hemisphere, which is a pestilence still, to the present day.

Now, we've come to a point in time, in which the legacy of the Cristero War, especially the Synarchist aspect of it, in which you had Soustelle represented, in a sense, the left wing of the Synarchists--the same Soustelle, who went on, as a Synarchist, to try to assassinate Charles de Gaulle, later on. And you had the right wing of the Synarchists, which were the right-wing, Pope-hating variety of Catholics--typical--run by William Buckley, on behalf of the oil interests, which the United States and others owned in Mexico.

So, Mexico is still living with the scars, several generations later, of the Cristero War, as a division, which enemies of Mexico try to play upon, as a false focus of dissension, to keep Mexico from emerging in its own identity as a nation, as a nation of people who are not human cattle, but who all must be developing into the process of true, independent citizens of a republic.

Therefore, the key function, the conscious function of anyone who's functioning as a youth leader, in Mexico, must be, to be aware of this history of Mexico, within the history of the whole New Spain crisis, within the history of the Americas, and Mexico itself, up to the present time.

We must give the Mexican, the poor Mexican, the one who's in the maquiladoras, or the one just looking for employment, or the desperate young Mexican who sees no future for himself and his family, and so forth--we must give them a sense of identity and hope, that they're building a nation, which is their nation, freed of the legacy of these past conflicts and wars, to a conception of man, of the type we discussed earlier.

Now, that doesn't mean you have to get people to sign on the dotted line, to such as agreed policy. It means that you have to represent the impulse of that result. And, then you will find that the people who will support you, the people you can work with, the people you can agree with, in your discussion of policy, will accept that idea as a perspective.

We want to get this crap out of the way! The unresolved crap from the past. We want the poor Mexican, who died as a virtual slave or serf, centuries earlier: We want them, as if from the graves, to look back at the present, and say, "Finally, finally, justice was done.” Then, we can believe, if we see ourselves--if we can see the face of that long-dead Mexican, who suffered so, and see them smiling in approbation about what we're doing about the present and future of the Mexican people, today, then we know we're doing the right thing. Then we're leaders.

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