Self-care for Empowered Activist Empathy

“You do not have to carry it all by yourself. We carry it together; the universe will take care of it”

“Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare”
Audre Lourde

“My friend…care for your psyche…know thyself, for once we know ourselves, we may learn how to care for ourselves”

“What good is a revolution anyway if it isn’t joyful?”
Jonathan Talat Phillips

Dear activist empath,

you know who you are. You are the one who feels so deeply, often confuse others’ feelings with your own. You see suffering and you cannot simply walk away. It calls on you to act and you do as an activist, charting for change and justice but often at your own perile. You carry the weight of the world on your shoulders and sometimes your glorious body hurts as a result.

If you manage to walk away, you still take suffering with you. But it is not yours and in the midst of it all you become secondary to your very own life; forgetting you came here to live and to be happy too.

It is time to break free from martyrdom and victimhood.
We chose this path and the path chose us. It is our calling to be change-makers.
But we can do this differently.
We can walk in this path more mindfully without destroying our very selves.


For nearly 20 years  I have been working head on for human rights and social justice (about my work)–giving of my life and in the process I have forgotten about myself and my own right to live, love and be happy just because I am here—just because I am human.

The world is our school and everyone and everything in our lives are teachers. Right now life is firmly instructing me to pause and learn the lesson of “empowered empathy.”

Only when we care for ourselves can we truly be empowered activists, acting from an abundant well of love and hope to strengthen all of our communities. 

Hence I am in the process of compiling a list of how to care for ourselves as activist empaths in the multiple ways we act and care in this world.

There is more to learn and write but this is what I have to share at present…

  1. Compassion starts at home; compassion starts within.

“Compassion literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering. -“

We have overflowing compassion for others but what about ourselves?

We cannot be compassionate towards others if we cannot give this to ourselves otherwise what we give is shallow and ends up draining our own well.

What does this look like?

“To cultivate genuine compassion we need to take responsibility for our own care and have concern for everyone’s suffering, including our own”
Dalai Lama

Self-compassion is attending to our own wounds—knowing them, accepting them and loving them.
It involves treating ourselves with love and seeing all of our challenges, pains and joys as part of a multi-faceted and complex human experience.

We cannot just be compassionate towards those who we align ourselves politically with but to ourselves and everyone who we share this glorious planet with as well.

The human experience is a continuum of beauty, bliss and pain. From millionaire in a penthouse suite to the street vendor in the tropics-all souls walking in this planet experience pain, grief and the complexity of human emotions. Let’s not discriminate with our compassion but allow our hearts to burst open with it for ourselves, for our inner light and darkness.

  1. Feeding ourselves with our own passion.

Our compassion is fed and expressed by infectious passion for the causes close to our hearts. And we must, just must take a bit of this passion for ourselves. Let us feed ourselves, our spirits with our own passion.

What does this mean?
Let our passion fuel us to care for ourselves.
Let us advocate for our own dreams and life with the same passion we advocate for others.

  1. Setting boundaries for self-preservation 

This may be one of the most difficult for empaths who are porous beings who take on the emotions of others BUT it is one of the most urgent and pressing of lessons. This lesson is all about self-preservation so we do not destroy ourselves. We have to say “NO” when it is in order. We cannot commit when we are overwhelmed. We cannot spread our precious energy too thin. It will not be worth it when our bodies are completely paralyzed and lose our health as a result. The world needs us all and saying “NO” is a way to ensure we stay strong and keep on keeping on.

Sometimes saying “NO” is a way to assure we do not take anyone’s power away. If we are always doing for others than we create dependency and not fostering empowerment and agency within our communities. We have to work as part of a collective with each doing our part. We can say no to being the only ones acting and hence the only ones taking the fall. We can say yes to do our part within a collective where everyone has a part. But sometimes a loving and firm NO is in absolute order. Trust your instincts, use your compassion for yourself and others when asserting your boundaries.

The second part of the NO is being able to walk away without guilt.
Ask yourself, were you mindful and discerning? Were you taking care of yourself? Were you able to delegate? Were you able to offer some suggestions?  Did you take a step back because saying YES would have dishonoured you, your time and the very people/person who asked if you could not deliver from a position of strength?

We did not sign up to solve the world’s problems. This is ego speaking and assuming we are that grandiose. Be humble, be careful, care for yourself to continue to do your part and be here in wellness in mind and body and for crying out loud utter and write that NO!!!

  1. The BODY; listen to it, move it, nourish and rest it!!!test

How many times has your body spoken and you ignored all that it had to say?

Our bodies carry knowledge and wisdom. Our bodies as empaths are often vessels for unprocessed emotions from others and of ourselves. It is instructive to listen, to heed its calls for rest, movement and nourishment.

As activists we run around all over the place without rest and then rush home to work on our computers while the world is asleep. We push and push while our bodies beg for our attention.

I used to fantasize about the invention of a human charger that would enable us to go without and with less sleep. Imagine–charging your phone and yourself from the same outlet!

We need to remember the basics, primordial and the obvious, we are not machines. Our glorious bodies need care, rest and pleasure. When we sleep we cleanse all of our organs from our skin to our brains. We heal unprocessed emotions. We travel and meet other souls in the dream world. We are given messages that only our subconscious can process. We repair and multiply cells that keep us alive. We are human and need to sleep.

Attend to the body, go for long walks in nature. But leave your cellphone behind. Let yourself be taken by the wonder of the present moment. Feel yourself at home, in the body.

Do some yoga. Find the right practice for you. You do not have to be an acrobat from Cirque du Soleil to get its multiple benefits for mind, body and spirit. Explore Zumba, BIODANZA, Kizomba and  Salsa and so much more.
Go dancing, whatever, just dance, in your bedroom—-just MOVE!

“Those who do not move, do not notice their chains”–Rosa Luxemburg

Take long epsom salt baths with rose petals. Lavish yourself in honey in the shower and let your pours absorb it all before you turn the water on your body. And wow this is all sensual sugar for the body; it works wonders!! (Make sure you are not allergic first 😉 )

  1. Nourish your spirit.

Meditate, pray, journal, ask for guidance.

Get a deck of oracle cards and ask for answers if you cannot hear your spiritual team. They are always there but we are often too busy or attached to ego and outcomes to listen in the ways they speak to us.

Religious, spiritual or not, life always responds, maybe not the way our egos want but in the precise way that we need and will finally listen like I had to this time …

KeyNote at #WesternU: Organizing Transnational Love

Organizing Transnational Love among Mexican Migrant Farmworker Women

By Evelyn Encalada Grez

Temporary Foreign Worker Programs in Canada not only structure flexible labour regimes for diverse industries but in the process also induce subjectivities and ways of being among “non-citizen” migrant workers. To a great extent, people are commodified as “just in time” workers and reduced to units of production. In this presentation I turn Seasonal Agricultural Workers Program and to the frontiers of the intimate and affective to demonstrate how the seasons and particularities of agricultural production in Canada, state policies and the global economy impact migrant women’s emotions, desires and sexuality. Women manage a “transnational family economy” that is based on the management of their emotions and love across borders. By turning to the intimate and interiority of migrant women’s lives we can discern their resistance and negotiations of multiple subjectivities beyond the migrant worker subject. This affective frontier also elucidates what is being called upon migrant women as transnational/global subjects but also of transnational organizing and research for activist-researchers alike.



LASA Paper Abstract: Gendered Statelessness

LASA2015 / Precariedades, exclusiones, emergencias
San Juan Puerto Rico, May 27 – 30, 2015

Gendered Statelessness: Mexican Migrant Women in Canada Managing Transnational Families at the Margins

Evelyn Encalada Grez

York University
Justice for Migrant Workers

States in the Global North are increasingly turning to temporary labour migration schemes to offset a sleuth of tensions arising from unregulated migration and permanent settlement. Canada has operated the Seasonal Agricultural Workers Program (SAWP) for more than five decades which recruits workers from Mexico and parts of the Caribbean to work in agriculture. This presentation focuses on the experiences of Mexican migrant women in the SAWP and the ways in which states have foregone their citizenship rights from the point of recruitment, integration and lack thereof in Canada and in the fragmentation of their lives and that of their transnational families. Women’s weak citizenship currency migrates with them to Canada and degrades further through state sanctioned exclusions from key social protections. As a result migrant women find themselves at the margins of states and in a condition of virtual statelessness. Consequences of this statelessness are gendered and span spatial borders and jurisdictions in Mexico, Canada and the United States. As breadwinners and homemakers, migrant women often find themselves struggling to manage transnational families across North America with limited social protections and citizenship rights. Transnational families are products of state policies that disenfranchise and complicate survival and homemaking practices among Mexican migrant women locked in a space of transnational citizenship exclusion. Concluding contemplations will be offered on transnational citizenship rights, transnational organizing to strengthen citizenship claims and the urgency to conceptually reframe debates and organizing efforts against borders and bordering practices.

Transnational Emotions, Transnational Organizing for Migrant Justice

Migration and Late Capitalism Conference, University of Victoria, Coast Salish, (Victoria-BC)
Jun 11-13, 2015
Conference Program:

Paper Abstract:

Emotion is increasingly finding itself in the literature of migrant work, primarily in domestic and sex work. However it has not infused the literature on Temporary Foreign Worker Programs in Canada beyond the Live-in-Caregiver Program.  This presentation focuses on Mexican migrant farmworkers of the Seasonal Agricultural Workers Program and the affective dimensions of their transnational lives in/between Canada and Mexico. Migrant men and women are constantly managing their emotions and asserting love and care across and within borders and in ways that are determined by the global economy, immigration and labour policies.  Oftentimes they are pushed to the very edges of themselves not only physically with demanding agricultural work but also emotionally due to their precarious transnational lives, fragmented families and spatially dispersed attachments.  From the affective of their lives we can take cues to what is being called upon by transnational migrant justice organizers and allies. It is in the frontiers of the affective where we stand to be the most transformed and fueled for migrant justice and status for all (as human beings and global citizens) in the current juncture of late capitalism. Insights of this paper are based on extensive community organizing in rural Canada and rural Mexico and part of interdisciplinary doctoral research. 

This weekend in Leamington (Spanish)

Algunas reflexiones

El principal objetivo de nuestro trabajo es fortalecer comunidad, proveer un espacio para que todas y todas sean escuchados/as y así aprender de uno y otro.

Este fin de semana tuvimos dos eventos, uno con muchos compañeros de varios países que son trabajadores agrícolas migrantes. Y después el día domingo fue un evento dedicado para las madres migrantes que batallan en Canadá lejos de sus hijos/as para darles una vida mejor, para que estudien, para que tengan más opciones en la vida que ellas.

Unas de las cosas que pensé mucho este fin de semana es la manera hipócrita que se celebran las madres sin que los gobiernos las apoyen con justicia económica y social para ser madres sin una desigualdad dolorosa para ellas y sus familias. Hay mujeres que pueden ser madres día a día en lo físico y otras que tienen que irse y hacer este papel y cuidando a la distancia.

Canadá separa las mamas con sus hijos e hijas, no acepta nuestra gente como gente pero de mano de obra y nada más. Pero nosotros en el Grupo Justicia vemos a cada mujer y cada hombre que trabaja en el campo como seres humanos completos que merecen todos los derechos para vivir bien y ser feliz.

Este fin de semana lloramos juntos, soñamos juntos, creamos tarjetas para las madres presentes y ausentes, nos regalamos palabras que abrazan y dan aliento para seguir adelante.

Soy humilde con nuestro trabajo comunitario y me atrevo decir que este fin de semana nos pasamos con la magia que creamos juntos!

Gracias a todos por ser parte de este otro mundo donde nuestros sueños son posibles

Re-awakening: Spring 2015


El (pinche) amor

Anoche me la pase cuidándome

Anoche me la pase regalando palabras a los y las quien las necesitaban

Las compañeras me escriben desde México, algunas de Guatemala, unas de aquí de este campo frio–amigas de la cuidad, sobre su soledad… y yo envuelta en la mía pero sin tristeza sino de mucha contemplación

Me fortaleza fortalecer a los y las demás

Luego cae la noche y te recuerdo…

El amor se siente distante

El deseo del pasado

Pero la pasión me envuelve siempre

El amor siempre pero más calmante no como el desamor que confundí en mi por ti …

Laura’s escape from the apple orchards of rural Ontario

I had to pick up Laura at the apple farm with two police officers. We left the farm in such haste that Laura’s belongings were scattered in various plastic bags.

It was a rescue mission more reminiscent of a crime scene. She could not leave without lovingly saying goodbye to each of the women with whom she had shared that awful crammed bunkhouse.
When she was ready, she turned to me and said: “Let’s go.” We walked together, Laura on crutches and in much pain, tears flowing down her face, tears that quickly became contagious.

The tall, white, male police officers were shocked. They had no clue that migrant women lived and worked in their community, let alone what some had to go through to earn a living producing food that ended up on our kitchen tables. One of the officers said “apples are never going to taste the same again.”

Laura’s crime was to have been injured at work. She lost her balance, fell off a tractor and her legs were crushed by its wheels. As soon as she regained consciousness after her first surgery, an official from the Mexican consulate in Toronto started harassing her.

She was pressured to sign forms that would withdraw her rights to treatment and benefits in Canada and would return her immediately to her rural village in the state of Puebla, east of Mexico City.
This way, her employer would not incur increases in workers’ compensation premiums. The plan was to send her back to Mexico as soon as possible, essentially discarding her.

We advised her differently – of her right to lost wages and to treatment in Canada. Earlier that night, the employer had waited for me and my travel companion.

Clearly inebriated, he violently lunged at us, threatened me and physically assaulted my companion. He told us that he was the boss and he decided what was done or not done with his workers.

The only way to ensure Laura would not be repatriated against her will was to remove her from the farm. Since it was private property, the only way we could do that was with the police.

This was the same farm where two years ago another group of migrant women had fought back against the employer’s insistence they could not leave the premises after work – not even for a walk down the road.
These stories are a part of a hidden reality among migrant women who work in rural Ontario through temporary visa permits. Most work through the Seasonal Agricultural Workers Program, where men significantly outnumber women workers.

With few contracts for them, women seek to protect their place in the program because they are dependant on the wages to sustain themselves, their children and their families back in Mexico. Most dream of their children rising out of poverty through better education.

Sometimes women migrate, too, to escape violence, only to find it again in a different context with other actors, such as their employers, consulate officials and sometimes even co-workers. Many women prefer to endure inhumane living conditions, abusive treatment and dangerous working conditions in order to keep their dreams alive.
It is well-documented that migration is one of many household survival strategies Mexican women have had to undertake, not only in the U.S. but also in Canada.

Less is known about these experiences in Canada, a country renowned for its respect of human rights but, like many other Western economies, increasingly reliant on migrants as a form of cheap, flexible and subservient labour.
Migrant labour has indeed become a structural necessity for the agriculture industry in Canada. And poverty among women has become a disciplining factor for labour control that makes available workers willing to work for less money and with no rights.

Time and time again, women in the program confess that migration to Canada is like a trap. Even though they may want to stop migrating, they cannot because wages in Mexico keep them impoverished.
Since most of the women are single mothers, they have no choice but to leave their children for months at a time in order to provide for their basic needs.

In many instances, employers respond by punishing women by not hiring them at all instead of being responsive to their needs as human beings.

That night at the farm I realized how terrified women were of their employer and of losing their contracts.
When the employer was yelling and berating us, two other women looked on. Paralyzed by fear, they could not do a thing.

I realized then that collective action for migrant workers cannot be limited to workers rights but must extend to human life and dignity. I had heard this many times before among women workers in Mexico and Central America but that night the message was all the more urgent and tangible.

We have to create and support humane forms of generating a living so that we truly engage in the global project to eradicate poverty.

Evelyn Encalada Grez is a researcher with Rural Women Making Change, and is co-founder of Justicia for Migrant Workers.

Originally appeared in

One of my past presentations: organizing around the SAWP

Once upon a time Canada could do no wrong
Luckily my father responded well when he was hypnotized, by an order of the Canadian migra to determine if he was a real refugee…
If his family was worthy of Canada
Once upon a time Canada was a haven
All I had to do was to exaggerate my differences in order to conform
I made it, I belonged!
I learned to dance to merengue, salsa, and later bachata
How could I disappoint the “real Canadians” who vacation in our “latin” tropics?
Once upon a time I celebrated multiculturalism
I was just so multicultural with my Latino friends, sitting in the cafeteria with my Latino crew; don’t cross our border and we will not cross yours….
Once upon a time I turned away a migrant farm worker at the department store where I worked part-time. He claimed to have absconded from the “Program”. All I did was direct him to a Church in Brampton and far away to Toronto. I essentially sent him away …

At the time, I was a young undergrad, organizing for Cuba, Colombia and the Mapuche struggles in Southern Chile was easier for me than having to assume injustices in Canada. As an “immigrant” I was socialized to be grateful for all that the country had given my family and I. Basically, Canada could do no wrong and recognizing the reality of this man would entail assuming my own racialization and difference that I had long tried to tame.

Sometimes distance protects us from assuming a discomforting reality and complicity in inequalities and injustices. Sometimes it is just so convenient to distract ourselves from problems far away and to decontextualize the roots of global inequality that have “displaced” us in the first place.

I do not find any solace in acknowledging that I was not alone in my indifference to the realities faced by migrant farm workers in Canada. Today, most Canadians still do not know that Mexican and Caribbean migrant farm workers have been organizing their lives, arriving and departing, around harvest seasons in Canada for more than 30 years.

In general, migrant issues, particularly the notion of “wetbacks” or “migrant farm workers”, are associated more with the United States than with Canada, much like slavery is denied by many to be part of Canadian history.

The “migrant problem” and all encompassing images and connotations are viewed as a US reality and are not recognized as having particular expressions of their own across rural townships throughout Canada. Then again a dangerous disconnect exists among the rural and the urban and the images in the mainstream with the day to day realities lived by racially marginalized peoples. This disconnection is not solely based on geographical distance but due to complex practices that organize and maintain difference and marginality in Canada. More people live in cities which easily produces an urbancentric focus. Nation building and the colonial project itself have rested on taming the rural or so called hinterlands which was associated with backwardness and indigenous peoples. The construction of cities was an assertion of modernity and power among the “founding fathers.” Much later, discourses of Canada as a benevolent nation emerged primarily through the implementation of multiculturalism as an official government policy and through the country’s role in international “peacekeeping.” These discourses and the importance of the urban over the rural, the way these sites are protected and envisioned by the idea of a white settler society offer few spaces in the mainstream to acknowledge social injustices. Doing so is like attacking not only the nation but nationals themselves. For instance an online commentator to a story run by the Toronto Star about my presentation to the UN in October 2008 about the issues affecting Mexican migrant women charged back and wrote, “Miss Encalada arrived here 27 years ago and received refuge from political violence in Chile. What a way to thank Canada!” Who then can speak and how can counter-hegemonic notions of the nation can be spoken about? It is challenging enough to acknowledge social problems in the urban context let alone in the rural. In this way the rural and social problems in general remain distant and thus unchanged.

To make a long story short, one that FYI will be included in my dissertation…
After a weekend investigating the deportation of 21 Mexican migrant workers who organized a historic labour strike in a greenhouse in Leamington and having come back from being gassed by riot police in Quebec City for the Summit of the Americas, I finally awoke. I guess the gasses cleared my senses and after worker after worker confessed how they were treated like animals, machines, commododities, merchandise, it was impossible not to remain dormant…it was impossible this time to turn myself away … (and for those who know Chris Ramsaroop I also blame him).

In this paper I want to bring the rural into the urban, make visible the invisible and provide a few perspectives from my praxis as an activist academic engaged in the fight for migrant farm workers rights for almost a decade now, through a political collective called Justicia for Migrant Workers.

Most of the workers we engage with as community organizers in rural Ontario are Mexican and Caribbean who come to Canada through the Seasonal Agricultural Worker’ Program. In the last two years we have started to work with people brought under the Low Skilled Workers Program bought to work in the countryside as well. This particular migration demonstrates our compressing and clashing borders between Canada and Latin America , the Caribbean and essentially Canada and the Third World. For one, the Rio Grande is not only pressing against our doorstep, it has leaked into our kitchen table.

Through these programs employers are granted the power and the right to socially engineer their labour force and to determine who are the most captive workers, in other words who will produce more, get ill less and silence themselves the most, and therefore offer little interruption for farming operations.

It is crucial for us to understand this guest worker program and others like it, as government subsidies to industries undergoing deregulation. Migrant farm labour in particular is form of agricultural subsidy that relies on black/brown bodies, people of the Global South who are constantly dehumanized for the bottom line. It is undeniable that agriculture in Canada in the world for that matter is in crisis. Family farms of the past have largely disappeared and now we are seeing the proliferation of agribusiness that has become dependent on cheap and unfree labour. But some small farms participate in these programs as well in order to escape high labour costs. Last week I attended a roundtable with a rep from the Mexican Consulate, HRDSC, and the president of FARMS. It was so interesting to see how the president was blaming consumers for wanting cheaper food and for victimizing himself as a struggling family farmer, so it was all about them and how the Program was fault proof.

Most importantly we cannot forget that most of the workers of the SAWP are displaced farmers and farm workers from the Global South who have lost their livelihood by same forces of global and regional capitalism that have subjugated them to unfree migrant workers in the North. Unfreedom hinges upon their incapacity to change employers because their work visas are designated to a single employer. When they are fired or when their labour contract expires it results in their immediate repatriation. Also Tanya Basok suggests that they are also unfree to refuse the employers requests for their labour. If they are named by an employer they have to accept and if in Mexico or the Caribbean wages cannot provide for a living then they have to come to Canada to work. Time and time again workers tell me that the Program is like a trap, even though they do not want to work in Canada, they feel like they have not choice but to come again. Some workers ask how they can stay in the country and bring their families because they believe they are entitled to become residents after working in Canada for so long, some living most of their lives here then in their countries of origin. It breaks my heart to tell them that they are not eligible as migrant farm workers to become Canadian citizens.

Also we cannot forget that migration is always a collective effort. Migrant workers families, communities that they leave behind are also impacted and always forgotten. There are primarily the transnational families migrants an the non-migrants who organize themselves in the reproduce and produce much of the agricultural labour force that produce our food.

Still migrant workers and their families are supposed to be so grateful for working in Canada because they would starve back in their countries of origin. Oftentimes employers refuse to improve migrant housing arguing that whatever they have in Canada is much better in Mexico. An employer in BC refused to provide indoor plumbing and functioning indoor washrooms arguing that workers are used to going to the washroom outside in the bush anyway. The Canadian government and participating government bodies from the Caribbean and Mexico view this program as a win win solution for all. It is seen as a form of “foreign aid” and “charity” to impoverished families of the Global South.

Through our work as front line community organizers we have witnessed how this program does little favours for workers and their families. Most of these issues are highlighted on our website but some of the main issues are workers being discarded when they try to enforce their rights, segregation, racism in the rural communities, their exclusion and isolation, the fact that as temporary migrants they are left out of key community programs, the lack of labour power to assert themselves and so on …last year I had to remove a worker from a farm with the police after being assaulted by the police, women who become pregnant are sent back to Mexico right away, in our research with Rural Women Making Change from the University of Guelph we learned that Jamaica avoids this by making women take a pregnancy test right before they board the plane to Canada…all of this become permissible under the Program, through this Program employers and Canada are able to bypass fundamental human rights laws in Canada-all because of the special nature of agriculture.

Overall this particular migration demonstrates our compressing and clashing borders between Canada and Latin America, the Caribbean and the so rest of the so called Third World and our complicity in global inequities.

Lastly I wanted to end with the importance of spaces such as groups like NOII and Justicia, for me Justicia is a space where we can think, learn and act on this issues of inequalities that face our peoples, it is a space where we can develop organizing capacities, spaces that are closed to us elsewhere and that calls for us to create them ourselves…

My academic work cannot be about anything else but valuing the knowledge of our communities, the knowledge we have acquired as activists, the knowledge we have come to with our work with migrant workers…

Sometimes I feel I have to disembody myself, from emotions, anger and trauma of the countryside, of racial violence that I see am witness to in the countryside and then I walked through the halls of the university, such a disconnect, such a foreign space…

We are now in a moment where academe and community cannot be separated anymore, we are now in a time when we have the opportunity to present and create alternative ways of our organizing our world, of feeding ourselves and our spirit …

Un corrido especial en defensa de trabajadores: dedicado personalmente

I have kept these lines private for a while but it is time to share words and sentiments that are part of transnational organizing work. I felt so honoured and blessed from Francisco’s beautiful corrido.

Para personas valientes están hechos los corridos
Y este que voy a cantarles lo tiene bien merecido
Una mujer hermosa por defender a latinos
Evelyn lleva por nombre Encalada de apellido
Ha vivido en carne propia el desprecio a los Latinos
Cuando emigro desde Chile por cuestiones del destino
En Valparaíso Chile, Cerro Polanco ha nacido con gran ideas de justicia para todos los Latinos
Que en Canadá trabajamos pero muy desprotegidos
Gracias por ser tan valiente
Solo tengo este corrido con el quiero agradecerte para ayudar a los míos
De patrones prepotentes que te humillan sin motivo
Espero que este corrido se escuche en varios idiomas para ver si con el frio el patrón oye y razona
No nos traten como bestias trátennos como personas
Ya me despedido cantando a una mujer muy valiente al cielo pido
Rezando que se escuche lo que sienten los Latinos
Que aquí estamos enriqueciendo a los jefes

Por: Un trabajador migrante bien querido Francisco Cristobal Ascencio


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