I believe that white people need to check themselves, account for their privileges, and undergo whatever interaction with communities of color with that understanding. They have to add up all those processes and articulate those privileges to try to equalize the historical process.

Power, as it is, has a whole apparatus operating that goes about cutting down, closing doors, so that protests, exercises, platforms, and organizations, such as the Zapatistas, can't grow further in the barrio.

I believe in terms of the work that I do, in establishing dialogue about race relations in Latin America, steps on one of the most relevant themes today.

I believe a lot in gangsta rap, I see in it a lot of positive things as it is. I believe it is only about doing politicization work. Revolutionary change will come from there, it won't come from conscious rap.

I believe a lot in the subject of the power our own bodies have as marginalized beings to be able to change the sense of things.

I think that in the colonial imaginary of the average Mexican, in how it drives us, the economic dependence on the US, and in some cases cultural dependence, is quite palpable, very strong.

A lot of the exercise of embracing identity as a political affirmation is not just simply parked in the question of skin color or culture, but more it is a political affirmation with all these implications and more.

The Latin American Left, the criollos, direct descendents of Spaniards, they don't want to accept that they are the whites of Latin America. They don't want to talk about race. The discussion for them is based on class struggle, rich against poor, but doesn't offer the possibility of a dialogue about racial questions.

A white leftist Mexican activist isn't the same in the media as the son of a farmer in Guerrero, they aren't worth the same. In the same imaginary of the Latin American Left exists a racism, a racism that corresponds to processes of colonialism internal to almost all countries in Latin America.

The racial question, and thus class struggle, of course, I think they are processes which necessarily are intersecting all the time. I understand that there are moments they disassociate, but in the end they are things that go walking together practically all the time.

I believe that music offers us possibilities for analysis, at least in my case, more profound in many ways, but at the same time that profundity is an accessible profundity that has atemporal repercussions.

I believe the example of the Zapatistas is a very relevant historical example. I would say it is one of the forms at the idea level, and through the work they have achieved, one of the most dignified historical examples that has happened in the history of the world.

On the aesthetic level, decolonized music presents itself as a direct antagonist to the traditional values promoted by the culture industry.