The word ejido comes from exitus, exit. In the 15th century, it designated in Spain the common land located at the exit of rural towns. The Spaniards used the word to refer later to the Indian communities they found in America. Struggling against the colonizers for the recovery of their spaces, the Indians got used to the word, which they firmly incorporated in their vernacular speech during the 19th century. The revolutionary claim in 1910 took the form of a recovery of the ejidos..
2.
In an ejido, the land still belongs to the nation but its usufruct is given to a group of peasants, while individual rights to the exploitation of a specific plot of land are recognized. The right is not equivalent to private property, since it is restricted to the direct exploitation of the plot. Legally, the ejidatario cannot sell, rent or mortgage his land. Moreover, inheritance is regulated by certain legal provisions which may prevail over the explicit will of the ejidatario. Organization of production in the ejidos may take different forms, on the basis of the ejidatario's decisions, within the limits and restrictions laid down by the law.
3.
Frontiers may separate and/or join. But they cannot be here and there at the same time. The frontier between France and Germany is either “here” or “there,” but not here and there at the same time.
4.
In contrast, horizons may overlap and may be “here and there” at the same time: Augustus the Strong was a Lutheran “here” (in Dresden, as the Prince Elector), and a Catholic “there” (in Warsaw, as King). Therefore, the Prince-Elector-King of Saxony, a Catholic, was, up to the dissolution of the Old Empire in 1806, the representative of the Lutheran party before the Assembly of the Empire of Regensburg (and still until 1918, as an individual, he was truly a Catholic, but as the King of Saxony, he was a Protestant bishop).
5.
In the realm of horizons one could be one thing, but at the same time, the other, if one wanted, and without losing one's identity. But if not wanted, one could fight against oneself to the point of self-annihilation. In this case, one always preserved the commonality of horizons. One could (and can) break away from common horizons without resigning to them. Endless examples of this could be given. Hans-Albert Steger, “Horizontes contemporaneos,” Introductory paper presented at the International Colloquium on the Problematique of Central Europe, held in Regensburg, March 5–7, 1986.
6.
One cannot really believe in no government and then actively and even violently try to govern other's lives with one's own perception of what life without government can be. Of course “we” have tried to enrich ourselves with the beautiful and complex insights embedded in anarchist thinking and experience. But “we” cannot follow any of their catechisms.
7.
A very refined and sophisticated traditional form of cultivation whose equivalent in English I am unable to find.
8.
DudenBarbara, “Die Praxisleiten den Vorstellungen eines Eisenacher Arztes vom Koerperinnen und die Klagen Seiner Patientinnen um 1720–1750,” (Berlin, 1985).
