Shining Path's resurgence has got the Peruvian government worried

The group's leaders won't rule out a return to violence “should the conditions present themselves”.

The handmade birthday card, from the leader of Peru’s brutal terrorist insurgency to his longtime lover and lieutenant, had a small Shining Path flag painted on the front. Sent from the underground jail cell where he has been imprisoned for twenty years, Abimael Guzman wrote: “My love, my only, forever. Congratulations. From he who lives in you, Abimael.”

Guzman and his wife, Elena Iparraguirre, remain devoted to each other and their communist cause despite spending more than two decades in jail for their roles leading the Shining Path, a communist revolutionary organisation which terrorized Peru during the 1980s and 90s. Now, the resurgence of the group, which killed more than 40,000 Peruvians in its attempt to overthrow the state, has got the government worried.

The man who delivered the recent birthday card is Alfredo Crespo, the pair’s lawyer and the leader of Movadef, the Shining Path’s political arm which has recently started gaining ground. The group are pushing for Guzman and Iparraguierre’s release, alongside a general amnesty for all Shining Path members and the defense of the “fundamental rights of the people”.

Movadef’s calls to reject neoliberalism, help the poor and protect access to natural resources have struck a note with Peruvians disillusioned by President Ollanta Humala’s shift to a conservative economic stance since his election on a leftist platform last year. The group recently gathered more than 370,000 signatures demanding they be allowed to enter the political process – a request that the government denied. But Movadef “continues to grow in strength and numbers every day,” according to Crespo, with thousands of members spread across 16 national bases.

Its gains in popularity have prompted the government to draft a severe new law seeking to jail for four to eight years anyone who “denies, minimizes or justifies” the atrocities carried out by Shining Path. For many Peruvians the law, which the government openly admits aims to control how people think, is a chilling echo of the terrorist witchhunt of the 1990s, in which thousands of people were jailed and tortured after being falsely accused of links to the Shining Path.

It will remain legal to deny or justify the kilings and human rights abuses carried out by government forces during the war, leading to accusations the state is trying to rewrite history. Peru’s Truth and Reconciliation Commission concluded in 2003 that the government had been responsible for roughly a third of the war’s 69,000 deaths, and former President Alberto Fujimori was jailed for 25 years in 2009 for his role in death squads and forced disappearances.

The government says the law is necessary to protect people who may be susceptible to the “terrorist lies” propogated by Movadef and Guzman, the self-pronounced “fourth sword of communism” after Marx, Lenin and Mao, whose cult of personality inspires a fanatic zeal among his followers.

“If they sympathize, they should go to prison,” says Julio Galindo, the country’s anti-terrorism prosecutor and the law’s main proponent. “You have the right to your opinion, but I am going to limit your opinion if you are putting other Peruvians at risk that want to live in a democracy.”

Despite reaching the 20th anniversary of his incarceration last week, all of which has been spent in solitary confinement, Guzman remains intellectually sharp and deeply in love with Iparraguierre, according to Crespo, who visits them both each week. The pair, who communicate with letters, paintings and poems, were granted the right to marry in jail in 2010 after going on hunger strike.

Both had been married before – Iparraguierre to a man she abandoned alongside two children to devote herself to the Shining Path’s Maoist militancy in 1976. “I rebelled against the roles society imposes on women, tied my heart with my guts and left without looking back,” she once told a Spanish news agency.

Iparraguierre was a good friend of Augusta la Torre, Guzman’s first wife who was instrumental in the founding of the Shining Path and served as its second-in-command until her death in mysterious circumstances in 1989. Guzman said she died from heart problems, while other Shining Path members said she had committed suicide; but it’s rumored that Iparraguierre murdered la Torre after a love triangle developed. She immediately took over la Torre’s position, overseeing brutal massacres of peasants in a militant strategy compared to the Khmer Rouge’s “killing fields” in Cambodia.

Guzman, who once told his followers that “blood does not drown the revolution, but irrigates it,” called for them to lay down their arms in favour of peaceful political struggle following his capture in 1992. But neither he nor Movadef will rule out a return to violence in the future, “should the conditions present themselves,” according to Crespo.

Miriam Wells is a freelance journalist based in Colombia

Abimael Guzman in 1992. Photograph: Getty Images
ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism