Fminism or human rights in the 1980s and 1990s. Against a backdrop of pervasive violence and impunity that Giorgio Agamben describes as deserted, this ethic encourages activists to show courage in the face of the high risk of violence and death. As a result, many have repeatedly stated that they will not remain silent and will continue to speak out in defense of lives, communities and the public good. So they force themselves to speak up for their beliefs and others and fight for the justice of their cause. This commitment is not limited to speeches, but is reflected in their daily.
In everyday life, it is reflected in what they say and what they do. Associations also play an important role in encouraging their members and sympathizers to abide by this code of ethics, for example, a second point that must be considered is how belligerent discourse can change the expression of violence. In Honduras, emerging since the 1990s, but with greater Fax Number List intensity since the 2009 coup, the socio-environmental movement has spread an imagination against a culture of defending life broadly interpreted as human life, community and natural person life death culture. This culture will be reflected in extractive projects described as murderous projects of the death of opponents, their still at large in most cases, repression that increases with the militarization of territories, pollution and destruction of the environment, or social.
Exile and deprivation in the region. Activists oppose this life-defying culture of death and their struggle for life, which allows them to unite despite belonging to different social groups or movements. What unites them is their shared condemnation of the injustices or grievances, if we follow Jacques Rancière caused by this culture and these dead projects. The most obvious demonstrations of political violence were carried out by landowners seeking to assert their privileges, complicit in the 1975 Los Hocones massacre, between the years of Manuel Zelaya.