Three years ago we embarked on an adventu-re with Quepo, making El Proceso de lo possi-ble, (The Process of Possibility) a documentary about the World Social Forum and the anti-glo-balisation movement. Later, In Debt ( Endeuda-do), is about people in a spider’s web of debt, the unfair policies of financial institutions and the anticipated economic recession due to the enormous number of people who are forced to live beyond their means. Confident in the spi-rit of taking on projects which not only inform, but also propose alternatives, we are very ha-ppy to be able with these four lines to introduce Janadesh, people’s verdict. The 2nd October the International Day of Non-violence is celebrated.

On the 2nd of October Gandhi was born

On the 2nd October the Janadesh march started in India.

On the following 2nd October, we will present Janadesh people’s verdict.

PRESENTATION

Quepo have supported the team who travelled to India to walk on a 350 km march alongside 25,000 people, in order to demand better living conditions. Neo-Gandhiism, to this end is a powerful form of active combat, without guns.

The Janadesh campaign is the most important non-violent battle since Ghandi, during 30 days 25,00 0 thousand men and women from the poorest areas of In-dia walked 350 km along the highway from Gwalior to the Parliament buildings in Delhi. The object of this was to begin a mass hunger strike to demand the fair redistribution of Indian land.

These soldiers without arms consider that the sacrifice, the discipline and the personal suffering are better tools than guns, in order to bring about social change. They know that exposure to the violence carried out by their oppo-nents may put them in great danger, but for these people, actions are much more important than mere rhetoric.

SYNOPSIS

Title: Janadesh, people’s verdictGenre: Social DocumentaryYear of Production: 2010Duration: 58 minutesLanguage: Spanish (Castellano and Catalan), EnglishFormat: HDcam 16.9Audio: Dolby Stereo

Due to the courage shown by the walkers, the Indian government anxious to present India as an emerging economic power and the global epicentre of spiritua-lism was forced to respond.

TECHNICAL DETAILS

Directors: Enric Alverez, Oriol Ampuero i GonzálvezProducers: Julian Altuna, Sonia Ros, Pablo ZareceanskyExecutive Producers: Sergi AlamilloScript: Enric Alverez, Garbiñe Armentia, Oriol Ampuero i GonzálvezCamera and sound Director: Sergi AlamilloEditing: Garbiñe ArmentiaOriginal Soundtrack: Nubla, Ander AgudoMotion Graphics: Martin FernándezGraphic Design: Chus Portela (la a minúscula)Still Photography: Juli Garzón

PRODUCTION

“Satyagraha means in pursuit of the truth. The-re is a truth that can’t be denied and that is the evidence of poverty and inequality. What I don’t doubt however, is my role as leader and the methods we use.”

Leader of the Ekta Parishad movement, his faith in non-violence began in the early 70s as a result of helping to rehabilitate a group of dacoits, (ban-dits who fought for social justice using violence). lay down their arms in Gwalior, the city where in 2007 the march started. Despite his experience, during the journey, Rajagopal battled with him-self remembering that the struggle is not a ques-tion of vanity, but is a service from one to another.

“Non-violence obliges you to go through a pro-cess of gaining strength from within.”

Jill is the leader of the Women of Ekta Parishad, she was born in Canada and has been associated for much of her life with this kind of movement In India she discovered the potential of the transfor-mation of non-violence. She represents the tension between the analytical thinking in the West and the Spirituality of India.

“It often seems that the government left us with no option but to take up arms. With Janadesh, we also intend to create a space where we can think again about the spiritual strength of the first Gandhians.”

Right hand man to Rajgopal and principal negotiator of Ekta Parishad, he is responsible for international rela-tions and the media spokesman for the organisation.

Anita is a member of a religious organisation that doesn’t understand spirituality without the struggle for social equality. Her constant search for inner strength has helped her to overcome a life full of setbacks. For her, the walk represents the combina-tion of inner struggle with collective struggle.

From the Sora Tribe, one of the original ethnic tribes of India, he is the person to speak to about the an-cestry of his village. During the march he made use of all the different herbs he collected along the route, to help the sick.

28 year old, Saroj was eight months pregnant when she took part in the walk, but she felt that the march was her first priority. Her courage and strength was an example to everyone.

A young woman of 25, she is a clear example of a woman without land, who has taken up the struggle. In her village, she was the victim of maoist violence for her refusal to co-operate with them. Despite co-ming from a rural area, she has an advanced vision of social and human relations.

RAJAGOPAL

JILL CARR-HARRIS

RAMESH SHARMA

ANITA BASS

KUNJI LAL

SAROJ

ASHRITA

CHARACTERS MEMBERS OF THE MARCH

JANADESH, People’s verdict ha estat nominat al premi

AHMED ATTIA per al “Diàleg de les Cultures” al Mercat de

Documental MEDIMED

One of the last bandits in the Gwalior area, a supporter of armed struggle, he considers that the activities of Ekta Parished and the non-violent struggle are power-ful strategies to assimilate dissent. He is charisma-tic and deeply religious. Anyone who has a problem turns to him to find a solution.

Representative of Ekta Parishad in Jakarkhand, one of the areas in India with a high percentage of displaced indigenous people. It was reading The Gita a sacred Hindi book, during his youth, which convinced him that non-violence was the only way to fight against injustice.

After the death of his son, he left his family and de-dicated himself to spirituality, following the tradition of The Sadhus or wandering ascetics. Unlike many homeless, they consider that religion began to help the underprivileged.

Ekta Parishad isn’t a charity, a political party or a humanitarian foundation, rather it is a Gandhian mass movement whose mission is it to work towards the right to the natural resources of India, land, water and woodland in order that the underprivileged can benefit from self sufficiency in the rural communities. These two enormous branches of action combat the structural and systematic violence which characterises the developing model. In order to carry this out we at Ekta Parishad apply Gandhi’s principles of non-violence and utilise methods such as civil disobedience, marches on foot, sit-ins, road blocks and hunger strikes.

The campaign for rights to land is in order to secure subsistence for the poorest sec-tors of our population, in particular the Adivasis in the indigenous villages of India and the Dacoits, the lowest people in the Hindu caste system.

The movement believes in a model of popular self organisation which begins at the bottom and works its way up. Following its philosophy this model is the only one that can promote the well being of the weakest members of society, who in turn benefit from the well being of everyone.

Ekta Parishad maintains its structure thanks to the donations of its collaborators and the voluntary work of its members and sympathisers.

Ekta ParishedGhandhi Bhawan, Shyamia Hills,Bhopal Madhya Pradesh 462002, IndiaTelephone: +91 (0) 7554223821, + 91 (0) 7552661800E-mail: estaparishad@yahoo.comOR2/3 A 2nd Floor, Jungpura A BlockNew Delhi, Delhi 110014Telephone: + 91 1124373999/98E.mail: ektaparishad@gmail.com

VIRENDRA

SAMBHU

EKTA PARISHAD

RAMESH SINGH

THE SOUNDTRACK F or the composition of the original soundtrack we had the invaluable co-operation of Luciana Cale-varo, Nubla and Ander Agudo. Each and every one of the compositions reflects perfectly the spi-rit of what happens to the walkers and the atmos-phere of the march. The final work by Nubla and Ander Agudo of the front line, together with the fi-nal composition “Homelands” by Ntin Sawhnay, contributed to the documentary’s strong ending.

Co-Director and scriptwriter of JanadeshBio: Scriptwriter with a Degree in PhilosophyHas worked as a scriptwriter in many diverse documental projects

“By not using violence against each other, we are not taking a higher moral stand, but rather using more practical means in order to achieve our aims.”

Hello Enric, tell us about JanadeshFirstly Janadesh is an group formed in India in 2007 which organised a basic move-ment dominated by Ekta Parished. It consisted of an organised march from the city of Gwalior to Delhi. It was a march in which a group of 25,000 people, mainly of the lower classes, the outcasts, or as we say here, the untouchables and the Adivasi who are the aborigines still in India. Janadesh is also the documentary which tells this story.

What is Janadesh?Janadesh means the order of the people or people’s verdict. It refers to those who wish, without asking, pleading or negotiating with the government, to change the dis-tribution of their land and natural resources.

What is the story behind the documentary about the march which is also called Janadesh?The documentary is to explain or to explore, the possibility of non-violent protests in the world in general and in India in particular, together with the possibility of using non-violence as a successful form of protest in order to obtain those social demands which we believe are fair.

ENRIC ALVAREZAre you referring to Gandhi’s non- violence?The concept of non-violence has strong roots in India, that’s not to say that India isn’t a violent country, it is. But what happened was that Gandhi turned the concept of non-violence on its head, he believed that non violence wasn’t taking a higher moral stand, rather it was a more practical way to achieve what the Indian people wanted. The fact that you are willing to die, for what you believe in is much more practical if you want to bring about change, don’t kill your enemy, it perpetuates a cycle of violence, which never ends.

So, you are saying that in reality it is an active principleIt is definitely an active principle. The main character of the documentary Rajagopal, who is the leader of Ekta Parished explained many times, that they do not understand theory without practice. In the West all we do is talk and talk, they don’t believe that is the way forward and they use the phrase speak out and act. Talk about it and do something about it.

What are the Satyagrahi?Satyagrahi means desire for truth. The satyagrahi are the followers of the satyagraha and satyagrahi is a way to denote non-violence in Hindi.

The main character in the documentary is Rajagopal, what can you tell us about him? He is a great leader, but in the beginning there was a certain amount of ambivalence between us because we come from a culture where leaders aren’t trusted, probably with just cause, but as you see, the 25,000 marchers love this man, to a point where they regard him, not only as a leader, but as a saint, like Gandhi. You realise as you are walking and talking to him that he is a special person.

There are other characters in the documentary who attract a lot of attention, The Dacoits for example, who are these people?The Dacoits are like our bandits, or Robin Hood. Basically they are criminals who dedi-cate themselves to stealing, extortion and kidnapping rich people, in theory to give to the poor. They represent the fight using arms and violence and in this case we met one of them in particular Ramesh, he is a charismatic character who criticizes non-violence, and he has he reasons.

In fact there is a curious scene in the documentary when the peaceful march is contrasted with this person, Ramesh, who is not in favour of non-violence.I think that Ramesh sums it up well when he says that non-violence is all well and good, but what it achieves in two years, violence can achieve in two days, however, he didn’t confront the march or attack it.

Co-director and scriptwriter of JanadeshBio: Degree in Philology committed to the linguist rights of the peopleJanadesh is his first work as a Producer

“We want to explain poverty in terms of violence, to show that there is violence beyond arms.”

How would you summarise Janadesh? It is a word that could be summarised as an ultimatum.An ultimatum which Ekta Parishad made to the government, through a non-violent march, where people were willing to die if the administration didn’t agree to negotiate for reform to provide for a fair redistribution of land..

What is Ekta Parishad?It is a popular movement of the masses which is said to represent the 300 million peo-ple in India who are without land. It is a movement which claims the fair distribution of land, one that was promised when Independence was proclaimed in 1947. They define themselves as a non- violent popular movement within the Gandhian ideology, which was founded in 1991, coinciding with the liberalisation of the country and the green light for the establishment of multinationals.

To what do you refer when you talk about the landless?It is an age old problem. There are more than 300 million Indian people without land. Labourers who live constantly on the move because they haven’t got a place to settle and find themselves in semi-slavery, subjugated in the caste system; which although legally has been abolished, continues to function on a daily basis.Among them are people who have land, but do not have documentation to prove legal ownership. This is the case of the Adivasi (the indigenous Indians) who live in the same way as their ancestors, deep in the woods, passing the land from generation to generation. Then one day they woke to find their homeland being built on by a multi-national co-operation; because it’s where there is a concentration of natural resources. On the other hand there are those who do not have documentation to prove they lega-

The documentary took three years to produce, tell us about one thing you discove-red from your time here.Mainly I learnt about non-violence but there was also something else which was very important I learnt about the excessive intellectualization on our part. We intellectualize so much that we don’t get anything done,There was a key moment for me when I interviewed Jill. She is Rajogopal’s partner and one of the most important leaders of Ekta Parished. She is Canadian and worked a long time for the United Nations. In one of the interviews, because of my obsession with philosophy, I asked her about the anthropological origin of violence, thinking that it was a very interesting question and as she also comes from that field, she would be delighted to answer it. Her reply was it didn’t matter and that the only thing which was clear was that poverty is violence and that to use violence in order to get out of poverty was useless. And I think this is important, we here think that discussion leads to cer-tain actualities, when the fact is, we lose ourselves in discussions.

Do you think non-violence can be imported?No, honestly no. I don’t know if there will ever be 25,000 people dying of hunger in Catalunya. In India there are more than 25,000 people. This provides a force which we here don’t have, because in the end, there comes a time when we will say where shall we live? And what shall we eat this evening? It’s normal. Let me tell you a recent anecdote. One of the Satyagahis on the march, Virendra, paid us a visit and he said he was surprised to see that that the workers within the social movements and charities had fixed hours. They got up, went to the office, at two o’clock they had lunch and in the evenings they went home to their families. He explained that he only saw his family twice every four months. If Vivendra, who is not a leader does this, then what does Rajagopal do? He doesn’t have a home, he dedicates his life to walking and tal-king to the people and he is always working. Are we prepared to do that here?

All that remains now is to watch the documentary Do you have anything to say to the viewers? As has been said, this is the time to sit and watch carefully because it is a bit of a mix and enjoy it, because that is why we made it. If afterwards it makes you think, so much the better.

The audio interview is also available on www.quepo.org.

ORIOL AMPUERO

lly own the land, and also the cases where the Indians with land and ownership docu-ments are expelled by the multinationals with total impunity and without any protection whatsoever from their own government.

We know that the initial idea for the documentary was yours, how did it come about?In 2004 I went on holiday for two months to India and I immediately became interested in the Gandhian movement. When I found out that 2005 was to be the celebration of the 75th anniversary of the salt march, I decided to go back, but I noticed that it was a march which was organised by the congress party and it wasn’t an authentic Gandhian march, even though it was highly politicised, However I thought I would stay longer and look for the real Gandhians who remain in Indian. Then I got to know the people of Ekta Parishad who seemed to me to be the authentic heirs to Gandhian ideas. I went to see how they worked from their base, looking for leaders for the collective organisation and its method of fighting without violence (amongst the violence) they also explained that 2007 they were organising a great march of 25,000 people to claim a fair redistribution of land and I thought in addition to walking something else had to come out of it becau-se it was a very powerful story.

One of the themes of the documentary is the role of leader, do you think Rajagopal and Jill the leaders of Ekta Parishad are sincere and working hand in hand with the masses they represent?Yes, I don’t have any doubts about that, although when we began the report we were also sceptical about leaders. It is certain that the base is a pyramid structure, but in India it is a system which works and is capable of mobilising the masses, although Ekta Parishad want to reduce the hierarchy and become a more horizontal model. The people explained to us that they distinguish between the individual, character and the person. This is a very Gandhian idea. In life what you have to put harmony in what you think, in what you say and in what you do, It was very clear to me that Ragojapal met these conditions.

The woman’s role in the documentary appears active and committed. There are many women fighting for the cause and sometimes they are the most com-mitted in their family. Ekta Parishad make it very clear that social equality is inseparable from gender and caste, equality must be integral and also from the individual facing the collective. This is one of the things that really surprised me. Here in the west we separate the different facets of our lives, our personal, social and professional lives, even our struggle for ideas, over there the struggle is integrated with their personal lives. Struggle is life and life is struggle. This is one of the reasons why we wanted to make the documentary because this is not an obsession with struggle, it isn’t losing your life for the struggle or for a cause, but the struggle is a peaceful way to understand and live life

What is your personal perception of India?I don’t know if it is like this everywhere because India is a very large country, but further away from the spiritual and idealised vision which we have from the west. The sensation I have that this is a society of underground violence, brutality and resignation. We only have to think about the caste system, legally abolished, but which socially continuous to function, although some people say this is because of the sacred books. It is clear that many people contest this model because the process of westernisation and moderni-sation is changing things. S Anand, a Journalist with the respected weekly Tehelka told us that what is missing from India is a great revolution, a massive shake-up similar to France in the French Revolution.

The objective then is to change people’s perceptions?India is a democracy of 1.200 people, but 300 million at least, are living below the po-verty line, with less than one dollar a day. Talking about India as a really poor country is also a notion. But what we want to explain is that poverty, in terms of violence/non-violence demonstrates that there is a violence that goes beyond guns and attacks, that there exists a structural and systematic violence. The poverty, the consumerism, the aggression of economic imperialism....

You introduce disturbing extracts of the sacred book, the Gita, which speaks of war, when the images shown are that of a peaceful march, why is this?Gandhi said that he had seen the idea of non-violence very clearly in the texts of the Bible (Jesus Christ’s famous Sermon on the Mount) and from the Gita, the holy book of his own country. However, the Gita speaks of a warrior, Aryuna who is on the battle-field when about to start a battle against own family, he is filled with doubts and refuses to fight. Krishna, a god, appears before Aryuna and points out to him that he must kill members of his family because it is his duty as a warrior and a prince. This is a curious contradiction; how was it possible that Ghandi could take the idea of non-violence from a text, which many people consider is extremely violent? Gandhi’s interpretation and that of many Hindus, is that the battle is symbolic, it’s a battle with your inner self against the world of appearance. It is the struggle between the individual dimension and the collec-tive dimension. As Rajagopal said in the documentary, suffer to show your opponent up to what point you are willing to sacrifice yourself without hurting others.

We also sense the other side of the coin, violence, lawlessness.....Yes, it is another aspect noted in the documentary, with the testimony of a dacoit, one of the last bandits of Gwailor, who used robbery with violence to steal from the rich and give to the poor. It is one of three ways in which India fights against social injustice. The Dacoits are like Robin Hood, men with long moustaches and guns revered and respected by the inhabitants of many villages. Then there is the armed violence of the Naxalita Guerillas, a Maoist movement who cause the government serious problems. The idea is that the uprising begins in the rural areas and stretches into the towns and cities where there it seizes power. Even though they have very rudimentary resources, they are an authentic military army with military training, which is growing steadily and which intends to silence public opinion.

Producer of Janadesh Bio: Realizadora, productora y una de las fundadoras de Quepo.

“At Quepo we want to carry out projects which explain that struggle and action work and Janadesh is one of these things.”

Sonia, what is Janadesh?Janadesh is a march which took place in October 2007 in India, where 25,000 people who are landless, walked 350 km on foot to demand that the government carry out a fair redistribution of land to provide these people a life with dignity. Janedesh is itself a documentary about these 25,000 people during that month

Who had the idea?Quepo contacted a group of four people who had been shooting in India and had a half finished project, but they needed to complete the post production work and they were looking for help. Quepo liked what they had done and could see the value in designing a plan to campaign and provide the educational tools which accompany this documen-tary for the subsequent distribution and circulation.

Why did Quepo decide to take on the project?Because when we were a smaller group than we are now, we always imagined that we would carry our projects which would explain that struggle and action work. We like to be involved with videos and audio-visuals which help to create change. In order for us to bring about that change, we need to show the things that are wrong, but at the same time explain that there are situations which have been made better thanks to the actions of the people. Janadesh is one of these examples.

There were some deaths on the Janadesh march, how did you face up to this?Unfortunately this was a matter which Rajogopal warned us about. They announced in a matter of fact way that there would be some deaths and to us the fact that a leader had announced that there would be deaths prepared us in some way. We did wonder if Rajagopal would also be willing to die and eventually we asked him. He said yes he was no different to anyone else. We also realised that this example was a principle in which death is an integral part of the conviction of non-violence. In the documentary we did not want to

What was the hardest part of the work?The hardest part was going back, because between 2007 and 2010 a great deal of time had passed and 60 hours of recording needed to be made into 55 minutes and we had all kinds of problems, economic, logistic and linguistic. During the march we managed to transcribe half of the interviews and after that it was passed to 5 or 6 different trans-lators. We sent DVDs to India to see if somebody could manage to translate them, we went with Ravel on a scooter to look for someone who spoke Urdu or Hindi and would help us without wanting payment, It became a real odyssey.

How did you feel when you finished the documentary?I felt very tired because it had been three very hard years. I came back from India with Hepatitis and spent 3 months in bed. I also felt very proud of the work we had done and how we had done it, with just a few people, not many resources and all the love in the world and now I am hoping it can used to broadcast this battle and Ekta Parishad, who deserve it.

How did you finance the project?We paid our own travel and living expenses for the months we had to stay in India making the documentary together with the equipment and the cameras. When we aired our first trailer we got to know Quepo who liked the project and they promised to carry out the post production and publicity, which are very important and also provide help with the Catalan Co-operation Agency who offered to finish the editing and the broadcast and subsequently raise awareness. However, since 2009 we haven’t had any sort of financial support.

What would you like people’s perception to be of the documentary?When you think about something and you want and believe in it, you’ll get it. For me personally this idea is central to the documentary. Taking action about what you think and say is one and the same. Rajogopal says to think and to speak without taking ac-tion, is just an empty word.

The audio version of this interview is available on www.quepo.org

SONIA ROS

What is the struggle you show in the documentary?There is a wide range of people in India who have been left without land due to a series of circumstances. The Ekta Parishad organisation started to work with them, telling them that there were ways to regain ownership of their land, but those without land believed that these were just words without actions. Ekta Parishad accepted the challenge of these people and decided to organise a march on foot with the maximum number of people who were without land, into Delhi to demand that the Indian gover-nment pass a law allowing these people to recuperate their lands.

Do you remember the Ghandi Era?Indeed. Ekta Parishad work with what they call neo-Gandhian theories of resolving conflict through the use of non-violence, but then again, when they started to work on this project, they faced a population that due to the level of poverty and the circum-stances in which they live was per se a group which suffered from a great deal of violence. When we began talking to them at exhibitions and workshops to explain that they didn’t need to use violence we found that there was a demand for alternatives and it was then when picking out the best of Ghandi’s legacy, we were able to move from theory to practice.

What has been the role of Quepo in Janedesh?Normally we at Quepo produce documentaries from zero. In this case however, the idea already existed, the recording was done and what was sought, was help from an organisation that could carry out the work of post production, which is not only an im-portant process, but also a very expensive one, especially in order to get a professional finish and the distribution conditions equal to that of other documentaries.

Where can you see it?Janadesh, like other documentaries which we have done at Quepo, is available on our web site and on the DVDs which are available in a number of retail outlets. Also in this case we have gone one step further and signed a contract with Motion Pictures, an organisation specialising in the distribution of documentaries for television on an international level. But above all where you can see it in all the video forums which we organised together with all the Institutions in Cataluynia who work in peace culture. We hope what will happen, will be what has happened with our other documentaries, which thanks to those who have a Creative Commons license and who think they can be useful to organise talks and viewings.

What do you want to achieve with Janedesh?The objective is that organisations like Ekta Parishad and others like them which were on the platform and gave their support to the march, will have a communication tool which allows them to reach the population, highlight their projects and demonstrate what they do.

What can the viewers get out of it?They can get inspiration from watching a group of people who began from zero, without anything, but who had an objective, which they achieved

On behalf of the people who don’t yet know who you are, can you explain what Quepo is.Quepo is an organisation which produces and distributes social audio-visual material with a spirit which serves as a tool of communication. What we want to do every time we make a video, whether for another organisation, or for ourselves, which is accom-panied by a campaign designed to help the video generate debate, to guide, support and compliment.

What other Projects have you got in the pipeline?Next year we are working more for different organisations, than for ourselves. At the moment we are working with the Globalisation Debt Observatory, `preparing a docu-mentary about the mechanisms of anti-cooperation started by the states that perpetua-te third world dependence in economic, political and social terms. We are also working with Action Aid, making a feature about which is the image which the news media of the northern countries give to the women of the South and how this lack of gender equality in communication perpetuates this inequality of feminine power in poverty... and that’s it.

What does a person need to do if they want to collaborate with Quepo?They can send us an E-mail explaining what they do and what they want to do with us. At Quepo we have a data base of collaborators who are technicians from the world of audio visuals who have offered their services and when we need them for a project, we are able to call them.

How is all this financed? All of this is in reality is only possible thanks to the people and companies And decide to become partners and collaborators of Quepo make a small contribution which allows us to maintain the structure. This apart, we like to suppose that we work within an ethical parameters and we can assure you that the money which is given to us for our projects and the maintenance of Quepo is used 100% for these purposes and while all banks take a small amount of commission, in our case we use Triodos Bank, which is a pioneering ethnic banking organisation.

The audio interview is available on www.quepo.org

The documentary we now present is a project which was assisted by the Quepo Foundation. It is a charity which works for the production and distribution of audiovisual material of a social nature, with the objective of creating debate and social action.

At Quepo we are a group of professionals from the audiovisual sector who want to work towards so-cial justice, human rights and ecology. Make our own documentaries like The Process of possibilities ( El Proceso de lo possible) and In Debt (Endeudados) about the web of debt and also produce com-munication services and audiovisuals for charities and social movements. You can find much more information about who we are and what we do on www.quepo.org.

In these few words we want to say that we are an active and open foundation to all those organisa-tions and individuals who would like to contribute to a project. The contributions by our donators, the shares of individuals and companies, the work of the professional volunteers, the assignments of the audiovisual sectors each and everyone contributes to continue production and circulation.

www.quepo.org

COMMUNICATION CONTACT AND PRESS:

Maria Permanyer i Cailac - maria@quepo.orgTelephone: +93 186 75 11 or mobile + 650 190 959

REPORT ING CREDITS

Graphic Design and layout: Chus Portela (la a minuscula)Interviews with Enric Alverez and Sonia Ros: Pau RubioInterview with Oriol Ampuero: Agata OlivellaPhotography: Juli Garzon

THE QUEPO FOUNDATION