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Global Ecovillage Network: “Carbon-Negative Communities” at COP16

Global Ecovillage Network: “Carbon-Negative Communities” at COP16

By Albert Bates and Maria Martínez Ros

CANCUN, Mexico – As in every United Nations Framework Convention on Climate Change (UNFCCC) meeting since Kyoto, the Global Ecovillage Network will have a presence at the upcoming Cancun summit to highlight the role of the built environment and decisions of town planners and home-builders affecting climate change.

It is our understanding that the human-caused carbon-cycle imbalance has already exceeded safe limits and that we must act immediately to reduce our level of greenhouse gas emissions to zero and below. While energy, industry and transportation tend to get the most attention, the catastrophic imbalance is also a product of land-use change, buildings, urban sprawl and agriculture, which need to be redressed through a holistic approach to human habitat. This is the premise, and promise, of ecovillages, eco-cities, and eco-regional planning.

The GEN seminars at the Klimaforum, located at a polo field nestled in thick rainforest between Puerto Morelos and Leona Vicario, will take place each Wednesday morning from 10 to 12 and will involve veteran ecovillagers from six continents. A special focus this year will be case studies and lessons learned from actual experience applying bioregionalism, permaculture, and carbon farming to benefiting the health and productivity of settlements, farmed soils and managed forests. GEN’s UN Representative and Head of Delegation at COP-16, Albert Bates, will describe recent ecovillage experiments with land and forest restoration using carbon farming and biochar.

GEN’s Klimaforum presenters include:

o Albert Bates, founder of the Ecovillage Network of the Americas, past president of the Global Ecovillage Network, author of Climate in Crisis (1990) and The Biochar Solution: Carbon Farming and Climate Change (New Society Publishers 2010), and a resident of The Farm in Tennessee
o Marti Mueller, resident of Auroville, in Tamil Nadu, India and Chairperson of GEN’s international advisory board
o Alberto Ruz Buenfil, founder of Ecoaldea Huehuecoytl, in Ocotitlan, Mor. Mexico and convenor of the Consejo de Visiones, La Caravana Arcoiris y Paz, and a councilmember of the Ecovillage Network of the Americas
o Elliott Saxby, resident of Findhorn ecovillage in Scotland, instructor of Gaia Education Associates, and member of NextGEN
o Aili Pyhala, from Finland’s Global Footprint Network and the secretariat of GEN Europe, specializing in GEN-Africa and the connection with indigenous villages, including the 14000 ecovillage project of Senegal
o Nicolas Métro, founder of Kinomé and its Trees and Life program working on the design of a pilot project with 10 ecovillages in partnership with UNDP-GEF in Senegal
o Maria Martinez Ros and Hector Reyes, founders and residents of Ecoaldea Gratitud, the first ecovillage in Quintana Roo.

Event Information:

Dates: Wednesdays, December 1 and 8, 2010
Time: 10-12.00
Room: Main auditorium (seating capacity of 300 persons)
Venue: Klimaforum

GEN will also be participating in Agriculture and Rural Development Day, Saturday, December 4, and at the Side Event at Cancun Messe Friday night on the mitigation potential for global agricultural systems and soils.

Maria Martinez Ros, GEN COP-16 Liaison 44-998-224-7290
Albert Bates, GEN COP-16 Head of Delegation 01-931-242-7277

Amazonian healer jailed for possession of traditional medicine

Amazonian healer jailed for possession of traditional medicine

By Tracy L. Barnett
Images courtesy of Eduardo Santamaría and Celina De Leon
Free Taita Juan campaign

Editor’s note: Charges were thankfully dropped last week and Taita Juan has been freed. Angela Dodge, a spokeswoman for the U.S. Attorney’s Office in Houston, told the Houston Chronicle on Tuesday that the felony charge against Juan Agreda-Chindoy, 42, was dismissed “in the interest of justice.”

One of my most profound experiences on my journey through Latin America – and indeed, in my life – was an invitation to attend an indigenous ceremony last month with three shamans of the ancient Amazonian tradition of yagé, or ayahuasca.

This herbal medicine, used throughout the centuries by traditional peoples in Brazil, Colombia, Peru and Ecuador for religious and healing purposes, produces powerful visions – considered by modern science to be hallucinations, but by its native practitioners to be a window onto another dimension.

I felt tremendously honored to witness and participate in a millennial tradition that has been jealously guarded for centuries, to enter that sacred world with these wise souls and to be granted a new perspective on myself, my work and the world around me. It’s a memory I will cherish always.

So it was with no small sense of dismay that I returned to civilization to discover that just two days after my initiation into this ancient world, another Amazonian shaman was being detained at the airport in my hometown of Houston. Taita Juan Bautista Agreda Chindoy was ultimately charged with possession of a controlled substance – DMT, the active ingredient in ayahuasca, designated a Class 1 Drug. Ayahuasca is a controlled substance in Colombia, as well, but certain individuals are authorized to use it, and Chindoy, a fourth-generation medicine man, is one of those individuals.

Unfortunately, as Chindoy was to discover, that authorization is not recognized in the United States.
Chindoy is a widely respected community leader who is in the process of establishing a traditional healing clinic in his village of Sibundoy in the Putumayo region of Colombia. He was on his way to Oregon to visit with some of his followers, individuals who had traveled to his village to receive his treatments.

Those friends have retained a lawyer and launched a campaign to free Chindoy, which will be a complicated and time-consuming process, given the various agencies involved.

The friends have been advised not to discuss the case while it is pending, but have disseminated detailed information about the case, about Taita Juan and about ayahuasca at their website, www.freetaitajuan.org.
Chindoy is “one of the few remaining indigenous spiritual leaders in the world that holds the ancestral medicinal knowledge of an ecosystem that is rapidly disappearing,” the site says.

I reached his attorney, Kent Shaffer, who gave me an update on the case.

Chindoy was finally able to speak with his wife, Carmen, by internet phone 10 days after his imprisonment.

“They’re just amazed,” Shaffer said. “They can’t believe this is happening; it’s like a nightmare for them.”

Shaffer is working to establish Chindoy’s innocence under case law that allows for religious use of controlled substances, including a Supreme Court case involving ayahuasca.

“Where he comes from, he is authorized to use this medicine,” Shaffer said. “It was clearly not his intention to break the law; when the authorities asked if he had anything to declare, he said yes, I have ayahuasca with me,” and he took it out and showed them. He didn’t try to hide it.”

Shaffer was hopeful that Chindoy would be released within the next three to four weeks. Under a best-case scenario, he would be deported. Unfortunately, at that point he may need to go through another set of proceedings to be allowed to leave the country, as his entry with the substance was also a violation of immigration law. Chindoy’s supporters are now seeking supportive families or individuals in Houston who are willing to host him in case he is released on bond but not yet allowed to leave the country.

“The government’s got to understand that not everyone possesses drugs for the wrong reason,” said Shaffer. “This substance was not created in a lab, it was created by combining plants and vines together to make a tea for healing and spiritual purposes, and it’s been going on for hundreds of years in little villages all through the Amazon. Now he comes to us as a healer and all of a sudden he’s branded as a drug dealer.

“We’re trying to get the government to understand this is not a person who comes with bad motives at all. We’re trying to get them to consider the good work he’s been doing for decades.”

The prosecutor in the case, Rick Haynes, could not be reached for comment.

Taita Juan, as he is called by friends and followers – “Taita,” meaning “father,” is a title of respect for indigenous spiritual healers – is the father of four and the godfather of 20. In addition to his traditional medicine clinic, he has established an ethnobotanical garden of Amazonian healing plants to ensure that the native traditions are preserved and passed down to the next generation. In his village, he receives thousands of visitors around the world, some seeking healing, others doing research. He is also a highly skilled artist, and together with his wife, Carmen, he runs a store that markets indigenous artwork and crafts from the region.

“Taita has an incredible sense of humor and the warmth of his spirit and heart extends to those around him,” his supporters have written. “For all his contributions, Taita Juan is esteemed and loved by many.”

For more information, see www.freetaitajuan.org.

Juan Rojas: Recovering indigenous memory in El Salvador

Juan Rojas: Recovering indigenous memory in El Salvador

Story and videos by Tracy L. Barnett
Photos by Juan Rojas

LA FLORIDA, El Salvador – “That’s one of the purposes of the Salvadoran state, to make us forget,” Juan Rojas explains to me as we bump down the rugged dirt road that leads to his homestead, just six kilometers from San Salvador, but a world apart.

Rojas is determined to remember, and to help others remember, as well. It is here, and in rural villages elsewhere in the country, that Rojas is quietly working with indigenous peoples to recover the Mayan roots of this country. A country where the name Izalco, for most young people, just means a volcano, a town, or a street in San Salvador; but for the elders, it’s the name of a massacre, and of the native people who were extinguished on that day.

A curious mixture of Salvadoran revolutionary, Australian permaculturist and Mayan spiritualist, I met Juan Rojas on my first visit to El Salvador. He was one of the founders of the Permaculture Institute of El Salvador, a group teaching ecological design and agriculture principles to campesinos throughout the country. Rojas had stepped back from the institute in recent years to pursue other projects. His comments on that visit about restoring indigenous heritage in El Salvador made me curious, and I contacted him upon my return to learn more.

The story of his involvement in the revolution, of the attempts on his life and his escape to Mexico, his eventual move to Australia and his friendship with permaculture founder Bill Mollison, and his return to his country to help rebuild it after the war using the techniques of permaculture are worthy of an eco-adventure novel in themselves. He shares that story in this video.

Now, however, he’s turned the page to a new chapter in his life, and I’m here to learn more about that.

Through his work with the permaculture institute, which spread sustainable agriculture techniques through the farmer-to-farmer movement, he became acquainted with subsistence farmers throughout Mesoamerica, some of whom still practiced the indigenous traditions of their ancestors. It was then that Juan began to realize that the principles of permaculture aren’t so different from the traditional teachings about agriculture.

“That’s one of the first things we learn in permaculture, and Bill Mollison explained this very well: to watch and see where does the air enter your land in different seasons of the year? How does the water enter, and how does it leave? The same for the sun, and for the earth: they are objects of study, of analysis, when you are going to design a piece of land,” he said. “But when we’re living in a zone like Mesoamerica, among the ancestral cultures there’s already been an elaborate thought system developed about these principles, the wind, the water, the earth, the sun.

“Unfortunately, we in El Salvador have lost our cosmology, our understanding of life, and that’s why we’re in such a difficult position, environmentally speaking, in terms of food sovereignty issues, criminal violence, all the things that are making El Salvador famous around the world,” he told me.

Juan shared his thoughts with me about the Mayan cosmovision and climate change, which I recorded in this video:

This has been an exciting year for him, as the slow process of recovering the historical and ancestral memory has begun to yield fruit. Working in indigenous communities in his native Sonsonate and in Morazan, he has been teaching permaculture principles and incorporating the Mayan cosmovision.

Along the way, as they study the Popol Vuh, the Mayan holy book, or discuss certain traditions in planting, the students will stop and get a sudden look of recognition on their faces, Juan said. “Oh! So that’s why my grandfather did that!” they will say. Or, “Oh, yes – I remember hearing about the virgin who gave birth to the twins who were the first humans – that’s like the Virgin Mary!”

At the same time, indigenous visibility has been rising in El Salvador, once thought to be a country devoid of indigenous people since the massacre of 1932 in Izalco that claimed the lives of an estimated 32,000.

In August, a gathering of indigenous peoples in Izalco made a public demand for official recognition and asked that the government be a signatory to Article 169 of the International Labor Organization, an international law guaranteeing the rights of indigenous peoples.

And in October, Salvadoran President Mauricio Funes made a public apology to the country’s indigenous people for the government’s historic role in their repression, and responding to their request to recognize El Salvador as a “multiethnic and multicultural society.”

After my visit with Juan, he sent me the famous words of Chief Seattle, which he asked me to include in closing this article:

“One thing we know, which the white man may one day discover – our God is the same God. You may think now that you own Him as you wish to own our land, but you cannot. He is the God of man, and His compassion is equal for red man and the white. The Earth is precious to Him, and to harm the Earth is to heap contempt on its creator. The whites too shall pass, perhaps sooner than the other tribes.

But in your perishing, you will shine brightly, fired by the strength of the God who brought you to this land and for some special purpose gave you dominion over this land and over the red man. That destiny is a mystery to us, for we do not understand when the buffalo are slaughtered, the wild horses tamed, the secret corners of the forest heavy with scent of many men, and the view of the ripe hills blotted by talking wires. Where is the thicket? Gone. Where is the Eagle? Gone. The end of living and the beginning of survival.”

For more information on the Salvadoran indigenous communities and efforts to recover ancestral memory and heritage, write to Juan Rojas at mesopermacultura@yahoo.es.

Permaculture Institute heals the wounds of war

Permaculture Institute heals the wounds of war

By Tracy L. Barnett

SUCHITOTO, El Salvador – A gentle breeze ruffles the thatched roof of the hilltop shelter here at the Permaculture Institute. An electric-blue morpho butterfly flits past, a sharp accent against the muted blue of Volcano Guazapa in the background. An incongruously peaceful backdrop for the violence, massacres, scorched earth and forced evacuation that razed this region less than two decades ago.

That mountain, the hideout for guerilla forces for miles around, was bombed daily and burned repeatedly; the town of Suchitoto itself became a battlefield. Hundred of tons of artillery, white phosphorus and napalm rained down on the once lush jungles of these lands, drying up even the springs where people once retrieved their water.

But the Earth has a way of healing herself, and her inhabitants, and this land and the people who work it are living proof of that reality.

The Permaculture Institute of El Salvador or IPES (pronounced EE-Pace), for its Spanish acronym, has staked its claim on a stony, hilly hectare in this region. In part because of the strong community organizations that formed before the war, Suchitoto has proven fertile ground for a new approach to community development pioneered by peasant farmers, ex-combatants and a British permaculturist with a stubborn streak.

Karen Inwood was a community development specialist looking for a different approach when she met Juan Rojas, a former Salvadoran dissident forced to flee his country at the height of the civil war. Rojas, by a twist of fate, had ended up in Australia, where he met Bill Mollison, founder of an innovative new system of ecological design known as permaculture.

Rojas was excited by the idea of the system as an approach to rebuilding his country after the war, and returned in 1993 after the peace accords were signed to see what he could do. Realizing that permacultural principles have much in common with ancestral agricultural practices, he began in the heavily impacted department of Morazan, which is also where the largest concentration of indigenous Salvadorans still live. He began working with local farmers to learn their traditional practices. Utilizing the farmer-to-farmer method, he began working to disseminate these ideas along with permaculture principles, and later began working with leaders in the departments of La Libertad and his native Sonsonate.

The first Mesoamerican permaculture design course was held in Perquín, Morazan, in 1998 with the participation of campesinos from Mexico, Guatemala, El Salvador and Guatemala. These first Mesoamerican permaculturists went on to form the base for what later became IPES in El Salvador and IMAP in Guatemala, among others.

In 2000 he made a trip to England to attend an Ecovillage Training Course at the Findhorn Foundation and Karen, whom he met there, was intrigued with his project.

She headed to El Salvador to help him build the Permaculture Institute, and arrived to find a country in desperate need for the lessons in self-sufficiency and sustainability that Juan and others were working to spread.

“I’d always thought of ecovillages as an alternative lifestyle for those with the resources to buy land and move out to the country and do their thing,” she says. “My interest was to use permaculture for social change rather than as a lifestyle choice, and I came to El Salvador to do just that.”

Permaculture, as Inwood explains it, can be applied in everything from agriculture to architecture to community design. Its main application here, at the moment, is in teaching sustainable agriculture and living practices to the subsistence farmers that struggle at the edge of survival throughout the Salvadoran countryside. In practice, it can mean the difference between malnutrition and misery, and a life of good health, dignity and autonomy. And in an era of climate change, when this tiny and densely populated Central American nation has been named among the world’s most vulnerable, food security is on everyone’s lips, and permaculture seems to be taking on a new and bigger life.

After a decade working in the obscurity of this rugged countryside, with a bare minimum of financial support, mostly from individual donors and foundations in England, Inwood is beginning to see the group’s efforts bear fruit. More than 1,000 families have adopted permaculture practices on their land and are growing organic produce for self-consumption and for sale. A team of promotores, or farmers turned permaculture teachers, is using the farmer-to-farmer method, working through the regional ecological networks, spreading permaculture principles throughout the villages.

And this rugged, typically hilly and not particularly fertile parcel has been converted into an educational center and demonstration site for the dissemination of a new approach to rural life here in El Salvador, an approach that promises to lift its practitioners out of poverty and into self-sufficiency, in harmony with each other and with nature.

It’s a rustic and simple site, with structures built mostly from natural materials found on the land, and with a vast diversity of crops worked by a simple yet passionate team of campesinos.

IMG_6071

Other projects in the remote department of Morazán, one of the poorest regions of the country and one of the hardest hit by the war, have taken off and are blossoming; municipal governments are lending their support, and several hundred families are now practicing permaculture, with a team of promoters there beginning to branch out even further into the countryside.

Now, after years of trying to meet with and work with other community development organizations in the region and being repeatedly ignored, regional leaders are beginning to seek out the advice and input of IPES.

And most recently, representatives of the new leftist government of Mauricio Funes have expressed interest in applying permaculture principles to a national food security program aimed at strengthening the role of the family farm.

Inwood isn’t sure what has caused the sudden surge of interest, but speculates it has to do with the recent crises brought on by climate change: crops are failing due to intense flooding, followed by drought. A huge part of Central America’s bean crop has failed, and the price of what remains has gone sky-high; the price of the family basket has risen 300 percent in September and October.

Ironically, just at the moment when IPES has begun to break the ice with government agencies, and just as the group’s services are being widely sought, its funding sources have declined precipitously. The drop in the price of the pound has taken a toll, just as the financial crisis has left funders with less to share.

At the same time, the Funes government inherited the traditional patronage system of agricultural assistance, in which $33 million in agricultural “packages” consisting of hybrid seeds and agrochemicals are distributed throughout the country.

In the first year of its administration, before the young government had a chance to organize an alternative, the agricultural packages went out in the traditional way and there was an outcry among those who weren’t on the receiving end. The government realized the old system wasn’t working, and is now looking for new alternatives, Karen said. Permaculture is one of those alternatives.

“We’re excited but at the same time, it’s challenging,” she confesses, her expressive blue eyes widening. Those blue eyes, together with her gentle, sweet manner and her British-accented Spanish, have worked their magic with more than one hard-hearted bureaucrat, I imagined, watching her present her ideas to a pair of authorities from the United Nations Development Fund. The pair left impressed with what they saw, and were scheduled to attend another meeting with IPES the following week.

Contrasting with Karen’s feminine, British touch are the passionate and very Salvadoran approach of Agustin “Maclobio” Duran and Alejandro Martínez, two former Salvadoran guerillas who took the design course and ended up converts to the permaculture cause. Both see permaculture as a means to achieve the same goals they strove for in the revolution: a dignified life for their families.

After the war, an army of nongovernmental organizations descended on El Salvador, each with a different proposal for solving the country’s deeply entrenched problems. Like others from IPES, Agustin is critical of their approach. None that he has seen were ultimately viable, he said, and some were even deceptive; together, they left communities with a dependency mentality and in some ways, worse off than they were before. Permaculture, on the other hand, offers a different model, one that empowers people to take control of their own lives.

“I see it as a different kind of revolution, one that achieves just what we were fighting for – a dignified life for our people, healthy food and an education,” he said.

“From what I’ve seen since the war and in fact in my whole life, permaculture is what convinces me the most; it’s a more integral proposal. Of course it requires a lot of sacrifice, but if we were able to withstand all the risks and hardships of the war, we can do this, too.”

For Alejandro, the shift to this form of agriculture is urgently necessary, not just individually but at the community level.

“If we continue with the same agricultural practices we’ve inherited, we are going to suffer a great famine,” he said. “If we can spread the ideas of permaculture, we can all live well, and have a better system to pass on to the future generations.”

Agustin nodded his agreement. “That’s the challenge we face,” he said. “If we can successfully transmit these ideas, in 20 years things will be very different here, and maybe we can shift a little the destructive direction we’re headed in. We already have the effects of climate change upon us – but from this battle trench of IPES, we can minimize the impact, the consequences that we have already been suffering.

“We as campesinos, people who don’t have economic power, want to show the world that relying on solutions and alternatives so simple as learning from what surrounds us in nature, we can have multiple solutions to great problems, and we can solve them. It’s just a question of education and consciousness.”

For more information about the Permaculture Institute of El Salvador, to pay a visit or to sign on as a volunteer, see their website and/or their Facebook page.


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Little finca, big dreams: Laura and eReciclaje

Little finca, big dreams: Laura and eReciclaje

My other Pato contact was Laura Montoya, an elusive sprite of a woman who only sporadically answered e-mail and telephone. Laura had temporarily inherited the leadership of eReciclaje, an urban permaculture group established by her partner, Felipe Rrague, upon his departure to study in the States.

I finally caught up with her at a presentation at a local university, and she was worth the wait.

Laura Montoya of the peacock-feather earring, the disarming smile and the passionate rapid-fire defense of the Pachamama, is a one-woman Earth revolution in action. Over coffee, she sized me up and apparently decided I was worth her time, and she invited me to her home and the new headquarters of eReciclaje in the marginal barrio of Belen, up in the hills on the outskirts of the city.

The trip itself was almost as memorable as the actual visit. Starting from the classic Hotel Nutibara, whose elegant neoclassic lines are meant for others with far greater budgets than mine, I climbed into a bus destined for the outskirts. After nearly half an hour of traffic through the modern world of esthetic salons and shopping malls and residential neighborhoods we began to climb up and up into another world, one in which houses begin with brick and end with sheet metal and black plastic, where women still carry water in jugs and corn in tubs on their heads, where the smoke from cooking fires curls hangs in the air, where you or your neighbor may or may not have electricity or running water.

It was here that eReciclaje located its second project, the first one, an urban permaculture center in the rougher Barrio Triste neighborhood, having been undone by a devastating robbery.

Here, according to Laura, Felipe started over again, building terraces and irrigation ditches and working the land. Here is the regional headquarters for A Limpiar el Mundo or Clean Up The World, an international group working to organize mass cleanup projects, and here the plastic detritus of the neighborhood becomes eco-bricks of the sort David had demonstrated to me earlier.

But first, I had to find it. The neighborhood was a network of streets without names, and a misunderstanding led me to get off the bus in the wrong place. Finally, there she was, smiling, brilliant in her green hindu pants, big white sunglasses and peacock feather. We embraced, long-lost friends who had only met, and she led me up the hill to her “finca” next to the brick factory, where trucks rumbled up and down all day long, carrying away red bits of mountain in their cavernous beds.

Ironic, and someone poetic, that their little eco-brick workshop is right next to a brick factory of quite a different sort.

I thought of what David told me the other night in Sajonia as he tended his little fire. The Center for Ecological Arts is similarly situated in a truck-traffic zone near the cantera (quarry) and trucks rumble past all day long. Here, too, one can look out from this little mountain paradise and see the mountain across the valley being slowly eaten away.

“Some might see this as a negative thing, and sure, it’s sad to see the way they are altering the mountain – I wish they wouldn’t do it,” David had said, thoughtfully. “But this is exactly the mentality we are working to change – so it’s better that we are here, rather than isolating ourselves from it.”

Laura, it turned out, is not so different from me at 25, in love with an activist completely dedicated to his work, taking on the mantel of his cause as her own. Only hers had left the whole operation in her young hands. Suddenly I understood her reluctance to meet with me. She had been simply overwhelmed.

Still, her words flowed crisp and clear like the mountain stream outside the window. She spoke of dreams and visions, of tarot and shamans and sacred medicine, of greening and cleaning the world.

“Everything has a message, if we listen,” she told me.

I listened.


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Listening to myself at the Center for Ecological Arts

Listening to myself at the Center for Ecological Arts

By Tracy L. Barnett

SAJONIA, RIO NEGRO, Colombia – My main contact in Medellín, passed along by friends from the Rainbow Caravan in Mexico, is a mysterious leader in the environmental movement, café owner, attorney and permaculturist known to me only as Pato. Sadly for me, Pato was in Peru for the duration of my stay, but he put me in touch with a couple of his young compañeros, and I duly followed his leads.

The first one took me out to the countryside for a blessed respite from the city at the newly founded Centro de Artes Ecologicas. I’d been asked to collaborate on a book about permaculture projects throughout the world, and I was excited to see what these creative paisas had come up with. I’m not sure what I expected – ecological houses, fragrant gardens and a busy staff, perhaps – but it’s not what I got.

There to meet me at the bus stop on the gravel road in the one-bar town of Sajonia, Rio Negro, some 40 minutes from Medellin was David Rojas, a volunteer who was holding down the fort in Pato’s absence. He shouldered my heavy pack and together we headed down the road.

“Someday we plan to build buildings, but for now we just have the carro-casa“, he was telling me.

Sure enough, the Cento de Artes Ecologicas is currently based in a broken-down RV, donated by a German who used it to travel through Latin America. It seemed I’d be camping. “I hope you’re not disappointed,” David said.

I quickly recovered from my initial disillusionment and began to listen and look at what was around me. David was a soft-spoken, tousle-headed young man who seemed to weigh the value of each word against that of quietude. I soon found a wellspring of wisdom in that quietude and in the conversations we shared in this beautiful mountain retreat.

“Most people are so busy they don’t really take the time to even listen to themselves, much less to others or to the nature that surrounds us,” he told me. “I come here to do just that.”

He took me on a tour of the site, filled with insights about the innovative permaculture practices the group is employing as they develop the property into a training center for ecological design. The hectare of land that the group has chosen is enormously diverse, with habitats ranging from wetlands to hardwoods to pine forest to pasture, and it slopes upward to a spectacular view of the hills all around.

He gave me a demonstration of the eco-bricks technique being used throughout Latin America, in which plastic bottles are packed tight with trash and used as bricks to build water storage tanks, benches, roads and even houses.

As darkness fell, we built a fire and cooked a simple dinner of pasta and onions, tomatoes and cheese, served with aguapanela, a delicious drink typical in the region made of hot water and panela, an unrefined chunk of condensed sugar cane syrup.

I awoke to the patter of rain on the metal roof and felt an enormous sense of gratitude for the shelter of the carro-casa. I spent awhile listening to the rain, the birds, David’s quiet breathing in the bunk above the cab – and to myself.

The next day we traveled together to the nearby mountain town of Ceja, where I met his friend and colleague Andrés Correa, another energetic and charismatic young leader. The two of them are working on an ecological design project for an ecoresort in Cocorna, Tierra de Agua, and they took me on a tour of a new agroforestry project established by the YMCA where they conduct workshops with local youth.

Here we are in front of the center, as darkness is falling, on a bench made from eco-bricks by Andrés and his crew of youngsters.

Over coffee, Andres quizzed me about my travels. He was intrigued by the concept of my journey, and wanted to know what I had seen. More than anything, he wanted to know if I had found what I was looking for: Hope.

He and David are recent converts to the permaculture cause, and he sees a growing back-to-the-land movement in his country evolving because of the change that’s in the air – changes preached by politicians who do little but ultimately manifested by nature itself, by the pending scarcity of petroleum and other substances that our economy depends on, and by the prophecies in the Mayan calendar, which ends in 2012.

“Basically, we’re getting ready,” he said. “I’d like to be hopeful, but mainly, I think we need to be prepared.”

In many of my conversations here in the South, I ask people how they see the coming transition, and in front of the campfire, David had left me with an image that stays with me still. I recalled it that night over coffee, and we ended our conversation on a hopeful note.

Back at the campfire, David had responded to my question with a gesture at the mountains that surround us.

“I see a future where this mountain will be dotted with little fires like this one, and everywhere you see a little fire will be a family,” he said. “They’ll be cooking together, sharing aguapanela, talking to each other, just as we are.

“Right now, everywhere you see a light is a family – a family that is most likely seated around the television or the computer, but probably not talking to each other. I think that will change.”

I think so too – and for all the fear that change may generate, in the end, it may not be a bad thing at all.


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Peace, hope and clowns in Medellín

Peace, hope and clowns in Medellín

By Tracy L. Barnett

MEDELLIN, Colombia – I arrived just after dawn after a nine-hour bus ride from Cali, but a fresh breeze from the mountains awakened my excitement at being here in this legendary city at last. Known as the City of Eternal Spring, its descent into war and drug-related violence earned it the sadly twisted moniker “City of Eternal Violence.”

Much has been written of Medellin’s unfortunate role as the headquarters of Pablo Escobar, the most ruthless of Colombia’s drug kingpins, and the references continue long after elite forces stormed his palatial home and shot him dead in 1993. Like Cali, a bloodbath of homicides and car-bombings held this city in its thrall for years.

Walking its peaceful, shady streets today, the nightmare of the ‘90s is just a faded memory, but its legacy lingers on – in the 4.5 million displaced by wars and narcotrafficking that live in shantytowns on the outskirts of cities like Medellin. The core of this city is a paragon of planning, with a Metro system that’s the envy of Latin America, an eye-catching collection of public art (most notably, a collection that native son Fernando Botero famously donated to the city) and an inclusive approach to development that seeks to break down the barriers between rich and poor with ample public spaces.

The wealth accumulated here is evident in the gleaming skyscrapers standing proud against the blue mountains that encircle the Valle de Aburrá, most of which have developed in the past decade.

Still, as my first day in this city made vividly clear, those barriers are far from breaking, with thousands in the colonias outside the city living without jobs, public services, education and hope.

Residents of Medellín and the mountainous department of Antioquía, who call themselves “paisas,” are known for their determination, their creativity and their forward-looking approach to life, described by the term “hecho p’adelante,” roughly translated as throwing themselves forward.

Those characteristics aren’t limited to the well-off, as I was soon to see. I found my hotel in the city center, took a shower and sat down with a cup of coffee and the newspaper, and was intrigued by the lead photo in El Colombiano: a group of youths dressed as Gandhi were making their way around the city, passing out little cards written with messages of peace.

On my way to the supermarket, I ran into one of them, a young man whose face still bore the wrinkled makeup from his morning’s event, and who invited me to the group’s next action in the Parque de las Luces (Park of Lights).

“We’re protesting the militarization of our country,” said one of the youths, referring to the obligatory military service for those without economic means, and the millions (mostly from the U.S. treasury) currently being spent on military bases and what former President Uribe called “democratic security,” placing military forces throughout the countryside. Those forces have been credited with quelling the violence, but have also been charged with countless human rights violations. The main concern expressed by the young men was the lack of economic alternatives that compel young people to choose a path of violence: either join the military, or take up a life of crime.

IMG_2494As we chatted, the noise of drums in the distance was growing louder, and soon we saw why. A demonstration was headed our way, and this was like no demonstration I’ve ever seen. Had it not been for the multicolored signs of protest, I’d have thought I was in the middle of a moving carnival. Children on stilts, their faces brilliantly painted, towered above clowns in rainbow-colored wigs and colorful tophats.

A storm was rolling in so I only got to read a few signs before the clouds opened upon us, dispersing the crowds. The main purpose of this group, from what I was able to discern, was to raise awareness about the desperate conditions among the city’s poor, the increase in cost of services like water and electricity, and an assortment of other issues.

I was struck by the colorfulness and the lively, almost joyful atmosphere of their protest, and I mentioned it to one of the Gandhis, a young man who makes his living by juggling, walking on stilts and occasionally performing in public theater events –like the one he was participating in, which, it turns out, was sponsored by the Mahatma Gandhi Foundation.

“We learned awhile back that people pay more attention to us if we approach them in a fun way, instead of being all angry,” he explained. “So we’ve had to be more creative.”


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Colombians changing the world with color and style

Colombians changing the world with color and style

(Above: Detail from “El Lamento del Pachamama” by Carlos Andrés Gómez)

By Tracy L. Barnett

Editor’s note: My time in Colombia was so full of amazing people and organizations that it didn’t leave me time to write as much as I would have liked. This roundup gives a little information about each of them, with hopes to come back to each of them with more information later.

Perhaps more than any country in Latin America, Colombia has suffered the pains born of a savagely unequal distribution of wealth and the gross distortions of humanity that can evolve such a system. Colombia is a land of extremes: beginning, as the entire story of Latin America does, with the Spanish conquest – but more recently, with La Violencia, the decade-long wave of violence unleashed by attempts at land reform in the 1940s and ’50s. This brutal backlash laid the groundwork for guerilla, military and paramilitary violence that wracked the country for four decades, laying the groundwork in turn for the narcotrafficking that accelerated the violence, until recently, to the point of paroxysm.

Thankfully, those days are in the past, and Colombia is working hard to show the world another side: an industrious, modern, spectacularly beautiful country that’s ready to charm the world. But there’s another side to this land of magical realism, as well, and this is the side I witnessed in my recent monthlong stay – a side that is fervently dedicated to nonviolent solutions, and to a shift to a more sustainable, more equitable way of life. That month was only long enough to get a sense of the depth and the breadth of these movements for social change, and for the passionate and creative approach of Colombian world-changers and their commitment to the task – just long enough to fall in love with this country, which moved me so much that I wept on the flight north as I watched its green mountains recede into the clouds.

IMG_1288 My initial purpose for visiting Colombia, and the reason I began in Cali, was because I was invited by ProExport, a government agency promoting tourism, to do an article on the salsa scene in what has arguably become the World Salsa Capital. My first week was lost in a whirl of salsa lessons, interviews with teachers and experts and performers, visits to salsatecas old and new, and the world-class salsa circus extravaganza, Delirio.

IMG_1521 Here I want to mention the work of Mauricio Novoa of Rioja Travel, who is working to bring more visibility to those who deserve it – and need it – the most. His tour shows the rugged underside of the salsa world: the salsatecas in the Barrio Obrero where street vendors and mechanics dance their hearts out along with businesses owners and schoolteachers, and nobody worries whether they’re stylish or proper; to the teachers from the working-class barrios who are working with at-risk youth to keep them off the streets and steered toward a life where they will have a chance at a better future; and the youngsters themselves, many of them grade-schoolers, whose enormous discipline and steadily channeled passion shows in their masterful moves on the dance floor. These schools included Diego Rojas’ Pioneros del Ritmo, Carlos Sánchez’ Sabor Latino and Vivian and Ricardo’s Estilo y Sabor, who participated in the Delirio extravaganza with standout performances. Here are some images from Cali’s salsa scene.

After my salsa week, I met with a number of inspiring people who are approaching environmental preservation and justice from a variety of perspectives.

There was chef Catalina Velez, owner of top-rated restaurants Kiva and Luna Lounge and a star chef featured on the Gourmet Channel throughout Latin America. Catalina is a leader in the organics and local foods movement, working hard to preserve heritage foods and to find markets for local organic and “clean production” farmers.

It was Catalina, a loyal volunteer with VallenPaz, who told me about this organization, which was born of the violence when a mass kidnapping in a popular dining spot outside of Cali led its founder to seek the social roots of that violence. VallenPaz works with nearly 9,000 producers in conflict areas in three departments to help them professionalize their operations and to work directly with supermarkets, restaurants and consumers instead of costly middlemen.

I spent a couple of days with VallenPaz staff, interviewing Executive Director Luis Alberto Villegas, who has helped turn the organization into an economic powerhouse, bringing to market some $19.5 million in products grown and produced by small farmers. What’s more, the organization is promoting sustainable farming or “clean production” techniques, encouraging farmers to make the transition to organic, or at least dramatically reduce chemical inputs through the use of sustainable farming techniques.

I also visited with Isabel Cristina Romero, who told me of working in guerilla-controlled zones to help farmers negotiate with the rebels instead of fleeing their land; Laura Mejilla, who has worked with producers to help them create value-added products like organic preserves and “moneditas” or crunchy plantain snacks. And I took a trip out to the farm of Norberto Mina, a former farmworker who is now a proud empresario of his own farm, thanks to the efforts of VallenPaz and other organizations. He was negotiating with a couple of businessman about investing in a tilapia pond on his land when we left.

Here are some images from my visit to Norberto’s farm in Guachene, department of Cauca.

One of my Cali highlights was birdwatching with Mapalina, an unusual ecotourism group founded by biologist Carlos Mario Wagner and a group of underprivileged youth. Wagner was surveying birds in the highlands near Cali when he met several young people from the poor communities around the area who were intrigued by what he was doing. Jose Luna Solarte was one of them; like most of the kids in these remote areas, he never had access to a good education, and his job prospects didn’t look good. Wagner’s passion for the birds captured Solarte’s attention and he began studying the birds. Now he forms part of a team of highly skilled birding specialists who conduct ecotours and lead international researchers through the cloud forests above Cali.

The Mapalina team took me up to Kilometer 18 and to the San Antonio Cloud Forest, designated an IBA (Important Birding Area) by BirdLife International. The highlight of the visit was a trip to Finca Zingara, home to literally hundreds of hummingbirds, all whom have been hand-fed by Asdrubal Corrales for the past seven years. Here I sat on the balcony and watched as the fairy-like creatures buzzed and zipped from feeder to feeder, one of them finally coming to rest on my finger as I sat very still and held a feeding dish. It was an unforgettable thrill.

Jenny Farranda Jordan, one of the Mapalina team, explained what motivated her to spend all her free time learning to identify birds and guide tours.

“When someone begins to relate with nature, they begin to develop all their senses; they become more human, in a way,” she said. “Birds are a great vehicle to sensitize people to the wonders of the world around them.”

Here are some images from my morning with Mapalina.

Sculptor Carlos Andrés Gómez, whose medium is nature itself, was another remarkable Caleño who is making his mark on the city with “El Lamento del Pachamama,” an astounding work of art he is carving into a hillside across from a discoteque that was the site of a massacre during the height of the city’s drug violence. Gómez is striving to bring the abandoned area back to life by creating a tourist attraction that depicts the beauty and pain of the Mother Earth and her relationship with her conflictive and often destructive human children.

Here’s a video interview I did with Carlos that shows the work in progress and explains the story of what happened here.

Perhaps the most fascinating Caleño and the one who made the greatest impact for me was William Salazar, a Colombian shaman and the founder of Verdeverdad Social and Environmental Network and a new healing center, Agua Viva, dedicated to raising awareness through indigenous ceremonies with the use of the sacred medicinal herb known as yagé, or ayahuasca. Salazar, a former seminarian, philosophy professor and political activist, spent 17 years studying indigenous wisdom from the elders of Putumayo in the Colombian Amazon. His studies brought him to the conclusion that only a major shift in human consciousness could save the planet, and that yage can be an important vehicle in that shift.

During my time in Cali, Salazar invited me to a ceremony with two taitas or shamans from the Ecuadorean Amazon, and I accepted. The journey was indeed consciousness-altering, a profound departure from the mundane world and a glimpse into other realms. I will be publishing more information, an interview with Salazar and an account of my experience soon. Meanwhile, here are some images from an unforgettable three days at Agua Viva Healing Center, taken by me and artist/photographer Carlos Ruiz.

No account of my time in Cali would be complete without mentioning El Hatico, the agricultural reserve gaining international recognition for its innovative use of silviculture in cattle ranching. The full story is here.

Medellin was filled with another series of colorful characters and consciousness-raising experiences, but that’s a story for another day. Meanwhile, Cali is calling to me, and it seems to me I left a part of me there. Something tells me I’ll be back there one day soon.

El Hatico cattle ranch: The problem is the solution

El Hatico cattle ranch: The problem is the solution

By Tracy L. Barnett

VALLE DE CAUCA, Colombia – When Alicia Calle, an environmental scientist with Yale’s Environmental Leadership and Training Initiative, first told me of El Hatico Nature Reserve, her face lit up for the first time since I’d met her an hour ago. We’d been talking about the state of the environment in Colombia, a subject with much to lament, given the spread of mining operations, cattle ranching, vast monocultures of sugarcane and African palm and coca, deforestation, water contamination, the same story throughout the Americas.

What is it that gives you hope, I asked her, as I do in every interview. It was then that she pulled out a booklet and started showing me photos of El Hatico.

“Let me be clear: I don’t like cattle farming; I think it’s created terrible environmental problems and social inequalities throughout its development in Latin America. But this is a place I’d really like you to see, a place that’s turned a major problem into a part of the solution.”

I looked at the photograph and thought I was seeing my grandfather’s farm in the Missouri Ozarks: clusters of russet-colored cattle peacefully grazing among shady forests of mature trees. Nothing like the razed expanses that stretched to the horizons, cattle farms I’d seen throughout the Guatemalan Peten, the Argentine Chaco, in rural Mexico and Paraguay.

Cattle farmers have cleared millions of acres of rainforest and tropical dry forest to create fields for cattle, releasing untold tons of carbon into a steadily heating atmosphere, causing a wave of droughts and erosion, eliminating wildlife habitat and degrading the rivers that flow through. An estimated 27 percent of Colombian land is now used for cattle production, and deforestation continues at the aggressive rate of 300,000 hectares a year, according to an article coauthored by Calle and others published this month in the prestigious professional journal Forest Ecology and Management.

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El Hatico, a nine-generation family farm that has become an oasis of biodiversity among the sugarcane deserts of the Cauca Valley in Southwest Colombia, chose a different path, and finally, industry and government leaders are beginning to take notice. Now, according to Calle, the El Hatico model is being replicated around the country through a new government program, and other countries are watching to see the results.

That’s how I found myself riding shotgun with Alicia’s sister, Zoraida, making our way through miles of sugarcane fields as she told me a bit of El Hatico’s history.

“We’re at a very exciting moment in the development of this system,” Zoraida was telling me. As a specialist in ecological restoration with CIPAV (Center for the Investigation of Sustainable Agropecuarial Systems), she sees El Hatico and its Intensive Silvopastoral Systems approach to cattle farming as a key component in the rehabilitation of degraded tropical lands. CIPAV has dedicated 19 years to this project, and she has never seen the receptivity that has opened up in the past year.

“Every year we’re receiving visits from two or three Mexican producers and technicians; we’re seeing farmers from Nicaragua, Panama, Brazil, Cuba and Argentina. They want to see how it’s possible to do what they are doing.”

Conventional cattle farming requires the application of 100 to 800 kilograms of urea fertilizer per hectare per year, costly imported fossil fuel-based fertilizers that create runoff into regional streams, degrading water quality and suppressing the fish populations. The tropical forests that once stretched the length and breadth of the Cauca Valley were felled more than a century ago for lumber and many hectares were converted to cattle farms; since then, the more lucrative business of sugar has supplanted most of the cattle, with even greater environmental impacts because of widespread herbicide and pesticide use.

Finally we are leaving the monochromatic landscape of cane and entering a promenade of graceful saman trees. An enormous bird swoops across the road in front of us, as if to welcome us to its world – a garrapatero, or yellow-headed caracara, Zoraida tells me.
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A flock of black ibises with their curving red beaks flutters by and lands on the lush grass in the forest at our left. A cluster of white cattle egrets alights amid the roan-colored cattle to our right.

“Oh, look, it’s a cocli,” exclaims Zoraida as a huge and magnificent pair of birds lands in a field along the way. These birds are also nearly extinct in the region. “These birds are almost extinct in the Cauca Valley – but here they have a home.”

We have arrived in El Hatico.

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We pull up to an elegant iron gate and Carlos Molina is there to greet us, the eldest brother in a family of six brothers and sisters who tend the heritage of their grandfathers and serve as agroforestry educators, agronomists and entrepreneurs. A tall, handsome man with an easy smile under his broad-brimmed straw hat, he’s delighted to learn of my grandfather, the agroforestry pioneer, and my mother, the organic farmer, and we connect immediately.

My grandfather passed away in April, and since then I have felt his presence with me strongly – especially on this day, as I invited him along for the ride. I think he was pleased with what he saw.

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Carlos showed us around the house first, a graceful relic from the late 1700s whose terra cotta tile roof had survived its 230 years with little damage, but some of the beams were beginning to bow, and workmen were carefully disassembling it, replacing the bowed segments and marveling at the integrity of the original structure.
“Look at this giant reed,” Carlos said, shaking his head in wonder at the strength of the caña brava, a local species used to build the roof. “Just as strong as it was 200 years ago.”

The same could be said for this family and its farm, which has held together through two centuries of revolution and armed conflict, drug wars and economic crises and climate crises, an oasis amid the storms.

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Soon we were joined by another of the Molina brothers, the equally charismatic Enrique, along with an agronomist and an environmental educator from Costa Rica who had come to tour the farm as well.
“The problem of the defense of the forests is of anguishing seriousness and the most terrible threat to the future of the region,” wrote Enrique and Carlos’ great uncle, Ciro Molina Garcés, in 1937.

By 1942, vast expanses throughout the region had been cleared by logging and cattle operations, as we see in the aerial photos that begin our presentation. By 1986, the landscape had been converted to a patchwork cane farms. Only the dark patch of Hatico remained as forest.

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Today El Hatico is a mixed-use farming operation; 32 percent is organic sugar cane; only 5.5 percent is pure hardwood forest, but another nearly 9 percent is native bamboo forest, while 12.7 percent is under what is called SSPI, Intensive Silvopastoral System by its Spanish acronym, and this is the part that is being closely watched by industry leaders.

“When we talk to agricultural producers, they look around and say, oh, this isn’t good. Our fathers and grandfathers taught us you have to cut the trees down,” Carlos said. “But I tell them, look around; see for yourselves. We have 80 percent canopy cover here, and look at the quality and quantity of this grass. And this is with zero chemical inputs. Conservation and production do not compete; they work together.”

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In terms of cost, the El Hatico balance sheet comes out shining. Due in part to improved production and in part to a greatly decreased cost in inputs – zero agrochemicals, zero soy supplements for the animals because of the higher nutritional value of their grazing plants, and greatly reduced irrigation costs and the associated electricity bill – El Hatico shows that conservation is good business.

In addition, the Molinas point out, they are providing priceless environmental services: carbon fixation, oxygen production, hydrogen cycle regulation, productive capacity of the soil and conservation of biodiversity.

But what really captured the attention of industry leaders was the production at El Hatico during the drought of 2009-2010, brought on by El Niño, which devastated producers throughout Latin America. In 2009, El Hatico actually had higher production than the year before – a result that was virtually unheard of throughout the industry. “And this was without irrigation,” emphasized Carlos.

Now it was time for the tour. Carlos and Enrique led us out the cast-iron gate and down the shady lane, where a pair of magnificent coclis were grazing in the tall grasses nearby. Enrique spoke of the challenge of transferring the family’s values to each new generation in an era when most young people leave the farm for other opportunities in the cities.

Here at El Hatico, each child on his or her third birthday is placed on a horse for their first horseback ride. The horse continues to be a tool to connect the children with the farm, and on their first communion they are presented with a small mare.

“It creates a sort of an addiction,” Enrique explained, “but a healthy addiction – it sensitizes them to the family heritage. These three elements – equine, human and natural environment – are a supremely beautiful way to provide environmental education for the children.”

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Indeed, the tour of the entire farm is a supremely beautiful educational approach for all of us. The next stop is the under the enormous spreading branches of the grandfather saman tree that Carlos and Enrique’s father planted 70 years ago and has become a symbol of the farm.

Much of the resistance to agroforestry for grazing comes from the idea that broadleaf plants are a weed and must be eliminated, Carlos explains. In fact, shade eliminates the most problematic broadleaf plants, and the native plants provide good, high-protein forage – “so the ‘maleza’ becomes a ‘bueneza,’” he jokes, using a play on the Spanish word for weed (maleza = weed, mal = bad, Buen = good).

Back on the lane to the highway, a flock of fulvous whistling ducks takes flight and the visitors grab for their cameras. I realize I’ve seen more birds here at El Hatico than I’ve seen on several birdwatching expeditions during my journey.

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I learn many things on this tour; one is that organic sugarcane can be just as profitable as its chemical-assisted counterparts, and can be companion-planted with other crops. Part of the Molinas’ sugarcane work crew was hard at work when we arrived: a flock of hair sheep, grazing on the weeds that grow up between the rows, eliminating the need for herbicides. When they first began experimenting with the sheep as a means to control weeds, they were very careful to use moveable fences to protect the fledgling cane plants from the animals. One day, however, the fence got knocked down, and the pastor observed, to his surprise, that the sheep didn’t touch the cane – only the broadleaf plants around and between the rows.

In the beginning, the neighbors worried that the sheep would escape and create havoc in their fields. Now, Enrique says, they’re getting a different type of phone call from the neighbors, who want to borrow the sheep for weed removal in their own parcels: “’Send in the contractors!’ they say.”

Perhaps more importantly is the Molina’s alternative to the slash-and-burn approach to waste management that predominates throughout the industry. At the end of each growing season, most cane producers burn their fields, leading to air pollution, vast amounts of carbon pouring into the atmosphere, and destruction of healthy soil ecology, requiring more chemical inputs for the next crop.

Instead of burning, the Molinas use their cane waste to produce a ground-protecting mulch that is returned to the soil with each new season. This biomass is laid between rows and protects the soil moisture, drastically cutting down on the need for irrigation, Carlos explains. He picks up a handful of the brown grassy mass in the irrigation ditch and wrings a stream of water from it to demonstrate its capacity to hold water.

“This was the system we used until the 1960s, when they started burning – because that’s what they used in California and Hawaii,” he explained.

Under normal conditions, it costs a cane grower $300,000 per hectare per year to irrigate, Carlos said. The Molinas were able to irrigate their fields for much less.

Nowadays, Carlos says, visitors to the farm leave enthusiastic about making a transition on their own farms. “People no longer see us as romantics,” he says. “They see us as pragmatics.”

The sun sets quickly here in the tropics, and the insects and treefrogs sing a farewell chorus as we reached the old homestead. Carlos and Enrique shared a farewell song with us as well, one that was written for El Hatico by a friend who is a songwriter.

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The Molinas shared with us a sumptuous buffet of typical Colombian cuisine, including fresh orange juice and crispy fried plantains from their own farm, and saw us off with hugs and an invitation to come back soon. As we walked to our car, I looked up and saw a cloud passing the moon. Somewhere out there, I thought, Grandpa was smiling.

El Hatico is open for agroecology tours. It’s less than an hour from Cali and is well worth the trip. Contact CIPAV at rnhatico@cipav.org.co for more information. Meanwhile, here’s the virtual tour.


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Saving paradise in the Maya Mountains of Belize

Saving paradise in the Maya Mountains of Belize

(Above: A forest ranger patrols the Central River in the Maya Mountains, Toledo District, Southern Belize (Photo by Chris Hamley)

By Lee McLoughlin

Editor’s note: I visited the Maya Mountains, San Miguel and San Pedro Colombia in March of this year and the natural beauty of the area took my breath away. I was distressed to hear of plans to build a hydroelectric dam here and had hoped the community organizing efforts had put a stop to it. Unfortunately, Lee McLoughlin of the Ya’axché Conservation Trust contacted me recently to let me know that the project is a destructive reality, and one that the community and the conservation trust have teamed up to fight. What follows is a guest article by Lee and three excellent videos sponsored by the Ya’axché Conservation Trust. – Tracy L. Barnett

MAYA MOUNTAINS, Belize – The Toledo District of southern Belize is blessed with rich natural and cultural resources. Along its spine runs the rugged Maya Mountains, a largely uninhabited refuge for a wide variety of threatened and endangered species including jaguar, Baird’s tapir, howler monkey and the iconic scarlet macaw. The Maya Mountains are part of the last remaining relatively intact block of forest within the region – The Selva Maya – stretching from Belize to Guatemala and Mexico.


Central River in Bladen Nature Reserve (Photo courtesy of Ya’axché Conservation Trust)

In addition to the Maya Mountains’ value as a conservation area for threatened, endangered and endemic species it also provides services such as clean air and of course fresh, limestone filtered water to rural communities. To help protect these freshwater resources a large portion of the Maya Mountains are under some form of protection. The most strictly protected area in this block is the Bladen Nature Reserve which is co-managed by Ya’axché Conservation Trust and Belize Forest Department. Bladen protects the headwaters of the Monkey River and the Central River (Rio Grande tributary) where the river drops through sinkholes and emerges out of springs as it makes its way through the underground limestone cave systems on its way through indigenous Mayan communities and then coastal Creole communities before reaching Belize’s World Heritage Barrier Reef. The communities of San Pedro Columbia and San Miguel, in the upper Rio Grande watershed, are particularly dependent on these rivers as a source of drinking water, for washing and for irrigation for subsistence agriculture.

In November of last year Ya’axché Conservation Trust discovered that Belize Hydroelectric Development (BHD) had conducted an illegal ‘feasibility study’ for a proposed hydroelectric dam within the pristine, strictly protected Bladen Nature Reserve. This development was taking place without any prior consultation with the communities that would be affected by the dam and in addition Ya’axché, as co-managers of Bladen, were not informed. The communities of San Pedro Columbia and San Miguel mobilized to form a commitee and numerous meetings were held to allow people to voice their opinions. People were overwhelmingly against the development, especially since the same company had previously established a dam on the San Miguel river on community land without any tangible community benefit. Ya’axché decided to take the community opposition a step further and is now involved in litigation against BHD and the Forest Department who granted them the permit.


Community meeting in San Pedro Columbia (Photo by Chris Hamley)

What this illegal development showed was a complete disregard for the human rights of the indigenous communities living downstream and the rich ecology of the Maya Mountains. Ya’axché realized that it was necessary to give a voice to those communities who would be most affected by developments such as this. To ensure this voice is heard Ya’axche requested permission from Ajax films to publicize ‘Saving Paradise’ and later collaborated with Ajax films to create ‘River to Reef’.

Saving Paradise from Ajax Films uploaded by Ya'axché Conservation Trust on Vimeo.

The first film, ‘Saving Paradise’, is the story of the opposition of Toledo communities to the proposed hydro dam and the five-day expedition to the site of the ‘development’ in the remote upper reaches of the Maya Mountains. It enabled the community members and Ya’axché to show those who could not make the long trek, the damage that had been caused by the developers. This included the bulldozing of a road, clearing forested slopes, blocking waterways and creeks and clearing helicopter landing pads. ‘Saving Paradise’ also shows the series of community meetings which followed the ‘feasibility study’ and particularly the passion and organization of the communities in opposition to this dam.

The second film, ‘River to Reef’, is all about the relationship of modern Belizeans to their water resources, it highlights the impacts that we have on our watersheds on individual, community and commercial levels. Importantly it not only demonstrates the negative impacts but also shows those committed individuals who are making small changes in their community to achieve healthy watersheds and coastal reefs for future generations. The film is currently being shown on Belizean Television, on the internet and, most importantly, in schools and communities.

River to Reef from Ajax Films uploaded by Ya'axché Conservation Trust on Vimeo.

For more information on the fight against the dam please check out the blog, Let Our River Flow. For more information about the activities and protected areas of Ya’axche Conservation Trust, including the 100,000-acre Bladen Nature Reserve and the 15,000-acre Golden Stream Corridor Preserve please visit the Ya’axche Conservation Trust website at www.yaaxche.org or write to cmichaelangelo@yahoo.com or nicrequena@gmail.com. And to lend your voice to the cause, write to Belize Prime Minister Dean Barrow at cabinet@btl.net, or call him at (501) 822-0399; and write a letter to the newspapers, Amandala (editor_amandala@yahoo.com) and the Belize Times, 3 Queen Street, PO box 506, Belize City, Belize.

And to close the subject with a smile, check out this short video by a group of Toledo High School students, Damn the Dam! It’s priceless.

Damn the Dam! from Ajax Films uploaded by Ya'axché Conservation Trust on Vimeo.