environment Archive

“Wirikuta is the matrix of life”: Wixarika Regional Council

“Wirikuta is the matrix of life”: Wixarika Regional Council

(Photos by Gerardo Ruiz Smith)
Editor’s note: The declaration of the Wixarika Regional Council in the Defense of Wirikuta is a powerful commentary on the increasing frequency of natural disasters and the lack of understanding in our contemporary cultures. May we heed their call before it’s too late.

Declaration of the Wixárika Regional Council for the Defense of Wirikuta

To the Wirikuta Defense Front of Tamatsima Waha’a
To the Civil Society in General
To the Three Powers of the Mexican State

Will they understand in time? Will the governments and corporations that control the material order of the world be capable of understanding in time that the disasters like earthquakes or tsunamis, which they only manage to define as natural phenomenon, are the furious words of those our people know as kaka+yarixi, deities or fundamental forces of nature that feel, think and have the word that permits us to live?

For us, these disasters have an urgent message, calling on humanity to try another way of relating with nature. We don’t know if government officials will be capable of listening and attending to the call in time, because they don’t show any signs of being good at dialog.

After our sacred site of Wirikuta was ordered by governmental decree and a management plan that protects it, the government granted concessions to a Canadian mining company that threatens the Sierra of Catorce and the desert lowlands that comprise this sacred zone, in the municipalities of Charcas, Villa de la Paz, Villa de Ramos, Zacatón, Catorce, Matehuala and Villa de Guadalupe.

We have been for more than seven months demanding that the government of our country cancel the concessions of the mining company First Majestic or Real Bonanza in the Sierra of Catorce and we have heard no response from any of the municipal, state or federal institutions. So what good, then, are the agreements, the decrees, the management plans and the word of Felipe Calderón dressed as a Wixárika promising the protection of our sacred places at the hour of signing the pact of Hauxamanaka just two years ago?

We have been demanding for more than seven months and once again, we make our demand:

That the federal government cancel the 22 mining concessions to the Canadian company First Majestic Silver Corp. and its Mexican “prestanombres” (one who loans his name in order to conduct business), Real Bonanza S.A. de C.V. Mining, in this sacred place not only destroys a fundamental pillar of the Wixárika culture, it is an attack that brings as a consequence many natural disasters and death.

The mining company asks us to let them extract minerals from the sierra in exchange for giving us the Cerro Quemado. We explained to them that the Sierra of Catorce is a sacred whole and therefore it is impossible to mine the area and to respect the Quemado. From the South to the North, the sierra is a collection of kaka+yarixi or fundamental ancestors and the springs that are essential for the rain and the fertility of our country. Wirikuta free of mining and of projects that destroy her natural fragility is what we are demanding that the government enforce.

We are not alone in this struggle. Every day more support is growing for the defense of Wirikuta. The Tamatsima Waha’a front, of which we are the point of the arrow, is constituted of numerous Mexican civil organizations and from other places in the world who are working intensely to offer solutions and build alliances with other peoples and other movements that also defend the roots of life.

We appreciate the support of the indigenous people of the United States and Canada, organized in the Native American Church and of course our brothers of the National Indigenous Congress.

We have organized conferences, debates, festivals to spread the word of our right to be respected and we plan still more musical festivals and gatherings and creative activities so that this threat of extermination be detained.

This is the path of our struggle. In what other way does the government want us to remind it of its historic and moral constitutional obligation to respect our fundamental patrimony, the patrimony of all Mexicans and all of humanity?

Listen, ladies and gentlemen of the government and who dominate the corporations: Wirikuta is the matrix of life. Matrix of the rain and of fertility. A place to remember our origin and the natural future of humanity. There is no room there for either mines nor industrial tomato growers. There is room for other projects so that the ejidal campesino families who live in Wirikuta, and those of us in the Wirikuta Defense Front have proposals for that.

We salute with respect all of those who have put forward their dignity in the face of so many years of dispossession and discrimination that today Wirikuta has one of the zones with the highest emigration rates in the country. We salute with the same respect the campesinos of Wirikuta who await this criminal exploitation with hopes of an improvement in their living conditions and who await too with the pain of seeing their children go to the United States, Monterrey and other places to never return, and who await the beginning of the mining exploitation with the pain of seeing that the uncontrolled ambition for money wants to do away with the sacred rain that keeps us alive, to throw them off their lands or make them accept with humility the mining alternative, who await First Majestic with the pain of living with the contamination of heavy metals left behind by the mining activities of the past.

To you, our brothers, our proposal is to change from below, from the local organization of so much injustice that you are now living, reconstructing your social fabric. We have made your situation our own and we are working so that between us we may demonstrate that we are capable of constructing dignified alternatives.

We appreciate the initiatives that are being worked on in an organized manner for the realization of cultural festivals, especially the group of artists and intellectuals who have joined this struggle. We exhort them to continue with this historic force and to trust in our organizational structure headed by our assemblies and traditional authorities, projected in the path of the Wirikuta Defense Front of Tamatsima Waha’a.

We send our recognition and congratulations to the companions with whom, together, we are the Wirikuta Defense Front of Tamatsima Waha’a for the nomination of an international award in the category of Human Rights, which is our demonstration that civil society can organize using the tools of communication that we count on, for which we call on the civil society to support this nomination by voting for our website and the other campaigns that have been launched by our movement.

We wish to reiterate the need to maintain an interlocution and coordination of confidence through the Jalisco Association in Support of Indigenous Groups (AJAGI), and to avoid delays in communication in our communities, which is indeed complicated.

This is what we wish to communicate to the people of Mexico and the Mexican State. It is what we reiterate from the Colonia Rivera Aceves, locality of Waut+a, in this tenth reunion of the Regional Wixarika Council for the Defense of Wirikuta conformed by our traditional and agrarian governments, kawiterutsixi and mara’akate and this is what we communicate to all of our friends of the Front, the journalists, intellectuals, groups of artists, politicians and to the society and general.

Attentively

Wirikuta is not for sale. Never again a Mexico without us.

Regional Wixarika Council for the Defense of Wirikuta
Tiway+la – Colonia Rivera Aceves, C.I. San Sebastián Teponahuaxtlán on April 9 of 2011
For Waut+a San Sebastian Teponahuaxtlan and Kuruxi Manuká

Gracias a Gerardo Ruiz Smith por su colaboración fotográfica. Vea su hermosa colección entera aquí.

Eagle and condor meet in visionary gathering of souls

Eagle and condor meet in visionary gathering of souls

By Tracy L. Barnett

CHALMITA, Mexico State, Mexico – Long before the sun appears over the towering white cliffs all around us, this temporary village comes to life. The guardians of the ceremonial fire are stoking the flames for the temezcal; the kitchen crew is chopping and peeling and stirring; smoke is rising from the women’s tipi. Suddenly the resonant call of the conch rings out over the valley, calling us to the salutation of the sun, and the cry of an eagle pierces the air like a blessing.

We are gathered in this enchanted valley for the Call of the Eagle, the tenth intercontinental gathering of a group of dreamers and doers who are quietly changing the world from the inside out: the Consejo de Visiones – Guardianes de la Tierra (Vision Council – Guardians of the Earth).

Some 500 visitors from as far as Australia and as near as neighboring Chalmita – filmmakers and farmers, psychologists and shamans, artists and teachers, spiky-haired punks and lyrical poets – are learning to live together under the blue skies and bright stars of an itinerant ecovillage conceived more than a decade ago under the banner of the Rainbow Caravan for Peace and the Mexican Bioregional Movement. By the end of the week, this event will have touched the lives of more than 1,000.

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This tenth gathering is a very special event for many reasons, chief among them that it is seen as the fulfillment of an Inca prophecy. When the Eagle and the Condor fly together, according to the prophecy, this will signal the dawn of a new era – the Eagle representing the North, and the Condor representing the South. Here in this sacred valley, lying in the shadow of an ancient pyramid amid the fertile Bosque de Agua, a high-energy group of visionaries, artists, and activists from North and South has come full circle.
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Fourteen years ago, a now legendary group of them, led by among others Alberto Ruz Buenfil, otherwise known as the Subcoyote – cousin of Fidel Castro and son of the archaeologist who discovered Palenque’s fantastic hidden treasures – set off from this region for an epic journey that was to create the foundation for an intercontinental environmental, spiritual and social movement. After holding the first intercontinental congress of the Vision Council, they headed off in a bus painted like an ear of corn through the Zapatista territory of Chiapas, through the volcanic highlands of Central America and the tropical lowlands of Amazonia all the way to the tip of the continent in Patagonia. Using theater and the arts to plant seeds of hope, peace and sustainability in conflict zones, indigenous villages and crime-ridden barrios, they connected and nurtured social movements throughout the continent.

Their second international event, the Call of the Condor in 2002, brought some 1,300 activists and artists to the Sacred Valley of Machu Picchu in Peru to begin the work of consolidating a vision for a transition to a new age. The third, Call of the Hummingbird, was held in Brazil in 2005 and drew more than 1,500.

Now, after 13 years, that caravan has finally come back to its roots, and the seeds they planted here in Mexico and across the continent have come full bloom in an astounding event that is awakening even the most cynical and reserved among us. Tears flow freely in the circles of dance, in the darkness of the temezcal, in the embraces of long-lost friends who have only just met.

But this is far from a feel-good encounter group. In fact, it’s far from anything I’ve experienced. These folks are facing the future with their eyes wide open, painfully aware of the resource and climate crises that loom on the horizon. It’s also not a hand-wringing session. No one here is waiting for government to resolve these pending crises, although government leaders are here to participate in the forums, workshops and demonstrations in areas encompassing ecology, health, spirituality, appropriate technology, and education among many others. Local schoolchildren, too, are brought in to participate in panels teaching self-reliance; local youth participate in forums organizing political and social action preparing for turbulent times in a post-petroleum world. Gaia University is here, sharing a revolutionary model for participatory education, granting diplomas, bachelor’s and master’s degrees while its students are engaged in planetary transformation.

One team is building an oven from mud and bricks, while another is building a solar clock; another group is learning about native herbal healing techniques, while still another is raising the ceremonial tipi that will be the headquarters of a powerful women’s healing circle, and another is discussing strategies for protecting this valley, a strategic but highly vulnerable center for water conservation. Another initiative is gathering momentum to support the Huicholes in a struggle to save their most sacred site, Cerro Quemado in Real de Catorce or Wirikuta, from a transnational mining operation.
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Sacred rituals from the world’s great traditions mingle with dance and creations of art and song to raise the energy throughout the week to a level I never thought possible. Activities run from sunup to 3 a.m., but sleep seems superfluous.

The culmination of the event comes after an all-night vigil to greet the dawn; a spectacularly feathered and painted group of Aztec dancers await us around a blazing fire, and a mandala of dance and rhythm and song erupts.
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As I sit down to try and put this phenomenon to words, I recall those of Coyote Alberto as we stood together on the last day.

“It’s all so perfect,” I told him. “My only regret is that it’s just impossible to put into words.”

He laughed knowingly – the author of several books about the caravan and its Rainbow Warriors, and now involved in a project to bring the lessons of the caravan home in Mexico City, he has struggled with this problem daily.

“Nobody believes you when you try to explain it,” he said. “They say, ‘You’re just writing what you want it to be.’ There’s no way to explain – you just have to live it.”

Never has a human being lived his words more authentically, more powerfully, more beautifully than the man at the heart of this vision turned reality. I can do no better than to end with some of those words, which Alberto shared with us during the closing ceremony.

“Two hundred years ago these lands were the scene of bloody battles; much blood was shed among our grandfathers and grandmothers to make a step forward in the process of evolution, of growth, toward our liberty as individuals, as a people, and as a nation…. A hundred years ago, again in these lands, much blood was spilled once again among our people, with the same goal, to be able to walk with a bit more liberty, a bit more strength.

“Today we are here together for the same cause, but together we are creating our own liberty, not just for Mexico but for the entire planet. Two hundred years ago we began the process of our independence. Today, what we have realized is that we are interdependent. Everyone for everyone… independence doesn’t exist. We are creating a planetary nation, interdependent.

“This day will be carried in the hearts of each of us as we take one more step on this road to liberty, this road toward dignity and justice. Everyone is responsible for everyone else. Our commitment is to this struggle, no longer with weapons of war but with weapons of dance and music, art and ceremony and ritual.

“If a hundred years ago a process of revolution began, today we also come to take a new step forward; we come to celebrate a re-evolution. We are standing here today, people from all over the planet, and each of us carries with us all our ancestors, all our traditions, all our grandparents, all those who struggled in the past to create a better future. Each one of you is the fruit of all the blood that was shed in these struggles, so that today we could be here present, celebrating, together in the same circle, with one heart and with one vision, on this day.

“Our grandparents spoke of prophecies. Today they are watching, and they see in us the ones they were waiting for.”


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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.

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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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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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Permaculture in Paraguay: Building a better world with bamboo

Permaculture in Paraguay: Building a better world with bamboo

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CERRO ROKE, Paraguay – The red school bus rattled its way down the red dirt road, cutting a path through the grey mist. The driver assured me we had not gone too far; my destination was the last stop on the line. Finally he lurched to a halt.

The bamboo gate was the only clue that I’d arrived at Takuara Renda, Paraguay’s permaculture center. Guillermo Gayo, the bio-architect at the heart of it all, was there to greet me, a welcoming South American double-kiss at the ready.

I learned about Takuara Renda at the Social Forum of the Americas in Asuncion, where Guillermo had transformed a corner of the intensely busy forum into a peaceful retreat with one of his bamboo houses.

It was there that I learned of his unique take on permaculture, built on a foundation of bamboo and his lifelong work as an architect devoted to the field of bioconstruction, a form of construction that emphasizes natural materials and sustainable technologies.

Takuara Rendá, his permaculture reference center, takes its name from the Paraguay’s native language, Guaraní, and means “home of the bamboo.” As an architect and a designer seeking to dignify peoples’ lives while lightening environmental impact, he had gravitated toward bamboo as a rapidly renewable and highly versatile construction material.

He invited me to come out to his permaculture center, about two hours outside of the city of Paraguarí, to see it for myself, and so I did.

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What I found there in the lush green woods was something between a zen retreat, a woodsy inventor’s workshop and a hands-on learning center. Here a crew of Paraguayan, Argentine and Brazilian students were busy assembling bamboo creations, from doors to chairs to light fixtures.

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What wasn’t as visible was the infinitely slower work of creating an agroforestry reserve from a depleted wasteland.

The restoration, the agroforestry, the garden and the bamboo workshop all work together to create an integrated way of life for Guillermo, who has earned his living teaching bioconstruction with bamboo all over the continent. Guillermo was teaching tools for planetary survival long before he discovered David Holmgren’s guide to permaculture, translated to Spanish, at the home of a Brazilian friend. But reading the book brought many aspects of his thought and practice into a sharper focus, and that focus eventually led him to get his training in permaculture design and to establish Takuara Rendá.

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“If you had seen this place 10 years ago, you wouldn’t have believed it,” he was telling the guests from Asuncion who had arrived for a tour of the place. Overworked, overgrazed and burned over and over again, as was the agricultural practice in these parts, the land had reached a point where natural regeneration would be next to impossible. “It was like scar tissue,” he said. “We had to rebuild the soil, and that takes time.”

Looking around now at the lush and incredibly diverse growth – coconut palm and acacia, guayaba and papaya mixed with cactus and pineapple, interspersed with patches of moss and fern – it was hard to imagine.

The land here seems as if it could grow anything. But that was the result of years of clearing away thorny brush, building soil with compost, and nurturing the baby palms and guayabas and papayas with water and nutrients.
“We humans have a great capacity for destruction, but we also have a great capacity for recuperation,” he said.

Later Guillermo took me to harsher, more stubborn places on the land where he is gently coaxing native grasses from the earth, and another place where he is nurturing baby macadamia nut and mango trees amid vegetable plants. The idea is to plant for tomorrow while planting for ten years from now, he explained. The vegetables will feed them until the trees grow large enough to provide fruit and nuts.

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But Guillermo the grower switches quickly into Guillermo the inventor as he explains to his students the law of aerodynamics and how it applies to a windmill they are building to pump water, or as they pore over plans for a pendulum-powered woodsaw.

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And Guillermo the inventor can just as easily switch into Guillermo the architect, explaining the reason for the curving lines of the roof and walls that frame this building.

“We have to break with rectagonality – the way our structures are created in the city, they are designed to increase productivity. But nature is organized outside of linearity. What we’ve tried to do is create a habitat that is compatible with biology.”

As is typically the case with permaculturists, Guillermo’s own story is at least as interesting as that of his learning center. He was born in Argentina and came of age in the 1960s and ’70s. Like many of his generation, his involvement in social movements drew the attention of the repressive government and he was forced to run for his life or avoid meeting the fate of friends who had been tortured and killed.

He chose to head north into Paraguay. He lived for years in Asuncion, where he shifted to a more spiritual form of resistance – one in which he could continue to work for a more sustainable world, but without risking his life under a different dictatorship. He was teaching the Mayan calendar at a center for alternative thought when he and his friends began to reflect on the indigenous history of these lands, where the Guaraní still lived in harmony with the earth – marginalized and in extremely remote pockets of forest, but surviving in the way of their ancestors.

“The Guaraní didn’t leave huge monuments, but what they left behind was something better… an integrated environment.

“We’ve destroyed a total habitat, and it’s going to be very costly to fix it. But they left nothing out of place.”
After much discussion, Guillermo recalls, “We came to the conclusion we had to ask pardon – of the Earth, of the ancestors, of the indigenous people. To ask pardon you have to offer something – not just to say I’m sorry and that’s it.”

Guillermo’s offering was his practice as a teacher of bioconstruction, working with low-income and indigenous people to help them create comfortable, dignified living spaces; he worked with the Guaraní of Paraguay and with the Maya Kiché of Guatemala to create water reservoirs that would free the women and children from hours of backbreaking water-carrying from faraway water sources.

In 1999 he bought the Takuara Rendá, a demonstration center of sustainable living, where graceful bamboo structures scented of sweetgrass are scattered among the trees.

“We try to make the interior living space as small as possible, and it extends outward into the outdoors,” he explained. “We believe that with less you can live much better.”

My short time at Takuara Rendá seemed to confirm the truth of this statement. I slept in one of these bamboo houses on a bamboo-frame bed padded with a grass eco-mattress; washed dishes in a bamboo-sheltered outdoor sink, with water carefully portioned through a series of recycled plastic bottles in an ingenious conservation system; sat in a bamboo chair at a bamboo table, and drank mate from a bamboo matero with a bamboo straw. I used the clever spiral-shaped bamboo composting toilet, with no ill effects. Manoel, the Brazilian student, helped me fashion my own drinking cup from a section of bamboo.

I breathed in the fresh air; my eyes soaked in the green freshness; and I felt better than I’d felt in weeks.
I reflected on a question Guillermo had asked: “What is health – is it just physical, or is it spiritual? And by spiritual, I’m not talking about a religious system that keeps putting patches on a structure where everything is going wrong.”

My time with Guillermo, with his assistant Milciades and with the Argentine and Brazilian students was all too short. I wandered among the misty woods and strange rock formations, listening to the back-and-forth birdcalls. I ate delicious organic food prepared by the young men on a simple wood stove under a hand-painted sign with the words of Hippocrates that modern medicine seems to have forgotten: “Make your food your medicine, and your medicine your food.”

Back in the city now, I look out at a landscape of squares and straight lines, and I sigh. One day, I’d like to have my own Takuara Rendá. Until then, I have my bamboo drinking cup.

Takuara Rendá accepts volunteers for a minimum period of two weeks and a maximum of three months. During that time, you can learn by doing: principles and practice of bioconstruction, agroforestry, alternative technology and permaculture. For more information, click here.

Here’s a little photo tour of my misty September stay at Takuara Rendá.


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Paraguay: Transgenic corn destruction fuels national debate

Paraguay: Transgenic corn destruction fuels national debate

(above: SENAVE agents conduct an “intervention” at a farm that is illegally growing genetically modified corn.)

By Tracy L. Barnett

ASUNCION, Paraguay – The federal agricultural agency’s dramatic destruction of more than 100 acres of transgenic corn a couple of weeks ago has provoked a fiery new round here in the debate about genetically modified crops.

I landed here in Paraguay on the day of that intervention and found myself at the heart of what’s been dubbed “The Soy Wars,” where transnational giants like Cargill and Monsanto have held virtually unchallenged political influence for years, and vast stretches of the countryside have been bulldozed to create Roundup-ready empires. Those campesinos and indigenous people who have tried to hold out against the pressure to sell their land have found their subsistence lifestyles and even their very lives under attack from aerial sprayings of “agrotoxins,” and from roving thugs who have tried to repress dissent by targeting community leaders for harassment and even, in one extreme case, assassination.

That war has taken a new turn with the entrance of the government of Fernando Lugo. The shift has been most visible in the dramatic “intervention” staged recently in which SENAVE officials destroyed 44 hectares of transgenic corn, an act that prompted sharp criticism from the defenders of the agribusiness elite that has controlled national politics over the past two decades.

I had met Miguel Lovera, the controversial head of SENAVE, the Paraguayan equivalent of the. U.S. Food and Agriculture Service, at a conference held by local environmental, human rights and campesino groups to lay out their arguments for government leaders. I decided to request an interview with him, and surprisingly, an hour later, I was in his office.

He had just come from meeting with the president – who was sporting a new buzz cut in anticipation of the hair loss his chemotherapy would bring, but who was feeling hale and hearty and in control, Lovera assured me.
He received me warmly in his spacious office on the 15th floor of the Planeta 1 building in downtown Asuncion. The cityscape outside his ample windows was grey with the smoke of a thousand fields burning across the river in the Gran Chaco – fires from agricultural fields being burned to make way for the new crop.

I wanted to ask him about this, and about so many things – among other activities, Lovera was chosen to lead the country’s delegation to Copenhagen last year for the climate talks, and his televised interview with Amy Goodman of Democracy Now reflected a particularly thoughtful approach to the problem of climate change. But his time was short, so we stayed on topic.

“This is not a political action, it’s just implementing the legislation,” he emphasized. “It’s quite simple, actually – transgenic corn is not legal in our environment. I’m just enforcing the legislation – although there’s a lot of opposition, because there’s a huge economic interest behind the illegal cultivation of transgenic corn.”
The only genetically modified crops that are currently authorized in Paraguay for cultivation are several specific varieties of soy.

Unfortunately, he said, previous administrators of SENAVE were “completely oblivious” to this legislation, so its enforcement has come as something of a shock. It has also kicked off a new round of debate over the merits and threats of transgenics in general, a debate that Lovera declines to participate, sticking with the stable ground of legal enforcement.

The decision to destroy the transgenic cornfields dominated the front page of ABC Color, the most conservative newspaper, for most of the week. Héctor Cristaldo, head of the powerful producer’s guild, derided Lovera and the entire Lugo administration, saying the country needed this technology in order to grow the economy and meet its obligations.

“That’s nonsense, actually,” he retorted. “We are reaching the highest levels of agricultural production ever in this country – the only thing we are doing is being legal. If your productivity depends on illegality, then actually you’ve got it wrong. And I think Crisaldo’s got it wrong because he defends an immoral position. We actually do have a legal system in this country; President Lugo’s government is working really hard to comply with decency, with legality and applying the rule of law in the country – so we cannot have these mavericks roaming around the country doing whatever they want anymore.“

Another opponent, Regis Mereles of the Soy Producers Association, was harsher. He called Lovera “retrograde,” and suggested he needed to pay a visit to the countryside to get a better idea of what was happening there.
Lovera shook his head and laughed. “You’ve just heard what kind of a retrograde I am,” he said. “If being against the law of the jungle is being retrograde, well, yes, I welcome that epithet.”

He acknowledged that he doesn’t get out to the countryside as much as he’d like – “Probably because I’m sitting in this chair most of the time –“ but he wondered if Misales had a vision problem.

“Because if you go to the countryside the way I go and see all the abuse – and there still is some – you cannot say, this is fine. They are just producing here. If you’re not capable of understanding the level of abuse being applied and inflicted on bystanders, then you really have a terrible psychological problem.”

Reports of chemical poisonings of communities and water supplies have been common over the years, and even more cases have not been reported due to fear and intimidation, according to Marie-Monique Robin, author of “The World According to Monsanto.” The book has a whole chapter dedicated to the rise of transgenic soy in the region. One rare case, that of 11-year-old Silvino Talavera, who died of chemical intoxication, actually was fought to a successful conclusion in Paraguay’s court system in 2004 and brought international attention to the problem.

Already the new emphasis on enforcement has brought about an enormous change in compliance, due in large part to what Lovera calls the “pedagogic effect” of applying the law. When Lugo took office two years ago, Lovera estimates the level of compliance to agricultural regulations at about 10 or 15 percent. Nowadays, Lovera believes compliance to those regulations is closer to 50 percent.

“I see that as a good sign, and this will only increase our competitiveness in terms of international trade in terms of being considered as a serious place to do business,” he said.

Most growers, he says, have been open to learning about the legislation and changing their practices.
“The producers are saying, ‘If we’ve done this in the past, we’re not going to do it again.’ That’s the response we’re getting from the real producers, not from these clan leaders and syndicate leaders who are my critics at the moment.

“The guys who are earning their living plowing the land and sowing the seeds, they want to do the best job they can. So we are going to help them; we’re open to dialog, discussions, debate – that’s the only way of solving the debate we’re having at the moment. They are really cooperating, and I predict we’re going to have a much better countryside in a few months.”

I asked Lovera to discuss some of the challenges his agency has faced in trying to enforce the law.

“The main impediment we have at the moment is nostalgia,” he said. “Some people like Cristaldo – he represents a group of pseudo-entrepreneurs who are basically a privileged caste in this country and of course they are fighting not to lose those privileges, which are highly unjust and unfair for the rest of the population.

“In any moderately civilized country if you would spray your pesticides on people, you’d basically go to jail. In this country that wasn’t the case, it may still be the case in many places in the country that they may be spraying on the wrong places, on the wrong people, on the wrong animals.

“We’re out there to put an end to this situation. So if you protest against that, then, well, you’re not really fit to live in a democratic society; you’re not fit because you’re not able to respect fellow human beings, and you’re not sensible enough to recognize that you need a certain degree of environmental quality, and that your business and economic activities should be limited by those discernable impacts.”

A longer story is available at Z Communications.

Some images from recent SENAVE “interventions,” courtesy of the agency:


Created with Admarket’s flickrSLiDR.

Cultural Survival: Using radio to preserve endangered cultures

Cultural Survival: Using radio to preserve endangered cultures

(Above: Concepción Aganel of Radio Niña in Totonicapan, one of the community radio stations fighting for legitimate status.)


Mark Camp, Operations and Interim Director, Cultural Survival

By Tracy L. Barnett

ANTIGUA, Guatemala – Between trips to the Guatemalan capital to stalk evasive Congress members and strategizing meetings with community radio activists from Huehuetenango to Lake Atitlan, Mark Camp is a tough man to slow down.

But I managed to catch up with him just as he prepared to pack up his big red truck and head north in his annual migration to Cultural Survival’s headquarters and his other home in Cambridge, Mass., to hear a little about what he’s been doing down here.

Cultural Survival is going on its fortieth year as the leading international organization in promoting indigenous rights and the preservation of indigenous cultures around the world. Mark, as its operations coordinator, can talk for a long time about needs assessments, political strategy, organizational development and the like.

But when he starts to talk about Miguelito, he really comes to life. Miguelito is the 8-year-old president of the youth auxiliary of Radio Sembradora, the community radio station of San Pedro La Laguna in Lake Atitlan, and in many ways he symbolizes the future of community radio and, indeed, the future of indigenous Guatemala.

Camp met Miguelito in a recent visit to the station, where Miguelito and his group of 8, 9 and 10-year-olds had created an alliance with local NGOs to organize a campaign to clean up Lake Atitlan. The iconic lake, once celebrated for its crystal-clear, volcano-encircled waters, has suffered epic proportions of wastewater and agricultural runoff, as well as a more visible problem: floating masses of plastic trash.

Miguelito’s group was broadcasting every Saturday morning, putting on a full lineup of environmental programming, encouraging listeners to fill up and bring in their plastic bottles to be used in building ecological housing.

“This guy’s going to be mayor one day,” Camp recalls with a chuckle.

Community radio in San Pedro and in towns and villages across the country has been giving voice to indigenous people young and old who are trying to preserve their environment, their cultures, their languages and their way of life, and Cultural Survival has tapped into this movement as a high-power way of supporting indigenous communities.

In Palin Esquintla, community radio helped to revive a culture and a language that was on the verge of extinction. In Sumpongo Sacatapequez, it brought a local musical tradition back to life. In town after town, community radio has given indigenous communities information about their rights, about their health, about local political and social issues, about their traditional teachings and much more – in their own languages.

Camp came to realize the potential of community radio when he was working on a publication for Cultural Survival called Voices, a publication aimed at disseminating information about indigenous rights and culture to indigenous groups around the world. The problem, he said, was that even with foundation funding, they were only reaching about 30,000 readers – less that a tenth of 1 percent of the 370 million indigenous people on the planet – and only in colonial languages – Spanish, English, French and Russian – not in their native languages.
Cultural Survival Quarterly, the organization’s venerable award-winning magazine, is an excellent publication, but it’s in English, and it’s mainly geared toward non-indigenous people.

Once the funding ran out, Camp was looking for other ways to get the message out among indigenous peoples.
“After thinking about it a very short while, the obvious choice is radio – and very local radio, because language in lots of indigenous communities is very local,” said Camp. “The people in the next alley might speak a different language – or at least a very different dialect. So we started thinking about community radio and how we could work with community radio stations to put more information on the air for indigenous listeners that might help them defend their own rights.”

In 2004 he began sounding out community leaders throughout Guatemala, and by 2006 they had found funding for a full-fledged Community Radio Project.

Access to community radio stations was one of the rights guaranteed to indigenous communities under the peace accords, but the government never followed through by setting up a system that would really give access to the communities. Frequencies were auctioned off to the highest bidders, and commercial radio operators were willing to pay sums that indigenous peasants would never dream of seeing in their lifetimes.

So the campesino groups decided to operate their stations anyway, and hundreds of them set up pirate operations in whatever facilities they could find and with whatever equipment they could cobble together. The stations were not technically legal, however, and they endured harassment from local government officials, raids on their stations, confiscation of their hard-earned equipment and even, in several cases, imprisonment of the broadcasters. Several associations of community radio stations had tried to get legislation passed that would solve the problem, but had failed. This was the situation when Camp came on the scene.

Cultural Survival’s goals were straightforward. First and foremost, the objective was to get all the community radio associations working together on a consistent piece of legislation guaranteeing each community the right to a radio frequency; second, workshops to teach radio volunteers how to generate high-quality content; third, to help the stations become financially self-sufficient; and fourth, workshops to help them with the nuts and bolts of running a professional radio station.

Three years into the project, the goals are well on their way to completion; most importantly, all the associations have agreed on the same piece of legislation and are working together, alongside Camp, for its passage. Camp is optimistic; all the major parties and many minor parties have signed on to the legislation, and folks at the grassroots, like Tino Recinos (see “Ex-Guerilla changes gun for microphone), are working hard to persuade the last holdouts.

A vote in the Guatemalan legislature is scheduled for Aug. 9, International Day of the World’s Indigenous People. Stay tuned to Cultural Survival’s page at www.culturalsurvival.org and to The Esperanza Project for news.

For excerpts from Mark Camp’s interview in Antigua, Interview with Mark Camp