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Food-“E”-scapes – Part 1: Learning Food

Food-“E”-scapes – Part 1: Learning Food

Posted by on nov 25, 2013 in all posts, on the road | 0 comments







When we set off on this journey I never imagined that I would learn so much about food. I did not consider that what I knew, thought and felt about food would change so much nor that I would be exploring the connection between food, learning and higher education.

As it turned out, I have come to learn quite a lot over the last year about the various ways that food is connected to our identities, our relation to our environment, to humans and non-human beings, but more broadly on the various processes of production, processing and waste surrounding food. All of these processes and the different relationships, practices and experiences they create have diverse, and often competing, kinds of knowledge systems behind them – distinct paradigms and cosmologies and as such this has become a key topic in Enlivened Learning.

I am calling this total system of relation to food, involving relationships, knowledges and practices, the foodscape. This is not a made-up term as there seems to be increasing use of it, especially in Geography (not to mention by certain photographers who make cities out of vegetables – just google it). I guess a foodscape is the particular way in which we relate to, know and intervene upon particular aspects of the environment involved in our sustenance.

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It is strange to think how, without a conscious intention, so many of the posts Kelly and I have written here over the last few months have been about foodscapes: Blackfoot Buffalo hunting and the extermination of the herds by the settlers; Blackfoot knowledge of the land, plants and animals in Alberta; the cultivation of corn and the rise of Meso-American civilization; urban gardening and dry compostable toilets in Oaxaca; communal agriculture amongst the Quechua Lamas in Upper Amazon in Peru (choba choba); extractive forest reserves and the struggle of indigenous communities, rubber tappers against rich landowners in the Amazon region in Acre, Brazil; the Landless Movement’s (MST) struggle for rural peasants and against agribusiness across Brazil.

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Before we head into the other higher education initiatives we visited in Latin America I wanted to reflect a bit and try to synthesize some thoughts, experiences, readings, sharing some of what I have learnt around all this.




What was noticeable within almost all the learning places we visited in our journey was the centrality of foodscapes in their knowledge and pedagogy (teaching/learning practice and philosophy). This in turn made me consider the almost complete absence of learning about foodscapes in my own educational trajectory.

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No doubt people have different experiences of this, but what I remember from my formal education in respect to this is learning about the digestive system in biology, and maybe a bit of nutrition, a vague memory of something called Rural Studies when I was 14 (where we learnt about sheep and the teacher dissected a rabbit). I remember that cooking classes, or Home Economics, was fun but all I remember from there was making a swiss-roll and profiteroles. I do not remember ever really being taught where my food came from, how it was grown, produced and processed and where, what knowledge was involved in these processes and what kinds of foodscapes exist or have existed.

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This has prompted me to think about the great ‘E’ that has inserted itself in the center of our food-‘E’-scape in our industrial society. That is, how often the systems industrial society creates for sourcing, processing and selling food means an ever-greater distance, or escape, from the importance of wholesome food relationships.

In contrast, the centrality of foodscapes in the places we visited reflected a greater concern, reciprocity and care for the land, the environment and all its beings, for sustainability in the use of resources for the production of food and shelter and in the water system and in the production of waste. Many of the places also showed a much greater awareness and care for the economic relations between those involved in food growing with concepts of cooperative work in growing food being key organising nodes (especially in indigenous communities – ie. comunalidad in Oaxaca, Mexico, choba choba in the Peruvian Upper Amazon with the Quechua Lamas).

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As well as the communal production of food we also noted the great importance of cultural activities surrounding cooking and eating. As Gustavo Esteva, founder of Unitierra put it, the term comida in Mexico means much more than the English term ‘food’ – it is not just about material sustenance but the whole complex culture that surrounds cooking, sharing food and eating together. Perhaps this is much closer to the notion and movement surrounding ‘slow food’ which started in Italy in the 1980s as a re-assertion of local culinary cultures and practices of sourcing food in the face of the onslaught of globalised industrial Fast Food culture and agricultural production. I write more on the Fast/Slow food battles in the next post.

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I have been wondering and learning about the consequences of our Food-E-scape – how we have become so dramatically cut off from the sources of our food, from the beings we eat and the landscapes they inhabit, from how they are killed and processed and transformed and stored and transported.

We, collectively in contemporary society, or at least the highly industrialised urban part of it, seem to learn (and educate the newest generations) so little about how our Food-E-Scape is severely transforming and destroying bio-diversity, soil, waterways, increasing pollution, affecting the climate and using the Earth’s resources in an unsustainable way.

It has also come to my attention how this lack of education or mis-education is actually being promoted by the few large corporations that are in charge of the agro-industrial Food-E-Scape, especially in places like North America.

As I recently learned in reading Michael Pollen’s excellent 2006 book The Omnivore’s Dilemma and watching several well-made and informative documentaries King Corn (2007), Food Inc. (2008), The World According to Monsanto (2008) abattoirs, meat processing plants, chicken factory farms and even high fructose corn syrup processing plants all refuse access to their facilities to those interested in learning what goes on inside.

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Further, agri-industry and bio-tech industry lobbyist, scientists, lawyers and managers wield tremendous power in Washington D.C. and are involved in drafting the legislation to oversee the industry or, as is often the case, convince politicians that no oversight is necessary. Huge pressure is also exerted on the government to keep the subsidies going for farmers to increase the production of commodities like corn and soya which are largely responsible for the current shape of US industrial agriculture.

A recent state-wide referendum in Washington State to introduce labelling on genetically modified foods was defeated at the ballots even though the pro-label group had a large early lead in the polls, after millions of dollars of Monsanto cash supported the advertising campaign of the anti-label side. So millions of dollars are being spent by large agri-business and biotech companies on keeping us ignorant of what we eat and also to reassure us that genetically modified foods are “safe, healthy and good for the planet”.

But I have also been considering the omission of our educational institutions (schools and higher education) of engaging more with our foodscapes. By this I don’t mean just things like campaigns on healthy school lunches, though these are also important, but more awareness of the various aspects of the totality of our foodscapes. How different might learning be in these institutions if learning was also grounded in the foodscapes we are immersed in was a core part of the curriculum, regardless of what degree you did? A part of a wholesome education. As Kelly wrote in the previous post, quoting David Orr, all education is environmental education by virtue of what you teach and omit.

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I remember a conversation with Jailson de Sousa e Santos, founder of the Observatório das Favelas, a grass-roots community organisation involved in education, research, capacity building and media communication in Maré, Rio’s largest favela (shanty-town). Jailson started ESPOCC, the School of Critical Communication to engage students in the field of media literacy and critique and give them tools through which to combat the toxic dominant media representation of favela communities in the country.

Jailson, who grew up in Maré and is also a Geography professor in the State university, talked to us about the model of the human being that is promoted in formal education – including universities – painting an image which has stayed with with me. This being – a veritable homo academicus – has a huge head in which to fit a large brain needed to think and record facts, a large hand to constantly write down things and a big ass on which to sit all day on a chair. I imagine the rest of its limbs atrophying from underuse, the rest of its faculties, de-sensitized fail to experience the world in all its wonderful complexity and relatedness. How is the stomach of such being? (We do apparently have millions of neurones there too, so have scientists have recently told us!) We don’t really learn with our stomachs, we don’t think or feel with our guts in these institutional settings.

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Travelling backwards up the Americas for thousands of miles to Southern Alberta another image of the human being comes to mind from what Ryan Heavyhead a Blackfoot teacher at Red Crow Community College spoke about in his approach to teaching. Ryan runs a year-long Phenology class for the Kainai Studies students at Red Crow (Kainai is one of the four Blackfoot bands which is resident in this territory).

Phenology is the study of plant and animal life-cycles and the relationship of these to seasonal change. Ryan’s class, as I have written about elsewhere, involves getting students to find a place and sit and learn it for five hours a week until the beings of the place become more familiar, and begin to show you things. This goes on for one year – a whole period of lunar cycles – the important marker in the Blackfoot calendar. After this year was completed the students were so transformed by the experiences they asked for a continuation of the course which Ryan created as a second year ‘Traditional Blackfoot Foods’ course. Here students learn to forage, gather, hunt and prepare traditional foods of this territory, sourcing them at particular times of the year.

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Ryan’s immersion in the Blackoot foodscapes was impressive. He, and his wife, had re-learnt much that was forgotten in this territory about sourcing and preparing traditional foods, with the ‘old ways’ forgotten through the imposition of residential schooling (see post on this) but also the encroachment of settler lifestyles and their own foodscapes.

Ryan, amongst the many interested things he taughtme, said something that has stayed with me and is relevant here. That for the Blackfoot the relationship with non-human beings is essentially a relationship of food and that to really enter such relationships is to become fully human. At first this idea might seem strange, from a Western educated mind-set it might bring forth ideas of the ‘survival of the fittest’ of the struggle for survival through domination and consuming another. It reminded me of the Upanishad quote (an ancient Hindu sacred text) translated by Yeats in a film I once saw: “Everything in this world is eater or eaten. The seed is food and fire is eater.”

But this is to misunderstand the respectful and reciprocal characteristic of the relationship to plants, animals and place in the Blackfoot knowledge system that Ryan articulated. To enter a ‘food relationship’ does not mean that you just eat the food, but that you come to learn about the plant and animals being you are eating, about their life-cycles, their environment and their relationship to other beings.

It also means that you are indebted to the being that you eat and to their kind, as in so many hunter-gatherer groups, and so must reciprocate by not taking more than you need and by giving something back to them and the environment. The relationship of food is then not solely one of consumption and domination but of deep respect, gratitude and reciprocity.

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How distant these ideas and practices seem from the agro-industrial oil and chemical fed machinery that extracts produce from the Alberta landscape now. Narcisse Blood, a Blackfoot elder who also taught at Red Crow College, lamented the waves of monopolies in this region, first, he told us, there was the Hudson Bay Trading Company and “Now we have Monsanto” monopolizing and transforming the agricultural landscape through a destructive form of farming.

Cut to the isle of a giant supermarket, could be anywhere, but say in the US, where the products of those fields end up. I stare down a neon-lit corridor of brightly packaged food – a cornucopia of diversity. What a multiplicity of flavor combination and shapes and consistencies and colours! But the sheer diversity of products and company names hides their often common source in only a few large parent companies which own most of the homely and rustic seeming brand-names.


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I read the labels on a few products, the diversity of ingredients also hides their often common source in a variation of corn, most frequently high fructose corn syrup or some corn (or soy) additive or preservative. This is the relation of food to many of us – one of reading – oh homo academicus… More recently I have learnt how much the seeming multiplicity of the US diet and by consequence of US people is made of corn. You can trace back the carbon we have in our bodies which bridge our cells to their original source and this in an average North American is around 70% corn!



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As a key institution of social reproduction, our education system (including our universities) surely has a role in shaping how we understand and relate to our foodscapes and the kinds of knowledges and technologies it creates in relation to this. (I write more on the conflicting knowledges and technologies shaping our foodscape and those of many other places around the world in my next post).

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On a theological – or maybe spiritual note – I was really struck by what Cezar Añorve, an architect from Cuernavaca, Mexico, and in his word ‘cacologist’ (an expert on caca), said recollecting one of his last conversations with philosopher and theologian Ivan Illich. Cesar has spent most of his life promoting awareness of our how we might deal with our poo without polluting water (see the posts on this), in this he was influenced by his life-long friend Ivan, whose works entailed a critique of industrial civilization and the possibility of a post-industrial world built on a more local and human scale, emphasizing values of friendship and conviviality. Ivan died in 2002 and in his last conversation with Cesar, he had told him that “The highest offering we can give to God is not our head or our hearts, but our guts”.

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I have often thought of this phrase in relation to the large scale damage being done to the ecosystem through the unsustainable agricultural practices and technologies being developed which are negatively distorting life itself in some many directions (see next post on this). I have wondered what it might mean to offer our guts to a higher value or principle, one that seeks to support the continuation of the web of life in its intricate and delicate balance.

I also often think of Ryan’s comment on the Blackfoot relations to non-humans as being one of food – meaning not just consumption but also interest, respect, gratitude and reciprocity acknowledging the role they play in the perpetuation of life. In the foodscape I have been raised in, we were not taught to think enough with our guts, nor extend our gratitude and interest (in practice not just prayer) to the beings that give us life. But this does not mean things cannot change. To change how we think about and relate to these beings and their environment, thinking with our guts, may well be a big step toward such transformations.

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The forest at the gate of Brazil

The forest at the gate of Brazil

Posted by on may 19, 2013 in all posts, Brazil, on the road | 0 comments

Entering Brazil through the state of Acre in northwest Amazonia gives a different perspective on the country. In one way it shows how, like the US, Canada and Australia, this country is also a country of settlers and frontiers-people imposing an economy, government, and set of cultures on a place that had already been inhabited for thousands of years. Coming from this direction into the country, away from the larger metropoles of Rio and São Paulo also reminds me of how much environmental devastation the settler nations have imposed on this vast and beautiful territory through destructive and unsustainable models of development. Though forest regions preserved as national parks or more recently extractive reserves are plentiful in this state of Acre, on the road from the Peruvian border all we see are endless fields of cattle farms with the occasional solitary giant tree standing like an archeological memory. This stretch of our journey also reminded me of the deadly struggles over the forest and people’s livelihood being waged both here, in this corner of Brazil, as well as in so many parts of the world.

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On the road to Rio Branco from the Peruvian border, photo by Udi




Acre is the home state of rubber tapper, union leader and environmental activist Chico Mendes who was murdered in 1988 by a landowner from this region. Chico Mendes was opposed to the large agribusiness encroachment into the forest and the decimation of both indigenous lands and cultures as well as the lands and livelihood of those, like rubber tappers, who had been using the resources of the forest in a more sustainable way for many generations. Mendes was very much ahead of his time, envisioning a different economic model for this region by a sustainable management of the forest through extractive reserves in such a way that hundreds of its products could be used and commercialised without destroying the forest or the ways of life of its people.

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Chico Mendes panel at the Biblioteca da Floresta, photo by Kelly




Commemorating 25 years since his death, economic and environmental policy in the state of Acre seems to have now caught up with this way of thinking and the Chico Mendes Extractive Reserve covers 970.570 of hectares of land in the state providing a sustainable livelihood for its forest population. Around twenty other reserves have also been across the country where logging, and large agribusiness are forbidden.

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Biodiversity management within the state of Acre – panel at the Biblioteca da Floresta, photo by Kelly

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Conservation panel, representing the Amazonian region, at the Biblioteca da Floresta, photo by Kelly

Though large landed agribusiness interests are still a powerful force in the state and in the country, and dozens continue to be killed by landowners each year, significant moves for the protection of the forest have been made in Acre, which boasts amongst the most preserved forest regions in the country. You only need to look at aerial views on google maps to see how just across the border in the state of Rondônia the unabated growth of agribusiness, especially through the cultivation of soy for cattle feed and the raising of cattle, has clawed away at the remaining forest. Yet, the powerful landed lobby in congress continues to stifle efforts to pass strong enough legislation for a comprehensive protection of the forest. At the same time a culture of violence and impunity in the frontiers areas surrounding the forest means that the murders of activists and the expulsion of people from their land continues.

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Agrobusiness panel at the Biblioteca da Floresta, photo by Kelly



We had tried to connect up with local groups active with indigenous communities developing interesting projects in the field of education in this region but unfortunately this was a case where fragmented email and phone communication did not open doors for us. As such we were sorry to have spent only a very short time in what is a very exciting and innovative region developing important initiatives in this field. We are hopeful to return at some point in the future.

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The Biblioteca da Floresta, photo from http://blog.brasilturista.com.br/o-acre-existe/




One place we were lucky to have gained access to at all was the Biblioteca da Floresta, the Forest Library. I say lucky because the one day we had to wander about the state capital of Rio Branco before our flight onwards to Rio de Janeiro, the museum was closed. Dropped off in front of the quiet and tastefully designed modern building by the generous owner of the hotel we were staying at, we were feeling disheartened that the one thing we could have seen here was closed. We made our way to the shut building and looked through the glass. A security guard behind the desk inside came out to meet us. Without hoping for much I explained our situation and much to our surprise the guard proceeded to not only invite us in, turn on the lights and say we were free to look around anywhere, but to give us a wonderful tour of the place.

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Inside The Biblioteca da Floresta, photo from http://ascoisasdabiblio.blogspot.com/2011/05/biblioteca-da-floresta-rio-brancoac.html




Our guard turned to be quite an angel. He is a former teacher, who had worked in prisons and had also known Chico Mendes personally, he shared with us a number of interesting stories from Acre state. He was very proud of this Library and the people associated with it, such as Marina da Silva another important environmental activist, Acre native and political figure who was for a time Environmental Minister under Brazil’s Labour government but who resigned for the lack of support for her ministry.

Marina da Silva also ran for president in the last election under the Green Party and came third. We will definitely be following her progress, the last initiative she has been involved with is launching another platform Rede Sustentabilidade, Sustainability Network, an open movement that is reaching out across sectors of Brazilian society but which also intends to contest the next election while moving away from the organisational format of a traditional political party.

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Inside The Biblioteca da Floresta, photo from http://ascoisasdabiblio.blogspot.com/2011/05/biblioteca-da-floresta-rio-brancoac.html




The Forest Library is a beautiful and well-resourced library, museum, gallery, study and auditorium space open to the public and built by the local government. We were told by our guide the Library was going to be named after Marina but that there was some glitch on naming public buildings after people who are still living.

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Studying Inside The Biblioteca da Floresta, photo from http://ascoisasdabiblio.blogspot.com/2011/05/biblioteca-da-floresta-rio-brancoac.html




The Library is well worth the visit if you are in this part of the world, as is the city of Rio Branco. Opened in 2007 the library stretches over three floors with several exhibition spaces. The Library’s goal is to promote sustainability and teach about the region, the forest and the knowledge held about it by local populations. An important focus of the library, and seen in the highly informative museum, is to teach about the history of this region.

The history starts with the rubber boom of the 1800s and the forced labour of indigenous peoples and African slaves to the collapse of the rubber industry in Brazil. This is followed by the rise of different forms of indentured labour in the large farms of this region. The museum provides a map of the various attempts at colonising the forest and extracting wealth from the land through often cruel means. The exhibition also shows various moments and movements of resistance including the union struggle which was led by Chico Mendes. Upstairs the exhibition is about the various indigenous peoples in Acre, telling some of their stories and histories.




Our guard-guide explained to us how this space is used by local high school and university students who make use of the books, computers and study spaces. The Library also runs various events where people directly go and learn over a few days with different populations in the forest, indigenous communities, rubber tappers and others living off the forest.

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The book shelves with seeds and leaves, Inside The Biblioteca da Floresta, photo by Kelly and the indigenous panels

An interesting temporary exhibition we saw here also showed how the regional government and local businesses were promoting sustainable products from Acre’s forest to an international markets. Showing products such as Brazil nuts, latex, different fruits and oils which could be farmed without damaging the forest and a number of which have been used for their medicinal properties.

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Part of a temporary exhibition on local products Inside The Biblioteca da Floresta, photo by Kelly




We left the museum after thanking our guide profusely. Before leaving Rio Branco we walked through the local market. In one of the stalls selling local plant medicines we saw hundreds of species of plants, fruits, seeds, roots being used untold purposes. How strange that an economic system that champions one or two species, say soy or cattle, can prevail and cause such destruction over such an intricately woven and diverse ecosystem.

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A local medicinal plant shop, photo by Udi

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A local medicinal plant shop, photo by Kelly

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Desarrollo = Cosmovisión y Crianza… Aprendiendo de PRATEC

Desarrollo = Cosmovisión y Crianza… Aprendiendo de PRATEC

Posted by on feb 1, 2013 in all posts, Peru, PRATEC | 0 comments

Estamos en el barrio de Barranco, otra vez bajo el cielo gris de Lima, relajándonos en un café tras otro peligroso viaje en taxi a través del tráfico agresivo. Acabamos de tener una reunión de 90 minutos y una entrevista con Grimaldo Rengifo Vásquez, uno de los fundadores de  PRATEC (Proyecto Andino de Tecnologías Campesinas), una red de organizaciones que trabajan con las comunidades indígenas en todo el Perú a través de una perspectiva que valoriza y que busca fortalecer el conocimiento y las prácticas andinas. Grimaldo Rengifo Vásquez, Eduardo Grillo, Greslou François y Marcela Velásquez, profesionales del desarrollo y la agronomía que no estaban satisfechos con los modelos de desarrollo que estaban siendo aplicados sin ningún tipo de cuestionamiento en Perú y en otros países, iniciaron esta organización en 1986.

Como Frederique Apffel-Marglin escribió en un maravilloso artículo sobre PRATEC en 2002:

En el curso de sus actividades profesionales eventualmente llegaron a la conclusión de que el desarrollo en sí era el problema. Esta toma de conciencia no vino rápidamente, sino que emergió lentamente después de una vida de actividad profesional al servicio del desarrollo. Al principio pensaron que las cosas no estaban funcionando porque las metodologías que utilizaban eran defectuosas. Trabajaron duro para diseñar mejores metodologías. Atravesaron muchas fases y diversas modas: el desarrollo comunitario, el desarrollo participativo, la tecnología apropiada, el desarrollo sostenible, las mujeres y el desarrollo. Intentaron con todo lo disponible, siempre con el objetivo de captar la realidad de la agricultura campesina andina y de la vida campesina en general. Por fin llegaron a la conclusión de que ninguna metodología serviría para lo que ellos buscaban,  y que el problema radicaba en la idea misma del desarrollo. Es en esta coyuntura que dejaron sus actividades profesionales y su estabilidad laboral y fundaron PRATEC, una organización no gubernamental. En otras palabras, se desprofesionalizaron. Habían llegado a la conclusión de que el desarrollo había fracasado. Las pruebas se hallaban esparcidas por todo el paisaje peruano en lo que algunos de sus colegas han llamado “la arqueología del desarrollo”, es decir, las infraestructuras en ruinas, abandonadas a la intemperie después de que los funcionarios del proyecto se habían ido, descuidadas por los campesinos para quienes habían sido destinadas y dejadas a deteriorarse. La evidencia también se hallaba en sus repetidos esfuerzos por idear y encontrar mejores metodologías y la toma de conciencia final de que dentro de su perspectiva profesional y sus limitaciones, era imposible aproximar el desarrollo a la realidad campesina  y por lo tanto hacer el desarrollo relevante para las vidas de los campesinos.

From Fieldwork to Mutual Learning: Working with PRATEC. Environmental Values 11 (2002): 345–67. Traducción no oficial. La cita textual del libro en inglés se encuentra en la versión en inglés de este post. 

Me gusta especialmente esta imagen de una arqueología del desarrollo: las huellas en ruinas de esquemas fallidos, soñados en otros lugares con visiones diferentes de lo que es el buen vivir, ahora dispersos por todo el paisaje, siendo tapados por la vegetación y convirtiéndose en casas de aves e insectos. Supongo que el equipo PRATEC considera el paisaje de las ideas del desarrollo igualmente lleno de esquemas a medio cocinar, ahora tirados inútiles sobre el piso, a la merced de elementos diseñados en las distantes oficinas de alguna gran organización, lejana de las vidas cotidianas de las personas aquí en Perú. Y en la foto de abajo, ¡cuántas cosmovisiones diferentes, cuántos modelos diferentes de desarrollo hacia la buena vida existen!

Un mapa de los grupos indígenas en Perú que encontramos en las oficinas de PRATEC en Lima. Foto tomada por Udi.

En nuestra reunión con Grimaldo, él nos contó la historia del surgimiento de la organización a mediados de la década de 1980, en medio de un clima de violencia y conflicto en el país a raíz de los levantamientos guerrilleros. Décadas de proyectos de desarrollo, los efectos de este conflicto y de las invasiones neoliberales apoyadas por el estado sobre las tierras indígenas y sus recursos, habían dejado a estas poblaciones en un estado de desesperación, destruyendo la base cultural o tejido social que había sostenido a estas comunidades durante miles de años. El conflicto con la guerrilla solamente, Grimaldo nos dijo, había matado a 70.000 personas, la mayoría indígenas.

A partir de entonces Grimaldo dijo que un nuevo período de reconstrucción había comenzado entre estos grupos y PRATEC se convirtió en su socio/compañero en este proceso. Esto implicó para PRATEC llegar a entender otra cultura y cosmovisión (una manera de ver, estar y ser en el universo) diferente de la suya. Para Grimaldo, la cosmovisión de los Andes peruanos era diferente a la cultura amazónica campesina donde fue criado, pero también de la agronomía académica en la que se había formado en la universidad. La base fundamental, la que sostiene a esta cultura andina, es la agricultura y la cosmovisión de la crianza que caracteriza a las relaciones de la gente con la naturaleza.

Choba choba, o trabajo comunitario en la chacra, Lamas. Foto tomada por Kelly.

A menudo nos encontramos con esta palabra crianza. La escuchamos en la ciudad de Lamas, donde el proyecto local Wama Wasi, que forma parte de la red de PRATEC, trabaja con las comunidades Quechua Lamas en esta región del norte del Amazonas. Lo escuchamos en nuestras conversaciones con Elena Pardo en Cusco, en CEPROSI (Centro de Promoción y Salud Integral), que también forma parte de la red PRATEC, que trabaja con comunidades quechuas que viven alrededor de esta región de los Andes.

Nos encantó este término, crianza; tiene una profundidad y una belleza para transmitir el corazón de esta cosmovisión tan extendida en la región. También tiene profundas conexiones con la publicación anterior de Kelly sobre  Maize and milpa in Mexico, y las publicaciones sobre el búfalo en Alberta. A nuestro entender, el término crianza significa que las personas ayudan a crear y a mantener, o nutrir, la naturaleza, mientras que la naturaleza a su vez, ayuda a crear, mantener y nutrir a la gente. La relación es de parentesco, de la misma familia, y por lo tanto muy diferente de la forma habitual en que hemos llegado a comprender “la agricultura”, donde los cultivos son “producidos”. El concepto tradicional de “agricultura” no implica de ninguna forma o no tiene en cuenta el que el “agri”, los cultivos, nos estén también “produciendo” a nosotros. Esta relación, práctica y comprensión de la “naturaleza” como estando por fuera de nosotros y siendo manipulada por nosotros para nuestros propios objetivos y fines cada vez más puramente comerciales, es reemplazada por un sentido de mutualidad y reciprocidad. Ayudo a las plantas a crecer porque ellas me ayudan a crecer, y los dos somos parte de una colectividad más grande que es, en esta cosmovisión, nuestra madre tierra, un ser vivo que nos mantiene a todos vivos.

La singularidad de PRATEC ha sido la de practicar una escucha profunda y aprender de las comunidades indígenas con las que trabajan. En lugar de comenzar desde el lugar de “expertos” educados en una cosmovisión particular, empleando palabras tales como “progreso”, “desarrollo”, “reducción de la pobreza”, “rendimientos crecientes”, “crecimiento del PBI”, “producción de cultivos”, PRATEC en cambio le prestó atención a los valores y prácticas culturales que han sostenido la vida de estas comunidades en estos lugares durante miles de años. Llegar a conocer estos valores y prácticas, como por el ejemplo la crianza, pero también aquellos valores y prácticas que rodean al concepto de chacra, el campo o el lugar donde se practica la crianza y que constituye la mayor parte de la vida laboral de la comunidad, fue el primer paso en la trayectoria de PRATEC y sus fundadores. Vamos a escribir más sobre la chacra en un post posterior ya que es un lugar y concepto central para las comunidades Quechua Lamas que llegamos conocer, y, además, es muy similar a la milpa mexicana (ver publicaciones de Kelly sobre Maize and Milpa).

La siguiente etapa de PRATEC, tal como Grimaldo narra en la entrevista, consistió en difundir este entendimiento particular sobre la importancia de la escucha atenta y del aprender de las comunidades. Para tal fin, pasaron un período de más de quince años realizando cursos en todo el Perú para diferentes grupos de profesionales y estudiantes. Esto gradualmente llevó a la consolidación de un grupo de personas a lo largo del país, profesionales del desarrollo y la agricultura,  maestros y activistas de la comunidad, que estaban interesados en practicar este enfoque alternativo al desarrollo. La siguiente fase de trabajo de PRATEC se ha focalizado entonces en fortalecer estas prácticas y sistemas locales con el fin de alcanzar no una concepción externa y experta de la buena vida, o del desarrollo, sino para actualizar lo que esto significa para los mismos pueblos indígenas.

Todo ello ha supuesto, para las personas que trabajan en PRATEC, muchos de los cuales son agrónomos universitarios, ingenieros agrícolas y educadores, desaprender y re-aprender muchas cosas. Al igual que Grimaldo, otros con los que hablamos en PRATEC, mencionan este proceso de cuestionamiento de los supuestos y de la cosmovisión que habían aprendido en instituciones académicas y de desarrollo.

Tan penetrante y poderosa ha sido la fuerza de esta cosmovisión que promueve un determinado tipo de desarrollo y progreso impulsado por la tecnología y orientado al mercado, que una parte importante de la labor PRATEC con las comunidades locales implica reparar o corregir la des-valorización de las formas de vida indígenas que venía sucediendo desde la llegada de los españoles hace quinientos años. Resulta interesante señalar que aunque muchos de los fundadores de PRATEC y muchas de las personas que trabajan hoy en día en la organización fueron formados inicialmente en el campo de la agronomía, la mayoría de ellos están ahora activamente involucrados trabajando en el área de la educación.  Como afirma Grimaldo, la última etapa en la trayectoria de PRATEC ha sido la de trabajar con escuelas y con política educativa, como una manera de fortalecer las formas locales de conocimiento. Para este cambio es también importante la obra realizada por Elena Pardo en y alrededor de Cusco. Elena proviene del mundo de la educación: trabajó durante muchos años en el Ministerio de Educación antes de iniciar CEPROSI. Aquí en Perú, así como en México y Canadá, encontramos que la escuela es una institución clave tanto para el desmantelamiento como para la reproducción de una cosmovisión particular. Cómo PRATEC y sus organizaciones afiliadas trabajan con las escuelas será el tópico de las próximas publicaciones.

Red de los proyectos de PRATEC en Perú

El enfoque de desarrollo de PRATEC, al que algunos llaman “post-desarrollo “, es muy conocido tanto en Perú como a nivel internacional, y es a la vez respetado y controversial. Desafía a pensar en quiénes son los expertos, quiénes deberían tener el derecho de imponer el desarrollo (en particular con ciertas ideas de progreso) en una comunidad, y qué tipo de desarrollo o concepción de la buena vida deberían imponer. Cuando visitamos, Waman Wasi, una de las tantas organizaciones que integran PRATEC, en Lamas, la región norte del Amazonas, nos contaron cómo el área está llena de diferentes iniciativas de desarrollo llevadas a cabo por numerosas organizaciones, cada una con su propio conjunto de expertos, asesoramiento y modelos. Algunas ofrecen incentivos para que el pueblo Quechua Lama cultive café o cacao para exportar. La lógica detrás de esto es que el pueblo Quechua Lama debe entrar en la economía monetaria mundial para satisfacer sus necesidades, ya que son pobres (de dinero). Para Wama Wasi, con quien pasamos tiempo, este enfoque no reconoce la autonomía y autosuficiencia de estas comunidades, ni cómo la chacra representa una cosmovisión que sustenta toda una forma de vida, no sólo materialmente, sino también culturalmente, en términos de los roles familiares y las relaciones, y espiritualmente. Aunque son pobres de dinero su sentido del buen vivir no está relacionado al tener o poseer cosas, sino que está relacionado a la crianza, a la chacra, y a otros elementos de su cosmovisión que sustentan su ser y estar en el mundo.

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