miércoles, noviembre 30, 2016

Finding Utopia.

Translation: Radym Berlinger Reitman.
 As a result of the Gathering of Anarchist practices that occurred in Neiva, during March of this year, we were able to become acquainted with the experience of the process known as Utopia, the AgroEcological Unidiversity of The Earth, located on the western slopes of the Andes Central Mountain range, in the ancestral territory of the Putimaes, nowadays the rural community of Quisquina, Municipality of Palmira, of the Department of Valle del Cauca. A few months later when we visited the Cauca Valley and Tolima and we got to know this territory.

Leaving Palmira in a bus, we made our way up the mountain range for about an hour or so, and from there, with the Beehive banners and the posters, we climbed like little ants until we arrived at Utopia. Since 1994 the trees in certain areas of the Quisquina have been protected and are not allowed to be cut down. This managed ecological reserve was created by and for the community and is made up of approximately 90 hectares. The AgroEcological Unidiversity of The Earth Utopia was born with influences of the processes of home gardens, urban gardening in Cali in the Revolutionary Student Park, and in the teachings of Manuel Quintin Lame.

On the other hand the continuous persecution of urban gardens in the city continually resulted in crops being destroyed and this in part helped push the rural planting process. Originally the idea was to create an eco village, but it ended up being a school. At the beginning different people came from Cali to La Quisquina every weekend, after the Agricultural Strike of 2013, folks began to stay for two week periods in tents. Over time, through collective work (mingas de trabajos) between friends and family members, a house was built.

The first objective was to learn agriculture, to save the seed in the rural environment, far from the problems of the city where gardens are persecuted. This wasn’t so easy since what had been learned through urban agriculture fell short in the rural context, especially in those first days being out in the country. So we were told, “Every day was a learning moment.”

Utopia uses the Chakana, an ancestral symbol also known as the Andean cross, as its principal image, surrounded by 4 principles that are: complementarity, reciprocity, equilibrium, and harmony. Walking through the gardens full of chia, amaranth, quinoa, cape gooseberry, lulo, yucca, corn, plantains, pigeon peas, and arracacha. The harmonious and balanced nature of the diversity was evident.

A Utopia participant explained to us the complementarity between plants, animals, and people. We were shown how a yarumo tree grows tall taking in the sun and below the boro plant needs more shade. In the garden we were shown how rosemary and oregano help the corn, and how ornamental plants attract certain pollinating insects.

With reciprocity, they showed how sometimes they cut plants they leave the cut vegetation in the same place as fertilizer for the crops. These principles are accompanied by 4 pedagogical spirals that are: the profound, the integral, the social, and the environmental.

The profound spiral is about the spiritual and the relationship between the mind and body. Related to the spiral, the integral embraces ancestral memory and the cosmovision embraces the diversity. The social spiral is about decentralized social organization conceived like the Council of Good Living unlike the Communal Action Council imposed by the State. The Councils of Good Living look to create and self-govern, develop solidarity economy and friendly technology and develop personal, community, and territory defense amongst the inhabitants.

Finally, the environmental spiral proposes that the PTO, or Plan of Territorial Regulation, which is created by the State to appropriate natural beings of the territories in the service of the capital be replaced with PCOT, or Community Plan for Territorial Regulation, which promotes the protection of the territory, the forests, the water, which works to establish an agroecological territory, free of genetically modified crops and the use of agrochemicals as well as being free of mining, whether national or transnational.

This proposal, developed as the Agroecological Land, is the proposal of autonomous territories which includes principles from the native and ancestral territories. These undoubtedly are influenced by the libertarian tendencies, something similar to the campesino reserve zone and agrarian territories with anarchist tendencies. The days that we were in Utopia, we had the pleasure of sharing with the ants and bees there.

Everyday, a choir of dozens of chachalacas called us to the labors of the day at about 6:00 in the morning. Those days, we clean under brush with machetes for a while to open up  a space for the construction of a new house and clear the bush necessary for more gardens. We harvested and processed chia that we mixed with flour for arepas that we ate, we fixed a ramp for a BMX bicycle track and also hiked across the reserve and the mountain top, crossing the Chorros River.

We spent a morning sharing ¡Mesoamérica Resiste! with some farmworkers from La Quisquina, who brought a land reclamation process from the Dinamarca Plantation and have been resisting for 15 years through their permanence in the territory, consistent agriculture, animal care, and the processing of natural products.

As we conversed amongst fruit trees we offered a brief explanation of the graphic mural, making the connections between the Colombian context with the free trade agreement FTA and how the policies of the Colombian State bankrupt farm workers, forcing them to migrate to the city, to other countries or to stay on their land to be exploited as cheap labor for the monocrops of the agro industry, as is occurring with sugar cane in the Valle del Cauca.

Utopia has already created its path, as they themselves say, “the road is long and curvy, and in this case, it has a lot of mud.” As a school, Utopia seeks to have knowledge exchanges with other people, help construct projects and move from thought to action. The invitation is open to motivated individuals with initiative and a desire to get their hands dirty to visit them, get to gain an understanding and share in the various jobs working the soil, which are being built on this land with the forest, the sowing of the land and the people.

We hope to visit again to the forest, the chachalacas and our other friends from Utopia. Those interested in visiting Utopia can contact them through these telephone numbers: 316 341 45 87, 318 239 51 69, 318 283 16 39, or: 4864740.

miércoles, agosto 31, 2016

Turtle Island Pollinating Ríos Vivos Tour: Chapter Two: The line drawn at the Widzin Kwa

From the Peace River Valley we headed west, visiting the Circle (A) Ranch for an evening before we continued towards another territory in resistance, for another river, the Widzin Kwa. Back in 2013, the Brigid Edition of the Earth First! Journal graced the inner cover of the magazine with a full color photographic poster of the biodiversity impacted by the Quimbo Hydroelectric Project in Huila, Colombia. The same edition of the journal had the cover story of how the Unist'ot'en Clan of the Wet’suwet’en First Nation had recuperated their ancestral lands and through the Unist'ot'en Camp are protecting their territory from the construction of a network of gas and oil pipelines all connected to both the infamous Tar Sands of so called northern Alberta and the associated fracking in Northeastern British Columbia that intend to reach Pacific Coast ports to fulfill the demands of Asian markets. 

The Tar Sands of northern Alberta are considered to be the world´s third largest petroleum deposit after those found in Saudi Arabia and Venezuela. The Athabasca River Valley, the territory that was sacrificed for industry, development, and jobs, is now a place with no ground water, where there is no game to hunt or fish to catch, and where the remains of pipeline spills and clouds of chemicals
Found on www.zoeblunt.ca
cover the land and sky. Respiratory diseases and cancer are a constant amongst the local inhabitants. The territory of the Dene and Cree First Nations peoples that has been consumed by the voracious appetite of industry, growth, capitalist progress, and development are a grim reminder of what awaits other communities and ecosystems of peoples not capable of defending their territories from such interests.

The Tar Sands and all of its associated infrastructure projects such as the pipelines and ports goes beyond just northern Alberta. The entire project would leave a path of destruction throughout countless territories and has already more than contributed its share to pushing the entire planet further into the current climate crisis downplayed as, climate change. 
Found on warriorpublications.wordpress.com
Whether PM Trudeau wishes to recognize it or not, the massive conflagration that consumed much of the area around Fort McCay in early May 2016 has everything to do with the global climate crisis and the role of the Tar Sands, both regionally and globally in this industry created crisis. 

The corporations vested in spreading the pipeline projects in the west include Chevron’s nearly 300-mile Pacific Trail natural gas pipeline, the 725-mile Northern Gateway crude oil pipeline, and TransCanada’s +400-mile Coastal GasLink natural gas pipeline. The Coastal GasLink natural gas pipeline has led to deep tension between industry and resistant First Nations clans like the Unist’ot’en.  

Unique within much of North America´s colonial history is that many First Nations peoples of what is now known as British Columbia never formally had any diplomatic relations with colonial governments, and for the most part have not signed any treaties, making the whole of their territories unseceded land, such as is the case of the Wet’suwet’en First Nation. While the Canadian State and the British Crown have yet to decide if they will recognize  over a hundred of First Nations’ land claims to territories that have been under indigenous stewardship since time immemorial, like the Wet’suwet’en First Nation, many are returning to their traditional territories, and the log standing push for autonomy is gaining in momentum.  

Many First Nations peoples have been forced to live in towns and reserves often far away from their traditional lands in order to go work or school and land defense has been a means to change this. Through processes of land defense such as the Unist'ot'en Camp, many First Nations land defenders have had the opportunity to recuperate traditional practices that for various reasons they were not been able to prior to the establishment of camps based on cultural reclamation, such as to plant and harvest, hunt, fish, trap,  relearn traditional crafting skills, and regain knowledge to live with the land again. Land defense for many has essentially become a way to further decolonization.

With the magnitude of the projects associated with the Tar Sands, and the threat posed from both the companies and the state, through pipeline construction in unseeded and autonomous territories,  it should be of no surprise that the amount of First Nations communities and clans establishing territorial defense camps in response have increased.. These acts of self-determination have not been without reaction. In the case of the Unist'ot'en Camp, the Royal Canadian Mounted Police (RMCP), along with unmarked individuals, have continually harassed, threatened, and attacked the camp, as well as people traveling between the camp and neighbouring communities. Companies like Coastal GasLink and Pacific Trail continue to harass land defenders, and is continually looking for new ways to enter a territory which they have no claim to. Workers are dropped off by helicopter far from the camp in order to advance the necessary referencing for the pipeline´s route. This has led to land defenders having to split off from the main camp and spend shifts in the forest on the lookout for these incursions.  

Since the Unist'ot'en setup camp on the Widzin Kwa six years ago, the Gitdumden and Likhts'amisyu Clans of the Wet’suwet’en Nation have also set up blockades against the construction of pipelines. Neighboring the Wet’suwet’en, the Wilp (house) of Luutkudziiwus of the Gitxsan Nation are resisting the construction of TransCanada´s  Prince Rupert Gas Transmission Project  (PRGT) by means of the Madii Lii camp. This camp, like Unist’ot’en. has also fostered a return of many to the territory, and practices of living with the land. Further south, near Vancouver, the Burnaby/Langley – Kinder Morgan pipeline has had continued resistance from the Kwantlen Nation and its supporters. On the coast near the city of Prince Rupert, the Malaysian company Petronas seeks to create an LNG Gas Terminal where all the pipelines would arrive to process and export the gas and oil by the Pacific Ocean. In the days we were visiting the Unist'ot'en Camp, the Lax Kw'alaams Nations’ warriors successfully defended Lelu Island by denying access to the territory to workers responsible for initiating construction of the LNG terminal.

Land defense camps and blockades led by First Nations have not only been successful in halting pipelines and Tar Sands related projects, but also in stopping bear hunts, hotel developments, the creation of salmon farms, and logging. In many cases the land defense camps have not only served as a time and space for elders to share and transmit knowledge to the youth of their own territory, and to decolonize relationships with the ancestral lands some may have grown distant with, but also as a place where youth from other First Nations communities can come as well to learn and to heal, as many have lost their own traditional territories to the pollution and destruction of wildlife that these kinds of projects cause. The land defense camps have become a place where diverse groups of allies of all ages, backgrounds, interests and capacities convene in supporting the construction of Native autonomy and self-determination. 

It was under this context and time when we experienced the Unist’ot’en Camp. After passing through the town of Houston, we turned onto a gravel road, and after driving some hours we approached a bridge blockaded with signs, logs, and other obstacles. Some distance away we pulled to the side before getting out of the car and walking over to the bridge. As so many before us, and so many since, we were asked “Name? Do we work for industry? What skills do we have to offer? How long will we be there?”  After radioing in, we were given the okay to enter, and crossed the bridge by foot. Throughout the landscape of the north and even on the gravel road we drove in on, seeing large expanses of land clear cut of trees was common, though not here. The forest was thick with layers of life that due to the season, being mere weeks before the first snow fall, was preparing to enter into slumber.  

Walking throughout the camp it was incredible to witness what had been accomplished in the past five years since its creation. There structures where people stay, a healing center that also serves as a kitchen and a dining area, and gardens and grow beds. Throughout the space we met a variety of people coming from different places  with different experiences and backgrounds, who all shared the necessary values to find themselves there contributing their droplet of water, and their grain of sand for the defense of this territory. Because of limited time, we were not able to visit further within the territory where a traditional pit house was in the process of being erected.

After making our rounds through the camp, we met with Freda Huson. We shared about our rivers, territories, and processes. And we asked for permission to exchange gifts    between territories, and from other rivers in resistance. Freda explained how “The waters of this river heal. In the warmer months people will enter into the cold waters and as it flows over them it heals. You can drink this water right from the river”.  And it was healing.  As the elements from the territory were exchanged, we could feel the icy waters wakeup the entire body, even though it was just our hands that were getting wet. That evening was spent in the Healing Center where the Mesoamérica Resiste piece was presented, along with a performance by hip hop artist Testament, and a presentation about the experiences of Ríos Vivos, and anti-Canadian gold mining.

The following day we returned to Houston and at the Friendship Center, thanks to the Unist'ot'en Camp Solidarity House, a meal was shared, Mesoamérica Resiste was again presented and Testament performed. From Houston we continued to Prince George where we shared Mesoamérica Resiste and the experiences of Ríos Vivos and Polinizaciones at the University of Northern British Columbia. After Prince George we continued to the small mining town of Wells, and then on to Forest Grove for performances by Testament and presentations of Mesoamérica Resiste.

As tour life required being on the road for long hours each day and spending little time in any one place, large amounts of time were available for reflection, though this entry is being written nearly six months after the fact. Now, months later, thinking of the role of land defense strategies such as the Unist'ot'en Camp, and how it has also functioned as a place for people to decolonize, we can’t help but naturally think of Asoquimbo´s land liberations in central Huila in 2014, and the land blockades around the dam site that were erected so many times between 2011 and 2014. Understanding the relationship between colonization and the worsening of the global climate crisis, as well as the root causes, such as the Tar Sands (where fires raged this year in northern Alberta), the direct actions of land defense and Earth liberation against these dirty projects, with camps like Unist’ot’en, or initiatives like Project Mesoamérica, and IIRSA, are imperative if this planet´s current inhabitants, nonhuman and human, are to stand a chance in the storm that is building.  

For more information about or how to support the Unist’ot’en Camp please visit: http://unistotencamp.com/

Picture by Gidagaakoonz Mooz Ndootem

Encontrando la Utopía

Como resultado del encuentro de prácticas anarquistas, evento que ocurrió en Neiva en marzo de este año, pudimos conocer la experiencia de Utopía, la Unidiversidad Agroecológica de la Tierra, localizado en las laderas occidentales de la cordillera central de los Andes, el territorio ancestral de los Putimaes, hoy en día vereda la Quisquina, Municipio de Palmira del departamento del Valle del Cauca.  Unos meses después cuando visitamos el Valle del Cauca y Tolima, conocimos este territorio. 

Saliendo de Palmira en bus, subimos la cordillera como por una hora y pico, y de allí, con los telones de la Colmena y los afiches, subimos como hormiguitas hasta llegar a la Utopía. Desde el año 1994 cuando se inició la protección y no tala a los árboles en ciertos sectores de la vereda la Quisquina . se creó una reserva ecológica manejado por la comunidad de aproximadamente 90 Ha. La Unidiversidad AgroEcologica Utopía nace influenciada de los procesos  de huertas en casa, las huertas urbanas en Cali en el Parque del Estudiante Revolucionario y de las enseñanzas de Manuel Quintín Lame. 

Por otro lado la continua persecución de las huertas urbanas, dejó cultivos destruidos, y desde ese hecho es que se inicia un proceso de cultivo en lo rural. En principio la idea era crear un eco aldea sino lo que terminó siendo fue una escuela. Al comienzo, diferentes personas venían de Cali a la Quisquina cada 8 días. Ya después del Paro Agrario del 2013 empezaron a quedarse por periodos de quince días en carpa. Con el tiempo a través de mingas de trabajos entre amistades y familiares se construyó la casa. 

El primer objetivo es aprender agricultura, guardar la semilla en lo rural, lejos de todos los problemas de la ciudad donde eliminaban las huertas. Esto no fue tan fácil, ya que lo que habían aprendido en la agricultura urbana sirvió en algo, pero se quedaban cortos en el contexto rural, sobre todo que en esos primeros días, así nos contaron, “cada día era un momento de aprendizaje”.  

La Utopía usa la Chakana, símbolo ancestral también conocido como la cruz Andina, en su imagen principal, rodeada por 4 principios que son: complementariedad, reciprocidad, equilibrio y armonía. Caminando por las huertas llenas de siembra de chía, amaranto, quínoa, uchuva, lulo, yuca, maíz, plátano, gandul, y arracacha, la armonía y equilibrio producto de la diversidad fue evidente. 

Un compañero de la Utopía, nos explicaba la complementariedad entre las plantas, los animales, y la gente.  Nos mostró como el árbol de yarumo crece alto tomando el sol y abajo una planta de boro que necesita más de la sombra. En la huerta mostraron como el romero y orégano ayudan al maíz, y como las plantas ornamentales llaman ciertos insectos polinizadores.  

Con la reciprocidad mostraron en como a veces cortan plantas si no dejan la vegetación en el mismo lugar como abono para los cultivos y así también los otros principios. Estos principios son acompañados por 4 espirales pedagógicas que son: lo profundo,  lo integral, lo social y lo ambiental.  

El espiral profundo es sobre lo espiritual y la relación entre mente y cuerpo, relacionado con el espiral, lo integral abarca la memoria ancestral y la cosmovisión acoge la diversidad.  El espiral social, es sobre la organización social descentralizada concebidas como Juntas del Buen Vivir a diferencia de la Juntas de Acción Comunal que impone el Estado. Las Juntas de Buen Vivir buscan crear y el auto gobierno, desarrollar la economía solidaria y tecnología amigable y forjar los habitantes en la defensa personal, comunitario y territorial. 

Finalmente el espiral ambiental plantea ante el POT, o Plan de Ordenamiento Territorial que el Estado también impone para apropiar de los bienes naturales de los territorios a servicio del capital el PCOT o Plan Comunitario de Ordenamiento Territorial impulsa la protección del territorio, los bosques, el agua, que trabaja en establecer un territorio agro ecológico, libre de cultivos transgénicos y el uso de agro químicos al igual de ser libre de minería, sea nacional o transnacional.  

Esta propuesta que se plantea como Tierra Agroecològica, es la propuesta de territorios autónomos con unos principios desde lo nativo y ancestral del territorio. Éstas indudablemente influenciadas por las tendencias libertarias, algo parecido a las zonas de reserva campesina y territorios agroalimentarios pero de corte anarquista.Los días que estuvimos en la Utopía tuvimos el placer de compartir con las hormigas y abejas de allá. 

Todos los días, un coro de docenas de guacharacas, nos llamaban a las labores del día a eso de las 6:00 de la mañana. Esos días ayudamos a “volear” machete un rato para abrir un espacio para la construcción de una nueva casa y limpiando el monte necesario de más huertas. Cosechamos y procesamos chía que mezclamos con la harina de las arepas que comíamos, se arregló la rampa de la pista de bicicletas BMX y también realizamos una caminata cruzando la reserva y el alto de la montaña cruzando el siguiente río Chorros.  

Tuvimos una mañana para compartir ¡Mesoamérica Resiste!, con unos campesinos de la Quisquina, quienes traen un proceso de recuperación de tierra de la Hacienda Dinamarca y llevan 15 años resistiendo a través de la permanencia en el territorio, la agricultura, el cuidado de animales y el procesamiento de productos naturales. 

Conversando entre árboles frutales, se dio una breve explicación de los dos telones, haciendo conexiones con el contexto colombiano con el TLC y como las políticas del Estado colombiano llevan a la quiebra al campesinado, obligándolos migrar a la ciudad, a otro país o quedándose en el territorio para ser explotados como mano de obra barata para los monocultivos de la agro industria, como lo que es la caña de azúcar en el Valle del Cauca.

La Utopía ya tiene mucha trayectoria, así como ellos mismos dicen, “el camino es largo, ondulado y en este caso tiene mucho lodo”. Como escuela, la Utopía busca tener intercambios de conocimiento con otras personas, ayudar a construir proyectos y pensamientos desde la acción. La invitación está abierta a personas motivadas, con iniciativas y ganas de “ensuciarse” las manos para visitarlos, conocer y compartir en las varias labores de la tierra, que se están construyendo en ese territorio con el bosque, la siembra y la gente. 

Esperamos pronto visitar de nuevo los bosques, siembra, guacharacas y otros amigxs de la Utopía.
Aquellas personas interesadas en visitar a la Utopía, pueden comunicarse  a través de estos números telefónicos: 316 341 45 87, 318 239 51 69, 318 283 16 39, o el Fijo: 4864740

miércoles, junio 08, 2016

Return to Caquetá: Amazonia Resists dialogs with ¡Mesoamérica Resiste!

Original Source: A la Orilla del Río
Photography: Diana Calderón Montes
Translation: Katy Clark

The bees of the Beehive Design Collective mark almost three years since we were in the Amazonian foothills territory of Florencia (Caquetá) for the launch of ¡Mesoamérica Resiste! Thanks to an invitation and collaboration on the part of A la Orilla del Río [At the River Bank], the virtual center of thought in the Colombian Amazon region, with Movimiento Ríos Vivos [the Living Rivers Movement], we were able to return to Florencia, go to Morelia for the first time and make plans to return later this year to continue our pollinations throughout the territory of Caquetá. On this occasion, just as the first time, we were primarily in Florencia, where we held workshops in different spaces and also were able to meet with processes of environmental organizations, such as that of the Mesa Departamental para la Defensa del Agua y el Territorio de Caquetá – MEDDAT [Departmental Table for the Defense of Water and Territory in Caquetá].

MEDDAT is a meeting and coordinating space of different civil society organizations for the defense of Amazonian territory from extractive processes – primarily the extraction of oil. Currently Caquetá is divided into 21 oil blocks that encompass the territories of every municipality and belong to businesses such as Emerald Energy, Canacol, Hupecol, Ecopetrol and the Agencia Nacional de Hidrocarburos [National Agency of Hydrocarbons], all of which have been met with resistance throughout the entire territory.

One of the strongest and most emblematic processes in the region is that of the peasant farmer communities of Valparaíso that have risen up against the incursion of the Chinese oil company Emerald Energy. For a multitude of reasons, the community is against the extraction of oil in their territory and has positioned themselves in opposition to the project in multiple scenarios. They have continually been excluded from the decision making process. On May 4th, 2015 the community decided to hold a peaceful protest and establish an encampment on the bridge over the La Cacho creek, impeding the pass of Emerald Energy’s heavy machinery. On June 30th, the ESMAD [Riot polie] arrived to the protest site and, for the time being evicted the encampment, leaving three wounded. So far the community has not received an answer about who ordered the eviction and the use of force. Since then the oil company has moved in and established itself.

Like the first time, the places where we were most able to share the work were the Instituto Educativo Jean Piaget (Jean Piaget Educational Institute) and the Universidad de la Amazonia [University of Amazonia]. In Jean Piaget there is never a lack of students; we worked this time with all of the students from grades 5-11, who were drawn to the illustrations and their meanings and gave detailed explanations of subjects such as neoliberalism, extraction, identity, and culture. For two days we worked with the ¡Mesoamérica Resiste! and Plan Colombia graphics with the students of Jean Piaget grounding each concept in what is happening locally.

In the University of Amazonia we were able to share different spaces with different groups, including the Cabildo Indígena Estudiantil (Indigenous Student Council), the Consejo Estudiantil (Student Council), and many students and professors from all departments. The last night in the university, the same hall in front of the library where ¡Mesoamérica Resiste! was inaugurated a few years ago served again as the space to present ¡Mesoamérica Resiste! and Plan Colombia. This time the workshop coincided with the closure of the library which worked in our favor since a large amount of people had to pass in front of the banners during the workshop in order to leave… this led to more than one sticking around for the workshop. In each space there was a good reception and contact information was exchanged to coordinate future workshops on the graphics campaigns.

Two new spaces that made themselves available for workshops were the Montañita branch of the Agrosolidaria [Agrosolidarity] store and the Vicaría del Sur [Southern Vicar] in the municipality of Morelia. For the first time, with Agrosolidaria, we were able to get close to the Caqueteña federation of this national confederation that was born at the beginning of 1994 as the Asociación para el Desarrollo Sostenible [Association for Sustainable Development] (SEMILLAS), with an administrative office in the municipality of Tibasosa, Boyacá. SEMILLAS started the design and ratification of a Socio-Economic Solidarity Program which has sought to transform the established economic relationships that generate low familial earnings and unemployment, based in precarious forms of access to financial and productive resources.

Today the Agrosolidaria Confederation has four departmental federations and five departmental branches with core areas of work such as: fair trade, the agro-ecological school, community finances, agro-solidarity heirs, rural tourism, and various publications. In Caquetá, there are eight branches: Florencia, Montañita, Belén de los Andaquíes, Valparíso, La Unión Penaya, El Doncello, and Puerto Rico. The people who participated were the members of the Montañita branch that live in Florencia – above all, the young farmers who currently live in the city but have their roots and another life in the countryside too. The shop closed and with everyone attentive we began to explore the banners in a small group, looking at scenes like the party, the birth cave, the market and the beehive. In the store we were able to see the individual production line that this branch has of Amazonian coffee and chocolate grown, processed and packaged by the families associated with the Vereda Alto Quebradón [Upper Quebradón community] and brought directly to consumers in Florencia without the need for intermediaries.

In Morelia we were with a network of young people from all the municipalities of the south of Caquetá, organized by the Vicaria del Sur de la Diócesis de Florencia [Southern Vicar of the Diocese of Florencia]. This was the only space in which it was not necessary to present the banners; instead we were able to realize the activity with the methodology of collective analysis with a group of approximately 50 young people ranging from 10-17 years of age. 

After their time spent analyzing the work, all the students gave their presentations of the scenes, fully understanding concepts like colonization and neoliberal globalization, the representations of ancestors with spirits and ghosts, the body as a territory, and the importance of the assembly in decision making. The coordinators of the youth programs grounded the concepts in what is going on locally and talked about how the creation of the highway Marginal de la Selva [Border Highway of the Jungle] has impacted the culture, economy, and ecosystems of the region. They related how their lives in Yurayaco changed, and how it was possible to live well, albeit with difficulties, before the highway. To emphasize the trajectory of deep formation these young people have the workshop culminated with three groups presenting a performance or expressive action representing their favorite scenes of the graphic; for all the groups the scene that repeated was that of “the assembly.”

The week passed rapidly though before leaving we took a dip in the Hacha River and whatever we didn’t achieve in this visit remains pending for a quick return later this year. Thanks to A la Orilla del Río, it was possible to put the workshops on with short notice and we hope to return soon and to be here for a month traveling around the department. Other branches of Agrosolidaria, the communities of the students of Cabildo Indígena Estudantil, and processes of communication and of territorial defense that are interested in receiving and organizing a workshop space for sharing the graphics campaigns of the Beehive Design Collective and Movimiento Ríos Vivos in Amazonian Caquetá please get in touch with us via alaorilladelrio & polinizaciones @gmail.com.