viernes, abril 22, 2016

Encuentro de Prácticas y Tendencias Anarquistas // Gathering of Anarchist Practices and Tendencies

En el mes de marzo del 2016, varios individuos y colectividades llegaron a la orillas de la quebrada el arenoso en El Caguan, corregimiento de Neiva, para el Encuentro de Prácticas y Tendencias Anarquistas. Asistieron personas de gran parte de la geografía Colombiana, -Neiva y La Jagua (Huila), Bogotá, Medellín, Ibagué, Cali, Palmira, Villavicencio y Bucaramanga- pero también participantes de México, Costa Rica y Venezuela, fueron parte activa del encuentro. 

Las abejas de la Colmena compartieron las campañas gráficas como también el material audio visual realizado por Descolonizando La Jagua; y la participación como asistentes de distintos espacios de taller y discusión sobre temas como ecología social, abolición de prisiones, salud femenina, natural y autónoma, anti escolarización, aparte de las discusiones y talleres también se compartía el espacio para una demostración de la funcionalidad con una bici-licuadora, también una variedad de fanzines, música, parches y arte, disponibles para venta y trueque.  

Desde aquel espacio se abren otras propuestas para lograr encuentros en relación a las prácticas y literatura anarquista, auto gestión y comercio justo y a eventos contra culturales. Así que invitamos a todo tipo de personas de procesos de defensa territorial ante el extractivismo, como son los proyectos de minería, extracción de petróleo, represas, monocultivos como la caña o palma, de acercase a estos espacios para aprender de otras posibilidades de cómo defender todos nuestros territorios; nuestros cuerpos, nuestros hogares y nuestras vidas.


During the month of March 2016 various individuals and collectives arrived to the shores of the Arenoso creek in el Caguan, Neiva for the Anarchist Practices and Tendencies Gathering. Peoples from different regions of Colombia attended including Neiva and La Jagua, Huila; Bogota; Medellin; Ibague; Cali; Palmira; Villavicencio and Bucaramanga. There were also international participants from Mexico, Costa Rica and Venezuela that were active throughout the gathering.

The bee from the Beehive shared the graphic campaigns and the audio visual fruits created from Descolonizando La Jagua. They also participated in different workshop and discussion spaces about subjects like social ecology, prison abolition, natural and autonomous women´s healthcare, unschooling, as well as a demonstration space to show how the bicycle powered blender works. There was also a variety of zines, patches, music and art available for sale or barter.

These types of spaces are growing and spreading and allowing gatherings related to anarchist literature or practices; Do It Yourself and permaculture skills shares, as well as counter cultural events. We invite all types of people participating in territorial defense processes against extractivism, such as against mining, oil, dams, monocrops like sugar cane or oil palm to participate in these spaces and learn about other possibilities available for defending all of our territories; our bodies, our homes and our lives. 


sábado, abril 16, 2016

Turtle Island Pollinating Ríos Vivos Tour: Chapter One: The Big River, The Beaver River, The Peace River Country.

Co created by Polinizaciones, Peace Valley Environmental Association & others fighting Site C Dam. The Beaver, Bear and Garden photo are copyright of Don Hoffmann.   

Like most things it started with an urge, a need, an idea… some time later a pollinator from the Polinizaciones process, also part of the Ríos Vivos Movement was able to reach out to other pollinators and put together a presentation tour that would cross a significant portion of Turtle Island, the North American continent.  The idea that developed into the Pollinating Ríos Vivos Tour was to fulfill three main objectives; to first share the experiences of land defense processes such as that of Ríos Vivos Movement, The Strength of Wayuu Women, Yalayalamaana and the Intercultural Communication School of Putumayo through stories, pictures, maps, videos and the Beehive´s Mesoamérica Resiste graphic. The second purpose was to build ties with other land defense processes within the territories being journeyed, especially in the case of indigenous, immigrant and racialized communities. Finally the tour did function as a fund raising strategy to maintain the projects associated with the Polinizaciones process with the above mentioned movements.

Long before the Pollinating Ríos Vivos started, another tour kicked off from the shared territory of the Haudenosaunee, the Missisaugas and the Huron wendat. Two pollinators departed from Toronto making their way west on what was the first Art of Resistance Tour. One of these pollinators, is the Hip-Hop artist Testament, of the duo Test their Logik, who helped combine lyrics about food systems, the war on drugs, decolonization, gold mining and having loved ones incarcerated alongside the Mesoamérica Resiste and True Cost of Coal graphic campaigns that relate a lot of the same stories. The combination of musical and graphic arts of resistance allowed for the Art of Resistance Tour to enter into a wider diversity of spaces than a traditional Beehive Collective graphic campaign tour.

The Pollinating Ríos Vivos tour initiated close to six weeks after the Art of Resistance Tour in Amiskwaciwâskahikan, the city of Edmonton, a territory of different First Nations such as the Cree, Blackfoot, Dene, Nakoda, Salteaux. The first night was a lively artist line up with Testament headlining organized by ESPA- Edmonton Small Press Association at Brittany´s Loungue and the following day being able to share with the incredible space and community at iHuman Youth Society, a large center in downtown Edmonton open to youth and geared to homeless youth that has facilities for painting and art, wood shop, fashion design, music studio, dancing, cafeteria, Elder accompaniment, traditional and current healing, not to mention a committed and loving staff who work with the youth.  We briefly hung the banner in the hall way for folks to observe and later shared in a Canadian ThanksTaking  meal ;).

From Edmonton we embarked northwest leaving the plains for the city of Fort St. John, located on the uplands of the Peace River Valley and within two hour of the Rocky Mountains. We came to Fort St. John specifically to share with people from the Peace Valley Environmental Association and the local Treaty 8 First Nations (communities predominately from Dane-zaa, Cree, and Saulteau backgrounds). None of the pollinators on the tour had been here before or knew anyone personally.   However, as part of the Ríos Vivos Movement and the potential shared experiences and struggles against mega dams, the Quimbo Hydroelectric Project and the Site C Dam Project, we made an effort to go to this region.

The Peace River originates in the Rocky Mountains of northern British Columbia and flows to the northeast through northern Alberta. The Peace River flows into the Slave River, a tributary of the Mackenzie River that ultimately flows into the Arctic Ocean. It´s original name to the Dane-zaa as WpchiigÍi (meaning “big river”) or Tsadu (meaning “river of beavers”), “Unjegah” and “Unchagah” are names often referenced in local history books and provincial place name books.   These last two names refer to the making of peace as there were decades of hostilities between the Dane-zaa and the Cree First Nations; in 1781 the Treaty of the Peace was celebrated by the smoking of a ceremonial pipe, making the Peace River a border, with the Dane-zaa to the north and the Cree to the south.

Since the late 1700s European fur traders were in the region and in 1794 a trading post was built on the Peace River at Fort St. John; the first non-native settlement on the British Columbia mainland. Historically and even today the Peace River country is a sea of Boreal forests, made-up of spruce, birch, and poplar, cottonwood, and willow.  This is the habitat for a large variety of species such as, but not limited to: Bald Eagle, Moose, Deer, Grizzly Bear, Caribou, Wolves, Elk, Wolverine, Trout, Otter and Beaver to name a few.  Some of these animals´ skins and meat were what the initial Europeans fur traders and early settlers to this territory prospered from and kept them alive, with the skillful knowledge and help of the First Nation people. Visit this link for a summary of wildlife endangered by the Site C Dam project: 

Today, this territory has been deeply wounded by a long history of rampant pillaging of extractive industries’ relentless search for raw materials. Not far from the infamous Tar Sands in northern Alberta, the Peace River country is also crisscrossed with a growing grid and patch work of conventional oil and gas well sites, facilities, roads, seismic lines, and pipelines.  An alarming amount of development, so much in fact, that a David Suzuki Foundation study calculated that if all the existing oil and gas activities recorded were laid from end to end, it would circle the earth 4.5 times! 

Recently, the fracking industry has entered the region and this will blanket the land with an entire new layer of destruction;  eliminating more forests, taking of water for fracking, and rupturing the earth below the surface without knowing the risks.  The industry and government have admitted that recent earth quake activity in the region is because of the fracking activity.

In addition to fossil fuel extraction the Peace River currently has two dams that already exist, the W. A. C. Bennett  Dam at Hudson´s Hope built in the 1960s and the Peace Canyon Dam completed in 1980.  Both the Bennett and Peace Canyon Dams resulted in the flooding of large areas of forest and displaced many First Nations people from their hunting, fishing, and trapping territories. These dams are owned by the provincial corporation, BC Hydro, which is the entity responsible for the proposed Site C dam along the Peace River.

The government has dubbed it as the “Site C Clean Energy Project”, but as widely known, mega dams are neither green or clean!   It is an $8.3 billion earth filled hydroelectric dam that would be located down river from the Bennett and Peace Canyon Dams that would flood over 100 kms of the rivers (the three largest being the Peace, Halfway, and Moberly Rivers) and tributaries with its reservoir. Lost, underneath this reservoir, would be a large amount of fertile land, boreal forest ecosystem, as well as important spiritualand cultural sites for local First Nations peoples.                 

The Site C Dam was already proposed once and turned down by the BC Utilities Commission in the early 1980s and recently the West Moberly and Prophet River First Nations have launched legal challenges and are still fighting against the dam in the provincial and federal courts.  Since 2010 BC Hydro has been pushing the project through and in the middle of 2015 the expansive logging and construction for the project commenced and since then has destroyed thousands of hectares of forest including old growth and trees harbouring eagle’s nests.  

The unique topography of the valley allows a particularly long agricultural growing season not enjoyed by any other region within these latitudes where for many months of the year, squash, beans, corn, leafy greens, carrots, potatoes, wheat, canola and other crops are grown. Proponents of local agriculture claim the river valley could feed a million people. The Peace River is a definite strength in terms of food sovereignty in a region that is not hospitable to agriculture for most of the year. Food sovereignty aside,  the relationship of the Dane-zaa  and Cree people to their territory, the relationship to place, memory and identity as a peoples is tied to their mountains, their valleys, their forests, all the waterways and this river. Sound like another river and dam we have covered extensively in Polinizaciones?

On January 1st this year the Treaty 8 Land Stewards established the Rocky Mountain Fort at the historic site of the original trading settlement established by European explorers in the late 1700s as a point of first contact and trade with the First Nations of the upper Peace River Basin. Since then the local First Nations, farmers, ranchers and other allies have been defending the land that they have never consented to having destroyed  for a hydroelectric dam. 

The strategies on both sides have been many, the Rocky Mountain Fort and taking up land defense helps create space for local Native and non-Native youth and elders to nurture traditions and their relationship to their territory, to help deepen their relationship through participating in harvesting and cultural activities, similar to when the Fort was in operation, and supporting the land and all of its inhabitants. The Rocky Mountain Fort is a space that has fostered strategies of direct action for the defense of the land, as well as cultural and spiritual strategies.

None the less BC Hydro and Site C supporters have been relentless, land defenders have been harassed both at the Rocky Mountain Fort and in their everyday lives. Outside intimidation tactics have included verbal assault, car windows broken, phone calls, cyber threats against people, namely Helen Knott, a land defender from Prophet River First Nations and great-great granddaughter of Chief Makenachę “Bigfoot”, last co-signer of the Treaty 8 in 1911 establishing Native rights to 84,000,000 Ha of land including the Upper Peace River Country.

When Polinizaciones shared with Helen Knott she told stories of her river, her people´s river, the river where Peace was signed, and how going to the river is a practice of self-care both in her life and in that of many others. The river has also served as a place of returning to traditions, territorial runnings and offerings.   

Knott spoke also of how huge and unacknowledged the loss is by explaining that; “land is connected to us as peoples, both today and historically through our blood memory, and how when going to these places you regain the memories of your ancestors on a cellular level. We as a people have lost so much that we can´t just afford to lose anything else that can give us that.”

On February 29th, the colonial British Columbia Supreme Court with no regards to the Treaty rights of the Treaty 8 Nations granted BC Hydro an injunction against the land defenders ruling for their withdrawal from their own territory. The Land Stewards have since been ordered away from their camp and the old growth forest wiped out.  Now more than ever, they could use support and solidarity.  March 6th, Kristin Henry started a hunger strike for 20 days until she was hospitalized. Kristen and supporters set-up camp in front of BC Hydro’s corporate headquarters, in Occupied Vancouver, Unceded Coast Salish Territory.  The urban solidarity camp still remains active and continues to educate people on the streets about the impending Site C Dam and its many violations – letters are sent daily to Trudeau and hunger striking remains as an action by some campers.

Our visit to the Peace River Valley was nearly a couple of weeks before the first snows of the 2015 winter and even though we were met with cold and clouds, the people who received us were as warm as family members not seen in a long time. In the time we were there we were able to hold the first Pollinating Ríos Vivos works sharing the Mesoamérica Resiste graphic as well as experiences of the different processes such as Ríos Vivos and the Association of Affected Peoples of the Quimbo Hydroelectric Project- ASOQUIMBO at the North Peace Cultural Centre.

Afterwards just before sun set we were invited to a lookout point over an area of the Peace River Valley where the logging had already commenced and the land owners had created a sign on the hillside using rocks that clearly read “No Dam C”.   That night we shared music, words, food, experiences and items with a variety of beautiful land defender family including people from all ages and communities that we still think about and keep in mind as they are fighting the same fight as we are in Huila.... the Treaty 8 Stewards of the Land and their supporters who occupied the historical Rocky Mountain Fort site are our land liberators, the streets of Fort St. John or Dawson Creek are the streets of Garzón and Gigante and the Colonial Government halls of Vancouver or Ottawa are to those of Neiva and Bogotá.

That night we received many messages with peoples of the Peace River. One of the youth most active with the Rocky Mountain Fort land defense is Waylon Fenton who sent a message to children impacted by dams in Colombia by saying; “not be afraid to use their voice, one of the most of powerful weapons in defense of what is ours as kids”. 

Verena Hofmann of the Peace Valley Environmental Association sent a message of solidarity by saying; “to all communities in South America and globally in the same story as us, fighting mega dams and big mines… you inspire me, through your stories and pictures. We as people will prevail if we come together, all of us with our land, our water and move with the beat of our hearts. We may seem very far apart, and very different but if we see what we are fighting for we will see it is the similar and close and keep the good fighting going because we are now connected and I want to see that you all prevail.”

As one could expect, tour life is not exactly fit for soaking into places, early the next morning the three pollinators continued on our way but not before a brief stop at the confluence of the Halfway River and the Peace River to thank the rivers and the territory, to experience and feel the place in silence and with permission, to exchange elements of this territory with those from Magdalena and Suaza rivers in La Jagua, Huila. Before rushing back to the car for another full day of driving, two bald eagles danced in the air above us before landing on some large trees watching us as we headed west to other regions where peoples' love for their land has brought them to stand up against all odds to defend their territories against destruction and displacement. 

For more information about the campaign to protect the Peace River Valley, go to:

Facebook Pages
Say “NO” to Site “C” Dam!
Peace Valley Environment Association

Take Me Water Radio Program:

jueves, marzo 03, 2016

Pollinating with the Save the Baché River Committee

Photos:  Save the Baché River Committee

During December of last year we were able to organize an activity to share the Mesoamérica Resiste graphic in the rural community of San Miguel, Municipality of Santa Maria, Huila. The workshop was done with members of the Save the Baché River Committee, peasant farmers who have organized against the hydroelectric projects projected by the Electrical Utility Company of Huila, Electrohuila, along the Baché River.

Electrohuila plans to build two hydroelectric plants along the river, one near the municipal seat of Santa Maria and the other higher up in the rural community of El Socorro. The hydroelectric plants as oppose to the hydroelectric dams are normally built in smaller, narrow valleys and usually do not have a reservoir or require the rerouting of rivers.  There is a widespread opposition to all of these electric generation projects due to the fact that they are to generate electricity necessary for other industrialization and resource extraction projects that harm the land and its inhabitants.

Nine days before the workshop we had in Santa Maria, the members of the Committee received a visit of the Autonomous Regional Corporation of the Upper Magdalena- CAM (Spanish language acronym), whose members planned to enter the region with representatives of Electrohuila to realize the studies needed to determine the viability of the hydroelectric plants in the area. At 8 am the community of Santa Maria came out to the highway to wait for the arrival of the CAM and Electrohuila. In April 2015, during a public assembly, the community clearly expressed its complete rejection of the project and a concession over the Baché River and its tributaries that would last for fifty years. Essentially there is total rejection of the municipality´s common hydrological goods to the private sector.

None the less, the CAM, Electrohuila and HMV engineers insisted on trying to visit the area where they intend to build the hydroelectric plants.  As a result about a thousand people from the impacted community of these projects took over the highway and made it very clear that they would not be allowed to enter the territory.

During the blockade the community made it very clear to local media that “we will not allow entry here because the State is not defending the interests of campesino famers, instead it is handing over our national sovereignty to the national and transnational companies that are destroying the entire country with the desire of energy and minerals that are not for us, what is for us the inhabitants is the destruction of our social fabric and environment.”

In sharing Mesoamerica Resiste a space was opened in where people who struggle for the liberation of the Baché River learned about similar situations in other places, many times tied to their own struggles that have occurred throughout history in Colombia, Abya Yala, the Western Hemisphere and the entire world.

It should be clear by now to Electrohuila, the CAM and other companies vested in generating hydroelectricity, that with each additional visit they try to do in order to do technical studies for future dams, they will only be met with a growing force of mobilized communities, ready to kick them out or not even allow them to enter their territories because across the entire region the same position is being maintained by everyone: Not one more Dam!!

viernes, enero 22, 2016

Polinizando con el Comité Salvemos al Río Baché

Fotos:  Comité Salvemos al Río Baché

Durante diciembre del año pasado se celebró un evento de socialización de la campaña gráfica de Mesoamérica Resiste en la vereda de San Miguel,  Municipio de Santa María, Huila. El taller fue realizado para los integrantes del Comité Salvemos al Río Baché, habitantes campesinas quienes actualmente se han movilizado en contra de los proyectos hidroeléctricos planeados por la Electrificadora del Huila S.A. Electrohuila para el río Baché. El mismo busca construir dos centrales , una a la altura del municipio de Santa María y otra a la altura de la vereda El Socorro. Las céntrales eléctricas a diferencia de las hidroeléctricas se hacen en valles menos estrechos y normalmente no tiene embalses o implican la canalización de los ríos. Hay una oposición a todas estos proyectos de generación eléctrica por que es para generar la energía necesario para proyectos de industrialización y extracción de recursos que perjudica el territorio y sus habitantes.

Nueve días antes de dicho taller, la comunidad de Santa María recibió el aviso de una visita de la Corporación Autónoma Regional del Alto Magdalena, CAM, cuyos integrantes planeaban venir con Electrohuila para realizar unos estudios de viabilidad en la zona. Desde las 8 de la mañana la comunidad de Santa María salió a la vía, a la espera de esa visita no tan bienvenida  ya que, en abril del 2015 –durante una audiencia pública—, la comunidad había expresado claramente su rechazo al proyecto y a una concesión de 50 años del río Bache y afluentes. Es decir, se opuso a la entrega de las fuentes hídricas de su municipio al sector privado.

Aun así, la CAM, Electrohuila y HMV ingenieros, mantuvieron su visita técnica a la zona en donde se construiría una de las  micro-centrales proyectadas. Como resultado,  unas 1000 personas de la comunidad afectada por dicho proyecto  se tomaron la vía, dejando claro que no lo permitirían.

Durante la toma, la comunidad declaró  ante los medios que: “no permitimos el ingreso por que  el Estado no defiende los intereses del campesino, sino entrega la soberanía nacional a las empresas multinacionales y nacionales que destruyen todo a su paso por la ambición de una energía y minerales que no es para nosotros pero si la destrucción del tejido social y el ambiente.”

Al compartir Mesoamérica Resiste, se abrió un espacio en donde las personas que lucharon y continúan luchando por la liberación del río Baché aprendieron sobre situaciones similares que han ocurrido varias veces a lo largo de la historia del país, el continente Abya Yala - Americano  y el mundo, y como las mismas pueden influir en su situación actual. Asimismo, le queda claro al Electrohuila, la CAM, Emgesa y todas las otras empresas generadoras de electricidad que, en la medida que vayan a realizar visitas técnicas para desarrollar represas adicionales, se encontrarán con comunidades movilizadas,  listas para expulsarlas o para plenamente prevenir su entrada, porque a través de la región la misma posición se mantiene: ¡Ni una represa más!

sábado, enero 16, 2016

Pollinating at Tripido Fest (San Cristóbal, Bogotá)

Bees from the Beehive Collective were present in the 5th Tripido Fest on December 5th, 2015 in the 20 de julio neighborhood Fair in San Cristobal, Bogotá.  The Tripido Fest included performances by musicians, graffiti and mural artists as well as workshops on social cartography, conscientious objection to military service, theater and graffiti. 

The Tripido Fest is born in 2011 as a result of the killing of Diego Felipe Becerra on August 19th of that same year. Diego Felipe, better known as Tripido in the Capitol City graffiti scene, was killed by officers of the national police. Tripido was a young teen who through art expressed his own perspective of reality, though due to the negative stigma towards youth, repression and police brutality took his life away.

The Tripido is a process led by the Tejido Juvenil, Tejuntas, an organization that seeks to create visibility, discuss and denounce the stigmas and criminalization of youth and simultaneously contribute to the building of a youth movement in the Capitol District.


It is a Festival that creates a space for the coming together of different musical bands, artistic groups, theater, dance, urban art, and other youth cultural expressions. All of these participants coming from their own urban territories and organizational spaces present alternatives to the militarization of life, working to rebuild social fabric within a setting of political and armed conflict that has devastated local neighborhoods and communities.

The Festival is named after graffiti artist Diego Felipe Becerra´s tag, Tripido. Becerra was killed by the Officer Wilmer Alarcon on August 19th, 2011 while he was painting an image on the intersection of 116 Street and Boyaca Avenue. The Tripido Fest is also a space for the memory of Tripido -Diego Felipe- cabe Totti Beat –Gerson Martínez- , Carlos Enrique Ruiz 1 and all the youth killed, beaten, and disappeared in a society the oppresses its young people with structural and material precision.  This same society notorious for unequal in access to health, education, culture, recreation and sports, especially for the youth from lower income neighborhoods who daily fall under the weight of the injustice of the police state, that criminalizes  and buses them with the mobile brigades known as the UPJ. Not to mention the oppression of forced military service that becomes a pretext to chase down young people in the streets of their neighborhoods or the mass transit Transmilenio stations, whenever there are recruitment brigades.

The Tripido Fest has two purposes. In one sense it is territorial, because we believe that our neighborhoods, the marginal areas of the city need to have more cultural and artistic spaces that are open to everyone’s participation, open to our own forms of expression without us being targeted or marginalized. It is territorial because it opens a space that allows for our neighbors that regardless of difficulties, young people can offer positive things to the community such as their talents and to recognize that most young people want a respectable environment and life for their neighborhood.  

Youth are like seeds that germinate, and are full of life wanting to sing, dance, play, act, run, enjoy. For these reasons the festivals are done in different neighborhoods every year throughout the entire city, such as in Bosa, Kennedy, Usme and for this fifth edition in San Cristobal. 

Simultaneously, Tripido Fest is also a District Festival, because through it local urban youth are able to put on stage and show on the walls the talent of the young people from the different neighborhoods and localities within the capital District. We create a space of gathering for the district that seeks to bring together youth from all the neighborhoods with the objective to show that the everyday reality lived by a young person in Suba shares similarities with a youth in Usme, and for that reason, oppressed and impoverished young people need to generate processes and organizational spaces to build collective movements from their own reality for all of society.

Who organizes Tripido Fest?

The Tripido Fest is organized by the National Youth Fabric transforming Society known as, TEJUNTAS.  TEJUNTAS is a national organization that brings together youth collectives and organizations around 6 points:

1) A life free of militarization;
2) work with dignity for young people;
3) for land, territory, and sovereignty;
4) for culture, art and popular communication;
5) for youth participation in politics and the building of people power; and
6) for peace and a political solution to the conflict.

Within in TEJUNTAS comes together a part of those young people who want to have dignified lives in the neighborhoods of Bogotá, coming from the neighborhoods of the localities of Bosa, Kennedy, Usaquén, Suba, Engativá, Fontibón, Ciudad Bolívar and San Cristóbal. As an organization TEJUNTAS considers that young people have the capacity to propose viable alternatives for the country and halt the projects that bring precariousness to the lives within the Capitol District territories. In addition to organizations of youth, students, workers, peasant farmers, women, environmentalists and others, we participate in the Congress of the Peoples; a legislative peoples´ proposal of how to build a country with livable and dignified conditions as well as a life of harmony with nature. 

viernes, enero 15, 2016


The Beehive Design Collective and Movimiento Ríos Vivos presents a multimedia journey about arts, media and land defense in South America with original photographs, maps and short films accompanied by live narration. Pollinating Rios Vivos shares a glimpse into communities that are defending their territories in the face of resource extraction industries. 

Come to hear stories from Ríos Vivos Colombia, a social movement made up of communities impacted by dams that are struggling in the defense of their territories and rivers, and seek an energy model by and for the people. You will also learn about the work of Polinizaciones, a Beehive grassroots process that collaborates with communities impacted by resource extraction through the use of arts, culture, and communications as strategies for land defense.

We’ll be traveling with the giant art murals of Mesoamérica Resiste, a fully stocked distro of activist art, Ríos Vivos t-shirts and caps, handicrafts from territories in resistance, stories, films, and experiences to share.

También se ofrece talleres en castellano. 

For more information please contact: 

:::::::::NEW YORK CITY:::::
January 15: Bushwick- Brooklyn @ Make the Road New York 6:30 PM  (301 Grove Street) 

January 17: Bushwick-Brooklyn @ The BASE 7 PM (1302 Myrtle Avenue @ Stockholm) 

January 18: Brooklyn @ Rabbithole Projects 7 PM (33 Washington Street)

January 19: Lower East Side, NYC @ Bluestockings Bookstore 7 PM (172 Allen St) 

January 21: South Philadelphia @ Wooden Shoe 4:30-6 PM (youth focused event) & 
7-9pm (general public) (704 South Street) 

January 25: West Philadelphia @ Knotsquat 7 PM (4821 Baltimore Ave) 

January 26: North Philadelphia @ Temple U 1 PM (Womens Studies Loungue)

:::::::::WASHINGTON DC:::::::::::
(2443 Massachusetts Ave NW)

January 29:  Washington DC @ American University´s  Sustainable Development Week  3:30 PM (Bender Library, Room 115)

lunes, enero 04, 2016

Polinizando en Tripido Fest (San Cristóbal, Bogotá)

Abejas del Colectivo la Colmena estuvo en la quinta edición del TRIPIDO FEST el 5 de diciembre del 2015 en la Feria del 20 de julio en la localidad de San Cristóbal en Bogotá con artistas musicales, intervenciones de grafiti y muralismo además de talleres de: cartografía, objeción de consciencia, teatro y grafiti.

El Tripido Fest nace en el año 2011 a raíz de la muerte de Diego Felipe Becerra el 19 de agosto de ese mismo año. Diego Felipe, más conocido como Trípido en la escena grafitera capitalina, fue asesinado por parte de agentes de la policía nacional. Tripido era un joven que por medio del arte expresaba su perspectiva de la realidad, pero la estigmatización juvenil, la represión y el abuso policial acabaron con su vida.

EL TRIPIDO es una iniciativa liderada por el Tejido Juvenil, Tejuntas, organización que busca visibilizar, discutir y rechazar la criminalización y estigmatización de la juventud y a su vez, aportar a la construcción de un movimiento juvenil en el distrito.

¿Qué es el TRIPIDO FEST?
Es un festival que se proyecta como espacio de articulación de bandas, agrupaciones artísticas, teatro, danza, arte urbano y demás expresiones culturales juveniles que, desde sus territorios y espacios organizativos, plantean alternativas a la militarización de la vida, trabajando en procura de reconstruir el tejido social que el conflicto social, político y armado ha roto en nuestros barrios y localidades.

El Festival lleva por nombre el Tag del grafitero Diego Felipe Becerra, asesinado por el Intendente Wilmer Alarcón, el 19 de agosto de 2011, mientras se encontraba realizando un grafiti en la intersección de la calle 116 con av. Boyacá. En este sentido, El Tripido Fest es también un espacio para la memoria, pues en el nombre de Tripido -Diego Felipe- cabe Totti Beat –Gerson Martínez- , Carlos Enrique Ruiz 1 y todos los jóvenes asesinados, golpeados y desaparecidos en una sociedad que violenta a su juventud popular de manera estructural y material. Pues, además de ser notoria la desigualdad en el acceso a la salud, la educación, la cultura, la recreación y el deporte, sobre los jóvenes de barrio popular cae a diario el peso del aparato policial y de justicia, que criminaliza y maltrata a través de la UPJ, de igual modo, las perspectivas de futuro se nos ven atravesadas por el Servicio Militar Obligatorio, que nos acorrala en las esquinas de los barrios y en los Portales de Transmilenio cuando hay jornadas de enlistamiento.

El Tripido Fest tiene un doble carácter. Por un lado, es territorial, porque creemos que nuestros barrios, la periferia de la ciudad, requieren multiplicar los escenarios culturales y artísticos donde poder participar, desde nuestras propias formas de expresión, sin ser señalados o marginados. Es territorial porque abre un espacio para mostrarles a nuestros vecinos que, a pesar de las dificultades, la juventud puede aportarle a la comunidad desde sus talentos, y un porcentaje importante de la juventud quiere un proyecto de vida digna para el barrio. La juventud es semilla que ya germina, que quiere la vida, la canta, la baila, la juega, la actúa, la corre, la disfruta. Por esta razón los festivales los hemos realizado de forma itinerante en varias de las localidades de la ciudad: Bosa, Kennedy, Usme y para esta quinta versión lo realizaremos en la localidad de San Cristóbal. A su vez, El Tripido Fest también es un Festival Distrital, porque por medio de este ponemos en tarima y plasmamos en paredes los talentos de jóvenes de varias localidades, generamos un espacio de encuentro distrital que pretende hacer confluir a la juventud de distintos barrios en uno sólo, bajo el objetivo de hacer evidente que la realidad cotidiana que vive un/a joven en Suba, comparte elementos similares en Usme y que por esta razón, la juventud empobrecida debe generar mecanismos y espacios organizativos para buscar salidas y construir propuestas colectivas desde ella misma hacia la sociedad.

Quién organiza el Tripido Fest
El Tripido Fest es organizado desde el 2011, año de la muerte de Diego Felipe Becerra, por el
Tejido Juvenil Nacional Transformando la Sociedad –en adelante TEJUNTAS-.  TEJUNTAS es una organización nacional que articula colectivos y organizaciones juveniles alrededor de seis puntos:
1) Por una vida libre de militarización;
2) por un trabajo digno para la juventud;
3) por tierras, territorios y soberanías;
4) por cultura, arte y comunicación popular;
5) por la participación política de la juventud y construcción de poder popular; y
6) por la paz y la solución política al conflicto.

En TEJUNTAS confluye una parte de esa juventud que quiere vida digna para el barrio, por eso, en la Ciudad de Bogotá tenemos presencia en Bosa, Kennedy, Usaquén, Suba, Engativá, Fontibón, Ciudad Bolívar y San Cristóbal. Como organización consideramos que los jóvenes estamos en capacidad de proponerle al país alternativas que le hagan frente a los proyectos que precarizan la vida de nuestros territorios, por ello, junto con otras organizaciones juveniles, estudiantiles, sindicales, campesinas, de mujeres, ambientales, conformamos el Congreso de los pueblos, una propuesta de legislación popular para construir un país que viva en condiciones de dignidad y en armonía con la naturaleza.