Category Archives: Indigenous

Updated version- The power of a shared vision in peasant-indigenous cultures

The power of a shared vision in peasant-indigenous cultures

René Mendoza Vidaurre[1]

In the film “Spartacus” on the slave rebellion in 71 BC we recognize the strength of a shared vision. After twice defeating the Roman legions, the gladiators/slaves fell before the legion of Marcus Crassus, who says to thousands of survivors: “you were slaves and you will be slaves again, but you can save yourself from crucifixion if you turn Spartacus over to me.” So Spartacus takes a step forward and shouts, “I am Spartacus”. The man by his side also steps forward, “I am Spartacus”. Within a minute all shout that they are Spartacus. Each gladiator/slave choses death. Why? Following Peter Senge (1990, the Fifth Disciplne) they are not expressing loyalty to Sparacus, but to a shared vision of being free in such a profound way that they prefer dying to being slaves again. “A shared vision – says Senge – is not a idea, not even an important idea like freedom. It is a force in the hearts of people.” In this article we lay out some long term visions, show their importance for lasting change, and we take note of the role of organizations related to the peasantry of our millennium.

Millenary Visions

That vision of being free emerged as a profound human aspiration in the face of the slavery system, a fire that neither the cross nor death were able to extinguish. In the movie the lover of Spartacus comes up to him and reveals to him that his vision will be realized, “Your son will be born free!” 2089 years later that powerful vision continues present in the foundation of our societies.

Another vision, one of democracy, emerged even before in the years of 500 BC. Even though it excluded 75% of the population (slaves, women and foreigners), that vision arose based on assemblies, building institutions under the power (cracia) of the people (demo). 2500 years later, in spite of the fact that the elites flipped that vision to where democracy exists only under the control of a minority, that Greek vision based on assemblies continues moving millions of hearts.

The vision of the reign of God was sketched out by Jesus of Nazareth, son of a peasant woman and a carpenter, in 30 AD. In a hierarchical and despotic patriarchal world, Jesus envisions the possibility of a “kingdom” for those who are looked down upon – who might be like children, destitute and who would build peace, a reign that is small and becomes big like the mustard seed. Since then, that vision of the kingdom, in spite of being androcentric (king-dom), has mobilized millions of people. It is a vision that made Luther in the 1500s challenge the institutional church and translate the Bible into vernacular languages so that people might have access to God without religious intermediaries.

In the XVIII century the encyclopedists (1751-1772), living at a time with a minority of educated people, envisioned “putting up a wall against barbarism.” That vision of making “papers speak” has moved humanity with revolutions and fights against racism and extreme poverty. It is enough to see the movie “The Power of One” filmed in 1992, based on Africa in the 1930s, to recognize the vision of the encyclopedists, that learning to read made a difference. It is also the advice that we heard from our grandmothers in the countryside, “study, a pencil weighs less than a shovel.”

Even though the idea of organization and the construction of the State emerged with capitalism in the XVI century, societies envisioned alternative forms of organization to the control and rule of capitalism and the State. Thus the cooperative emerged in England against the textile industry and in Germany against usury, under the conviction of joining forces in line with the ideas of associativity of Saint-Simon, Fourier, Cabet and Owen. Along these lines the agrarian cooperative movement in the United States from 1870-1910 made explicit the cooperative vision of democratizing the economy (L.Goodwin, 1978, The Populist Movement). This alternative vision, of joining forces –“elbow to elbow we are much more than two”, as Mario Benedetti would say – to democratize the economy continues moving millions of people who are organizing.

Finally the non violent vision of M. Gandhi (1869-1948) in order to achieve the independence of India from the British empire, and improve the well being of both. That pacifist movement saw that “humanity cannot free itself from violence except through non violence”, that “eye for an eye will leave everyone blind” and that “there is no path for peace, peace is the way”. It is a vision in line with Jesus: “you hear that it was said, eye for an eye, and tooth for tooth. But I tell you, do not resist the one who is evil; before, to anyone who would hit you on the right cheek, turn to him also the other (Mt 5:38-39). The methods of Gandhi, in accordance with that vision, were the use of hunger strikes, the “salt march” (salt satia graha) that affected the principal source of taxes for England, and being coherent in his actions and ideas (he made his own clothes and was a vegetarian), methods introduced in accordance with the realities and experiences that thehy promoted. That movement inspired Martin Luther King in the United States in the 1960s in his vision of a society where people were treated equally, regardless of their race and color. And Domitila Barrios of Bolivia walked the same route in 1978 with a vision of a country without fear overthrowing the dictatorship of Banzer peacefully, in the words of Eduard Galeano:

I was seated in the principal plaza with 4 other women and a poster that said: “We come from the mines, we are on a hunger strike until the military dictatorship falls.” People made fun of them as they went by. “So just like that 5 women are going to overthrow a military dictatorship! Hahaha, what a great joke!” And the women, unmoved, in solemn silence…After the 5 women they were 50, then 500, then 5,000, then 50,000 and then half a million Bolivians that came together and overthrew the military dictatorship. Why? Because those women were not wrong, fear was what was mistaken.

All these shared visions connect hearts by common aspirations. Yuval Noah Harari (2011, Sapiens: A brief History of humankind) tells that in human evolution homo sapiens differentiated themselves from other species like chimpanzees by their ability to invent myths capable of mobilizing millions of people to cooperate. Visions belong to that genre, they are real, palpable and move incredible forces born from human hearts.

Peasant and indigenous visions

In our days we hear visions that, like those quoted, are mobilizing a good part of humanity. Scrutinizing them, we understand that they are both new and connected to millennial flames. Let us start with the oldest. Our ancestors that lived close to 2 million years ago as hunters and gatherers envisioned human survival based on agriculture, which led them to domesticate plants and animals between 9500 and 3500 BC. Since those years in our DNA is that tense vision of humans subjugating nature or plants like soy beans, wheat, sugar cane and sunflowers multiplying at the cost of “domesticating” humans (Yuval Noah Harari).

Following that vein, the vision of peasant families has been to have land. In the 1970s in Honduras (Azomada, Lempira), the peasants saw idle land taken away from their ancestors and recognizing that fire that came from their grandparents to “recover a piece of land to produce on it”, took those lands as thousands of peasants have done on the face of the earth under the anti-large estate idea that “the land Is for those who work it with their hands” of Emiliano Zapata in 1911. In 1985 when the war was raging in Nicaragua, the State moved 74 indigenous families from Cusmapa and San Lucas to Samarcanda (San Juan del Rio Coco), organized them into cooperatives to confront the Nicaraguan Resistance, as had happened in so many places in the country; one of the leaders, Claudio Hernández recalls, “to get land with coffee we risked our lives, and we accepted being treated as fieldhands and soldiers”; the paradox was that many of those involved in the Nicaraguan Resistance also were fighting for land.

In the 1980s Ricardo Falla S.J. put that vision into words: “a peasant without land is like a being without a soul.” In 1993 I went to La Primavera in Ixcan, Guatemala where hundreds of families that returned from Mexico with the signing of the peace agreements were working the land collectively; at one dinner that a woman shared with me, she whispered: “help us, my husband was killed by the military, I want a piece of land to leave to my children, that his death not be in vain!”; it was a vision shared by families of Mesoamerica and beyond.

Being a farmer is more than having land, as in 9500 BC. In Nicaragua Marchetti and Maldidier (1996, El campesino-Finquero y el Potencial Económico del Campesinado Nicaraguense) detected that peasant vision: “I dream of that day in which my friends visit me and say, what a beautiful farm you have!” The land would not just be a plot with annual crops on it, but a diversified farm with permanent crops – because “tree have value”, said Tupac Barahona and Marcelo Rodríguez with the peasantry of Masaya (Nicaragua) and nourish biodiversity, as Abraham Cruz observed in Peñas Blancas (El Cuá, Nicaragua); “the birds of the forest come to eat on the farms.” In Honduras, Carlos Cantoral from Terreritos (Nueva Frontera) in the 2000s, sketched out what food sovereignty and peasant autonomy is, echoing our ancestors thousands of years ago:”being a peasant is producing what my family eats, without depending on anyone” – without a debt with the usurer, without giving in to the intermediary, and without lowering your head in the presence of the politician and religious leader. And again in Honduras Porfirio Hernández de Trascerros (Nueva Frontera) in 2018 describes those who lose that vision: “even having cattle they walk around money in hand looking for their corn grinder,” unfortunate is that family that does not first ensure their food. These are the families that resist being a clone of monocropping, families that grow their corn and produce their food on more and more diversified farms, which gives them the freedom to generate their own thinking and experiments, and a basis for cultivating their autonomy and resisting proletarization – and much more if it is organic agriculture.

Being a farmer and processing what is produced to ensure food “in green and mature times” has been a vision for thousands of years. Humanity learned to dry meat under the sun in its era of hunting and gathering, and in the years of 3000 BC made bread, and the Incas stored potatoes as starch, exposing potatoes to the sun during the day and to the cold at night. In this vein we find the peasantry of the XVII and XVIII centuries envisioning agro industrializing raw material in their communities. That vision, in spite of being squashed by capitalist industry and later by the socialism of Preobrazhensky and Stalin, persisted within Europe itself. That is why there are around 1100 flavors (brands) of beer in Belgium today, or vineyards and wine in Trentino, Italy. And it persists in Latin America. In Honduras in 2008 (Laguna de La Capa, Yoro), in the face of the “vocation” of the agricultural frontier to receive a peasantry whose grandchildren migrated with sugar cane and sugar mills defeated by the slavish rule that “only the rich make sugar”, the COMAL Network and peasant families started to process granulated sugar in the community itself. Cirilo George from the APROCATY Associative Enterprise put that fire into words, “we will not go back”, referring to the fact that individually they fell with their sugar cane into that destiny and that slavish rule, but organizing themselves, they made that vision of agro-industrialization palpable, as the Manduvirá Cooperative of Paraguay has done. In 2015 Raul Cruz from the Forest Rangers Cooperative (El Cuá, Nicaragua), after years of growing coffee, visiting two roasters, had a vision: “I imagined myself selling roasted, ground coffee”; what he imagined kept him from sleeping and he began to make his roasters from barrels in order to today sell roasted, ground coffee in 1 lb packages. Visions that move human will and show a path for creating living communities.

Having land, being a farmer, processing food…and selling! What a chain of visions! Even though the peasantry sees itself at odds with commerce, their aspirations include commercializing in order to cooperate. Within this perspective, in Honduras (Encinos, Intibucá) in the midst of intimidating polices under the Alliance for Progress of the 1960s and 1970s, women and men who would walk for days through mud to buy what they were not producing, envisioned “bringing in a store managed by us the Lenca peasant ourselves, right here.” That community, like the members of the La Unión Store in Taulabé, Honduras. Maquita Cosunchej of Ecuador, or the Hope of the Peasants Cooperative in Panama, overcame the old rule that “peasants and indigenous are no good at selling, only at planting.” Maybe individually it is difficult for a peasant family to sell, they say that it is a “betrayal of a promise” (buying oneself in order to sell your own product later), but organized is another story, because “the market is really relationships of people coming together, getting to know one another and trusting one another”– Peter Druckers would say to Peter Schwartz (1996, The Art of the Long View). In the 1990s again in Honduras a dozen leaders of several organizations, among them Auristela Argueta, saw a vision that continues to light up deep Mesoamerica: “we now have land, we are producing our food and something more, a market for selling and exchanging our products.” That aspiration that markets can connect organized people to one another, was the seed that gave rise to the Comal Network of Honduras.

What is distinctive about these visions and the imperative to see them

These visions, far from the current ones that businesses tend to express to generate capital or the blueprint of organizations of “being a leader” to find donations and “to put a patch on the problem” (formulate visions as a formality), move human determination through time and are like flames that do not go out, in search of a greater good. What distinguishes them? They are born out of crises, when that which should die, does not, and what should sprout, does not, as A. Einstein used to say: “creativity is born from anguish as day from night.” Adversity is overcome by “swimming against the current” and connecting oneself with centennial and millennial human aspirations that, like tectonic plates, shake even the most solid land, like that outrageous belief that a divine being or the market writes human destiny. They are understood by people discontent with the status quo, geniuses who question their worlds, see other possible realities, expand their mental horizons and really believe in their capacity to create the future because they experience it daily. As Blanca Rios advised her sons Juan, Victorino and Noel Adams, members of the Bosawas Cooperative in El Cuá, Nicaragua, “never feel you are on a horse, even if you are in the stirrups, because many people on a horse can end up on foot.” They are shared visions that emerge from personal visions, and not from adhering to visions prepared by managers or consultants; they derive their energy and commitment precisely from the fact that they come from personal visions.

These shared visions reorder life. If your vision is that your family eats what you produce, that makes you reorder your farm, the work of your family and your relationships with your neighbors, and if that vision is shared by other people of an organization, this reorients the organization toward that vision. They are concrete visions, here and now, visions that make them encounter the stranger and discover themselves. They are visions that cause changes day to day, brick to brick, seed after seed, the drop of water that cracks the stone.

In the face of these visions of future frameworks that we want to create, the challenge for peasant and indigenous organizations is to encourage their members to express their visions, understand them, and embody them in agreements and new rules to support the peasantry, the basis for food and assurance of environmental sustainability for humanity. For that purpose, the more an organization opens itself to learning, the more it tunes its ear to hear the visions, the more it takes out a pencil to take notes and ruminate on them, the more it reinvents itself, breaking rules like “the older one gets, the less one changes”, “the more one studies, the more one forgets about where they came from”, and “the more power one gets, the more farther they get from the people”. A peasantry that organizes itself and awakens to the fact that they can create their future, is more connected to the vision of Jesus, feels more the vision of the gladiators/slaves, seeks to have more democratic assemblies, aspires more the path of non-violence, makes agriculture an art, and weaves more of their own thinking, seed after seed- like constantly falling drops of water that eventually make a hole even in stone. Shared visions, in the midst of the tensions and adversities of all times, move human mountains and help us to be generators of long term change that started just yesterday.

[1] René has a PhD in development studies, is an associate researcher of IOB-University of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS Cooperative RL. rmvidaurre@gmail.com

The power of a shared vision in peasant-indigenous cultures

The power of a shared vision in peasant-indigenous cultures

René Mendoza Vidaurre[1]

In the film “Spartacus” on the slave rebellion in 71 BC we recognize the strength of a shared vision. After twice defeating the Roman legions, the gladiators/slaves fell before the legion of Marcus Crassus, who says to thousands of survivors: “you were slaves and you will be slaves again, but you can save yourself from crucifixion if you turn Spartacus over to me.” So Spartacus takes a step forward and shouts, “I am Spartacus”. The man by his side also steps forward, “I am Spartacus”. Within a minute all shout that they are Spartacus. Each gladiator/slave choses death. Why? Following Peter Senge (1990, the Fifth Disciplne) they are not expressing loyalty to Sparacus, but to a shared vision of being free in such a profound way that they prefer dying to being slaves again. “A shared vision – says Senge – is not a idea, not even an important idea like freedom. It is a force in the hearts of people.” In this article we lay out some long term visions, show their importance for lasting change, and we take note of the role of organizations related to the peasantry of our millennium.

Millenary Visions

That vision of being free emerged as a profound human aspiration in the face of the slavery system, a fire that neither the cross nor death were able to extinguish. In the movie the lover of Spartacus comes up to him and reveals to him that his vision will be realized, “Your son will be born free!” 2089 years later that powerful vision continues present in the foundation of our societies.

Another vision, one of democracy, emerged even before in the years of 500 BC. Even though it excluded 75% of the population (slaves, women and foreigners), that vision arose based on assemblies, building institutions under the power (cracia) of the people (demo). 2500 years later, in spite of the fact that the elites flipped that vision to where democracy exists only under the control of a minority, that Greek vision based on assemblies continues moving millions of hearts.

The vision of the reign of God was sketched out by Jesus of Nazareth, son of a peasant woman and a carpenter, in 30 AD. In a hierarchical and despotic patriarchal world, Jesus envisions the possibility of a “kingdom” for those who are looked down upon – who might be like children, destitute and who would build peace, a reign that is small and becomes big like the mustard seed. Since then, that vision of the kingdom, in spite of being androcentric (king-dom), has mobilized millions of people. It is a vision that made Luther in the 1500s challenge the institutional church and translate the Bible into vernacular languages so that people might have access to God without religious intermediaries.

In the XVIII century the encyclopedists (1751-1772), living at a time with a minority of educated people, envisioned “putting up a wall against barbarism.” That vision of making “papers speak” has moved humanity with revolutions and fights against racism and extreme poverty. It is enough to see the movie “The Power of One” filmed in 1992, based on Africa in the 1930s, to recognize the vision of the encyclopedists, that learning to read made a difference. It is also the advice that we heard from our grandmothers in the countryside, “study, a pencil weighs less than a shovel.”

Even though the idea of organization and the construction of the State emerged with capitalism in the XVI century, societies envisioned alternative forms of organization to the control and rule of capitalism and the State. Thus the cooperative emerged in England against the textile industry and in Germany against usury, under the conviction of joining forces in line with the ideas of associativity of Saint-Simon, Fourier, Cabet and Owen. Along these lines the agrarian cooperative movement in the United States from 1870-1910 made explicit the cooperative vision of democratizing the economy (L.Goodwin, 1978, The Populist Movement). This alternative vision, of joining forces –“elbow to elbow we are much more than two”, as Mario Benedetti would say – to democratize the economy continues moving millions of people who are organizing.

Finally the non violent vision of M. Gandhi (1869-1948) in order to achieve the independence of India from the British empire, and improve the well being of both. That pacifist movement saw that “humanity cannot free itself from violence except through non violence”, that “eye for an eye will leave everyone blind” and that “there is no path for peace, peace is the way”. His methods in accordance with that vision were the use of hunger strikes, the “salt march” (salt satia graha) that affected the principal source of taxes for England, and being coherent in his actions and ideas (he made his own clothes and was a vegetarian). That movement inspired Martin Luther King in the United States and his vision of a society where people were treated equally, regardless of their race. And Domitila Barrios of Bolivia walked the same route in 1978 with a vision of a country without fear overthrowing the dictatorship of Banzer peacefully, in the words of Eduard Galeano:

I was seated in the principal plaza with 4 other women and a poster that said: “We come from the mines, we are on a hunger strike until the military dictatorship falls.” People made fun of them as they went by. “So just like that 5 women are going to overthrow a military dictatorship! Hahaha, what a great joke!” And the women, unmoved, in solemn silence…After the 5 women they were 50, then 500, then 5,000, then 50,000 and then half a million Bolivians that came together and overthrew the military dictatorship. Why? Because those women were not wrong, fear was what was mistaken.

All these shared visions connect hearts by common aspirations. Yuval Noah Harari (2011, Sapiens: A brief History of humankind) tells that in human evolution homo sapiens differentiated themselves from other species like chimpanzees by their ability to invent myths capable of mobilizing millions of people to cooperate. Visions belong to that genre, they are real, palpable and move incredible forces born from human hearts.

Peasant and indigenous visions

In our days we hear visions that, like those quoted, are mobilizing a good part of humanity. Scrutinizing them, we understand that they are both new and connected to millennial flames. Let us start with the oldest. Our ancestors that lived close to 2 million years ago as hunters and gatherers envisioned human survival based on agriculture, which led them to domesticate plants and animals between 9500 and 3500 BC. Since those years in our DNA is that tense vision of humans subjugating nature or plants like soy beans, wheat, sugar cane and sunflowers multiplying at the cost of “domesticating” humans (Yuval Noah Harari).

Following that vein, the vision of peasant families has been to have land. In the 1970s in Honduras (Azomada, Lempira), the peasants saw idle land taken away from their ancestors and recognizing that fire that came from their grandparents to “recover a piece of land to produce on it”, took those lands as thousands of peasants have done on the face of the earth. In 1985 when the war was raging in Nicaragua, the State moved 74 indigenous families from Cusmapa and San Lucas to Samarcanda (San Juan del Rio Coco), organized them into cooperatives to confront the Nicaraguan Resistance, as had happened in so many places in the country; one of the leaders, Claudio Hernández recalls, “to get land with coffee we risked our lives, and we accepted being treated as fieldhands and soldiers”; the paradox was that many of those involved in the Nicaraguan Resistance also were fighting for land.

In the 1980s Ricardo Falla S.J. put that vision into words: “a peasant without land is like a being without a soul.” In 1993 I went to La Primavera in Ixcan, Guatemala where hundreds of families that returned from Mexico with the signing of the peace agreements were working the land collectively; at one dinner that a woman shared with me, she whispered: “help us, my husband was killed by the military, I want a piece of land to leave to my children, that his death not be in vain!”; it was a vision shared by families of Mesoamerica and beyond.

Being a farmer is more than having land. In Nicaragua Marchetti and Maldidier (1996, El campesino-Finquero y el Potencial Económico del Campesinado Nicaraguense) detected that peasant vision: “I dream of that day in which my friends visit me and say, what a beautiful farm you have!” The land would not just be a plot with annual crops on it, but a diversified farm with permanent crops. In Honduras, Carlos Cantoral from Terreritos (Nueva Frontera) in the 2000s, sketched out what food sovereignty and peasant autonomy is, echoing our ancestors thousands of years ago:”being a peasant is producing what my family eats, without depending on anyone” – without a debt with the usurer, without giving in to the intermediary, and without lowering your head in the presence of the politician and religious leader. And again in Honduras Porfirio Hernández de Trascerros (Nueva Frontera) in 2018 describes those who lose that vision: “even having cattle they walk around money in hand looking for their corn grinder,” unfortunate is that family that does not first ensure their food. These are the families that resist being a clone of mono-cropping, families that grow their corn and produce their food on more and more diversified farms, which gives them the freedom to generate their own thinking and experiments.

Being a farmer and processing what is produced to ensure food “in green and mature times” has been a vision for thousands of years. Humanity learned to dry meat under the sun in its era of hunting and gathering, and in the years of 3000 BC made bread, and the Incas stored potatoes as starch, exposing potatoes to the sun during the day and to the cold at night. In this vein we find the peasantry of the XVII and XVIII centuries envisioning agro industrializing raw material in their communities. That vision, in spite of being squashed by capitalist industry and later by the socialism of Preobrazhensky and Stalin, persisted within Europe itself. That is why there are around 1100 flavors (brands) of beer in Belgium today, or vineyards and wine in Trentino, Italy. And it persists in Latin America. In Honduras in 2008 (Laguna de La Capa, Yoro), in the face of the “vocation” of the agricultural frontier to receive a peasantry whose grandchildren migrated with sugar cane and sugar mills defeated by the slavish rule that “only the rich make sugar”, the COMAL Network and peasant families started to process granulated sugar in the community itself. Cirilo George from the APROCATY Associative Enterprise put that fire into words, “we will not go back”, referring to the fact that individually they fell with their sugar cane into that destiny and that slavish rule, but organizing themselves, they made that vision of agro-industrialization palpable, as the Manduvirá Cooperative of Paraguay has done.

Having land, being a farmer, processing food…and selling! What a chain of visions! Even though the peasantry sees itself at odds with commerce, their aspirations include commercializing in order to cooperate. Within this perspective, in Honduras (Encinos, Intibucá) in the midst of intimidating polices under the Alliance for Progress of the 1960s and 1970s, women and men who would walk for days through mud to buy what they were not producing, envisioned “bringing in a store managed by us the Lenca peasant ourselves, right here.” That community, like the members of the La Unión Store (Taulabé, Honduras), Maquita Cosunchej of Ecuador, or the Hope of the Peasants Cooperative in Panama, overcame the old rule that “peasants and indigenous are no good at selling, only at planting.” Maybe individually it is difficult for a peasant family to sell, they say that it is a “betrayal of a promise” (buying oneself in order to later sell), but organized, it is another story, because “the market is really relationships of people coming together, getting to know one another and trusting one another”– Peter Druckers would say to Peter Schwartz (1996, The Art of the Long View). In the 1990s again in Honduras a dozen leaders of several organizations, among them Auristela Argueta, saw a vision that continues to light up deep Mesoamerica: “we now have land, we are producing our food and something more, a market for selling and exchanging our products.” That aspiration that markets can connect organized people to one another, was the seed that gave rise to the Comal Network of Honduras.

What is distinctive about these visions and the imperative to see them

These visions, far from the current ones that businesses tend to express to generate capital or the blueprint of organizations to find donations and “to put a patch on the problem”, move human determination through time and are like flames that do not go out, in search of a greater good. What distinguishes them? They are born out of crises, when that which should die, does not, and what should sprout, does not, as A. Einstein used to say: “creativity is born from anguish as day from night.” Adversity is overcome by “swimming against the current” and connecting oneself with centennial and millennial human aspirations that, like tectonic plates, shake even the most solid land, like that outrageous belief that a divine being or the market writes your destiny. They are understood by people discontent with the status quo, that question their worlds, see other possible realities, expand their mental horizons and really believe in their capacity to create the future because they experience it daily. They are shared visions that emerge from personal visions, and not from adhering to visions prepared by managers or consultants; they derive their energy and commitment precisely from the fact that they come from personal visions.

These shared visions reorder life. If your vision is that your family eats what you produce, that makes you reorder your farm, the work of your family and your relationships with your neighbors, and if that vision is shared by other people of an organization, this reorients the organization toward that vision. They are concrete visions, here and now, visions that make them encounter the stranger and discover themselves. They are visions that cause changes day to day, brick to brick, seed after seed, the drop of water that breaks stone.

In the face of these visions of future frameworks that we want to create, the challenge for peasant and indigenous organizations is to encourage their members to express their visions, understand them, and embody them in agreements and new rules to support the peasantry, the basis for food and assurance of environmental sustainability for humanity. For that purpose, the more an organization opens itself to learning, the more it tunes its ear to hear the visions, the more it takes out a pencil to take notes and ruminate on them, the more it reinvents itself, breaking rules like “the older one gets, the less one changes”, “the more one studies, the more one forgets about where they came from”, and “the more power one gets, the more farther they get from the people”. A peasantry that organizes itself and awakens to the fact that they can create their future, is more connected to the vision of Jesus, feels more the vision of the gladiators/slaves, seeks to have more democratic assemblies, aspires more the path of non-violence, makes agriculture an art, and weaves more of their own thinking. Shared visions, in the midst of the tensions and adversities of all times, move human mountains and help us to be generators of long term changes that started just yesterday.

[1] René has a PhD in development studies, is an associate researcher of IOB-University of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS Cooperative RL. rmvidaurre@gmail.com

Toward the Re-Invention of “Fair Trade” (updated edition)

The height of injustice is to be deemed just when you are not. Plato

Even an honest man sins in the face of an open treasure. Saying.

The VII song of the Odyessy tells how the goddess Circe warned Ulysses that the sailors of those waters were so enchanted by the song of the sirens that they went mad, and lost control of their ships. To not succumb to that enchantment, Ulysses asked that he be tied to the mast of the ship, and that the oarsmen have wax put in their ears, and ordered that if he, because of the spell of their song, would ask that they free him, instead they should tighten the knots. So it was that Ulysses and his oarsmen were saved, and the sirens, failing in their objective, threw themselves off the cliff.

Facing unfair commercial relations, Fair Trade (FT) emerged as an alternative so that people who organized might improve their lives and be a space of solidarity among different actors beyond their countries´ borders. Nevertheless, in our case study in Nicaragua and Central America, we show that the institutional structure of power relationships under the market control of elites is like the sirens in the myth, capable of seducing the FT network, turning it against its own principles, and turning solidarity into just a bunch of words, numbers and papers. How can FT tie itself up so as to not succumb to the song of the sirens, and in this way, grow, enhancing its FT alternative principles? To respond to this question we take as a given that there are exceptional cooperatives, organizations, and people who confirm the importance of organizing and cultivating global solidarity, and that there are successful cooperatives, in countries in the south as well as in the north, in FT as well as outside of it. Nevertheless, in this article we study certain practices of the FT framework that seem to indicate its involution, and on that basis we suggest its reinvention. To do so we focus on coffee, which constitutes 70% of the volume of what is sold through FT.

Pull down full article here

 

Dismantling the large estate with cooperativism

Dismantling the large estate with cooperativism

René Mendoza Vidaurre with Edgar Fernandez[1]

You have to look at coffee like the fingers on a hand; the first year we plant, the second year the coffee develops, The third year we harvest, the fourth we harvest more and the fifth year the coffee begins to decline       R. Mairena, President

The cooperative works for me: it sells my coffee at a better price, it gives me credit. And it guides me in growing coffee. M.D. Gómez, Member

Plato in his book “The Republic” tells the story of the cave. A group of prisoners remained chained in a cave since their birth. They cannot turn their heads, they can only see the wall in the back. Behind them is a corridor and a bonfire. Men are passing through the corridor with different objects which project shadows on the wall because of the light. The prisoners believe that the shadows of the objects are real. One day one of the prisoners is freed and seeing the light from the fire, the people, trees, lakes and the sun, realizes the origin of the shadows and that they are only shadows. He returns to the cave to free his fellow prisoners, who on hearing that the shadows were only shadows, do not believe him, make fun of him and treat him as if he were crazy. This allegory reveals the strength of mindsets (tacit beliefs that rule the lives of people).

What is this kind of mindset in a cooperative? How can a cooperative free itself and build its own way? We explain this mindset, study it seeking to change it: we do it from the experience of the Solidaridad Cooperative in Nicaragua[2].

1.     Mental frameworks and their origins

“The large estate provides, and the farm is a drain”, “we always need a patron”, “the patron knows and decides, the rest obey”, “only one crop, more inputs, more production”, “the dumber the fieldhand, the more hardworking they are”, “ the cheaper you pay the fieldhand, and the cheaper the land is, the more money can be made”. These beliefs sustain a hierarchical and discriminating framework, internalized by a good part of our society.

This mentality was refined over centuries all over. By 1880 Matagalpa had an indigenous population with more than 200,000 mzas of mountainous land, most of it was expropriated by the State for coffee; the mindset was in line with the myth of mestizo Nicaragua (J. Gould): “coffee, a civilized crop, indigenous an obstacle for civilization.” Thus between 1889 and 1895 there were more than 200 foreigners in Matagalpa. In time, in the zone of Arenal, Thomas, Manning, Crespi, Harrison and Vita formed large estates. Vita founded the Aranjuez estate (hacienda), later bought by Potter, then by De Savigny, later on turned into the first mountain hotel and later Somoza turned it into a Sanatarium for people with tuberculosis. From the start of the XX century up to now, temporarily interrupted by the war in the 1980s, the following haciendas were formed: El Quetzal, Marsellesa, Monimbo, La Aurora, El Paraíso, El Paraisito, Los Helechos, Santa Ana, La Esperanza and La Minita. The Solidaridad cooperative is in Aranjuez and El Arenal, has an indigenous past and is now surrounded by haciendas.

The hacienda system was imposed with State backing. Racism and dispossession mechanisms went hand in hand, which is the origin of that mentality that persists even in our times. In the 1990s a hacienda closed the road on 62 members of the Carlos Rodríguez cooperative, forcing them to sell their lands at the price that the hacienda had set. Currently the El Quetzal hacienda closes the road after 6pm, thus leaving the communities “closed in”, communities where its own workers live, as well as some families who are members of the cooperative. After 2010 several haciendas of the area have been facing a drop in the production of their coffee, the soils are exhausted, the exploited environment no longer produces: more inputs, more dead soil, the more coffee is exposed to full sunlight, the more the soil is washed away with the rainfall.

The very act of explaining the origin of that mentality awakens people. The hacienda has built itself by taking. More inputs and mono-cropping has led to greater soil deterioration. Closing roads no longer leads to cheaper land, nor does it force the hand of producer families. The “stupid” fieldhand, leaving the hacienda, has become a farmer.

2.     A check on the hacienda: the cooperative

The 63 members of the cooperative have more than 300 mzs of land and produce about 7,000 qq of export coffee. The cooperative collects and exports 60% of the coffee of its members, 30% of that as quality coffee. 20 years ago most of these 63 members were fieldhands – some of them foremen – of the haciendas, they were families with little or no land, some of them producing some flowers and vegetables. Of the 63, some 25 members produce between 30-100qq export coffee per manzana, producing more than some haciendas. A small producer of Aranjuez, who is not a member of the cooperative, with 5 mzs of coffee, won the 2017 Cup of Excellence Award with 91.16 points. That is quality coffee! Diversified coffee farms with bananas and citrus, and not mono-cropping haciendas, produce quality coffee, not just standard coffee. All of this makes the land increase in value, puts a check on the hacienda, and in addition the hacienda sees its earnings decreasing.

It is easy to find examples to illustrate these results. There is a member who is a single mother who lives off her 2 mzs of coffee and bananas, that produces enough for her to support her mother and married daughters. Another member of the cooperative was able to intensify his coffee with bananas and citrus through the cooperative, and left his job as a fieldhand of the hacienda. There is a foreman who became a member of the cooperative and ended up being president of the cooperative.

What has generated this change? Well, the cooperative! Its strategy? First, it understood the importance of regularity in the application of inputs (urea and leaf sprayed fertilizer) that coffee needs in order to produce more, which is why the cooperative provides in-kind credit so that, under technical supervision, each member family applies it and pays for it with that same coffee, for which the cooperative finds markets. Secondly, they got past the biannual nature of coffee (one good year of production and the next year low production), pruning 25% of the coffee each year, and systematically renovating their old coffee plants. Third, the member families are concentrated in a microterritory and receive credit services, technical assistance and collect the harvest right there, which reduces their transaction costs and facilitates a close relationship between members-leaders and members-administration. Fourth, strong leadership pushing the cooperative in new challenges in a calm, gradual way; “directed credit”, “piloting direct exporting with a small amount”, and “getting into milling with low volume”; they do it as they establish relationships with the social banking sector, coffee buyers and chemical input companies.

Seen from the results, organized small scale production provides more and better farms, good for the people and good for the environment. Nevertheless, seen from the processes, following a different path from that of the hacienda, the response is two pronged: increasing family ownership over their production, but not over their organization. On the one hand, the discipline of applying inputs every 30-35 days on their coffee, and selectively pruning 25% of the plants has become a custom, and thereby a tacit law; as well as turning their coffee in to the cooperative, paying their loans and waiting for a better price. On the other hand, the mindset planted by the hacienda persists: “more inputs, more production”, “without the president we would fall”, “information is not up to date and does not get to the members”, “decisions about credit and who can have a better price for their coffee are not made in the organs of the cooperative”, “a buyer even chooses 10 members to buy their coffee”, “we members rely on the president, we only come in to get our loans and our payments”, “the members who do not increase their production will not increase it no matter what we give them”, “if we apply the rules of the cooperative we would be left without members”, “let the member with the most volume of coffee set the price”. A good part of the cooperative and some of its allies breathe in this mindset.

The benefits of the cooperative for the member families and the environment, for Aranjuez and el Arenal are visible, but their durability depends on changes in their mentality. As Saint-Exupéry said in his novel The Little Prince, what is most important is what is invisible. Taking your own path involves getting off the path of the hacienda.

3.     Transformation of  mental models

In addition to increasing production, the cooperative proposes increasing coffee quality, diversified farms with environmental sustainability, stronger relationships with the social banks and buyers, members who study their farms, and good relations between members, leaders and workers. And they are on that path. One member who studies and experiments: “I make a selective leaf spray, because I am watching over my plants, I recognize the coffee bore or rust, I observe it daily, if it progresses, I spray it, if it does not progress, I enclose it”; “I spray the entire coffee field, for prevention”; “ before putting a chemical on it I test it a little”, “what I learned when I had organic coffee I continue applying, I spend less and it goes further”, “I have coffee trees for repopulating and to sell”. The member/leader, the one that asks questions, accepts positions of responsibility and exercises them, complies with the rules of the cooperative and the decisions of its respective bodies, is still a subject under construction. Relationships with the workers, encouraged by a coffee buying organization, are making progress: “Coffee with a union aroma” (https://www.youtube.com/watch?v=_SD3QBJ7r_U&feature=share)

For that the cooperative is refining its strategy. First, it is strengthening the observation and study that led them to determine the regularity in the application of inputs, this time to get beyond the belief of “more inputs, more production” to “more observation and management, more quality production”, including mixtures of coffee in micro-lots. Second, it is keeping its decision to have an office and services in the same territory, trying to get their sons and daughters to participate in the life of the cooperative – as members and personnel-staff. Third, it is making the policies and rules of the cooperative be applied, that decisions come from the organs of the cooperative, that members, board and administrative staff be subject to those agreements, and that the international allies respect and strengthen that institutionality. Fourth, the distribution of earnings based on updated information be posted on the wall- information on loans, financial statement, balance statement, volume of coffee collected, services of processing and exporting – so that the member families might come in to be informed, because informing is forming.

The Solidarity cooperative has taken a giant step: it stopped the hacienda. But even though it is at a standstill; it is still intact; the member families, even though are progressing in production and organization, are dividing up their land through inheritances, and their cooperative instrument continues being a challenge. The myth of the cave could change in the cooperative framework if the 4 elements of the strategy – observation, territory, institutionality and transparency – are carried out as the origin of its “light”, that would let them dismantle the mindset of the hacienda (“shadows”) and discern a new path. Their challenge is also the challenge of the entire world.

[1] René has a PhD in development studies, is an associate researcher of the IOB-University of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS RL cooperative. rmvidaurre@gmail.com Edgar is also a collaborator of the Winds of Peace Foundation.

[2] We talked with the member families, their leaders and staff and we facilitated workshops in Aranjuez. This article is the result of that collective learning with the member families that observed their farms and reflected on their cooperative. We are grateful to J. Koldegaard for his comments on the draft of this article.

The construction of a just peace in Colombia

The construction of a just peace in Colombia

René Mendoza Vidaurre[1]

Colombians, weapons have given you independence, but only the law will give you freedom.

Francisco de Paula Santander (1792-1840), Colombian leader

The law of the jungle should not be the law that our children follow

Seanna Wolf, ex Irish prisioner.

The weak can never forgive. Forgiveness is an attribute of the strong

M. Gandhi

Colombia is the country with the highest level of inequality, the oldest democracy and the longest armed conflict in Latin America. It is a country that now has the opportunity for peace, strengthen its democracy and reduce its inequality, particularly the agrarian inequality. Will it be able to take advantage of this opportunity? Far from showing majority support, and improving laws so that they be given freedom, as Santander would suggest, the peace process appears to polarize society even more, making the “law of the jungle” bleed their social leaders, and contrary to the words of Gandhi, making forgiveness a sign of weakness. How can changes be generated that would lead toward peace with justice and shared prosperity? That question concerns us in this article.[2]

1.     Introduction

The signing of the Peace Accords in November 2016 marked a before and after in Colombia. Society is involved in a broad debate. The most repeated words are: peace accords, reincorporation, reinsertion, demobilization, ex-combatants, reconciliation, normalization, forgiveness, illicit crop, territory, guerrilla, comrade, partner…They are disputed words: “worthy reincorporation into the legal system” versus “reincorporation of the communities against the system of injustice”; “normalization” versus “Who is normal?”; “peace accords of the government and the FARC” versus “rural communities do not know these accords and the governors of the regions are opposed to these accords” and “we already disarmed them, now let´s do what is in our interests, let´s ensure that they do not return to dissidence”; “Colombian democracy is the oldest democracy in Latin America” versus “it is a mafia-like, oligarchial and corrupt democracy”. They explain the meanings: “partner, in the war we would hunt some animal and the family would give us rice, or we protected them and they gave us food, that is why we would call them partner”; “demobilized from weapons, but mobilized by the ideals of justice and democracy”. And solutions for attracting excombatants abound: solidarity economics, inclusive business, cooperativism, corporations, Jesus Christ Savior, production projects…

After 52 years of war between the Revolutionary Armed Forces of Colombia (FARC) and the government, and even in the process of negotiation with the National Liberation Army (ELN), society seems more polarized about the peace process. The October 2016 plebiscite revealed this reality: half of the country said it should be ratified, the other half said no. What explains this polarization that is capable of undermining the peace process? There are at least two attitudes (see Figure 1), one that is cultivated by a society at war, manipulated by elites and resting on a brutal, even though resisted, inequality[3]; and the other that sees the peace process as the opportunity to economically, socially, and politically democratize the country.

Inequality is the key element for explaining the realities of Colombia, be those the armed conflicts or the successes that the peace accords might have. Consequently, following the words of Stiglitz in Bogotá in February 2017[4], “there can be no sustainable economic prosperity unless that prosperity is shared”. How can changes be generated that in the long term might lead toward a peace with justice and shared prosperity?

In this article we reflect on this question taking inspiration from some experiences in Central America, having shared with different actors in the framework of international events in Bogotá, and listened to friends in Colombian academia who are working so that this peace opportunity might help democratize the country. Our motivation is the conviction that if the most unequal country in Latin America deepens its democracy, all of Latin America will feel those winds of inclusion and democratic aspiration.

2.     Perspectives on peace and democracy

Here I identify two models of interpretation of the conflicts and democracy. The first model is “top down”, from war to peace and from authoritarianism to democracy; or polyarchy, a system for containing the pressure of the masses for social change, where decisions and mass participation are reduced to choosing leaders in elections controlled by elites (Robinson, 1996, 2002, 2014[5]). In this perspective the conception is that the armed struggle is an obstacle for democracy, that democracy generates a society without conflicts, that society resolves its contradictions competing for votes, and is modernized based on free trade competing efficiently. Correspondingly, judicial and electoral reforms are done so that laws guide the masses, and the (neoliberal) economic model is fine-tuned, understanding that peace is established on the basis of development; and development means economic growth and the extraction of natural resources to the benefit of an elite (traditional extractivism), or neoextractivism that, as Escobar observed (2012)[6], is also to improve social infrastructure (education and health) and reduce poverty – in other words, the extractivist model is invariable- what varies is whether it is only for an elite or for more,[7] and whether the State plays an active role (iun the neo-extractivism).

The second model is the “bottom up” one, where the idea is that armed conflicts were, and now the social movements are, the basic conditions for resolving historical contradictions and promoting a sustainable democracy (Robinson, 1996, 2002, 2014). Correspondingly, the participation of the population is promoted with their respective life paths, that peace is established with alternatives to development where economic growth and markets, as Gudymas and Acosta argue (2011[8]), are subordinated to the model of wellbeing understood holistically, with social, economic and environmental sustainability. In this framework, peace is achieved to the extent that inequality cedes and the (neoliberal) economic model changes to one of collective well being.

Figure 1 and the words within which the entire country moves can be reread in the light of these two models. From the first model the peace accords express the victory of democracy over the armed struggle, which is why those who are demobilized should submit to the law, ask forgiveness for their fighting and integrate themselves into the neoliberal economy and formal democracy, while the government provides material and legal benefits to the disarmed groups and ensures order. From the second model the idea is that the armed struggle opened an opportunity for democracy to deepen, disrupting State institutions and markets within a perspective not of intensifying development, but of providing space for development alternatives, because it is precisely the reigning development model that produces the inequality and armed conflicts.[9]

Making these perspectives explicit can be reflected in the role of the State, the FARC, social movements, academia, the churches, cooperatives and international aid agencies. Let us give two examples. The first example, academia, following the example of model 1, it is seen armed with categories and methodologies that have sustained the model of development that has generated the inequality and that is opposed to peace; or, following model 2, it can be seen proposing new categories and methodologies coherent with the development alternatives model. The second example, international aid, following model 1, believes it knows the realities of the rural communities and it knows the solutions, which is why it aligned up project writers to hunt for profitable “production projects”, or that at least in the short term would keep ex-combatants from taking up arms again; or, following model 2, democratizes their decisions and opens itself up to understanding the multiple realities of the peasant, indigenous, and afro-descendent communities, and takes the risk of listening to and responding to solutions that maybe do not fit in the neoliberal economic model in which it tended to locate itself. Being part of the solutions and contributing to peace begins disrupting our own attitudes and comforts, that maybe are as authoritarian and centralizing as those of any institution or organization that we are happy to criticize.

3.     What is concealed and what is sought to change

Having this broad perspective, we notice that the armed conflict with the FARC began with two key concepts, the agrarian reality and democracy. The Historical Commission on the Conflict and its Victims (2014) published 12 essays of authors who studied the causes and effects of the conflict in Colombia[10]. Even with different perspectives, all of them agree on the fact that the agrarian issue and the fragile liberal democracy were determining causes, which is why in their recommendations they highlight the fact that changes should happen in land use and access, and that work be done on an economic model where equity would prevail. If Colombia is the most unequal country in its income (CEPAL, 2017), the inequality is worse in the agrarian reality: the gini coefficient for income, where 1 is equal to complete inequality and 0 is equal to complete equality, was 0.530 and the gini coefficient in rural property was 0.897 in 2015; while that coefficient for income improved, because it dropped from 0.564 in 2009, the coefficient for property went up from 0.885 in 2009.

The agrarian question refers to landownership, its use, technology and markets. The key in that is access to ownership of the land. The graph and table 1 show that in the same period of the armed conflict inequality for access to property in Colombia has gotten worse: the Gini Coefficient from 1960 to 2014 went from 0.868 to 0.897.[11] In the same period 0.5% of total owners with more than 500 Hectares of land went from having 29.2% of total land to having 68.2%; while around 88% of total owmers with less than 20 hectares went from having 17.3% to only having 8% of total land[12].

Table 1. Comparison of number of APUs and land used by range of size
1960 2014
APUs AREA APUs AREA
<5 66.7 5.4 70.5 2.7
5 to 20 20.4 11.9 18 5.3
20 to 50 6.7 12.4 6.2 5.8
50 to 200 4.7 24.2 4 11
200 to 500 1 16.9 0.8 6.9
>500 0.4 29.2 0.5 68.2
100 100 100 100
Source: IGAC (2012) Atlas of rural property distribution in Colombia; 2014 Agricultural Census

The cause that generated the armed conflict intensified. This is even worse if we take note of the increasing use of mono-cropping and extraction of natural resources, as well as the financial barriers (e.g. credit in accordance with “capacity to pay”) and commercial barriers (free trade treaties) that affected around 80% of the property owners of the country. The impact of that reality on the country is alarming; socially, Colombia is the country with the largest number of internally displaced people in the world, and “violation of human rights has become a habitual practice” (Oxfam Internacional, 2017)[13]; politically, it is fragile democracy because of its liberal institutions where the connection between arms and politics prevails (Gutiérrez, 2014)[14]. Peasant, indigenous and Afro-descendent communities have suffered the dispossession of their means of life and culture, creating uprootedness and extreme poverty, which has contributed to the armed conflict. Behind that inequality and its impact are hundreds of years of distrust between peasant, indigenous and Afro-descendent families and the families of that group of less than 1% backed by the State and the ideas of “development”; this reminds us of the historian Wolf, who says that the French peasantry at the end of the XVII century had included a phrase at the end of the Our Father that they would pray every night before going to bed: “ and from justice, free us Lord” – that “justice” (State) that dispossessed them from their land and territories,[15] and which the agrarian scholar Machado (2009:54[16], confirms: “the facts show that State action continues breaking up medium size rural property, while large traditional property is not transformed, and small ownership gets even poorer; in other words, the State and society are supporting a bimodal rural structure in ownership as well as in their forms of controversial and not very efficient exploitation, that does not help promote economic growth; in addition, it is a structure that destroys natural resources, undervalues the rural reality and creates conflict between rural society and national society.”

At the same time, that agrarian reality should be qualified. In 1940 the urban population was 30% and in 2012 it was 74%, which is why obviously the weight of the agrarian reality and the notion of what is rural has changed drastically. We do not know the reliability of the Censuses for making distinctions about those changes; but given the large extensions of land that the war included, and the typical problems of legality and forms of land acquisition that our countries of Latin America have tended to suffer, it could be that the table on land ownership would vary, that that bimodal structure might be less and that therefore that structure might express more potential than it now expresses.

The peace accords happened within that context of the incease in inequality and the awakening in society that another economics subordinated to life and democracy is possible. In spite of the fact that after a year there may have been no land distribution yet, while the political opposition defending that 0.5% of large property owners is growing, the peace accords do provide an opportunity for the country to democratize. The question is: will it? Following the mentality of model 1, the problem and its solutions are understood as something technical-administrative, like a “lack of”, precisely to conceal that inequality produced by the fragile formal democracy and the conventional economic model – and to that we would add a perspective closed to the bimodal structure that only sees land and crops. Following the mentality of model 2, the problem and the solutions are understood within the framework of power relationships, change in the power structure (questioning land ownership) and in the people through a different model of improvement – and with that we would add an agrarian perspective that includes land, crops, crafts and recreation of identity). Consistent with the historical perspective and the data presented, we understand that the inequality is above all a problem of the assymmetry in the power relationships, not a technical or administrative problem.

4.     Danger of using peace to heighten the inequality

The bigger risk is that in the name of peace that oligarchic belief is imposed that peace needs more development: economic growth with (neo)extractivism of the natural resources and mono-cropping. It is like saying, the regions of the country are impoverished because of lack of “development”, when it could be the opposite, they are impoverished because of too much “development”.

It is probable that this 0.5% of owners, maybe connected to the finance industry, agroindustry, commerce and the communications media, might see the peace accords as the opportunity to increase their wealth, in addition to legalizing the land that perhaps they obtained through illegal means. That is, far from ceding an inch of land and understanding its importance for peace, they see it as an opportunity for the expansion of the agricultural frontier (in addition to being able to use 70% of the arable land which is unused), new areas free for extraction and mono-cropping, repurchase of land that eventually the State might give out, cheap labor and members of private security bodies among the disarmed, zones free from the FARC in order to control them with armed criminal groups[17] and drug trafficking networks that respond to the demand of the US market, expansion of the financial and agro-chemical industries, “controlable” cooperatives that collect their harvested products and intermediate inputs to them…To take advantage of these opportunities they make use of trade rules, commercial treaties, usury, credit rules[18] and the rules of making policy; and they see the opening of roads, schools and health centers as support.

In a parallel fashion, the avalanche of more-of-the-same solutions makes the disarmed and the rural communities – peasants, indigenous and Afrodescendents –confused. “Inclusive businesses” where the anchor are private enterprises under the principles of “more volume, more profits” and “economies of scale”; cooperatives that discipline their members in mono-cropping, aid organizations responding with projects to “the lack of” technology, knowledge, capital and markets; bilateral aid agencies that with one hand support their own extractive companies and with the other finance actions that would mitigate the effects of climate change; religions (Catholic and Protestant) that win over individuals who would recognize their sins and find forgiveness and glory in the beyond. It is institutionalized technocratic conceit: elites believe they know the realities of the communities, they believe they have the solutions (money, knowledge and decisions) and they believe that change comes from above, while they are moved by a mentality of seeing the agrarian reality as in the past, only land, crops, technology and markets; the worst that can happen is to see the disarmed as agricultural producers and that agriculture is a matter of having land, equipment, inputs and buyers for what is produced.

These solutions also express centenarian and even millennial hierarchical structures. The mono-cropping structure is sustained by a transnational hierarchical structure – be they enterprises, aid industry, Churches, States or academia. The guerrillas also come from a hierarchical Leninist structure of “democratic centralism”. What is common among them is the centralization of decisions in an elite based on informal rules located in the mentality of model 1, not on rules like the Constitution of a country, that statutes of an organization, the agreements of assemblies or the rules of Afro-descendent communities. What is also common in them is the belief that there is nothing good in those “from far below”, and that is why the technician, priest and politician work on persuading. This institutionality, in good measure, tends to be reciprocated by those who are “from far below”, who have internalized that without the boss, commandante or patron, life has no direction; in addition, it becomes a social code: an ex-combatant that shows up to work on a mono-cropping hacienda is familiar with their “order-obey” structure; it seems normal to an activist of a social movement, turned into the director of an aid agency, to have the power to approve projects.

How can this danger be confronted where some good local institutions and communities with strong social and economic networks are being battered? “Everyone for themselves” is a common reaction, ex-combatants and ex chiefs who will seek their own paths in different areas and spaces; others will insist on the promised tangibles goods; many will organize to depend on external resources; in this dynamic, those who persist in their struggle for equality and justice, beyond individual benefits, will be described as terrorists, considered rebels[19] and candidates to be excluded from external benefits and to be part of those leaders physically assassinated[20] and then “assassinated by neoliberalism”. “Everyone help one another” would be more strategic; that is committed to the viability of family agriculture (small scale production or peasant economy) and crafts that would generate autonomy and energize the communal level; a peasant family that diversifies in agricultural and non agricultural activities, uses markets to scale up their income and ensure their food. Within this framework, if that family organizes in a cooperative to resolve collective problems and negotiate resources that inject energy into their production systems and endogenous institutions, they will be contributing to mobilizing their communities and with that, the resurgence of a more just and peaceful society. This does not deny the existence of monocropping and large transnational enterprise, but restrains it, makes visible what is at play in society and shows that it is not a matter of “persuading” and of responding to “the lack of”, but of creating the appropriate conditions in which changes happen in the mentality of society and its institutions

5.     Imperative to focus the direction and the prospects for building an arduous peace

This step requires that the different actors (State, academia, aid organizations, Churches, popular organizations, unions, FARC) rethink their actions. Not only should they support mono-cropping and “the lack of”, but above all families in their agricultural and non agricultural activities, forms of organization and logic in territories of indigenous and Afro-descendent communities, and communities that as Arjona (2016) shows have diverse social institutions, which would have to be understood before prescribing “development” for them. Here we deal with the how.

Figure 2 illustrates the form of relationship between the aid organizations and the communities –populations, disarmed groups, small scale producers or family economy (agriculture, home made products, non agricultural activities). There we see that there is a certain amount of dispersion between the organizations and institutions and they have different discourses with the different rural communities – peasant, indigenous and Afro-descendent. But they coincide in relating to the communities through the “intermediate stratum of development”, who are the technicians, promoters, religious and aid workers. This “stratum” connects two worlds, that of the aid agencies and institutions, and that of the communities[21]; even though in practice the “intermediate stratum” might be more a prolongation of world 1, it tends to turn into world 3, interpreting world 1 and 2 from its perspective. For example, the State through the Reincorporation and Normalization Agency (RNA), has hundreds of technicians going to the communities, as do the aid agencies, churches or the FARC through their structures and technicians responsible for writing projects, encouraging and facilitating organizational processes. We predict that the peace process will be consolidated in its version of responding to “the lack of” with goods and services coherent with the perspectives of model 1, or its version of responding to the democratization of the country coherent with the perspective of model 2, or combining both versions, to a large extent depending on the work of this “intermediate stratum.”

What is common in this “intermediate stratum” molded by world 1? It tends to avoid the fact that the root of the problem is the inequality, underlying a mentality of the rural reality as equivalent to agricultural area and families in need of equipment and infrastructure, and assumes as a mandate the clamor of the aid agencies (“we want production projects”) and that of the government (“we are going to finance viable projects in market economies”). They assume that the work is persuading – be that about tangible goods like replacing illicit crops, the gospel, rules of associativity, productivity, commerce, democracy or gender equity. Each one has their reference in something external to the community: the religious, in the Bible; lawyers, in the laws of the country; agronomists, in the manuals for monocrops, the promoters of cooperativism, in the Statutes…All of them march to evangelize the communities in order to hear what they want to hear, and then returning to their offices they can also make the aid organizations hear what they want them to hear: number of technicians trained, people empowered, projects approved, people benefitted, cooperatives…

John P. Lederach, a Peace Accord advisor, said: “peace is achieved when each Colombian has respect for differences and establishes constructive relationships with the other, with that other that it has not wanted to, or not been able to listen to, for more than a half century[22].” Specifically the challenge is that this group from the “intermediate stratum of development” would overcome their logic of persuading and be capable of listening and observing, processing what is heard and observed, and learning from their conversations under the principle that “light comes from striking stones” – that light can be an idea about a project, awakening to alienating processes and their profound traumas, or paths for collective action. And that then, that “intermediate stratum of alternative development models” can talk with the organizations of world 1 and contribute to their change.

Let´s illustrate this perspective with the formation of a cooperative. According to the logic of persuading, a cooperative is organized with 40 hours of training in cooperativism, they name their manager, and it is provided resources and markets for their products; as a result, the criteria of success is forming hundreds of cooperatives without considering that this type of cooperatives fail quickly or end up being run as private enterprises in “cooperative” clothing[23]. With a logic of learning, the cooperative is organized when its members wake up in the face of an adversity,[24] and because they realize that there are obstacles that they cannot solve on their own, discover the value of their own resources, and that there is another way of organizing outside of the hierarchical structures of mono-cropping and the boss-followers – or as José M. Navarro would say, a member of the La Fábrica cooperative in Barcelona, “a cooperative enterprise opposed to capitalism”. Along this path the member families, studying their realities and experimenting with changes, discover their capacity to innovate, their citizenship (rotating leaders, complying with their rules and agreements, supervising that compliance), administering and investing their collective resources and strengthening their connections with the rest of the community, and recreating new identities within the framework of new realities that look beyond the agrarian reality seen as equivalent to crops. Table 2 shows some elements of this type of cooperative that responds to its members, and that it is possible to produce within a framework of mutual learning and in alliance with the three worlds in accordance with each specific context, and thanks to the creative and catalyzing role of the “intermediate stratum”.

 

Table 2. Keys for successful cooperatives
·       Interaction between the associative side (organs) and the business side (administrative-technical)
·       Effective functioning of the holy cooperative trinity: oversight board, administrative council and assembly
·       Organization around differentiated products (e.g. specialty coffees, organic products) because it requires coordination among several families, geographic concentration
·       Distribution of earnings and definition of goals in the assembly
·       Based above all on their own resources and on endogenous institutions (of aid)
·       Accounting system that generates updated information to be used by the administration and the cooperative´s organs
·       Organizing 1st tier cooperativen on the basis of their members, and organizing 2nd and 3rd tier on the basis of the 1st tier cooperatives, and not the reverse.

This way of working, illustrated with the formation of a cooperative, requires accompaniment with a mentality of going to learn from the communities, from the disarmed groups. Said figuratively, the families in the communities know 50% of their problems, risks and opportunities, and their accompaniers (the restructured “intermediate stratum”) know the other 50%. The innovations emerge from among both sides (“from the striking of the stones”). Correspondingly, this group of accompaniers needs to unlearn in order to learn, increase their capacity to observe and dialogue so that together with the families they detect innovative practices and rules. In this way technicians and promoters will get ideas that they can turn into projects, experiments or initiatives; religious discern that God is in the people who seek justice and organize; administrators learn that the accounting information is not a tool for domination but formation (“informing is forming”)…The best guide that this type of work is on the right path is that both, the families and the accompaniers, awaken to the extent that they are learning.

For this purpose it is fundamental that all the actors from the different worlds rethink their role[25], in particular academia and international aid agencies. Academia, in order to contribute to the formation of that “intermediate stratum”, should produce appropriate categories coherent with model 1 as well as model 2. For that purpose it should organize basic research (e.g. sector analysis of agro and non agro) along with specific research combined with experimentation in specific territories, whose results would be the basis for organizing training. This, nevertheless, requires that academia understand that the source of knowledge is not just imported theories, but different communities with their multiple realities, all of them in need of being conceptualized within a framework of alliance and not just applying theories; and that requires that they include in their gamut of methodologies the organization of thoughtful immersion processes on the part of professors and students in those very territories[26]. The best critiques and policies of conventional theories, and rereadings of the land ownership table, will come from seeing the realities from the multiple perspectives of the countryside.

This strategic change from the “intermediate stratum” and the work of decolonialized academia, requires an active and renewed role of international aid. For this role, international aid should review their own practices in the last 3 decades, practices questioned in the entire world (see for example, Anderson et al, 2012)[27] because their aid has generally helped the type of “development” that has contributed to the inequality and have “ngo-ized” organizations (unions, cooperative and associative organizations) and social movements, dispossessing the families of their own organizations. This revision implies that the aid organizations in Colombia quit waiting for “production projects” from the “intermediate stratum of development”, and influencing the type of projects and centralizing decisions about those projects. This implies that they contribute to creating institutional environments in the territories where the different actors of each territory and the “restructured intermediate stratum” study those realities and produce ideas that really matter to them, and that the decisions about the projects that emerge be decentralized. It implies that the international aid agencies be conceived as allies of the peasant, indigenous and Afro-descendent communities, in favor of democracy and the reduction of inequality in those very territories – allying is like falling in love, and this requires that the “boyfriend” or “girlfriend” (aid agency) moves to the territories where their partner is.

If the communities feel that they have allies in academia and in aid agencies, who join their voices to those of the communities so that their leaders do not continue to be murdered and that they value the fact that they organize on the basis of their own good – and correcting the bad – institutions, then the peasant, indigenous and Afro-descendent communities with different degrees of connections with the FARC and other actors, will take their steps for improvement, will mobilize, will make their decisions more democratically and will understand that the reduction of inequality from the territory itself – with geographic variations – is possible, necessary and just.

6.     Conclusions

The agrarian and (neo) extractivism realities continue to weigh economically, socially and politically on the country, which is why peace should be built on the basis of reducing inequality. The greatest obstacle to the peace process is the institutionality that sustains that inequality. This institutionality has to do with elite economic groups that want to consolidate the peace process with the same mechanisms that caused the armed conflict, and with an agrarian mentality from when the rural population were the majority in Colombia. These mechanisms are expressed in the extractivist and mono-cropping neoliberal economic model moved by the law of the jungle, even though clothed in democracy, a model that has been called “development” or “motors of the economy”. The paradox is that an attempt is made to consolidate peace with the same measures that led to the armed conflict.

This “development” model is clear, seen as the economic model of the elites; but it is not so clear to us that the actors who declared themselves in favor of peace had a functional modus operandi for this model. Because it would seem that there is not much difference between centralizing the decisions of approving “profitable productive projects” and the decisions of the political and economic elites concentrating land, between academia that believes it has solutions in imported theories and the aid organizations that believe they know the future of the peasantry without studying it, or businesses that think that the market knows more than any human being, between the hierarchically organized FARC and the Church and families also organized hierarchically…This shakes up our minds and wakes us up!

If waking up matters a lot, we identify the most important point of change is the “intermediate stratum of development” (administrators, technicians, aid workers, religious) who have served to convince the world of indigenous, peasant and Afro-descendent communities about the world of “development”. We suggest investing in retraining this “intermediate stratum”: that they move from a logic of “persuading” and writing projects for “the lack of”, toward a logic of “learning” and identifying along with the communities ideas in accordance with the different routes and rural institutions in which they move; from prescribing to knowing how to negotiate in the midst of uncertainty. To do so, we argue, the work of the university research centers and international aid agencies is needed; the former with alternative categories to the “development” model, and the latter constituting itself as serious allies of the different communities, recognizing that they are sources of knowledge and seeds for a more democratic and just society.

The peace process in Colombia is a global challenge that generates optimism. In Japanese culture we find two meanings for the word “optimism”: rakutenteki, the feeling of the future that a young person has about their adult life, and rakkanteki, when people accept their problems as challenges to be faced[28]. This optimism (rakkanteki) encourages us to review our own mentality and to recognize that peasant, indigenous and Afro-descendent resistance is also our resistance to inequality and the mechanisms that sustain it. Peace is possible, in spite of “development”, under the spirit of Santander, and as the “effect of justice” (Isaiah, 32:17).

[1] René has a PhD in development studies, is an associate researcher for IOB-University of Antwerp (Belgium), a collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS RL. Cooperative. rmvidaurre@gmail.com.

[2] I am grateful to the comments of A. Bendaña, E. Baumeister and J. Bastiaensen for their commentaries on a previous version. The text is a draft to be improved and commented on by each person who reads it.

[3] CEPAL, 2017, Social Panorama of America Latina 2016, Table I.A1.2, shows the gini coeficiente for income for 14 countries in Latin America. In 2008 or 2009 Colombia is the country with the greatest inequality (0.564) and for 2015, even though it improved, continues being the most unequal country in Latin America (0.530). See: http://repositorio.cepal.org/bitstream/handle/11362/41598/4/S1700567_es.pdf

[4] Stiglitz, J., 2017, “Challenges    and       Opportunities      for         Colombia’s        Social    Justice   and Economy”, power point presentation, see: https://www8.gsb.columbia.edu/faculty/jstiglitz/sites/jstiglitz/files/Challenges%20and%20Opportunities%20for%20Colombia%27s%20Social%20Justice%20and%20Economy.pdf I am grateful to A. Grigsby for suggesting this text.

[5] Robinson, W., 1996, “Promoting Polyarchy: Globalization, U.S.,” in: Intervention and Hegemony. Robinson, W., 2002. Remapping development in light of globalization: From a territorial to a social cartography, in: Third World Quaterly, No. 23.6. Robinson, W., 2014, “Democracy or polyarchy?” in: NACLA. https://nacla.org/article/democracy-or-polyarchy

[6] Escobar, A., 2012, “Alternatives to development”, in: Transition Culture. Dave Chapman´s interview of Escobar, See: https://www.transitionculture.org/2012/09/28/alternatives-to-development-an-interview-with-arturo-escobar/

[7] It is thought that neoextractivism is generally the case of Bolivia and Ecuador, but more and more used in several Latin American countries.

[8] Gudynas, E. y Acosta, A., 2011, “El buen vivir o la disolución de la idea del progreso” in Rojas, M. (Coord.), La Medición del Progreso y del Bienestar. México: Foro Consultivo Científico y Técnico, in: http://www.gudynas.com/publicaciones/capitulos/GudynasAcostaDisolucionProgresoMx11r.pdf

[9] This duality of “development” / alternatives can also be seen in the duality between contemplation (leisure) and work (business) from the ancient times of Greece up to our times. It has moved from favoring contemplation to giving the highest moral value to work (business), passing though the religious thought of Calvin where leisure (contemplation) became sin and business like the glory of God (see: Rul·lán Buades, G., 1997, Del ocio al neg-ocio… y otra vez al ocio. Papers 53, 171-193. https://ddd.uab.cat/pub/papers/02102862n53/02102862n53p171.pdf). It is a duality that model 2 would seek to connect to one another.

[10] The 12 essays of the Historical Commission of the Conflict are in: https://www.ambitojuridico.com/bancoconocimiento/constitucional-y-derechos-humanos/los-12-ensayos-de-la-comision-historica-del-conflicto-y-sus-victimas

[11] Using indexes like THEIL, instead of Gini, the inequality is even worse. A more detailed study probably can demonstrate the weight of the medium strata, more than a bimodal structure, which would be important in light of more appropriate rural policies.

[12] For a more detailed study of the Agricultural Census in Colombia, see: Oxfam International, 2017, Radiografía de la Desigualdad. https://www.oxfam.org/sites/www.oxfam.org/files/file_attachments/radiografia_de_la_desigualdad.pdf

[13] See Oxfam International in Colombia: https://www.oxfam.org/es/paises/colombia.

[14] Gutiérrez, F., 2014, “¿una historia simple?” en los 12 ensayos de la Comisión Histórica del Conflicto y sus Víctimas. https://www.ambitojuridico.com/BancoMedios/Documentos%20PDF/una-historia-simple-1447167162-1460380556(1).pdf

[15] Wolf, E., 1982, Europe and the People Without History. University of California Press.

[16] Machado, A., 2009, La reforma rural, una deuda social y política. http://www.cid.unal.edu.co/cidnews/archivos/ReformaRural.pdf See also UNDP, 2011, Colombia Rural, razones para la esperanza. Informe Nacional de Desarrollo Humano 2011, http://www.co.undp.org/content/dam/colombia/docs/DesarrolloHumano/undp-co-resumen_ejecutivo_indh2011-2011.pdf

[17] Arjona (2016), contrary to the idea that war zones are chaotic, lawless zone, finds communities with social institutions where the armed structures becomes de facto governments and communities with strong justice institutions capable of negotiating with the armed groups. See: Arjona, A., 2016, Rebelocracy: Social Order in the Colombian Civil War. Cambridge University Press.

[18] The norms for providing credit include “lending money to people with the capacity to pay.” This supposes that those who are not in monocroipping and do not have large areas, are outside of the credit system. This type of mentality was turned upside down in Bangladesh by Yunus and his team, in the 1970s they proved that everyone is capable of paying and that the bank needs to adapt to their realities. If more than 50% of the food comes from peasant families, why doesn´t the financial system respond to that reality?

[19] Hale (2002) observed in Guatemala how international organizations make distinctions of the indigenous organizations between the “permitted” ones, those who drop their agendas to take on the agenda and rules of international aidm and the “rebels”, those that resist and respond to the agenda of their members-communities. The former are given financial support and the latter are not. See: Hale, Ch., 2002, “Does Multiculturalism Menace? Governance, Cultural Rights and the Politics of Identity in Guatemala” in: Journal of Latin American Studies 34.3 Cambridge University Press.

[20] See the newspaper el Tiempo (17-Octubre-2017), “Líderes asesinados, la mayoría en zonas claves para la paz”: http://www.eltiempo.com/politica/proceso-de-paz/asesinato-de-lideres-sociales-fue-en-14-zonas-de-circunscripciones-de-paz-142126

[21] Academia (Universities and research centers) also are part of the block of aid organizations, but their relationship with the communities tends to be sporadic, which is why we have not included them in the figure, while their relationship with the “intermediate stratum” is strong because that “stratum” was trained in the universities and they also organize training courses in solidarity economics and other topics directly for that “stratum”.

[22] Interview of John Paul Lederach, “La paz lo construye cada Colombiano”, El Espectador, June 8 2016. See: https://colombia2020.elespectador.com/pais/la-paz-la-construye-cada-colombiano-john-paul-lederach

[23] Honesty is not lacking in the organizations of world 1 (figure 2): “it does not matter that these cooperatives or projects are not sustainable years later, the important thing is gaining time so that the ex-combatants do not go back to war”.

[24] The adversity is the inequality in land access, the commercial mediation that steals from them in the weighing of their produce, quality control and in prices, or in usury. A savings and loan cooperative that organizes in the face of usury, for example, begins on a good step, because having awareness of the adversity means having recognized (studied) and having realized that bringing their own resources together they can avoid the usury.

[25] For example, for the business actor, the persepective of Kaiser is interesting (2012, La fatal ignorancia La anorexia cultural de la derecha frente al avance ideológico progresista, http://ciudadanoaustral.org/biblioteca/23.-Axel-Kaiser-La-fatal-ignorancia.-La-anorexia-cultural-de-la-derecha-chilena-frente-al-avance-ideolo%23U0301gico-progresista.pdf). He observed that the business class and the right in Chile “do not understand nor believe in the power of ideas and culture as decisive factors of the political, economic and social evolution”, and that they only focus on productivity, technology and financial incentives, forgetting that human beings are moved by beliefs, values and ideas transmitted by the family, schools, books…Kaiser thinks that that bourgeoise and that right fell into a mental anorexia that opened the door to the left. From our perspective, that mental anorexia also is shared by the left and most of the organizations and international aid organizations today.

[26] Mendoza (2015) describes this methodology, precisely based on an experience of a Research and Development Institute in Nicaragua, that for some years was capable of based a good part of their proactive innovation on that methodology of immersion. See: Mendoza, R., 2015, “Inmersión, inserción, escritura y diálogo: Mecanismos de aprendizaje para el desarrollo territorial”, en: Bastiaensen, J., Merlet, P. y Flores, S. (eds), Rutas de desarrollo en territorios humanos. Las dinámicas de la vía láctea en Nicaragua. Managua: UCA Publicaciones. http://www.fao.org/fileadmin/user_upload/AGRO_Noticias/smart_territories/docs/RUTAS%20DE%20DESARROLLO_VERSION%20FINAL_LIGERA.pdf

[27] Anderson et al, 2012, Time to Listen: hearing people on the receiving end of international aid. http://www.elrha.org/wp-content/uploads/2015/07/time-to-listen-book.pdf

[28] This notion of optimism was expressed by Kishida Junnosuke, chief editor of the Asahi Shinbun newspaper, to the question of Peter Schwartz in 1984. See: Schwartz, P., 1991, The Art of the Long View. New York: Doubleday.

How to keep from tripping over the same stone twice?

How to keep from tripping over the same stone twice?

René Mendoza Vidaurre[1]

If they keep quiet, the stones will cry out (Jesús, Lc 29.40)

“I already saw that movie”, said the drunk, on seeing the animation of the lion that roars at the beginning of many movies. In the beginning of the 1990s, dozens of women from Marcala (Honduras) began to be trained to defend their rights and cultivate an awareness of equality, to “marry to live together and not to be the property of anyone”, “leave the house to participate in workshops on learning”, and “overcome conformism”. Over the years they understood that that awareness and that fight against violence would require generating their own resources, “on earning some money you can decide what to buy for the house”, so they envisioned an organization that would help them to have land, produce on it, and sell their products. So in 1988 they founded the Coordinator of Women Peasants of La Paz (COMUCAP), and learned that “organization is for bettering oneself and not for being envious”, and that “it is beautiful that both the man and the woman work, you have what you need to eat and you can rest.”

As COMUCAP grew in number of members and economically they acquired investments for processing coffee, aloe and juices; they exported coffee and sold soap, shampoo and juice; they bought land and planted it;M and many projects came in. Nevertheless in 2012 they learned that their organization of 283 women members was about to fall off a cliff. What had happened? What had pushed them to the edge? How could they move away from that cliff? In this article we try to respond to these questions, precisely to “not trip over the same stone twice.” Behind the animation of the roaring lion there is a movie that has not yet been seen. Let´s look at it.

  1. Crisis Situation in COMUCAP

An independent audit revealed that the debt of COMUCAP was close to one million dollars, that the assets of the organization had a lien on them due to the debt, that a piece of property bought for $150,000 had not been turned over to the organization, and that it was not clear where resources from international aid had gone. This information raised the eyebrows of the members in the 2012 assembly. Other data followed: 100% of the coffee exported was organic and fair trade, in the last 3 cycles prior to 2012 they had exported close to 10,000 qq of export coffee; a good part of that coffee was bought off of individuals who were not members, close to 1,000 qq of coffee was from the coordinator of COMUCAP herself, whose quality surprisingly scored at 85, while the coffee of the members was equal to or less than 81; the yields (from 1 qq of cherry coffee to export coffee) were dropping; the premiums for organic and fair trade were confused with project financed by international aid, making it impossible for the members to see that they had not received neither premiums. The crisis was even more harsh because it coincided with the arrival of the coffee rust on the plants, that not only lowered their production yields, but in many cases anthracnose came behind the rust leaving the coffee fields with dead trees.

What had happened? From the beginning the board of directors had granted the coordinator a General Power of Attorney, with which she was able to take loans out of the bank, buy and sell the assets of the organization and sign international aid projects. They had technical and administrative staff subordinated to the coordinator, whose daughter was the commercialization manager for all the COMUCAP products, her sister was the manager of the aloe plant, and her son in law was the coffee manager. The board of directors was used only to sign checks. The reports to the annual assembly appeared to be “sharp” bathed in a sea of numbers, reports that were legitimated by the representatives of international aid as “transparent”. The audit and fair trade and organic certification inspections would confirm every year that “everything was in order.”

The coffee rust and the “human rust” had bashed the organization of the 256 members. Obviously all those losses and debts had to be assumed by the members. All this is like the animation of the roaring lion, because this type of movie is repeated in many parts of Latin America. Nevertheless, as the philosopher Heraclitus said, though we bathe in the same river, we never do it in the same water; the next section responds to the question about what things pushed COMUCAP to the edge of the precipice. Let´s sit down to watch this film.

  1. Process that pushed COMUCAP to the edge of the cliff

Problem: COMUCAP in 2012 was on the edge of the cliff. What pushed it therer? To help, let´s use the “5 whys” of the methodology of Lean: find the cause of the problem, then the cause of that cause, until we reach the root cause. This methodology was developed in the 1950s by Taiichi Ohno, Toyota pioneer (http://www.toyota-global.com/company/toyota_traditions/quality/mar_apr_2006.html). It is the methodology that is behind Aristotle´s idea in seeking the origin of movement: “everything that moves is moved by something” and there is a “motor” that moves everything. That is why we ask ourselves 5 times “why”. See the Table with the 5 “whys” for identifying the “tripping stone.”

Why was COMUCAP on the “brink of a cliff” –debts, poor administrative management and a hold on their assets? The members and aid organizations listened to information in the annual assemblies, but it was information that was not telling them what was really happening. The staff was subordinated to the family that coordinated COMUCAP and the board of directors relegated to being “only for show”, to sign checks; even a leader turned into an employee for two years signed checks as if she were the president. In other words, they would produce information in a disloyal way for the organization and in a way subordinated to the coordinating family.

Why did they not have access to the real information. A good part of the 256 women had been trained for 10, 15 and 20 years in negotiating their rights, managing funds for groups, political advocacy and values like transparency and equality. Why then did they not demand the real information? “Because we fell asleep”, said one of the historic leaders: they stood by. Ther trust in the coordinator was blind and total, because since 1993 she had trained them in women´s rights, and used to tell them that “she worked for the women”, she was from a family with resources and they nearly worshipped her: “having what she needs to live and she works for us” they would say with gratitude, feeling themselves blessed. One member could not be mistrustful when the reports would be presented before the international aid organizations, who would repeat “everything is in order”. One member could not prove that she did not receive the organic nor fair trade premiums for her coffee when the fair trade and organic certification audits would conclude “that everything was in order.” If everything was in order, it was logical to conclude that the information that they were being presented was correct, and it was obvious that if a member dissented, she was running the risk of not being a beneficiary of the next project. It was like feeling like an ant under a transnational elephant that grew and grew.

Why did they stand by? Because they left the decisions in the hands of the coordinator who had an administrative role, and was part of the staff of the organization, not elected by the assembly, as were the women on the board. The decisions that should have been made in the cooperative bodies (board of directors, committees and assembly) and supervised (oversight board or auditing body), were taken on by the coordinator. For the members the coordinator was “the gate” to the market and to international aid projects, and for the fair trade buyers and the aid agencies, the coordinator was the gate to the women leaders and the members. If a aid representative would visit a member, she would say marvelous things about the coordinator, and if a member visited Germany, the buyers would say wonderful things about the coordinator. So COMUCAP functioned as if it were a private enterprise where the 256 members were the poor beneficiaries, defined as such by the coordinator herself: “the women of the board are not capable of administering even 100 lempiras ($5).” This woman who did training on rights saw them as ignorant and those who financed projects and bought coffee saw her as the “Honduran Che Guevara.”

Why did they leave the decisions in the hands of the administration? Because the millennium institution of “we always need a patron” absorbed them. The women had been trained to defend their rights in their homes and to seek equality with their husbands. And this they were doing, supported by an office of COMUCAP itself. Nevertheless, they did not expect that “the patron” would appear in the “new guise”: who would subordinate the staff with loans and salaries, control the members on the basis of projects, and the leaders through travel allowances, and ran COMUCAP as something independent from the members. Like a large estate owner who believes that the land and everything on it is his, or like the holder of an encomienda in the colonial period that would receive land “including the indians that lived on it”, she would repeat to them: “without me COMUCAP would not exist, everything that is here is because of me” – meaning that everything was hers.

Why did the old “patron-client” institution absorb them? Because even though the women woke up about their rights and the importance of generating their income to sustain that awareness, COMUCAP was an external product with members dispersed in several municipalities, started on the basis of external resources and not on the basis of the contributions of the members; and because they did not learn to lead the organization through its organs (assembly, board, oversight board), and in accordance with its rules (statutes), because “we felt it was far away, someone else´s”. That is why they would hold an assembly once a year, as if an organization would have so few decisions that merited meeting only once a year; the board members were content to sign checks and travel every now and then; the groups never met with their boards; a member who needed something from COMUCAP would not propose it in the group meeting, nor to her group board, she thought it was not her right but a favor, which is why she would go directly to the “big honcho.” This lack of ownership and effectiviness in leading the organization left COMUCAP in conditions where the proverb “in an open treasure even the just sin” became a reality. COMUCAP had become a “factory” where a member would become a beneficiary, a leader subordinated, and a coordinator with a social vocation would become the big honcho (patron). Here is the root of the problem – “the motor” as Aristotle would say.

  1. The energy to get out of the crisis

The member assembly in 2012 heard the results of the audit. There was a mixture of everything: silence, murmurs, rage, impotence, feeling of having been betrayed…Some returned to their homes, and recalling the sacrifices that they had made for so many years, cried wanting to hear an echo in the universe. Others moved to defend the offices and the coffee and aloe business of COMUCAP, because the coordinator, her family and allies did not even want to turn over the assets with liens on them. They spent 3 years in hard legal battles, negotiating with the banks, getting the aid agencies and the buyers to see the obvious facts of what was happening, getting the members to trust again, looking for money to buy coffee, looking for markets for their coffee, their aloe, their shampo and juices.

On this path they continued to wear themselves down and had financial losses. The interest and arrears for the debt grew year by year, even though negotiating they were able to get considerable relief. They lost the best coffee areas to the labor lawsuit from the ex-employees, and had expenses on lost trials. They had international coffee buyers who decided NOT to buy their coffee under the logic that “COMUCAP without the “big honcho” did not exist, and because, as one leader said, “a dozen stars will fall from the sky before they ¡recognize that they were mistaken.” And a star did fall! The representative of an aid agency recognized: “I believed in her (the coordinator); forgive me because I did not believe in what you were telling me.”

What really caused the beginning of the change in COMUCAP? Each year an audit would be done, fair trade and the organic certifiers also did audits. There were more than 17 bank accounts because the aid agencies wanted their money to be administered separately. The results indicated that none of that ensured good administration. It is very possible that without the support of two people who worked in 2 aid agencies, who detected the problem, recommended an independent audit, and accompanied the board for some time, and without the awakening of the new board, COMUCAP would now have fallen off the cliff or been completely privatized by the coordinator and her family.

Crisis happens when what should die, does not, and what should be born, does not. After 5 years COMUCAP has been able to grab ahold of some “rock” and not fall off the cliff, in contrast to the prophesy of those who opposed it. Nor has it moved away from that “cliff”, the risk that it might trip over the same “stone”, described in section 2, and fall even harder off the cliff is real. In other words, that which should die still has not died. How can it move away from the cliff, or build a bridge to cross it? For what needs to be born to happen, we suggest three steps (see attached Figure) under the sequential order that follows: awareness and vision of the members as a reference point, looking inward where their roots are, and looking outward to be accompanied.

First step, start from the awareness and vision of the women members. Awareness: “everything that exist is there because we sweated with our fellow members with the sacks of fertilizer planting coffee, aloe, cooking, leaving the family on their own.”; as Jesus would say, if they keep quiet, the stones from the aloe and coffee business and the orange and coffee farms, WOULD CRY OUT. The original vision of dozens of women: COMUCAP started to sell the products of its members and accordingly built equity in their homes and communities. To sell whose products? The products of ITS members!

Second step, finding a solution to the root of the problem, ownership and operating within the democratic mechanisms of COMUCAP. There is their new “motor”. Their “break even point” is not buying coffee from whoever and however, it is not adding new members as best as possible. It is going back and building trust in each family, each group, the board of each group, the asembly, the board of directors, the oversight board and the staff that they have. COMUCAP now has 505 members. Let us recall popular wisdom, the stronger the daughters and sons are, the stronger their parents will be – in other words, the stronger the families are, the stronger the groups will be, the stronger the groups are, the stronger their board and their staff will be, and COMUCAP will be stronger.

Third step, weave alliances with people (and organizations) like those who helped them to begin the change in 2012 and who left them the secret for getting ahead: study the reality itself, wake up to what the study finds, and be accompanied in the process of change.

For these three steps the notion of stewardship helps us: our lives are a breath in the life of the universe, our participation in an organization like COMUCAP is at the most a tenth of a human life: a leader who lives for 90 years will hold posts for less than 9 years, a salaried worker will not be there for much more than that. In other words, while we hold positions of responsibility we must give the most of ourselves serving the 505 women, many of whom are single mothers taking care of their grandchildren, assuming the roles of mother and father. Stewardship, according to Block (2013, Stewardship: Choosing Service Over Self-Interest), is “the willingness to be responsible for the wellbeing of the organization, working in service of those who surrond us, instead of controlling them. It is responsibility without control nor compliance”.

Can the 505 women and the organizations that consider themselves to be their allies let die what needs to die, and give birth to what need to be born? The lionesses of Marcala are roaring: this movie has barely begun.

[1] René has a PhD in development studies, is an associate researcher at IOB-University of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS cooperative RL. rmvidaurre@gmail.com

 

Community, that circular mobilizing utopia

Community, that circular mobilizing utopia

René Mendoza Vidaurre[1]

Utopia is on the horizon. I walk two steps, and it moves away two steps, and the horizon runs ten steps further. So what good does utopia serve? For that, for walking. Eduardo Galeano (1940-2015)

Once they discover the strength of the community, they will be able to do anything. Priest Héctor Gallego (disappeared in Panama in 1971).

The myth of the “harmonious” community was held by anthropology (see: Redfield R., 1930, Tepoztlan, a Mexican village: A study in folk life) until the 1950s, when Lewis (1951, life in a Mexican village: Tepoztlan restudied), restudying the same village that Redfield did, found that communities are disputed spaces mediated by power relations. In spite of the fact that this myth was debunked, it continues to attract followers: “living community”, “autochthonous community”, “peasant community”, “indigenous community”…; and they idealize it again as “harmonious”, at times as “exotic” to be directly visited, and other times as opposing globalization (Pérez J.P. Andrade-Eekhoff K.E., 2003, Communities in Globalization, the Invisible Mayan Nahual). In this article we describe a peasant-indigenous community in Honduras and argue that, following Gallegos, their disputed processes indicate steps with their diverse forces, this time in glocal (global and local) spaces, and that this path shows the utopia and horizon of Galeano, which the allied organizations of the communities –also conflicted – pursue.

  1. Glocal economic transformation
Events in the community
1975 Los Encinos Peasant Store
1996 Alcoholics Anonymous (AA)
1999 Juan Bautista Community Store
1997-2003 Introduction of vegetables and marketing (IAF: Honduras Foundation for Agricultural Research)
2003 APRHOFI: Intibucá Association Of Vegetable and Fruit Producers
2003 Los Encinos Store joins the COMAL Network
2010 Introduction of irrigation systems (USAID, State agreement, EDA)
2011 EMATE: Los Encinos Thread Craft Enterprise
2011 Recovery of APRHOFI
2012 Introduction of Ecological Agriculture
2012 ESMACOL:Lenca Alternative Community Multiple Service Enterprise. (7 stores are the owners of Esmacol)
2016 Introduction of greenhouses

 

The community of Encinos, with a population of 500 and  Lenca roots, emerged at the beginning of the XX century[2]. In the last 42 years this community has experienced big changes in their agriculture, forms of organization and access to markets, one part with national and international aid organizations, and another part based on their own funds. It is the product of a millennial indigenous culture and globalization, as ideas and resources came to this place. How did this transformation happen? See the above Table .

The 1960s and 1970s were marked by changes in the social doctrine of the Catholic Church with the II Vatican Council (1962), through which radio broadcast schools came to the rural areas that taught reading and writing and encouraged people to organize. And the Alliance for Progress of the United States came in to prevent the contagion from the Cuban revolution, pushing governments to permit the emergence of the National Association of Peasants of Honduras (ANACH) and the National Union of Peasants (UNC). In that context, a group in Encinos envisioned a store in and for the community, while in other places they envisioned a piece of land to leave to their sons. It was a time when they introduced potatoes and began to plant by “ploughing” their cornfield. It was when they built leadership coordinating families using their own resources.

The decades of the 1980s, 1990s, and 2000s were times of international conservatism in religion and economics, and a boom time for international aid. The struggle for the land was blocked by the law for farm modernization (1992), and the protection of the agro-food basis for the country was removed with the free trade agreement (CAFTA, 2004). The arrival of Popes John Paul and Benedict made the priests return to their parishes. Projects from organizations with physical investment and training crossed the rock and barbed wire fences. In this context organizations multiplied, and a group of leaders from various organizations envisioned “if we already have land and are producing on it, we need markets to sell our products”. Thus the COMAL network emerged in Honduras, and another additional store opened in Encinos. It was a time when vegetables and irrigation were introduced to Encinos, and the tug of war with the markets began. It was when they built leadership based on negotiating external resources.

The decade of 2010 found Honduras under the coup, additional reforms to the law of agricultural modernization, the approval of the anti-terrorist law that criminalized social protests, international aid withdrawing from Central America, a Catholic Church that seemed to be reanimated with the arrival of Pope Francis to the Roman Curia, and a world concerned about climate change. It was a period in which the COMAL Network saw itself forced to end mediation as a wholesaler of products, while the leaders of Encinos envisioned organizing enterprises to improve their stores and sell their products. Accordingly, along with 5 other stores from other municipalities of Intibucá, they bought ESMACOL as a distributor of products, recovered APRHOFI to sell their potatoes and vegetables to supermarkets, introduced greenhouses and sustainable agriculture practices to increase their productivity and lower costs, and organized another associative weaving enterprise in a decentralized fashion. It was a time when they built a leadership connecting the resources that they had (stores, distributor, renovated agriculture and commercialization enterprise) and cultivating relationships with the few aid agencies.

  1. Circular dynamic in process

This description appears to be an expression of a virtuous circle between technological change, markets, organization and financing. It is more than that: see the figure inspired by a 4 layer onion. The organizations (stores, distributor, commercialization enterprise, weavings), the introduction of potatoes and vegetables and investments in irrigation systems and greenhouses, reveal that there is an interaction between the technological, social, economic, cultural and spiritual aspects. In other words, new crops and greater productivity (technology) implies more cooperation between families (social), which generates costs and income (economic), which requires changes in habits (cultural) as agriculture intensifies and deals with the market, this has repercussions in the spiritual-religious life of families, and this in turn on technology…

This network of organizations and changes creates prospects for improvement. There is a technological change (farm), business change (administration and entrepreneurial initiatives) and change in social relations with external actors. Multiple perceptions can be appreciated in this dynamic: in the business administration staff, in the members of the producer families, in the consumers in – and outside of – the community, in the aid agencies determined to “manage and execute”, and the leaders moving about in various “waters”. What explains this 42 year old circular process? In addition to what is described in section 1, we point to two facts. First, after several decades of cultivating the same areas, in the 1970s the weariness of the land began to be felt (decrease in fertility), due to that institution of “I will sow as I have always sown”, handed down for generations. It gave way to “ploughing”, at the same time that they organized the peasant store as a way of getting closer to a market that they could control. Second fact, like in many communities, in Encinos alcoholism reduced them to “measuring the streets”[3], and put the very existence of the store at risk. So Professor Jenny Maraslago saw this, suggested a solution and created the conditions for the change. This is how Bernardo González remembers it: “The professor in 1966 said,”it makes me sad to find these intelligent young men in the gutter”. Then the professor brought us the rules of AA and introduced us to a professor friend from AA. Encouraged by my older brother, we would meet continuously, and look, we quit getting drunk, from that day on everything changed.” 20 years later we find those young people no longer in the gutter, but leading the organizations.

These two changes contributed to creating the conditions so that Encinos in the following years would multiply their organizations. Nevertheless, seen from our times, the changes that occurred emphasize the technological-social-economic-cultural-religious elements that are the first layer of the onion (See Figure), while the changes in the other layers of the onion – on the level of the individual, family and community – are slight. On the community level, it is estimated that half of the population is outside of the described organizations, which means that there is exclusion and internal dispute: “they are conformists” vs “they do not let us in, only they eat”; in fact, 4 or 5 last names in the community underlie all the organizations, they are families whose commitment has generated organizations and benefits, and at the same time are the “bottlenecks” of local power, the door to external organizations. On the family level, the stores in the last 10 years have not included  even one new member, not even their own sons and daughters, which is not strange given that the institution of land inheritance favors the sons, and does not discharge the inheritance “until the pig sheds it lard”;  in addition a quick survey shows that the existence of children outside of marriage is similar in both organized and unorganized families. On the individual level, centuries-old beliefs have nested in their minds: “there are children outside of marriage because the women allow it”, in other words, following the mentality that “the man has the rights”, and “the woman is to blame”, something tremendously discriminatory. At the same time, all these points are in silent dispute: daughters who work in agriculture demand their rights, and wives who raise their voices against  unfaithfulness (“if he does it to me, I will do it to him”).

The changes in the first layer are unsustainable without changes in the communal, family and individual areas. It is like “learning to fish” assuming that there will always be water in the river, and if the water is diverted for mono-cropping, held back by dams, or dries up from deforestation? In 1975 they woke up to the possibility of bringing in a store for the community, and in 1996 the rules of AA and the discipline of not drinking liquor for 24 hours renewed indefinitely, showed them a path for waking up to harsh realities. How can that capacity for change be expanded on the individual, family and community levels in synergy with the different initiatives achieved so far? Once again the image of the onion helps us to respond to that question: all the layers appear to be separate, but they are united by the root of the onion. In the next section we identify that root.

  1. Mobilization of forces under democratic mechanisms

The elites of the world predict that “economic growth generates democracy”. Encinos shows that is not true. It is important to “manage” the economy with democratic mechanisms where the entire community moves and cultivates a capacity to awaken their consciences in the face of each new reality.

These mechanisms include that the rules (statutes) of each organization be respected, their organs (board of directors, oversight board, assembly) make decisions, there be interaction between the associative side (organs) and the business side (administrative and technical staff) without any side replacing the other, the rotation of leaders be done and the fact that one person would take on various posts be avoided. As they study their realities, the corresponding bodies include policies so that sons and daughters of the members might join the organizations, and exclude those who fall into gender violence, and/or after forming their family, have children outside of marriage. That part of the mission of the organizations be to help the other half of the community, that has been left invisible for the aid agencies, to organize  their own initiatives. That the external organizations contribute to the communities being vigilant about compliance with these mechanisms, and coherent in their democratic processes, overcoming the neoliberal institution of “managing and executing” that goes along the lines of the idea that “the economy generates democracy”, and that instead listens to the forces in the communities and translates them into ideas that are backed by other organizations.

This reminds me of the dilemma of the pons asinorum (bridge of asses) of St Thomas: the asses cannot cross the river because they cannot find the bridge. In our case the “bridge” are these democratic mechanisms interlinked in different spheres – individual, family, community and global – interacting with the economic, social and religious organizations. This is the mobilizing circular dynamic. Nevertheless, many times what happened to the asses happens to us, in spite of the fact that we see the bridge, we do not cross the river on it; and other times we say we did cross it, without really moving from the side of the river where we are. In contrast, the professor alluded to above saw the challenge of crossing, saw the bridge (AA) and brought them to the community of Encinos, and they crossed over!

The priest Gallego said that when people discover “the strength” of the community, people can “do anything.” The writer Galeano said that utopia “serves for walking.” The community of Encinos teaches us that utopia is on the other side of the river, and reveals its strength in the “bridge.” Can we see that bridge and cross the river on it? Here is the dilemma.

[1] René has a PhD in development studies, associate researcher of IOB-Unversity of Antwerp (Belgium), collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS Cooperative. rmvidaurre@gmail.com

[2] The success of the peasant store of Los Encinos we describe in : Mendoza, 2016, “Honduras: las comunidades organizadas valen ¡y mucho!”, in: Tricontinental. http://www.cetri.be/Las-comunidades-organizadas-valen?lang=fr

[3] Popular saying to refer to way drunk person staggers from one side of the street to the other.

Sugar cane in peasant-indigenous resistance

Sugar cane in peasant-indigenous resistance

René Mendoza Vidaurre and Héctor Peña Martínez[1]

Son to his Father: old man, you are not making money on the blocks of sugar; you are just doing it to work.

Father: Yes, I was raised in this and I miss it.

Mom: And where do you think our clothes come from, this roof … and part of the food? From sweating over these blocks of sugar!

(Conversation with peasant family, Yoro, Honduras, 2017).

 

Sugar cane was domesticated 10,000 years ago on the island of New Guinea. It came to the New World based on slave labor and environmental degradation between 1425 and 1493. Slavery began to be stopped in 1807 when England prohibited the slave trade which happened through the purchase of slaves in Africa with sugar itself; at that time more than 11 million slaves had been brought in, more than half to sugar plantations (R. Cohen, “Passion for Sugar” in: National Geographic). These plantations were established at the cost of dispossessing the indigenous populations of their land. With sugar cane we see that “a lot of water has passed under the bridge” – more than water, human blood.

In Central America part of the elite continues in the sugar industry with enormous human and environmental costs (see case of Guatemala: Labrador, Villagrán, Sánchez y Alvarado, “El cartel del azúcar de Guatemala” in: El Faro 25-4-2017, https://elfaro.net/es/201704/centroamerica/20091/El-cartel-del-az%C3%BAcar-de-Guatemala.htm). In the face of this reality, peasant and indigenous families have included sugar cane in their family strategy for self sufficiency and income generation. Does sugar cane allow them to resist? Is this sugar cane, that has planted so much death, also an instrument for life? We argue that if families organize to add value to their sugar cane, they can resist dispossession, remain in their communities without being driven to migrate, and at the same time contribute to environmental sustainability. Consequently, in this article we describe the peasant perspective on sugar cane, the dispossession that they have suffered, their viability, and the challenges that accompanying these processes of repossession imply.

  1. Peasant strategy

When peasant families see themselves forced to migrate, they tend to take with them some sugar cane plants, and other families even take the sugar mill. The families get to the mountains or places where they can buy less expensive land. There they start to produce corn and beans, they establish their banana plants and sugar cane, they preserve patches of forest for wood and firewood, and they raise small livestock (poultry and pigs) and 2 or 3 cows. Their strategy is to diversify and reduce risk: the forest for wood (home construction, fence posts) and firewood for the kitchen and the oven of the sugar mill; they plant corn, beans and bananas to ensure their food; they grow sugar cane that they turn into blocks of sugar for their own use (to sweeten coffee and natural juices, make honey, pastry, coconut squash, mangos with honey, fritters, corn bread, and liquor – and as young D. Mejía tells us “the recipes of my grandmother are the best with brown sugars”- and for selling it. The sale of the blocks of sugar during a good part of the year, and the sale of 2 to 3 cows a year, is cash to cover other needs (salt, soap, matches, etc) and to buy “new clothes.”

Due to their distance from the market, the idea of the peasant families is to depend as least as possible on outside products. That is why it is easier to take blocks of sugar out to sell in the towns to generate income, than bunches of bananas or corn. Taking 100 lbs of brown sugar blocks generates a little more than double the income of 100 lbs of corn. In addition, sugar is one of the crops that are least affected by diseases or insects, and once established, requires little work and can resprout year after year for more than 50 years. So it is that wooden mills and then iron mills emerged, along with the sugar cane, powered by a team of oxen, and in some communities by a motor. In some communities the blocks of sugar are the only way to connect to the market and get some cash.

 

Table 1. Transformation of brown sugar block (20 tons / mz)*
Price (L) Value (L) L / block $ / block $/lb
Sale (load of blocks) 750** 25000.0 15.6 0.67 0.22
Weeding (1 mz) 1400 1400 0.9 0.04 0.01
Guide for oxen (load) 100 3333.3 2.1 0.09 0.03
Baker (load) 100 3333.3 2.1 0.09 0.03
Team of oxen (load) 100 3333.3 2.1 0.09 0.03
Cutting cane (mz) 100 2000 1.3 0.05 0.02
Transporting cane (ton) 100 2000 1.3 0.05 0.02
Total cost 15400.0 9.6 0.41 0.14
Balance 9600 6.0 0.26 0.09
* 20 tons of sugar cane in 1 mz (0.6988 has) = 33.33 loads of blocks, 1 load = 48 blocks, 1 block= 3 lbs. ** L750/load of blocks; price varies between 700 and 1000/load. L = lempiras, currency of Honduras

Source: based on family producers of cane and with/without mill (Yoro, Honduras)

Table 1 shows its profitability. A family with sugar cane, a mill and a team of oxen could generate income of 13,533 lempiras (balance of 9,600 + 2000 transportation + 3,333 team of oxen – 1,400 for weeding). A family with sugar cane, but without a mill and oxen, that turns in their cane so that it gets processed and they get half the value in return, gets L10,500 (half of L25,000, minus 2,000 for the transportation of the cane). If that same family with a mill takes on the cost of the weeding, leading the oxen around the mill and the cooking, their income increases. Both families get more income as they produce more than 20 tons per manzana.

  1. Pressure combined with dispossession

Living in these communities for 25 to 30 years, families now feel pressure on their economic strategy (income diversification and generation), social strategy (sharecropping relations and sharing labor – mutual support) and political strategy (decisions and autonomy). The “domino effect” of the so-called agricultural frontier is being felt (see: Maldidier, Ch., 2004, “agricultural pioneer fronts, the crest of a far-reaching wave”). The land is tired and its productivity is declining, it needs to be fed, which in turn creates pressure for financial resources to buy fertilizers. Because of world sugar demand and how lucrative it is for the oligopolies, large sugar cane, african palm, rice, and extensive ranching plantations require more land and more water, and that pressure is being felt in the communities whose families at times of greater economic fragility (e.g. sickness of a relative, indebtedness, lack of water), or when the pressure suffocates them (e.g. plantations that close off the road to a community), are left with no choice but to get rid of their land. The sons and daughters who form their own homes press for their inheritance, with the consequence being that the areas per family are getting ever smaller. And the milling of the sugar cane begins to suffer from a scarcity of labor: the work of the ox guides and the cook is hard, from midnight to 9am, because the workers, with the passage of time, take advantage of other opportunities like working in sawmills, coffee fields or migrate in search of other opportunities.

Slowly the sharecropping relationships get eroded and the capacity to decide gives way to the force of the market that comes in with different consumer products, with different labor relations, with credit that finances mono-cropping, with the “deadly embrace” of expensive farm inputs and low prices for peasant products; this is when the population murmurs, “our money doesn´t go very far”. Also state law imposes taxes and restricts the use of their forest areas, while the laws do protect the sugar industry. So human groups, like an ear of corn that shells itself when it loses one kernel, cede their places and go off to other land or become workers. That is why we do not find mills close to the cities; they get farther away tas the “domino effect” intensifies. That is when the profitability of Table 1 gets complicated, because it begins to operate less frequently.

In the last 15 years this practice of establishing oneself, and being forced to migrate to the mountains, appears to be facing drastic changes. Practically speaking there are no more mountains to go to, which is why that escape valve is now being shut down. So increasingly the population migrates to the cities and leaves the country. But at the same time countries like the United States are closing their doors to migrants. The paradox is that that “domino effect” that starts from the demand for sugar mediated by oligopolies, on the one hand expels the peasant families from their land, and on the other hand, they are rejected by the metropolis. This is the second “deadly embrace.”

  1. Adding value to the product in an associative way

How can you resist for more than 25-30 years and stop the “deadly embraces?” The COMAL Network is trying one way, where the peasant families organize into associative enterprises to add value to the sugar cane, producing granulated brown sugar (See: “Eco comal, una marca campesina que cobra auge” in: Diario Tiempo, 4-8-2015).

 

Table 2. Transformation of granulated brown sugar (20 tons / mz)
Lbs Price (L) Value (L) L/lb $/lb
Granulated brown sugar 2900 8.0 23200 8.0 0.34
Crumbs (lbs) 1900 4.50 8550 4.50 0.19
Total sales 4800 31750 6.61 0.28
Purchase sugar cane (ton) 20 440 8800 1.83 0.08
Labor (hrs work) 300 20 6000 1.25 0.05
Packaging 3001 3001 0.63 0.03
Administrative costs 6683 6683 1.39 0.06
Production material 1513 1513 0.32 0.01
Total Cost 25997 5.42 0.23
Balance 5753 1.20 0.05
* 1 ton sugar cane = 240 lbs (60% granulated brown sugar 40% crumbs). Exchange rate $1 = L23.3

Source: Records of the granulated brown sugar processing plant of APROCATY (Yoro, Honduras)

In the municipalities of Taulabé, Jocón and Yoro in the last 5 years 100 peasant families that have sugar cane on their diversified farms have organized into 3 associative enterprises. With the support of international aid, they have established 3 processing plants on their farms. Even though their yields vary between 60 to 72% of granulated brown sugar, the calculations in Table 2 are encouraging, even based on the lowest yield. Let´s take a look, a member family sells 20 tons of of sugar cane at L8,800; and then, depending on the policies of the organization, that member family has the possibility of accessing part of the remainder of L5,753 that their sugar cane generated in the organization. In only 3 years, on average in these experiences, the difference of the “value added” is noticeable.

The outlook that they offer us is even more interesting. According to the table the costs are 81.8% of total sales, and to the extent that they grow in volume and yield (let´s say from 60% to 70% of granulated brown sugar), those costs drop from 81.8% to 70%, then the remainder will go beyond L10,000 and also $0.10/lb. This is the commitment of the three organizations.

Going back to the communities, specifically Laguna de la Capa (Yoro) which was already on the outer limit of the 25-30 years, the impact of the processing plant made itself felt. When the APROCATY organization began, the prices for the blocks of sugar were falling below L500/load (48 blocks), the cane fields were being lost and all the symptoms described in section 2 began to appear. “The ear of corn was beginning to lose its kernels” . The entry of the production of granulated brown sugar helped raise the price of cane and blocks of sugar to L700, 800 and even L1,000/load of blocks, because a good part of the sugar cane was turned into granulated brown sugar, which put sugar blocks into short supply. This slowly began to re-energize the production of sugar cane as part of the diversification systems of the families, promoting the consumption of an alternative product to refined sugar, and a production alternative to the human and environmentally degrading practices of the sugar industry.

In spite of the short time line of these experiences, they teach us that it is not just a matter of adding value to the sugar cane and generating profits, but learning to cooperate under associative and business rules. For example, knowing the principle of accounting identity, where the expenses of a business are accounted for separately, understanding that the more effective the organs are (board of directors, committees, assembly) the more efficient the business is that transforms and sells the products, and regulating the use of the profits so that they contribute to the sense of ownership of the members of their organization, and that at the same time allows the equity of the organization to increase. They also teach us that there are risks in the future: that the aforementioned initiative might end up promoting monocropping of sugar cane and erode the peasant-indigenous resistance strategy; that a group might take over the business; that the administration might run the organization behind the backs of the members…

  1. The challenge of accompanying these processes

To manage the risks and create conditions to make the expressed goal viable, it is important to start from the experience of the peasant-indigenous families themselves. They have learned that they are going to make the changes IF they have long term allies – in the good times and in the bad times. The COMAL Network is an expression of that commitment. That committed role, nevertheless, faces enormous challenges, three of which we will introduce here.

For centuries peasant families have counted on the organization and self sufficiency of their extended families. Getting this commitment to scale up organizationally for an effective resistance that would take them beyond the threshold of the 25-30 years implies overcoming centuries-old, deeply rooted institutions. “Yes, I was raised in this and I miss it”, the phrase from the Father quoted at the beginning of the article, means that the practices that he learned and the institutions (e.g. extended family, exclusion of women from the inheritance and from organizations) in which he was raised are going to persist, and even “will be missed.” In this dialogue, the son as well as the father ignored the fact that making blocks of sugar is profitable, as part of a diversification strategy, for 25-30 years. How to understand those perspectives in their contexts in order to accompany them is a monumental challenge for any external ally, because you have to study those realities and ask about alternatives, something difficult when we are accustomed to provide standardized solutions for any situation.

Peasant distrust toward outside actors, particularly merchants, is another institution deeply rooted because of centuries of plundering. Now that distrust is expressed as: “we will go to the meetings if they call us.” This assumes that the one calling the meeting is the external actor or a local person with the aura of being the representative of the external actor, and that they are not going to take the initiatives to call their own meeting and meet on their own. Getting the rules (statutes) and democratic mechanisms of an organization to be followed and used, as a way of “calling your own meeting”, is another challenge for any organization accustomed to going out to the communities and being “the big man” with resources in hand.

Member families in organizations with important physical investments tend to hunker down and prevent the entrance of new members. They do not allow even their sons to join the organization, much less their daughters. It will be difficult for organizations to respect their democratic mechanisms in their statutes if there are no changes in the heart of their families, changes in equity in terms of inheritances and in decision making where the mother and the offspring participate like the father. Without members that are experiencing changes in their families, it will be difficult for the organization to make progress. This is the third challenge for any ally organization.

In conclusion, sugar cane came into Latin America spurting human blood and subduing nature, a practice continued today under “modern clothing.” In the face of this, as the Mother at the beginning of this article would say, granulated brown sugar is more than the block of sugar, and the block of sugar is more than sugar cane, it is “sweat”: work and life. Behind it are peasant-indigenous families that are organized around blocks and the granulated brown sugar, while at the same time they are going deeper into their logic of “not putting all their eggs in the same basket.” Will it be possible that they might begin to express a path for transforming peasant-indigenous products as they transform their families and their organizations toward greater equity?

[1] René has a PhD in development studies, is an associate researcher of IOB-Universiity of Antwerp (Belgium), a collaborator with the Winds of Peace Foundation (http://peacewinds.org/research/) and member of the COSERPROSS cooperative; rmvidaurre@gmail.com. Hector is an agronomist, coordinator of the Technical Unit for Business Consultancy of the COMAL Network, and technician-expert in the transformation of granulated brown sugar; hpmartinez@redcomal.org.hn