Conditions in the country we serve, Nicaragua, continue to hearken back to a generation ago, when the administration in power faced enormous protests and demands for a new government. The confrontations continue today, just as they did all those years ago, leading to violence and deaths, denials, accusations, reprisals and lots of pain. It’s tough to watch in a country of such charm and character.
Two recent documents, written by The University of Central America and the Episcopal Church, provide both a news update as well as perspectives about how at least part of the population places its support. The following is a statement provided by the UCA following a Wednesday night demonstration:
“The University of Central America (UCA) reports that this Wednesday, May 30, at around 4:30 PM, there was an attack by the “shock troops” against the defenseless population participating in a civic march that had the UCA as its final destination.
The attacks took place in the vicinity of the gate closest to the National University of Engineering (UNI). In support of the people, the UCA security guards opened the gates so that the protesters could take refuge in the campus. Fleeing the attacks, more than 5,000 people managed to enter, while many fled in other directions. Countless injured people were treated by volunteers immediately on campus and ambulances took all of the injured to medical centers.
After 8:30 PM, volunteers and drivers from the UCA had managed to evacuate the majority of the refugees to different parts of the capital and, at the time of publication of this message, continue in this process. Despite the shooting, the refugees did not want to stay on campus because of threats received about attacks on the university.
The UCA, which stands on the side of the people in their struggle for justice, denounces this new criminal attack and demands from the authorities the immediate cessation of the repression that uses shock troops to assassinate with impunity, protected by the current misrule.
We urge human rights organizations, national and foreign, to take note of this situation that seriously affects the lives of citizens and to use mechanisms for the protection of human rights such as the Inter-American Human Rights System and the United Nations.
We urge the international community to stand in solidarity with the people of Nicaragua and to apply mechanisms which can help resolve this crisis, which has reached the level of a massacre against a defenseless population.”
The document quoted below was generated by the Bishops Conference of the Episcopal Church in Nicaragua:
To the People of God and men and women of good will:
We the Bishops of the Episcopal Conference of Nicaragua have experienced with profound pain the violent events carried out last night by armed groups allied with the government against the civilian population. We energetically condemn all these violent acts against the exercise of peaceful free demonstrations and we absolutely reject this organized and systemic aggression against the people, which has left dozens of wounded and some people dead.
We cannot continue allowig this inhumane violence “that destroys the lives of the innocent, that teaches to kill and equally disrupts the lives of those who kill, that leaves behind a trail of resentment and hate, and makes more difficult the just solution of the very problems that caused it” (Centesimus Annus, 52).
We the Bishops of the Episcopal Conference condemn these acts of repression on the part of groups close to the government, and we want to leave clear that the National Dialogue cannot be renewed as long as the people of Nicaragua continue being denied the right to freely demonstrate and continue being repressed and murdered.
At this moment in which the history of our country continues being stained with blood, we cry out to Jesus Crucified, who on resurrecting from the dead conquered evil and death with the strength of his infinite love. “Oh, Cross of Christ, we teach that the dawn of the sun is stronger than the darkness of night. Oh Cross of Christ, we teach that the apparent victory of evil fades in the face of the empty tomb and in the face of the certainty of the Resurrection and the love of God, which nothing can defeat or darken or weaken” (Pope Francis, Holy Friday 2016). That Mary, the grieving Virgin, whose heart was pierced by a sword in the face of the pain of her Son on the Cross (Lk 2:35), consoles so many Nicaraguan mothers who suffer over the murder of their sons and watch over all our people with maternal love.
Issued in the city of Managua on the thirty first day of the month of May of the the two thousand eighteenth year of the Lord.
Episcopal Conference of Nicaragua
This communique was signed by the ten bishops of the conference.
(For those interested in tracking developments in Nicaragua, one source is La Prensa. The daily newspaper provides very current coverage of events in Nicaragua, as well as perspective on events elsewhere in the world.)
For those who know and love Nicaragua and the people there, this is a painful and sad time. It’s made even more so by how little the U.S. news media writes about it. Their lack of attention does not diminish the anguish and tragedy of what is occurring in the land of our neighbor to the south….
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.
This Easter has been a sweet deal for candy manufacturers: more than $2 billion was spent on candy alone this season, and the overall spending on all Easter-related purchases figures to be the second-highest in U.S. history. (I know that I didn’t receive any chocolate bunnies on Easter Sunday, so somebody else has been taking more than their share. ) But it started me thinking about wants and needs and central Easter messages.
That candy cost isn’t exactly chicken feed. By comparison, the total amount of all U.S. aid to Nicaragua in 2017 was $31.3 million, 15% of all that candy. I only offer the comparison here for contrast; neither I nor most Nicaraguans would argue for greater aid dependency on the U.S. But it’s quite a difference in sums when one considers the two categories: resources for basic human living standards in Nica versus Easter candy consumption in the U.S. Setting aside such notions as national boundaries, something seems inequitable in all of that, no matter to what political or economic perspective one may subscribe. Let me elaborate.
I spent a week with my colleague Mark in Nicaragua last month, visiting with rural partners, hearing about their struggles with various harvests, understanding the need for late repayments in several cases, and attending a two-day workshop designed to teach information analysis, so that these producers might go about their work on a more data-driven basis.
Our week did not represent some kind of hight-level financial development. We lunched with them on rice and beans. We spoke with some, in impromptu huddles, about small loans and the most basic tenets of our partnerships: accompaniment, transparency, functioning bodies of governance, broad-based participation, and collaboration within the coops. We described the nature of goals and goal-setting. They asked us about work processes. We laughed some. The interactions may have been at their most basic level, but they were important and appreciated. Basic stuff usually is.
What does any of that have to do with Easter candy sales? Simply this: the sweet taste in the mouth from a dissolving Peep or jelly bean is both artificial and temporary. And it can never take away the bad taste in the mouth from the recognition that we spend more on candy than on the very lives of others who are in significant need for their basic survival. That bad taste comes from recognition that our own lives are made up of moments, moments of priority and precedence, wherein we have the free will to decide how we will spend our time and our money and our spirit. Those decisions impact the impoverished in profound ways, and as importantly, paint the portrait of who we truly are. And they do leave a taste in the mouth, one kind or another.
Last month in Nicaragua I heard the observation of a producer who was considering the raising of a few chickens as a supplement to his coffee-growing efforts. His words of hesitation were like a fist to the gut. “The corn that my hens eat,” he observed, “could be food for my family.” He was not speaking about candy corn.
Easter is a season of resurrection and salvation, of new beginnings and new chances. It is a time of reflection for many about the life and example of Jesus and the basis of those who claim followership of his teaching. It also gives me pause to think about the price of candy and the value of corn….
A long-time friend of mine recently bestowed a gift on me, one that has intrigued, perplexed and annoyed all at the same time. It may seem strange that one small gift could accomplish all of this, but given the nature of the giver, I would expect no less.
George is an octogenarian, and one who has stuffed a great many experiences into his years, whether in vocation, family, service to others or contemplation of self. For these reasons, as well as the fact that he is simply a very nice man, I enjoy meeting with him every so often for excellent conversation. Neither one of us will ever be able to recount the winners and losers at The Academy Awards, but both of us like to expound upon what is right and what is wrong with the world today. We both pretend to have the answers, if not the questions.
The gift he brought to me is no less than a presentation of life’s virtues. One hundred thoughtful descriptions of moral excellence and goodness of character are printed on 4X5 cards, along with certain actions which embody the particular virtue. They are a product of The Virtues Project, an international initiative to inspire the practice of virtues in everyday life. Each day at breakfast, I’m confronted with a new aspect of right action and thinking which may or may not be attributable to myself. But they’re good triggers for thought and conversation with my wife, as I either claim ownership of a virtue or confess my weakness of it. (I am too afraid to keep track of whether I have more “hits” than “misses.”) The object is not keeping score, but reflecting on one’s personal posture.
The experience is stimulating. I mean, how often do most of us have the questions posed about our daily existence and how we have chosen to live it? Consider matters of integrity. Honesty. Humanity. Commitment. Honor. Gratitude. Faith. Empathy. Grace. Generosity. Love. Peacefulness. Responsibility. Sacrifice. Tolerance. Truth. The list is as long as it is deep. Serious reflection of virtue is sobering, affirming and complex, all at the same time.
Yet there is a sort of elitist quality about contemplation of such things. My past week in Nicaragua reminds me that consideration of manners and philosophies often becomes subjugated in light of the daily grind of feeding one’s family or securing the particulars of suitable shelter. In some cases, circumstances tend to bend absolute virtues, or at least place them in conflict with other virtuous aims.
I do not imply that Nicaraguan peasants are without virtuous living; in fact, the reality is quite the opposite. My experiences with rural Nica farmers often have been object lessons about living with dignity and hope despite enormously difficult circumstances. Virtuous behaviors come from within, cultivated from generations of living in concert with their faith, the earth and one another, rather than from a conscious deliberation of what “ought to be.”
What occurs to me in the understanding of living against great odds is that the opportunity for meditation on matters of virtue and how to cultivate such behaviors is almost non-existent. The conscious deliberation of what “ought to be” is too often a luxury afforded to those who are well off enough to indulge in contemplation of 4X5 cards.
Perhaps the observations are of no note. Certainly, those who have been blessed with opportunity for musing on such matters have brought about only a modest degree of change and equity in the world: children still starve against the virtues of Generosity, Humanity, Justice, Mercy and Sacrifice. In my own reading of the virtues, I long for the recognition of them inherent within myself, regardless of the words on the cards. But it is not always so, and the gentle reminders of what I could be are blessings to embrace.
There’s still time. The questions are not complete, the answers not finished, our lives are not done, our legacies are not written and our virtues are not known until the end of our days….
I’ve continued to think about the comments made last week by the President of the U.S. Even though he later denied some of the words attributed to him, and two of his most ardent supporters stated that they did not recall his use of the words, there seems to be little doubt about what was actually said and why. The entire episode was astonishing to those with any sensibilities, regardless of political affiliation.
But my own reflections on the matter shifted to the countries in question, the ones which were denigrated so graphically by the leader of the free world. What’s the possible basis for such demeaning remarks? Are these nations really so awful? And if so, why? I suppose that, by comparison, Nicaragua might be one of those countries which the U.S President had in mind: it’s the second-poorest nation of the Western Hemisphere (next to Haiti), has a history of internal conflicts and dictatorships, contributes to both legal and illegal immigration to the U.S. and has sustained a strained relationship with U.S. administrations for decades. With that in mind, I considered the circumstances that might have led countries like Nicaragua, Haiti and the African nations to be held in such contempt by the wealthiest country in the world.
At least in the case of Nicaragua, the beginning of their modern-day difficulties date back to the 1850’s invasion of that country by invasion from the U.S. Over subsequent decades, the North American neighbor alternately funded insurrection, invaded with U.S. Marines, supported a generations-long dictatorship of oppression, illegally funded a war against a duly-elected Nicaraguan administration, ignored a World Court penalties of $6 Billion for their illegalities, consistently and forcefully interfered in elections and has recently threatened legislation to eliminate U.S. remittances to Nicaragua families. In sum, it has been an excellent recipe for the creation of a troubled existence.
In Haiti, the early troubles inflicted by the U.S. were quite similar to the incursions in Nicaragua. On July 28, 1915, American President Woodrow Wilson ordered U.S. Marines to occupy the capitol. Forces were instructed to “protect American and foreign” interests. The U.S. also wanted to rewrite the Haitian constitution, which banned foreign ownership of land, and replace it with one that guaranteed American financial control. To avoid public criticism, the U.S. claimed the occupation was a mission to “re-establish peace and order… [and] has nothing to do with any diplomatic negotiations of the past or the future.” Within six weeks of the occupation, U.S. government representatives seized control of Haiti’s custom houses and administrative institutions, including the banks and the national treasury. Under U.S. government control, a total of 40% of Haiti’s national income was designated to repay debts to American and French banks. For the next nineteen years, U.S., government advisers ruled the country, their authority provided by the United States Marine Corps. The U.S. retained influence on Haiti’s external finances until 1947. It was a good way to subdue a culture, an independent economy and self-determination and to ensure their third world status.
For the African continent, the litany of U.S. interventions and self-serving intrusions is far too long to even summarize here. Africa is a big place, and nearly every one of its fifty-four countries has experienced U.S. interference at one point in history or another. But the following description of cause-and-effect, excerpted from an article by Mark Levine at aljazeera.com provides some context for current reality:
Traveling across Sub-Saharan Africa it becomes a truism—but nonetheless in good measure true—that the areas where the region’s much-celebrated recent growth is most evident are precisely where people are able to create local markets largely outside the control of corrupt government and private elites. But the large-scale and still expanding militarisation and securitisation of US policy makes the development of such truly free-market mechanisms that much more difficult to realise, precisely because the strengthening of capacities of militaries and security/intelligence sectors invariably strengthens the power of elites and states vis-a-vis ordinary citizens, exacerbates economic conflicts and inequalities, and strengthens the position of those groups that are violently reacting to this process.
The poverty which continues to envelop much of the continent is the result of far more than just the meddling of the United States. But the U.S. footprint is present in both actions taken and assistance NOT rendered; if these constitute s***hole countries, perhaps they are perceived this way because we in the U.S. have chosen to see them and respond to them in that way. After all, no less than the U.S. President has identified them as such. (I think the President is unaware of the fact that earliest humans emerged from Africa. Not Europe. Not North America. Not Norway. But Africa.)
The unfortunate truth for many struggling nations is to be found in the poor-man-crawling story:
A wealthy man was walking on a city street, preoccupied with cell phone and important connections. His preoccupation resulted in a collision with a somewhat disheveled and homeless man walking in the opposite direction. The poor man fell down, momentarily stunned by the contact, but immediately reached out to gather up several of his belongings which had been knocked from his hands. The wealthy man, perturbed at the mishap and the dropping of his own phone, retrieved it brusquely and then observed the poor man on hands and knees, salvaging his few possessions. As he walked away indignantly, the wealthy man observed, “It’s disgusting to see the way these vagrants crawl our sidewalks. The police should do something about them, to make the streets safe for respectable folks.”
Where there is hunger and thirst, need and distress, poverty and injustice, there are reasons for it. And sometimes the reasons lie at the feet of those who are not thus afflicted. S***hole countries, if they actually exist, may well be the result of outsiders who have created them….
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.
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.
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.
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.
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.
Glocal economic transformation
Events in the community
Los Encinos Peasant Store
Alcoholics Anonymous (AA)
Juan Bautista Community Store
Introduction of vegetables and marketing (IAF: Honduras Foundation for Agricultural Research)
APRHOFI: Intibucá Association Of Vegetable and Fruit Producers
Los Encinos Store joins the COMAL Network
Introduction of irrigation systems (USAID, State agreement, EDA)
EMATE: Los Encinos Thread Craft Enterprise
Recovery of APRHOFI
Introduction of Ecological Agriculture
ESMACOL:Lenca Alternative Community Multiple Service Enterprise. (7 stores are the owners of Esmacol)
Introduction of greenhouses
The community of Encinos, with a population of 500 and Lenca roots, emerged at the beginning of the XX century. 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.
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”, 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.
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.
Eve left the Garden of Eden over chocolate! Anonymous.
Life is like a box of chocolates, you never know what you are going to get. Forrest Gump
The exodus of the people of Israel from Egypt to the Promised Land, the Bible says, had a decisive moment when, pursued by Pharaoh and his Army, they arrived desperately to the sea, and then Moises raised his staff and the sea opened up; so they turned a page and wrote their history. The chocolate industry predicted that by 2020 they will need 30% more chocolate; nevertheless, the cacao supply does not seem to be responding to the demand. Said figuratively, the state institutions, the market and society, like Moises, are raising the staff of productivity, quality, inclusive businesses and fair trade so that there might be more cacao and Eve might have a reason to not go back to Eden, but the sea is not opening up! Why? What “staff” is needed for the sea to open? This article deals with that question.
 René (email@example.com) has a PhD in development studies, is a collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/), an associate researcher of IOB-Antwerp University (Belgium) and a member of the COSERPROSS Cooperative RL. We note that the name of the municipality “Sasha”, the Dalila cooperative, the ABC and RDA NGO, Flesh company, and the last names Konrad, Peñaranda and Peña, mentioned in this article, are ficticious. We did this to protect those identities from any inconvenience that this article might cause them.