Category Archives: Territorial Development

Booklet 5: RSEs as catalysts of good changes

Booklet 5

RSEs[1] as catalysts of good changes

René Mendoza Vidaurre with Fabiola Zeledón and Esmelda Suazo

The drunkard´s curse

-Why are you selling your land?

-I have debts, I have no money…I no longer know what to do.

-Ahh, you have the drunkard´s curse.

-what?

-The drunk sells what he has and keeps the craving for alcohol, returns to look for what he can sell or steal, and it increases his urge to drink.

-I am not a drunk! What does this drunkard´s curse have to do with me?

There have been hundreds of innovations that, on the death of the “boss”, have fallen apart like a house of cards. In good measure due to the “drunkard´s curse”. The drunk who wakes up with a hangover, looks to see if he can find even a little bit of alcohol, and there is nothing that can stop him from getting that drink, he will get it by begging, selling what is within his reach or stealing it.

In terms of this article, those “cravings” are the social rules of families that push or pull people to get rid of any initiative with potential for success, on the condition of getting “a drink” (short term earnings). These families, nevertheless, are unaware of these social rules, those “cravings” as in the story: “I am not a drunk! What does this drunkard´s curse have to do with me?” It is like, literally, the initiative “got drunk”, whose owners end up selling “the cow that provides the milk” instead of selling “the milk”; or better still, instead of making cheese, cream and cream cheese with “the milk.”

RSEs analyze these realities. They are not isolated from them. They study them, they study themselves, correct and catalyze transformational actions. In fact, SREs emerged while analyzing these realities, looking at how to chart a different path and at the same time contribute to the community. How do the SREs catalyze good changes in communities? In this booklet we try to respond to this question, while we invite those who read it to reflect on their own responses. Here we describe some of those harmful social rules, we identify other rules with which initiatives can pave the way, we denote the role of these types of initiatives for generating good changes in communities, and we conclude that this path deserves being tested.

1.    The strength of social rules

While studying the commercialization of products, the way that families decide on inheritances, production systems, how women become single mothers, how sharecropping relationship work, being a day worker, or how cooperatives work, time and time again structural conditions appear that leave people or organizations like hobbled hens in terms of their growth, obstacles appear to trip the feet of those who are walking. What is this common pattern? Figure 1 shows three rules, individual opportunism, men as the law, and the big payoff culture; it is a triangle that like the “cravings” in the drunkard´s curse makes people end up selling “the cow.”

If a couple puts up a storefront, sew shop or makes rosquillas [corn cookies] to sell, their own relatives and friends trip them up. How? They buy on credit, buy on credit, and continue to buy on credit. It is the drunkard´s curse, they promise to pay, they pay and buy on credit again, and on and on. When the amount that they put on their tab surpasses their financial capacities, they get upset when they are asked to pay, and they are resentful if they are not given more credit on top of what they already owe, it is like they earned the right to buy on credit, or that they end up believing that the store belongs to them- this is what we call the opportunism of drunks. The consequence of these practices is that the initiative, on having more than 15% of their capital in the “on the tab” portfolio, begins to fall apart, and families get stressed on being charged and promising payments, and it is like a wound exposed to the sun, gets swollen and is difficult to heal. The rules that lead to failure are: being a relative gives me the right to buy on credit, not necessarily to pay – it is like “what is yours is mine, and what is mine is mine”; no one from the community, individually, should stand out (be successful). Both rules come from the indigenous-peasant family that emerged in a context of bartering (in kind exchanges) and on communal lands, if you do a favor, the other family at some time will return the favor; now, nevertheless, the context is practically the opposite, in addition to the fact that the element of time in a store is a matter of days, and the fact that a basis of common food does not exist.

There are families that, just as they grow quickly, also fall apart quickly. It could be that they buy and accumulate land, or as lenders, accumulate money. The drunkard´s curse is that, even though they try to improve their work, for example, intensifying the use of the soil, they go back to buying more land, and become extensive again in their use of the soil; in this way they have coffee farms where they get 8 loads per manzana, or grazing land where they have 1 cow on 2 manzanas[2]. Then their children trip them up: Dad divides up the land, one part he sells and the other part he divides up into an inheritance for his children. Once the land is received, most of the children begin to sell their part, or borrow money putting it up as collateral, prisoners of the drunkard´s curse. The rule that pulls them toward failure is: only the man (Father/husband) makes decisions and he is the law for the family. With this rule, the man wants to administer and make decisions about any initiative, decisions are made under the culture of “leave it to me”- “I will work it out, this is a man´s issue.”  This rule comes from patriarchy, it is a rule that prevents his daughters and sons from learning, which disempowers women (Mothers/wives) and it is a rule that ruins communities.

Raising coffee or sugar cane as a monocrop has meant that families receive payment only once with the harvest, on which income depends the food and clothing of the family. We call this custom the big payoff culture: wanting to receive payment in one bit hit, not getting smaller amounts throughout the year, nor cultivating food for each month. Correspondingly, when a family administers a new initiative, this initiative tends to naturally be trapped by this big payoff culture; they want to have earnings in a few days and in larger amounts, if they are not able to get that, they shout to the four winds for more product, their frustration traps them. They lose sight of the need to learn to administer the RSEs, build up clientele, study their environment, plan; what is important to them is to “win the lottery”; the big payoff, because they believe that there is nothing to learn, or that they already know it. The rule that pulls them to failure is: earn money right now however possible, that tomorrow may be too late. It is a rule that comes from capitalism – like usury or heartless commercial mediation – and that rule is like the sun during the daytime, it keeps you from seeing the stars.

2.    Collective actions that make a difference

A RSE can reduce – and avoid – the risk of following the fate of that ton of initiatives and organizations that tend to fall apart. For that purpose, we introduce a RSE as a new seed that grows between the land of the community and the winds that blow from outside the community. This RSE needs the virtuous triangle of figure 2. It is from this virtuous triangle that RSEs can catalyze small but good changes in the community. We use the word “catalyze” to indicate that SREs can cause unexpected changes, without generating or expanding them directly, allowing people in the community to observe, digest, reflect on their realities in the face of this mirror of the SRE, and be correcting, expanding and generating new practices and rules.

The first element is distinguishing collective assets from individual assets. For that purpose let us read about Blanca Victoria from El Cua, as told by her son, Juan Adams:

Rogelio worked for his aunt, Blanca Victoria. On pay day he would say, “Aunt, don´t pay me now, just give me this much.” His aunt saved his money. One day Blanca Victoria needed some money to buy something, and she went running to her nephew, “Rogelio, lend me some money.” “Sure, aunt, just use it,” responded Rogelio. The aunt returned home and took the money from Rogelio´s savings which she kept for him.

The family that administers a RSE is like Aunt Blanca Victoria, and the resources in the store, roaster or bakery are like the resources of Rogelio, and the two dozen shareholders who own the RSE are like Rogelio. The family has those resources in their hands, as the Aunt did, but they are the resources of others; even though they are in their hands, they cannot use them as if they were theirs. They are a collective asset.

Within this framework, a RSE can navigate better. If a relative or a family friend of the person who administers a RSE comes looking to start a tab, they cannot demand that they be given credit under the rule that “we are part of the family”, because the products or the roaster do not belong to the family, they belong to two dozen shareholders; the administrator will be able to say, “If it were mine I would start a tab for you, but this is not mine.” Not even the administrator herself can start her own tab, she cannot take products and “just write it down”, she has to buy them like any other customer.

The second element is that each RSE must be guided by written rules and the numbers. The rules will emerge based on studying and testing policies, which are later approved by all the shareholders. In the RSEs we tested them, and now we have written rules that we all recognize and must follow, which are in booklet 2. They are rules that can be changed in assemblies.

In terms of the numbers, each administrator records data in a timely and trustworthy manner. The payment of the administrator depends on the quality of this record. The improvement of a RSE depends on the quality of this data, analyzing the data and making improvements based on that analysis. For example, for the case of providing products on credit, the numbers and the rules are very indicative of good practice:

  • Products on credit in a story cannot surpass 5% of the working capital of the store. So, the administrator must register and add up each day the data recorded to apply this rule.
  • The amount on credit cannot surpass 50% of the monthly income of the person who gets credit. So, before putting it on the tab of the person, that person needs to be studied.
  • Only products that are shared in the family can be sold on credit. For example, cigarettes are not shared in the family, so do not make up part of the products that can be taken on credit.
  • Products considered “for pleasure” (e.g. chicken, soda pop…) cannot be given on credit. Only basic need products (oil, salt, sugar, rice, beans).

The third element is the culture of small and staggered payoffs. Grain by grain the hen fills her stomach, our grandmothers used to say. Each RSE is designed for families to generate and save income every day of the year. Each day that they sell or provide roasting services generates income; each day they record data and analyze that data; each day they communicate with customers and take the pulse of the community. A RSE is a university in the home and the community.

3.    How  RSEs catalyze change in the community

If an RSE operates based on the virtuous triangle, in itself it becomes an oil lamp in the community. It catalyzes change. How? The distinction between collective assets and individual assets will have an impact in the community. People will understand that the land is not an individual asset either, only belonging to the man (husband/father), it also belongs to the mother and the children; in other words, it is a family asset; this will help the family to democratize, be more equitable and the land be better used. The same thing will happen in cooperatives, churches…In this framework Dad and Mom will have a guide for raising their children in a different, better way.

Following rules approved by an assembly is, paradoxically, a new practice. This will have an impact in the community, more and more they will question rules that only the patron sets, only the man who believes he is the law, or rules that come from outside. The source of the rules will slowly be left exposed.

The culture of the small payoff will help people to remember the old practices, of first ensuring the food of the family for the year. Of maybe diversifying production. Processing food and saving it. Generating work in so many things that have to be done every day. Saving for lean times. Having patience.

 

In this way a RSE, in addition to energizing the economy of a community, buying products from one and selling products to others, becomes a lamp. It helps the community to move from moment 1 to moment 2. The figure of the pyramid captures this realistic aspiration, the community does not cease to be vertical, but it is more inclusive, it becomes wider.

4.    Conclusions

We have conceived of a RSE different from conventional businesses like storefronts, cheesemakers, farms, honey producers…that would be managed by families or associative organizations. Now we understand how RSEs, and any associative organization if it proposes and works as we have shown in these booklets, can avoid reproducing the drunkard´s curse, the big payoff, or “leave it to me” culture.

The role of RSEs seems to be getting clearer day by day, as when fog dissipates and allows us to see farms, houses and roads up ahead. A RSE is not just to get income, not limited just to finances or just for making money; nor is it to reproduce the culture of the big payoff nor the drunkard´s curse. RSEs can have a transformational role in rural societies, becoming an antidote to the drunkard´s curse and despotism, to the extent that it draw a distinction with collective assets, develops a written and number culture, and daily works on what is tangible (service of store and roasting), and what is intangible (social relations with customers, new knowledge for innovating).

Each person should work for RSEs to be a means that help us revive our communities, make it possible for a person to discover their drunkard´s curse (“I am not a drunk!”), and get back on track, and together we get the entire community back on track.

[1] Rural Social  Enterprises

[2] =3.4 acres

Booklet 4 Scaling up and circular movement in Rural Social Enterprises

Booklet 4

Scaling up and circular movement in Rural Social Enterprises

René Mendoza with Fabiola Zeledón and Esmelda Suazo

Jesús told his disciples a parable (Mt 25: 14-30). A farmer, before traveling, entrusted his farm to them: to one he gave 5 talents, to another 2 and another 1, according to their capacities. On his return he asked for an accounting. The ones who received 5 and 2 had doubled them, the farmer was happy and rewarded them. The third had saved the talent and gave it back to him, the farmer was upset, told him that at least he could have placed it with bankers so it would earn interest, so he took the talent away from him and gave it to the one who had 10. “Because to everyone who has, more will be given and he will have abundance; but the one who does not have, even what he has will be taken away.”

This parable is not about avarice or despotism. It is about the fruit that comes from talents received. It is responding to the confidence received, deploying all capacities in order to bear fruit. The parable shows us that discouragement, fear or resentment should not keep us from feeling that confidence received, making us hide the talent. The fruit gives joy to the entire community.

So it is as well in Rural Social Enterprises (RSE)[1]. Two dozen people have placed their resources and entrusted a family to administer a community store or a coffee roaster, and another family to administer another store, and so on. The families received resources and trust in accordance with their abilities, they are left the challenge of responding with all their energy and multiplying their fruit. As an effect of those actions, the entire community will be happy.

On multiplying it, like the one who received 5 talents and doubled it to 10, they can receive more resources and trust. How? For the stores, Figure 1 shows us the path in the form of a staircase. But first let us recall that in the previous booklet Claudio Hernández warned us that we are “at different rungs of the ladder”. We address this challenge here: if we scale up collectively with clear rules, we move beyond the individual “ranking”. Even more, our vision is that they scaling up should not be indefinite, ever higher and higher, but it should be circular, that this is what figure 2 will show.

In figure 1, illustrated for a community store, we make a distinction between a conventional (or traditional) storefront, and the community stores that we are organizing. They scale up to the extent that they respond to the trust deposited in them, and in accordance with the energy and mindset that they apply to the talents received. How?

A community store starts on step 1 with a set amount of working capital. If it is managed well, keeping the amount on credit under 5% of total working capital, orders the inventory and orders, attracts customers and the administrator is able to get their earnings (30% of gross profits of the store) above 1500 córdobas, then that store can go up to the next step. As a consequence, SREs take 20% of the net earnings of the store to increase the initial working capital of the store. This step means moving from a conventional storefront to a community store, which means freeing itself from falling into the family rules of “give it to me on credit because we are family”, understanding that working capital is a collective asset, and cultivating an awareness that what benefits the family and the community is the fact that the stores continues to exist.

On step 2, in addition to meeting the challenges of step 1, they do a good job of recording the data, increase the clientele by 10%; process 1-2 products (e.g. popsicles, nacatamales) and form 1 to 2 local alliances (e.g. with bakers, seamstresses, people that make piñatas, raise chickens and have eggs, people who raise chickens, slaughter pigs or sell basic grains). It is a step where the administrator is able to get their gross profits of the store above 2,000 córdobas. If they are able to do all that, then they move to step 3 and they are assigned 20% of the social fund to work with.

On step 3, in addition to meeting the challenges of steps 1 & 2, and increasing clients by 10%, it processes more than 2 products and cultivates more than 2 alliances; lists products and necessary technology to be introduced into the community, such as rice cookers and thermoses, that have the potential of freeing up time for women depending on the conditions in the communities (e.g. if they have electric, water…). It is a step where the administrator can get their 30% of gross profits to be more than 3,000 córdobas. If the administrator is able to do all that, then the store moves to step 4, and their working capital is increased from between 5 to 20% from additional funds coming from new shareholders.

On step 4, in addition to meeting the challenges of steps 1, 2 and 3, and increasing customers by 10%, the store processes more than 3 products and weaves more than 3 alliances; the administrator gets their 30% of gross profits from sales to be more than 4,000 córdobas. As a consequence, this store is a candidate for the annual prize that the Assembly of shareholders grants to the best initiative. In a parallel fashion, the administrator can become initiative supervisor, after accompanying (organizing and advising) other stores, creating new initiatives.

In this way, the staircase (Figure 1) does not add more steps, it becomes a circle of synergy among several stores, roasters, bakers and other initiatives (Figure 2), while people continue being trained and taking on new responsibilities. It is trust which like pickled nancite becomes more dense and increases its flavor and energy.

So the wheel of community improvement turns, turns and turns. It does not go up. It does not go down. It revolves.

 

[1] This article is also for cooperatives and any other associative expression. The members contribute resources and ideas. They deposit them in the administration and organs of the cooperative. In doing so, they really are depositing their trust. In return, the administration and organs of the cooperative have the obligation that those resources and trust deposited in them bear fruit in accordance with the rules of their assemblies.

 

Booklet 3 May: The Power of Communities

Booklet 3

May: The Power of Communities

René Mendoza Vidaurre

 

We were waiting for you like the “rains of May”,

said the girls as they hugged their grandparents.

 

The fifth month of the year is called “May” in honor of Maya, one of the seven daughters of Atlas and Pleione from Greek mythology; “Maia”, goddess of abundance. People who dig into history also tell us that it was a month for the elderly, the word “elderly” in Latin is “maiorum”. In Central America May means the first rains of the year, with which agriculture begins, and all the pallid landscape of April turns green and pulses with life; the popular expression is “the rain showers of May”, the month most anticipated. This article is about the force of community, that when we discover it, is like the month of May: abundant, alive, ever changing and very much anticipated. RSEs respond to their community, and have building that community as their reference point or horizon, it is their umbilical cord, their brand and love.

1.    What people in the communities see and think

Those who live in a village or hamlet watch the movement of people. They see buyers come in to buy coffee, beans, or agoutis; for the buyers the community is a place to buy things. They see people who have diplomas arrive, and board members of organizations, who greet them from the road, estimate the harvest, fill out paperwork, and leave promises behind; for them the community is a stone paved road. They see people arrive in cassocks, lab coats, or wearing glasses, who enter the church, school or health center; for them, the community is a bunch of cement blocks with tin roof sheeting, and “poor people.”

Among those people who are watching, Elder Lagos, from the community of San Antonio, observes, “The cooperatives collect the coffee harvest in the towns, while the buyers collect it here in the community”. The “town” is the municipal capital, and “the community” is a rural locality. The logical thing would be the reverse: that the cooperatives would collect the harvest in the community itself, but no, no. The upside down world.

From another community, Ocote Tuma, in the municipality of Waslala, Rodrigo López observes: “There are two cooperatives from town with members here, those cooperatives are in the town; they never meet here.” What? And what does it mean to be a cooperative member? “The two cooperatives only want cacao, no matter where it comes from, people are not of value to them.” As we said before, it seems like the world is upside down.

People also look at their own community. There were good times when by growing just coffee, cacao or cattle people bought their vehicles, took on positions of responsibility and went to live in town. Those who have stayed, see and feel that for having clung to just one crop their water sources have dried up, and the soil has become weary, while the prices of those products have dropped, and the prices of agro-chemicals have risen. But even though betting on only one crop is affecting them more and more, people are hanging onto that crop, like the Koala bear hugs the eucalyptus tree! But there are people who open their eyes: Daniel Meneces remembers the words of his uncle Toño, “A lot of people are like the dog who barks at the squirrel believing that it is in the tree, when the squirrel has already left.” Betting on only one crop is like barking at the tree, when “the squirrel has already left.”

Other people open their eyes to see more: they discover the inequality in the community itself, reproduced by the cooperative itself. “We are at different places on the staircase,” said Claudio Hernández from the community of Samarkanda. That expression assumes that everyone rises using that staircase, there is no other, some are higher up and others are lower, there is no way of changing where you are. But the mere fact of recognizing it makes you think differently.

2.    What people do when they discover their strengths

These observations awaken three, five, ten and thirty people. So, in this way, awakening, a group of people in the community of San Antonio formed a cooperative. They met to look for ways different from how traditional cooperatives operate; they decided to collect coffee and paid for it in the community itself. They did it. The result: families saved the cost of transporting the coffee to town. It is like they made a different “half staircase”.

Another cooperative was formed in Ocote Tuma, composed mostly of youth. In that cooperative, with their fingernails and the friendship of their neighbors, they bought cacao to dry it in the community itself, and pooled their earnings to invest in a chicken farm. They are beginning to crawl.

There are other people who turn their focus to the land, water, the farm and to processing foodstuffs. They got into making bread, honey…”The cents that it costs us make them more delicious”, concludes Doña Justina Meneces.

When the cooperatives are from the community itself, they help to repair the country road, they are members of the water committee, and look to protect water sources, and organize other committees so that each family might have access to water in their homes. Land and water are valuable and are worth more than money!

And they take more steps. In the face of the custom that has become law of “exporting the best and leaving the worst”, they roast coffee in the communities. In the face of the rule that “organization and projects come from outside”, they talk with one another so that there is water in the community. In the face of the wealthy who say that “only money moves people”, they visit one another, and the affection that they cultivate moves them even more. In the face of the storefronts which make people go into debt and then end up going broke themselves, new community stores emerge that when they let people make purchases on credit, they only allow it for “products that you share with your family” – products like beans or oil, but not cigarettes. This community spirit is like your first love, it has unimaginable flavors.

3.    Good changes are done in alliances

Marx, a century and a half ago, said that peasants were like “a sack of potatoes”, meaning that they were similar, and that they lived closed off from society. Some 20 years ago in the Nitlapan Institute, on finding communities that resisted mono-cropping, that generally expelled people and disappeared communities, we used to call them “peasant pockets”. Now we realize that they are neither a “sack of potatoes” nor “peasant pockets” they are people so united and face to face with one another, and with so many connections that their friendships and relatives cross over communities and countries.

So it is difficult for one community to organize itself on its own. It is difficult for outside aid agencies to be able to organize a community, whether they arrive with a sword, the Bible or dollars – they can build their church, company or military post as enclaves. With the RSEs we have learned a different path: a community can organize if people from inside and out connect with one another, not just link, but connect! When people connect, they do magical things. This is how community stores and roasters are emerging.

When this happens, when they connect, the force of communities is like “the rains of May”, which makes good changes sprout. This is the process in which we find ourselves.

 

Booklet 1: Rural Social Enterprises

Booklet 1

Rural Social Enterprises

René Mendoza with Fabiola Zeledón, Hulda Miranda and Elix Meneses

 

Violeta Parra (1917-1967)

“Who are you looking for?”, they asked Violeta when she was traveling from one rural community to another in Chile.
-“Someone I do not know, but who has something very important to give me,” she responded. Violeta was a songwriter and artist, she was looking for songs that people in the countryside composed and tended to be left isolated and forgotten. She looked for them for the folklore of her beloved Chile.

(More on Violeta, for a short biography see: https://www.youtube.com/watch?v=G6ZfavenS9A)

 

Who are we looking for? Someone we do not know but who has “something very important” for their community. It is on the basis of “something very important” that we build the means that can be written in stone, that give identity to their communities. In this booklet we recount how we started to get off the traditional path of cooperatives, as we found “something very important” in the people in the communities themselves.

1.    Genesis and brief evolution

In 2018 we concluded that the cooperative path needed other forms of organization. Like Violeta, we decided to go into the communities; since there is no better wedge than a stick, we went into the very communities where some cooperatives came from. We were looking to understand what was the “musical score” that made cooperatives, intermediaries, farmers, churches, storefronts, projects dance. To try to change the dance, we had to understand what the music was, because the dance depends on the music.

To the extent that we got inside and interpreted the “musical score”, we awoke to new realities and possibilities. So, in November 2018 with our own resources we decided to test it out with a new store, then with a roaster…From that combination, study and experimentation, in 2019 we were learning what worked, preparing the rules that would guide us. What most made us wake up? Understanding that, in contrast  to what is repeated in traditional cooperatives, that members do not want to make contributions nor do they have money, we found that people want to contribute resources if they know where their resources are going and how they are put to work, if they receive earnings for their resources, and if they feel part of that process-that they can roll along with planet earth, like the character Mafalda, created by that great Argentinian cartoonist Quino (Joaquín Salvador Lavado, 1932).

Table 1. Basic data
Shareholders (people) 18
Total amount (C$) 260,833
Initiatives 3 stores, 3 roasters, 1 wholesaler, coffee purchasers and sale of roasted coffee

In May 2020 we took another leap, we improved the rules, we added new shareholders, the amount in córdobas increased, more initiatives took off and were strengthened, we improved the organization of the initiatives, more investments were made…See Table 1.

2.    Idea

If a community organizes, nothing can take it off the good path; if it organizes, it does a “musical score”, it does it in alliance with people from outside the community. So the eggshell seems to break as a new life, the baby chick, pushes out.

One way of organizing is that we might have several initiatives in a group that are functioning, profitable and benefit the community. For that purpose, people can buy as a minimum 1 share which is worth 1,000 córdobas. With these shares stores, roasters and bakeries emerge and provide ever more better services. People from other places can also  buy shares, with this we increase our resources and are building another community. In this way the shareholders are the first people to go and make purchases in the stores and to seek roasting services, provide oversight over the initiatives, provide ideas…

Here we learned another lesson: if in order to organize Rural Social Enterprises (RSE), the shareholders are from the communities and from outside the communities, more than just contribute resources, both contribute ideas and legitimacy to the RSEs. Note: prior to 2020 we used to call them “initiatives”, we started to call them RSEs in 2020, in harmony with the Social and Solidarity Economy approach, but adding the word “rural” to it, to give it a distinctive touch.

3.    Organization of the RSEs

Figure 1 shows this network of initiatives. Money, products and services move in them like ocean waves; they are visible, we see them. Under the waves there is another current that we do not see, but we feel, they are the shareholders, interest in caring for one another, friendships that cross over walls, affection, community roots and a different path so that anyone can improve.

Store 2 appears in the figure, because we already have Store 1 and Store 3 in another two communities. The bakery, roaster, buying and selling of coffee, wholesaler and other initiatives are around this Store 2, in addition to other initiatives (e.g. buying and selling  basic grains). These initiatives are connected with one another, they are in the same place and in the same community- this is the key to our success. For example, if a person comes with their coffee to have it roasted, on their return they buy bread and other products in the store, the baker buys eggs in the community itself to make bread. In this way, nearly all of the community is part of the initiatives –“nearly”. The wholesaler is a reseller, because it buys products for the initiatives at wholesale prices, buys products in the communities themselves to sell them in town, transfers products from one store to another, buys products in one community for the other communities, and the profits benefit all of the shareholders.

How specifically are the RSEs organized?

  • Each person who runs a roaster, makes bread, administers a store, sells coffee or is responsible for a wholesaler, registers information about each economic transaction in an honest way.
  • The supervisor each month reviews that record of information in each initiative. Then visits a sampling of clients, studies the local market, and captures the needs of the population, as well as new opportunities.
  • The results of the supervision are sent to each shareholder on the 10th of every month; there is a mural in each initiative (roaster, bakery, store…) that has the prices of the services, the report of the supervision and data for the community. Honest information benefits all the communities.
  • Every 3 months there is an assembly of shareholders where, in addition to being informed about the finances of each initiative, they evaluate the quarter, review the goals for the next quarter, and the profits are redistributed. In the annual assemblies all the initiatives are studied, the investments for the year are planned, the most outstanding initiatives win awards for their order, registration of information, generation of profits and largest number of customers.
  • Each shareholder is committed to the success of each initiative, which is why they report to the community, oversee the initiatives, provide suggestions to improve it, and make their families have a better life.

The effects of these initiatives are seen in 4 distinctive elements of the RSEs: equitable distribution of earnings or surpluses, informational transparency, community democracy and gender and age equity (50% or more youth). In terms of the distribution (see Table 2): from net earnings, 10% is for equipment maintenance and assets that deteriorate; 20% goes to a social fund, a fund that we will save throughout 2020 and that in the annual assembly on May 8, 2021 we will define its use; 20% reinvestment is added to each share in favor of the shareholders, in other words their shares will increase with the reinvestments; and 50% will be provided as cash to each shareholder in accordance with the amount of their shares.

 

Table 2.Equitable distribution
From gross earnings From net earnings
30% is to pay the person who runs the RSE 10% equipment maintenance of the RSEs (refrigerators, roasters, grinders) 20% social fund 20% reinvestment fund 50% individual distribution

Informational transparency is the fact that each shareholder, customer and community in general has access to information about the initiatives. The shareholders have the right to know about the finances of the RSEs. The customers have a right to know the price composition, proper weighing and the elements to be good customers, The community has the right to know the rules under which the initiatives are functioning, as well as their financial results.

Democracy is the fact that most of the shareholders are from the community itself. Each administration of each RSE provides honest information. Good supervision. Quarterly assemblies. Each shareholder watches over the progress of each RSE.

Gender equity is that fact that 50% of the shareholders are women, that that is expressed in the amount of their shares. Then, going beyond that formality, we want the RSEs to contribute to freeing up women´s work time, in such a way that they can take on new responsibilities in other RSEs or other activities in their own homes. In age equity, even though we want people of all ages to participate, including children and the elderly, in particular we want the youth to feel themselves to be the motor of these RSEs, as Yader Meneces said, “The older ones do not detach themselves from the old cooperatives that do not value them, they do not believe in us; but we the youth we are asserting ourselves, this store and roaster belongs to us the youth.”

4.    Concluding

We are building a new culture based on the good that each person has within them. To the question about who she is looking for, Violeta Parra responded, “Someone that I do not know, but has something very important to give me.” In the communities where the RSEs are developing, the RSEs are like the songwriter Violeta, and each person has “something very important”. Each RSE wants to receive it, and at the same time wants each person to find inside themselves that “something very important.” For this purpose The RSEs are emerging for this reason, and need to “be cooked on a low fire.”

This booklet, and the next ones, are texts that accompany what the RSEs are experiencing in San Juan del Río Coco, Waslala and Matagalpa. We call them RSEs, which includes community stores, community roasters, collective bakeries, cooperatives and associations.

The time for communities

The time for communities

René Mendoza Vidaurre, Fabiola Zeledón and Esmelda Suazo[1]

Along the trails

-Cousin, you have traveled so much that I am sure that you earn and know a lot, help us to travel in that way as a cooperative.

-I have traveled along the highway, it is fast, and you only see money rolling on wheels.

                                                                                                                                     -That´s right…. We want to make money.

-When I get out of the car and walk on foot or on horseback, I see people, groups together, I hear that song of the cicadas.

-What do you mean to say?

-If the cooperative takes to the trails, it will touch hearts, dig into our roots, make people think and walk together.

-In other words, feel, walk and begin to cooperate, instead of taking the highway.

-That´s right, Ana, it is the first step…along the trails!

The hurry to make money makes us run and keeps us from seeing what is at our sides. When we reach the goal, we are like the dog in the countryside, who at the first sound of some car, takes off barking at full speed, and then when it reaches the car, nothing happens, it returns in silence. Organizations, aid agencies and institutions are desperately providing their resources and trainings under the discourse of stamping out hunger or poverty, and when they achieve these investment goals, they return in silence. The impoverished population are like the car that the dog reaches, increases its speed of adding more people. With COVID-19 that velocity is increasing dramatically. How can one get out of extreme poverty? The parable tells us that in order to begin to cooperate, let us take to the trails and delve into our origins. What does this mean? It is the time for communities!

1.     The reality is in full view

The march of COVID-19 lifts the covers, and realities appear that are difficult for us to recognize. The rural population migrates to the forests or outside the country under the pressure of mono-cropping agriculture or ranching, pushed in turn by the financial and commercial industries. This is not new, with or without cover, we have known it for decades and centuries.

With COVID-19 we were hoping that the internal assets of communities, which have been supported by hundreds of international aid projects, might be guiding preventive actions. That the churches, with so many centuries of preaching the Good Samaritan, might mobilize. That first- tier cooperatives, members of second tier organizations, might move in the face of the virus. Strangely they are still. “We are waiting for directions from above”, “without projects, there is no organization”, “donors are not sending aid to those who organized in cooperatives”, “everything is in the town (municipal capital), the meetings, the harvest collection”. What is left of the “anchor”, “articulations”, “networks”, “public-private alliances” and “empowerment”? The gaze of elderly women seem to tell us: “nothing”. Maybe that is what is new, in the sense that we are surprised.

It would seem that the projects, sermons, credit and commercial policies instead eroded communities. They pushed ideas about being individual, taking on mono-cropping agriculture and relying on aid; some argue that by supporting an individual they are supporting rural families, but a family as an institution is hierarchical and patriarchal, in addition to the fact that the notion of “nuclear family” is nearly non-existent in the rural world, where it is common to see a son or daughter grow up with their grandparents, aunt or uncle, and/or mother.   With COVID-19 that erosion is intensified, the quarantine and confinement accentuate the neoliberal idea of “save yourselves those who have”. Because a daily wage earner in farming or construction and most of the population who work in the so-called “informal economy” cannot stay home for more than a week, they begin to go into debt, buy on credit, make storefronts go broke, and affect their daily food intake, and this in the long term will mean loss of human life.

2.     Knowing how to get to communities

The idea of harmonic communities of Robert Redfield (1931, A Mexican Village: Tepoztlan), has been left far behind. Since the studies of Oscar Lewis (1951, Life in a Mexican Village: Tepoztlan Restudied) we understand communities as heterogeneous spaces with diversity, and even opposing interests. They are communities with which people identify, it is their utopia and mission – as Thomas More would say (1516, Utopia: The Happy Republic): They are not a “sack of potatoes”, as Marx suggested, nor “pockets of peasants” as certain agrarian literature categorized them for years from 1980 to 1990. They are disputed spaces where external policies and resources should know how to get there, facilitating the first lesson of humanity: cooperation. People who organize can bring their produce together and get better prices, free themselves from usury at the point of group savings, protect water sources in the high areas, and along the length of the creek, and coordinate to prevent natural and social viruses. Individually, they cannot change prices, free themselves from usury, protect water nor prevent viruses.

Let us illustrate how these community assets move from the few interesting experiences that exist in Central America. Rodrigo Pérez, a delegate of the Word from the community of San Antonio, said, “this community store saves me a day, and the bus fare of going to the town to buy what I now buy here.” If the crowding in town favors COVID-19, people like Rodrigo find what they are looking for in the community store. “It is the first cooperative that came to coordinate work with us,” they said in the school in Samarkanda, appreciating the support of the Reynerio Tijerino cooperative so that students and teachers might protect themselves from the virus. “Only our cooperative collects the harvest in the community, and right here does the payments and assemblies,” said Selenia Cornejo. “Buyers and financiers come to visit us in the community,” said Daniel Meneses, from the October 13th Cooperative. We find similar words about community coffee roasters, bread makers, groups of beekeepers…”The coffee that we produce and roast, we sell ourselves along with our relatives outside, isn´t that a network?” Each organization has a mural with information to prevent COVID-19, while at the same time together are weaving a support network for people who end up affected by the virus.

What is common for all of them? They are in the community itself. Their focus is on their origins. They function with their own resources and rules polished in their assemblies. They improve their oral tradition with writing. They represent a diversity of ages, where youth under the age of 40 are leading them. They distribute their profits. They organize and are transparent with their information. They compete for and rotate their leadership. They organize their solidarity. They fight against their old “demons”, the rules of elites that have nested in their minds: “in group, but for me”, opportunistic actions when internal and external control is weak, prejudice against women legitimized by the churches, prejudices against workers without land (“the cooperative is for those who have land”), and providentialism (“God has a plan to protect us”, “the big chief has a plan to take care of his people”). This type of grassroots organization no longer waits for direction from outside, they visit one another, discuss and, in the midst of their internal tensions and mutual distrust, resort to their social fund, while they look for external contacts that can reinforce their collective actions.

How are these community assets formed? Following a universal lesson: studying realities to innovate as a group and train ourselves. Combining efforts of people from the communities and from outside to organize social enterprises in the communities. Recording data, analyzing it and making decisions. Delving into histories to find values and rules with which to cooperate and recreate identities, because “the origins are in front of us, not behind”, as the Mapuche taught us, the indigenous people in Chile and Argentina. Bringing to light their old “demons” and ours as well as accompaniers (“providing information confuses people”, “donating food is the solution to hunger”, “we know your future because that future was our past”). Walking along the trails discerning what the processes themselves show us about how to accompany them.

3.     New veins that the effect of COVID-19 forces us to think about

COVID-19 raises the covers, and what appears are not just those realities that it is difficult for us to recognize, but also new veins to be worked on related to the social fund, the connection between organizations, the coherency between words and actions, and the decentralization of decisions.

Grassroots organizations, like those that we have described previously, have the practice of equitable distribution of what they have saved in a social fund. In the current context of COVID-19, that social fund gains importance, like the use of offerings and tithings on the part of churches. If the State provides curative health care, preventive health is an area where grassroots organizations and churches can invest resources and energies. This includes how to improve nutrition, prevent obesity and diabetes, invest in natural medicine and clean water, improve hand washing and introduce the use of masks in crowded spaces. How can this social fund be organized into areas of prevention?

If a person discovers the importance of combining efforts of several people, in the same way also organizations (collective groups) discover that coordinating among organizations to face COVID-19 is fundamental. Making connections among churches, schools, rural community Banks, community councils, businesses and the municipal government expresses the spirit of superimposed communities that exist in every territory. It is like the baby chick that breaks the eggshell, moves out of its comfort zone and connects with other organizations, it is something that we are not accustomed to do, but we need to do. For example, connecting with the church is not to sit down to discuss one or another form of religious faith, it is to rethink together the solidarity of the Good Samaritan, who did not rely on God sending his angels to save the wounded man, but simply acted, while other were in a hurry (“passed by on the other side”). Being connected is having the freedom to express these community cultures of each organization of which one is a member or participant. On their part, each organization should understand itself as a community, where their members or their staff identify with that organization, not so much for “what one gets”, but for “what one gives” the organization, where titles are opportunities to serve. How can churches, farms, community stores, schools, cooperatives and health centers be connected?

Governments, aid organizations, international enterprises should be coherent. Importing the best coffee, and leaving the worst for the producer families, feels bitter. Demanding meat that deforests, and at the same time being ecological, is disgusting. Supporting small scale production with credit for agrochemicals like glyphosate, that is damaging to natural and human health and increases rural unemployment, is repugnant. Donating certified seed to get rid of native seed and making them dependent on companies that sell that certified seed is shameful. Extracting minerals through strip mining and defending nature, seems like that Nazi who during the day sent children to the gas chambers and at night played with his children at home. How can coherency be obtained and also benefit rural communities? How can each organization and institution conceive itself and organize itself as a community?

Decentralizing decisions seem urgent, it is like letting the baby take its first step, this is in all spheres. That each delegate of the word celebrate the Eucharist (sharing bread and wine) in the rural communities would be a real institutional change in the Catholic church. If a grassroots organization understands their community better than an organization with an office in a city, why do aid organizations and international enterprises persist in believing that organization means having an office and manager in the city? Do grassroots organizations need accompaniment? They need it, like aid organizations need grassroots organizations to accompany them. If people organize in a cooperative or a community store to administer their loans, technology and commercialization, why doesn´t a second-tier organization support them in these purposes, instead of abducting those services and decisions? How much we need to reflect on that old and still good principle that “the stronger the children are, the stronger their parents will be”.

Concluding

The effects of COVID-19 tend to produce more extremely impoverished people, like the title of the novel of Victor Hugo published in 1862 (Les misérables). Along with extreme human impoverishment, the extreme impoverishment of nature, compiled in Laudato Si: “the cry of the poor and  the land.”

Between 2000 and 2014, according to ECLAC, 33 countries of Latin America and the Caribbean reduced people in a situation of hunger (extreme poverty) from 73 to 38 million. Julio Berdegué of the FAO stated that between 2015-2018, without the virus, those 38 million increased to 43 million people. ECLAC projects that if economic growth in 2020 falls by 6% we will have 73 million people hungry, the same amount that there were in 2000. And with hunger, probably, will come social and political rebellion. Playing with hunger is playing with fire.

The solution to hunger that aid organizations have practiced and continue suggesting is that States provide food, and that they rely on social and economic organizations; in fine print this means that governments, with the taxes paid by the entire society, buy from large corporations GMO food, coopting grassroots organizations and providing that food to hungry populations. This movie we have seen before, including the magic they tend to perform with the indicators of extreme poverty, its resulting erosion of community assets, and what is called family agriculture, the nullification of native seed, the fact that rural populations become docile masses dependent on aid and electoral patronage, and that aid organizations resist conceiving themselves and organizing themselves as communities, and of something bigger that would cover all of us.

In this article we showed that community efforts can be effective in the face of COVID-19 and the virus of hunger, and that these aid agencies, organizations and institutions of the world that talk about “providing food” as the panacea to evils, might rethink their modus operandi and that culture of believing that they already know the solution without previously knowing the people “in extreme poverty”. We should recognize that if communities organize and have accompaniers who also feel and function as communities, they can – and we can – face this and other viruses, eradicate hunger, producing and distributing food, mitigating climate change and contributing to social cohesion, which prevents violence and instead puts our societies on the path to their democratization.

It is the time for rural communities. It is time for organizations, aid agencies and institutions to feel and act as communities. It is time to feel and think that we are part of something much greater than ourselves.

 

[1] René accompanies rural organizations in Central America, is an associate researcher of IOB-Antwerp University, member of Coserpross (http://coserpross.org/es/home/) and a collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/). Fabiola and Esmelda are advisors to rural organizations in Nicaragua.

Rural communities and the challenge of thinking about COVID-19

Rural communities and the challenge of thinking about COVID-19

René Mendoza Vidaurre[1]

 

Health comes first

-How are you doing, Pipita?

-Owing money, without beans, grey hair, and …

-If you have your health, the rest doesn´t matter

-Ahh! Yes, exactly! But coronavirus scares me …

-Who isn´t afraid? Fear is the biggest enemy of reason. Think, Pipita, your love for others is stronger than anything…Besides, the rain is coming now!

The entire world is experiencing difficult days. People feel fear, impotence, the desire to cry. The only thing certain is uncertainty. Every person would like to support themselves with something, protect themselves under the shade of a tree. But there are almost no natural, supernatural nor social “trees” anymore. It is when that Nicaraguan phrase becomes even truer, “if you have your health, the rest doesn´t matter.” And health is like the rain, it does not fall from the sky with some prayers, it is something that is provided and strengthened with human actions. And who provides it? And how is it provided? Maybe “the love” that one feels for others provides it, maybe the love with which we were made in a passionate morning helps provide it. Maybe it is time to look farther ahead, because “the rain is coming now.”

In this article we reflect on this rural world, that thin strand between hygiene and the economy, between home, church, health center, and between individual and collective actions. To do this we list the facts or risks, we start to explain this “strand”, we look at how scientific recommendations help these different cultures revive – like plants which dry up become green again when the clouds release the first drops of water, and we point out the role of accompanying organizations. The importance of grassroots organizations in protecting their communities runs throughout the article, while the notion of community matures with the turning of each page.

1.    Conditions that work for and against COVID-19

The situation with COVID-19 seems to be getting worse. The gap between the official information in any country and what is in the social networks is large, with which anxiety buzzes like a mosquito at night. In rural communities this concern is connected to the continuity of classes in school, religious celebrations in churches, and festive crowds, with or without quarantine. People think that through that “door” of the school, church or public transportation, the virus can get into their homes and pass through the community. What are the rural conditions that work for or against COVID-19?

Rural families have some advantages and some disadvantages in the face of the virus. The advantages are: the physical distance between people to avoid COVID-19 is facilitated by the low population density, and because a good number of families live on their own farms; the average age of the population is relatively young, which limits the effect of COVID-19, even though this advantage is evaporating because of poverty[2]; living in areas with little air pollution[3]; communities that have grassroots organizations with members and offices in the community itself, through which they access some information and some collective actions. The disadvantages are: if people are infected, it will be difficult for them to go to the health centers with the first symptoms[4] and it will be difficult for them to stay at home, or prevent visits when rumors buzz along the footpaths of neighboring houses, all of which have the potential to infect more people; the quality of the health centers, in any country in Latin America, is less in the rural municipal capitals  and is inexistent in rural communities.

Gatherings of people in schools and churches is the greatest risk; let us remember that in a church in Washington one member infected from between 52 to 60 members of the choir, 65 were infected in a Zumba class in South Korea, 80 people in a concert. Rural gatherings tend to happen in groups separated by the lack of connection between organizations. Cooperatives, schools, churches and party or governmental organizations (e.g. councils, mayor representatives) move in a “walled off” manner; each person in their own world, and under their own leadership. Churches move in their religious world and with their own leadership structure. Schools with their educational programs and with their own institutional leadership. Cooperatives focus on the economy with their own leadership structure. And so on. This separation means that the gatherings move separately, isolated, which is why people tend to behave in an opportunistic way: “let others spend on hygiene to prevent COVID-19”, “I don´t care, I don´t have children in school”, “I am going to church because God is protecting me, what better doctor than God?”

This separation is worse with external institutions. Markets are reduced to offering hygiene products, raising their prices because of increasing demand, and move by means of intermediation; States limit themselves to making an effort in health centers; aid organizations provide resources within the circles in which they move; and second tier organizations and NGOs expect to mediate resources[5]. None of them tend to cross over “to the other side of the river”, in the sense of understanding how rural societies move, lack experience working at the community level with grassroots organizations. This limits our ability to understand rural population from their own perspectives, and limits the communities from understanding external organizations. We live in a world of one-eyed people that is attractive for any virus.

This separation or “fortress-effect” feeds the prevalence of beliefs. It is a universal truth that when there is less information and less articulate comprehension about certain habits, beliefs prevail. What beliefs? In peasant families: “If I believe in God, nothing is going to happen to me”, “lightening is not what kills you, it is just your time has come”; “long suffering people will resist any virus”; “I am not washing my hands because my hands are hot because of work”, “chloroquine and azithromycin get rid of the virus” (self-prescribing without evidence that it cures and without investigating its damaging effect on the heart; and according to the WHO seem to increase the risks and consequences of the disease). Beliefs in external institutions: “information confuses people”; “money makes the monkey dance”; “if the economy improves, all improves”; “give them alcohol and with that COVID-19 will not affect them”; “boil eucalyptus and cypress leaves”; “read the bible where it announces the end of the world”, “everyman for himself”. Doña Coronavirus laughs and is attracted by these beliefs!

We resist learning. We read about the 15 countries of the Asia-Pacific region, China, Korea, Taiwan, Hong Kong, Australia, New Zealand, Japan and the 10 member countries of ASEAN (Association of South East Asian Nations), Brunei, Cambodia, Indonesia, Laos, Malaysia, Myanmar, Philippines, Singapore, Thailand and Vietnam, as the region that has best dealt with COVID-19, a region that has 2 billion people of the 7.7 billion that exist in the world. How did they do it? With good public health: they closely observe the symptoms people have, if there are symptoms, they test them, if they are positive, they isolate them in their homes or in hospitals, and they do contact tracing[6]. In other words, the more they diagnose, they more they know what to do, and thus save more lives. In contrast, national and international organizations tend not to do diagnoses to formulate and implement policies, except to appear to formally comply; our mentality of providentialism and resignation resists learning from rural populations, we do not seek to understand them, we believe that we already know them, that “the market knows more”. We are societies that seem to live like in the middle ages under the church with the inquisition, in those times “there was no reason to think, it was enough to believe”, when thinking was a sin and punished by death.

2.    Hygiene in rural societies

What is it that we need to understand? We begin with some history, to then paint something about the rural reality and show the vein that we have to continue exploring.

There are several studies on diseases and the architecture of cities and homes[7], not much on rural spaces. Public health has contributed to the fact that the population lives longer, architecture has also done that. So closets were imposed instead of armoires, because they were anti-hygienic because they accumulated dust. In the last 150 years we know of great changes in the cities of London, Barcelona or Paris; in 1866 they cleaned up most of the river Thames in London, and that clean up saved most of the people of the city from the threat of cholera; in 1844 they redesigned the city of Barcelona, knocking down walls that contributed to the overcrowding, which made lack of hygiene worse and supported epidemics; also Paris was redesigned for health purposes. Other smaller changes also had large impacts: clean water and management of sewage to prevent malaria or yellow fever; in the face of the bubonic plague, that killed 12 million people between 1855 and 1959, they rebuilt homes with more concrete and metal to keep out the rats who carried that pestilence. In other words, the design of homes and cities for health purposes lengthened the lives of people.

Now with COVID-19 architecture is challenged to redesign homes. Even though architecture has not been able to respond to respiratory illnesses, COVID-19 can cause the redesign of the home, where the idea of what is private is reconceptualized, giving way to the home as a space for school, work, reflection and gymnasium[8].

Unfortunately, there are no studies about that same relationship between architecture and health for rural areas, at least none that I am aware of. In rural areas, hygiene has been in deficit for centuries, a situation that has been made even worse by the discrimination toward the rural world. This situation of hygiene is due in part to the fact that rural families every day are grappling with land, farming, agro-chemicals, small livestock, slaughtering or the fire in the kitchen, and they do it without having protective measures like gloves, boots or masks, partly because they are living with limited water or means of catching water, on large haciendas the patrons customarily do not provide protective equipment to their workers, and partly because they do not have access to information while beliefs lead them to not protect themselves.

This daily work of women with fire, or men with the land leads them to bathe less frequently. This is not necessarily, however, a lack of hygiene; in fact, many people during the winter in Europe and the Andean altiplano do not bathe very frequently. The difference is that peasant families think that after work a person should not touch water, it is an understanding about the combination of temperatures; so it is that after making tortillas they do not wash their hands, after weeding they do not bathe “because the body is hot”. Also the lack of water and minimal infrastructure has conditioned them to carry out certain practices; women gather dirty clothes to go to the river to wash them, they spend little water to wash dishes. Likewise, little access to information has an impact on daily life, for example, dishes are not washed with Clorox that could contain the salmonella bacteria, which tends to be found in food contaminated with animal feces. We mention these points to illustrate how difficult it could be the fact that, now with COVID-19, they have to wash their hands frequently and with soap, when customs and their natural (water) and economic conditions weigh in.

Most rural homes, particularly those of low-income people, have dirt floors and are closed structures with little ventilation. For example, it is known that Chagas disease, that “forgotten illness” because the pharmaceutical industries do not see it as profitable, mostly happens in homes with grass roofs and cracks in the clay walls where the insects that cause this disease tend to live[9]. Peasant homes are a prolongation of the farm, or the reverse, for example corn is stored inside the home or above the hearth, while the cats deal with stalking the rats who are after the corn…

These rural practices became customs, and those customs, laws, which tend not to be seen by  the eyes of State institutions, markets and international aid agencies. External actors, instead, tend to see agriculture or ecology as separate from hygiene in the home and family, and the economy as separate from health, education and religion. External actors, when they touch on the issue of hygiene, do so viewing the rural reality from the urban experience, and so any weed seems dirty to them, any home for them should be in towns or villages, any farm should be mono-cropped, and any insect should be fought with agro-chemicals. From the urban perspective it is hard to understand that a home on a farm probably is healthier than a city with an over-populated cattle industry, or chicken or turkey industry, which are true virus factories.

We need to scrutinize the relationship between hygiene and agriculture, home and farm and school and church to understand the culture of hygiene in rural populations, to then look at improvements and changes to be made. Without understanding, one cannot see, Rodrigo López told us, a peasant from Waslala. How true that is! Otherwise, how can we imagine that just using chlorox and alcohol is going to prevent COVID-19? Without understanding, how they can reflect on and change their habits coming from their own cultures and farming systems, any chlorox or alcohol that they are given runs the risk of ending up in the municipal markets, as has happened with the donation of tin roofing sheets, pure bred hogs, coffee roasters or grain silos. The community, that heterogeneous amalgam of disputed realities, is like a book, inside of which dance letters, pages and imagination, opened up only by the reading of those who love it, a reading which is like a person who shells a corncob sensing a hot tortilla with “”cuajada.

Our challenge is to rethink community spaces from a perspective in which health and economics are embedded in each other. Homes on farms with materials that protect them from rats and the insects that carry Chagas disease, and at the same time are ventilated spaces, and agro-forestry farms, in communities with spaces for food, reflection, social interaction, entertainment, open field school and collective actions. Communities with fresh air, revived, which end up being the “tree” to protect oneself from the virus. This is the vein to dig into.

3.    It is the moment for organized rural societies

While we study, let us not lose the pulse on COVID-19. What should we do? If classes and/or religious celebrations continue, and if markets and States do not show they are effective, grassroots organizations (cooperatives, associations, parent-teacher committees, water committees…), located in the communities, must act to protect their communities. The effectiveness of these organized rural societies can be better if supported by organized global societies (international aid organizations).

How? These grassroots organizations must turn themselves into entities that inform, connect with schools and churches to accompany them to understand the problem and their prevention practices in the face of COVID-19, and look up while they deepen their roots.

3.1  Informing yourself and analyzing the information

 

Box 1. Symptoms for diagnosis

Dry cough + sneezing = air pollution

Cough + mucus + sneezing + nasal secretions = common cold

Cough + mucus + sneezing + nasal secretions + body aches + weakness + mild fever = flu

Dry cough + sneezing + body aches + weakness + high fever + difficulty breathing = coronavirus

Source: Pathology Department, UCH London

In the first box are the elements to tell whether a person has coronavirus, flu, a cold or just air pollution. The scientific community reveals that a person with COVID-19 can show mild symptoms, and days later have other more serious symptoms. In other words, a person could have a cough and sneezing, and not have a high fever, which does not mean that they do not have COVID-19, in the days following the other symptoms may appear. Box 1 is a simple aid to differentiate, it does not assure you that you do not have COVID-19 with the first symptoms, but at the same time helps you to not get alarmed with the first symptoms, helps you to stay calm and discern; this is a big help in rural areas where it is difficult to go to a hospital.

COVID-19 is not just a new virus, but the scientific community still does not know much about it. Current evidence reveals that a little more than 40% of people with the virus were infected by people who did not have symptoms of COVID-19. This obviously makes prevention difficult, at the same time, knowing this helps us to get a grip on the problem and respond in the best way possible[10].

 

Box 2. Recommendations

1.     Do not touch your face–because the virus enters through the mouth, nose and eyes

2.     Wash your hands with soap – the virus is dissolved with 20 seconds of hand washing.

3.     Maintain physical distancing (1.5 mts) from another person; avoid groups of people

4.     If you do not feel well, stay home. The family can help you determine whether it is coronavirus (see box 1)

5.     Avoid meetings in closed spaces without ventilation

6.     Above all, think, think, and think–it is the most vital thing that we should practice.

Box 2 has information also based on studies. Grassroots organizations can disseminate it in their communities, but first they should read and analyze it: why shouldn´t you touch your face? Why should you wash your hands with soap? Why maintain a distance of 1.5 meters with other people? Why should you stay home when you have a cough, mucus and sneezing?  The more we think about it, the more we understand it, the more we are going to put it into practice and tell other people. Talking through information allows us to think about reorganizing activities, for example, the measure of maintaining a physical distance of 1.5 meters can help so that in a religious celebration, a meeting in the cooperative, or a class in the school people take their seats maintaining that distancing, so that the meetings be for shorter periods of time or with frequent recesses, or so that the meetings might be better prepared in advance so that, like chickens, you go straight to the “grain.” Information that is thought through can save lives.

Grassroots organizations also should reflect on other contributions from scientists. Let us look at 3 contributions. The first, studies show that children under the age of 12 do not get infected much, compared to adults; in the cases when they are infected, they almost never get seriously sick, nor are they great transmitters of the virus, like they were in the case of the flu, because the amount of receptors that COVID-19 needs are less in children under the age of 12, and consequently the viral charge (in other words, the amount of the virus that they can gather) is much smaller[11]. Statistics confirm this statement, minors under 12 are less than 0.2% of COVID-19 deaths.

Second, statistics how that men become more infected by COVID-19 than women, and they tend to suffer more from the virus than women who are affected. This is due to the fact that “the blood of men has higher concentrations of the converter enzyme of angiotensin II (ACE2) than the blood of women (…). This receptor is found on the surface of healthy cells, and helps coronavirus infect them” (see: https://www.iprofesional.com/actualidad/315900-coronavirus-por-que-hombres-se-contagian-mas-que-mujeres ). Active genes linked to the X chromosome provide women (XX) greater protection against coronavirus than men”. In addition, be it for the type work in which rural women are more involved, in general they have more hygienic habits than men, for example, they wash their hands more frequently, be it because they are washing dishes, clothing or for personal care. This indicate the importance of hand washing.

Third, studies also tell us that the use of masks is preventive, but they also warn us of the risk of reusing them, because they can become a means of infection, because the virus can remain for hours and even days in the masks. The masks are more for infected people, with or without symptoms, so they do not infect other people. Why the masks? Because they reduce the particles that come out of the mouth when a person breathes or talks. When should masks be used? They can use them in school during classes in closed classrooms with little ventilation, in relatively closed churches during celebrations, when it is not possible to maintain physical distancing, when the interaction lasts a certain length of time, in places with human crowding (banks, markets…). They should also be used when you travel to town, on returning home you should wash it, in this way the mask will be ready for a new outing or meeting. Countries that have overcome COVID-19 have used the masks as part of their strategies, which is why rural communities probably will have to introduce the use of masks as part of their culture of care, particularly for the moments we just pointed out.

3.2  Linking to and contacting schools and churches

It seems easy to connect to and assume that any organization or institution will be happy to be contacted. Nevertheless, churches, schools and party structures are not accustomed to coordinate with community organizations, except to “orient them” about what to do, and treat them as their dependents. Their worlds and leadership which we mentioned previously really carry weight, they are true walls to community coordination. How is a grassroots cooperative going to react if the pastor of a church tells them, “God is our doctor, we trust in God?”[12] What is it going to say and do if the principal of a school tells them, “we can only receive support if it comes through the ministry of education”? What are they doing to do if a committee of a political party, the councils or mayor deputies say that “directions and projects only come from above?”. What can you say to the parent of a family who only believes in the patron of their hacienda? How difficult it is to be community and work for the community! There, where things get complicated, money will not even make monkeys dance.

In the midst of these worlds we have learned the following steps. First, discussing the information in figures 1 and 2 really empowers people, it is in-forming, and informing is forming. Information can be an antidote to despotic religious, political and economic leaders. Second, the cooperative or association should start from what it is and has; what do they have and who are they? Each member has, at least, a family member who is a student, believer of some religion and/or is member of a political party; they should talk with them, discuss the COVID-19 situation, and the information provided here. Third, members of the organs of the cooperatives, having now conversed at the grassroots level, visit the parent/teachers committee of the school, people with positions in the churches, (e.g. deacons, delegates of the word) and party members or government authorities, reflect with them and discuss the information. Finally, the board members of cooperatives communicate with the parent/teacher committee of the school and with deacons and delegates of the word[13]. In other words, connect with the grassroots of different organizations and institutions, their intermediate leaders, to then connect with the leadership of the organizations and institutions. In these steps, it is not a matter of convincing anyone, but of listening, bringing together elements that help to understand, and once each person understands, they will be able to see and then act – it is like preparing the soil and planting a seed, then you have to let the seed germinate and struggle to grow[14].

 

Table. Cost of kit for 90 people (1 month; in US dollars)

Products Quantity Price Total cost
Chlorox (cleaning equipment) (liters) 4 2.94 11.76
Hand towel (units) 6 2.35 14.1
Bar of soap (units) 90 0.51 45.9
Gel-Alcohol (liters) 2 5.15 10.3
Re-usable masks (units) 180 0.74 133.2
Instruction sheets 90 0.09 7.94
Total 223.20

With these steps, each organization can supply  itself with a kit of hygiene products to prevent COVID-19 (see table). Cooperatives have a social fund that they can use to acquire the kit, unless they have used it for other social agendas that they tend to have. Schools can, through the parent/teachers committees, gather resources to acquire the kit. If the cooperatives, with or without international support, can gather resources to support the schools and churches, it could make a difference, strengthening the bonds in the community, and the entire community would benefit. The more bonds there are, the more autonomous the community will be.

3.3  Looking forward

 

The sixth recommendation in Figure 2 is the most important reason for a grassroots organization rooted in the community to exist: think, think and think. Thinking is the most important element to resisting COVID-19. Thinking is looking forward and seeing beyond our noses. A cooperative is not a church nor a political party, its members are there voluntarily, they are not subordinated to anyone, they discuss and reach agreements in their assemblies, which is why they must examine their beliefs and fight with and against them. Individually they can believe or not in God, but they should not expect God to send them angels or saints to wash their hands for them, or put their masks on, just as they would not expect that he plant beans for them or remove botflies from their cattle; they can believe in their political leaders, but it is shameful to subordinate themselves to anyone. As cooperative members they have free will, their source of power is the assembly composed of the members themselves, and their reason for being is thinking, thinking and thinking in favor of their communities.

Part of this thinking is reflecting about COVID-19: How to protect their own community? If the State does not show up in a community, the cooperative must also take on that role. If the health system capacity is overcome, grassroots organizations should discuss how to help prevent the outbreak in their communities, and how to help people who might be affected by the virus. If in any country COVID-19 is being controlled, in all countries there are waves of outbreaks of the disease, so the cooperative should keep looking for those possible outbreaks. In Central America the urban waves of COVID-19 are still ongoing, which is why the rural waves that come later, can be lethal, not just for the reasons mentioned in this article, but because we are in the midst of the rainy season, which will make it more difficult for infected people to get to a health center or any support. If a community receives external support, the cooperative must be careful that that support not be counterproductive, because there can be support that displaces grassroots organizations, and when that donation ends the community´s own autonomy and their own efforts can be left eroded.

Cooperatives need to organize how a network of women can sew masks, how to make soap with lard, how to recover old ways of making alcohol in order to use on hands, how to recover natural medicine… Cooperatives need to think about connecting hygiene, economics, social and environmental elements, thinking about the food in the community beyond COVID-19, thinking about environmental sustainability with pure air and water, thinking, thinking, thinking.

4.    Role of international organizations in living communities

Even though for multiple reasons most of the international aid organizations have withdrawn from Central America, there are still international organization that are supporting the region. There also is the fair-trade network, as well as local-global networks among national and international organizations, unions, churches, social banks and universities in the world. When there is the will, there is the way, as the saying goes. If each person feels a mission of service, we can deepen those relationships of collaboration and reactivate “dead” relationships, because “where there are ashes, there was fire.” Each person and organization can play an important role if in this COVID-19 context they realize the importance of working on the community level that is organizing: what good does it do to provide individualized credit or training, as neoliberalism does, promoting mono-cropping, environmental degradation and the erosion of communities? The current situation wakes us up: people who organize and follow rules agreed upon in their assemblies, instead of gurus or chiefs who see themselves as the law, are those who really energize their communities, sustainable farming systems and contribute to social and environmental equity. Communities save communities.

Within this framework, what role do aid organizations have? Traditional donations, involving donating and awaiting reports invented by organizations “confined” to the cities, can be counterproductive, particularly if they displace the efforts of the communities themselves, which in the long term would undermine communities. Aid organizations need to connect with counterparts[15] who really are working with grassroots organizations that meet the following criteria: they are democratic, redistribute their surplus, are transparent with their information and are rooted in their communities or specific micro-territories. This type of organization will persist in the communities, while other external organizations, or those with disperse membership, will continue treating the communities like their lovers, showing up from time to time and leaving. Forming alliances with grassroots organizations so that a donation might provide an initial push, for example, with what is indicated in the table, supporting wash basins in schools with access to water, or working on agro-forestry systems that would protect water sources, where grassroots organizations might accompany their communities, and that their national partners might accompany them in the communities themselves, being careful, but overcoming fear, is the network which need to be built now and always.[16] The dilemma is not whether to leave your urban home or a rural farm; it is how we strengthen internal community assets, how we can take advantage of this “momentum” that exists in global awareness as an effect of COVID-19 to see the importance of communities. In this way, external financing to build a community response would decisively help the community deal with the virus and its new outbreaks, and help in the long term to democratize the community itself.

5.    By way of conclusion

In this article we showed the risks of COVID-19, we have begun a reflection on the relationship between hygiene, the economy and social factors, we described the strength of communities if they build lasting connections, we have emphasized the role of grassroots organizations to reflect on their values and principles in light of what is happening in their communities, and generate ways to cooperate in the prevention of COVID-19, and to innovate in ways of accompanying their communities in the midst of the uncertainty. We showed that, through these short term measures, and starting from an analysis of the processes which we are experiencing, it is possible to look forward to the medium and long term: to improve, correct, and generate habits of hygiene connecting home, farm and nature, and home, school, health center and community building.

The impact of what we are proposing, nevertheless, will be seen above all on more structural issues. For example, an exponential increase is coming of people in extreme poverty, the goal of eliminating extreme global poverty for 2030 is going to be only left on paper. The crisis for rich families of the world is how to have less desert options in their dinner, while for our communities the crisis means that they might miss a meal or face empty plates, becoming vulnerable again to any disease. This article and the previous one on basic grains aim at preventing those impacts.

The current situation also provides us with opportunities, because “behind every adversity there is an opportunity”. What opportunity? Mitigation of climate change which, in the case of rural communities, means water, land with life, biodiversity; it is the moment to rethink farming systems and intensify more sustainable forms and farming systems that stop the loss of nutrients in food because of the decreasing quality of the soil. It is the time for communities, never before has the importance been so clear of investing in communities who organize and embrace a culture of care; now is the hour for life, amen.

To look at these structural issues we must understand that it is not the economy that solves health care, it is not a matter of knowing whether the chicken or the egg is first, now the economy is public health and community health; and health, the economy, social and environmental reality are like a mountain slope, if you are on the higher part it looks different than seeing it from below, if you are on the very top, it looks different from one side than from the other, but it is the same slope, the same mountain slope.

 

“Think, Pipita, your love for others is stronger than anything else…Besides, the rain is coming!”

 

[1] The author has a PhD in development studies, is a collaborator of the Winds of Peace Foundation (http://peacewinds.org/research/), associate researcher of the IOB-Antwerp University (Belgium) and member of the Coserpross cooperative (http://coserpross.org/es/home/). rmvidaurre@gmail.com We are grateful to J. Bastiaensen and M. Lester for their suggestions to the draft of this article.

[2] T. McCoy and H. Traiano, in The Washinton Post, write that in developing countries the advantage of being young is being annulled: in Brazil 15% of those deceased because of COVID-19 are under 50 years of age, which is 10 times more than in Spain or Italy. In Mexico it is 24%, India 50% are under 60. Why? Probably: many people have to continue working to survive; in addition to dealing with the diseases of the region (malaria, dengue, tuberculosis) they also are dealing with diseases of the wealthy countries: diabetes, obesity, hypertension…See: https://www.washingtonpost.com/es/tablet/2020/05/24/en-los-paises-en-vias-de-desarrollo-el-coronavirus-esta-matando-muchos-mas-jovenes/?fbclid=IwAR3ShYUOPzWytA6i7e7HJC3jfKlVtrgSHPyunHnxYYyU7fup1Lvt2Mq7SsQ

[3] It is likely that air pollution facilitates the virus and makes its impact worse, which in part would explain why countries in Europe have had high mortality, measured by the indicator of “over-deaths” or “over-mortality” (number of deaths above the average deaths from previous years) as an effect of COVID-19.

[4] Many people even with clear signs of having been infected, decide not to go to the health centers or hospitals. Why? “They say the hospitals have no room”, “I don´t want to die intubated”, “I want my family to wake me” and “we want to now where he is going to be buried to be able to go to pray for him”. The express burials frighten the population.

[5] Interesting exceptions tend to be organizations like Aldea Global (https://aglobal.org.ni/) or Addac (http://www.addac.org.ni/) in Nicaragua, whose staff tend to be located in the rural municipalities themselves.

[6] See interview of Jeffrey Sachs, by G. Lissardy, en: BBC News Mundo, Nueva York, 15 mayo 2020. Ver: https://www.bbc.com/mundo/noticias-internacional-52672591?fbclid=IwAR0ztSK3QLNSkZjj_2rq5Tco9-_vCXphrgRrWSEnveQQYZIYG9-fPsJhdH0

[7] L. Engelmann, J. Henderson and Ch. Lynteris (eds), 2018, Plague and the City. Londron: Routledge. They study the relationship between plagues and measures to fight plagues and cities from the middle ages up to the modern era; they also include cities like Buenos Aires.

[8] D. Ventura, May 10, 2020, “Coronavirus: how pandemic changed architecture and what will change in our cities after covid-19” in: BBC News Mundo. See: https://www.bbc.com/mundo/noticias-52314537?fbclid=IwAR3LCBRj1yh_wEVsG_oMr-HdlD9C2f8AtR_hgG3dCpQkJaPMT_SrbNq3yuA

[9] Inspired in these realities and by actions of Dr. Mazza and his team, in 1995 they filmed the movie Casas de Fuego. See: https://www.youtube.com/watch?v=A6yWNBytu3U The movie illustrates the relationship between disease-insects, homes (shacks) and social inequality, the wealthy class is against homes being rebuilt, because “they are not concerned” about the millions of poor people.

[10] To help with reading about this point, see: https://espanol.cdc.gov/coronavirus/2019-ncov/prevent-getting-sick/prevention.html

[11] We are not saying that they do not get infected nor that they do not transmit. We are saying that they do not get infected MUCH and therefore, even though they can be infected, they are not big transmitters – in comparison with other ages. About those studies, see: https://www.vox.com/2020/5/2/21241636/coronavirus-children-kids-spread-transmit-switzerland

[12]The movie Casas de Fuego (footnote No. 5) illustrates the duality science/faith and committed science/academic science. The priest is opposed to science benefitting the most impoverished and affected communities; for him “faith and science are fighting over the same people”; a Manichean dilemma that smacks of the middle ages and that did a lot of damage to humanity. Also in this movie, that captures a good part of that experience, the University blocks the mission of Dr. Mazza and his team; fortunately Dr. Mazza and his team persist, their commitment is worth more than restrictive science, a commitment that nevertheless, they paid for with their lives, caused by the Chagas disease itself.

[13] If there are other organizations in the community, like alcoholics anonymous, water or road committees, the same is done as with the schools and churches.

[14] Note that traditional organizations tend to do just the opposite: the meet first and only with the leadership of the organizations, and then send technicians to “train” (in other words, convince).

[15] If some national or international organization wants to provide support under this spirit, they can contact the Coserpross cooperative (http://coserpross.org/es/home/) in Nicaragua, the Comal Network in Honduras (http://www.redcomal.org.hn/). Coserpross and the Comal Network accompany dozens of grassroots organizations in the region, synthesize verified information to provide to the grassroots organizations, and move about in those same territories. There are also organizations like Aldea Global and ADDAC that we mentioned in footnote 5; their uniqueness is that their network is present in dozens of communities.

[16] What would happen if a bee stayed in its hive? It could live as long as the food that it stored lasted, the honey that it produced, and then? We must understand that we, flowers, bees and humans, are all one network. The bee leaves its hive and goes from flower to flower, pollinizes, does it at the risk of losing themselves and of losing their lives. So is the network. So are we accompaniers, taking on the corresponding measures (use of mask and frequent hand washing), we should not “pass by on the other side” like the priest and Levite in the parable of the Good Samaritan, we should be inspired by people like Chagas and Mazza did and their teams in Brazil and Argentine that the movie Casas de Fuego portrays.

A Coronavirus Firewall

*an earlier version of this article was published here on March 27th. This more extended version was published in the May 2020 edition of ENVIO, no. 466. We reproduce the text here at the request of the author.

Viruses multiply when humanity provides the conditions. Deforestation, the agricultural model and factory farming, breaking up public health systems, even individualism, and so many other features of the development model imposed on the world by neoliberal capitalism, facilitate the appearance of viruses such as COVID-19. A firewall is a swath of land left uncultivated to keep forest fires from spreading to crops. What firewalls will stop the coronavirus and those that come after?

by René Mendoza Vidaurre / Inti Gabriel Mendoza Estrada

“ Coronita, little crown, how hungry you are!” SARS tells COVID-19. SARS (CoV-1)—which caused the 2002-3 epidemic affecting 26 countries and feasting on only 8,000 people but with 774 fatalities—is closely related to COVID-19, the coronavirus causing the current pandemic affecting 210 countries and over 3.7 million people with 257,000 dead so far… and counting by the minute.
“Hungry, little brother? Not me… Seven hundred years ago our great-great-grandmother, the Black Death, wiped out a third of humanity.”
“And how many do you plan to take with you…?”
“Only a few!… But it’s the humans themselves who are calling me from hither and yon…”

“And how do they do that…?”
“They destroy the soils and fill them with poisons, they destroy the forests to make roads, they fatten those they call animals with chemicals and then eat them… And with all that they do, what do they expect from me…?”

The combination
that attracts plagues

Over the years we have learned that unhealthy conditions cause problems when demographic growth, social deterioration and environmental degradation are combined. People’s wellbeing depends on their being healthy in mind and body, living in a healthy social community and in a sustainable environment.

Researchers of plagues that have decimated humanity at various times in history show that viruses, bacteria, fungi, bacilli, all pathogenic germs, multiply when they find the right conditions that humanity has created for them, consciously or unconsciously.

When the rust blight hit Central America, the coffee plantations were weak, overcrowded and in “tired” soils, largely thanks to mono-cropping, a system that had even permeated the agricultural cooperatives. These conditions attracted the parasitic rust fungus and it devastated the coffee plantations. It hit Nicaragua harder, Honduras a little less, and even less the other countries in the region, as I wrote in “Who’s responsible for the coffee rust plague and what can be done?” (envío, March 2013).

William H. McNeill, in his interesting book Plagues and Peoples, studied dozens of plagues that have devastated humanity over the centuries and explains how the Black Death, which arrived in Europe in the 14th century, created a crisis affecting all aspects of the feudal system as half the European population died, creating a scarcity of labor, and the institutions supporting feudalism lost prestige.

Neoliberal capitalism was
the incubator for COVID-19

Neoliberal capitalism—led by the world elites and strengthened by the rest of humanity’s passivity or powerlessness—has damaged the social, health and natural conditions of every country in the world, propitiating the spread of all kinds of plagues.

A similar view has been expressed in various ways by others. In a report published in Brazil by the United Nations Environment Programme (UNEP), Roberta Zandonai states that the coronavirus pandemic “reflects environmental degradation.”

The Argentinian illustrator and journalist Marina Aizen wrote in 2016 that epidemics “are nothing other than the result of the annihilation of ecosystems—mostly tropical—razed to plant industrial-scale mono-crops. They are also the result of handling and trafficking in wildlife which, in many cases, is in danger of extinction.” She explained how more deforestation results in more explosions of viral diseases, and more mono-cropping and agribusinesses result in more epidemics.

Robert Wallace, a biologist who has studied a century of pandemics, argues that the capitalist production model (mono-cropping and industrialized fattening of animals), which mixes pesticides, transgenic foods, antibiotics and antivirals at the expense of natural ecology generates increasingly more dangerous pathogens for humanity.

Wallace believes that COVID-19 is related to these production methods. The corporations and companies behind this agri-food system and the industrial breeding of animals for human food are so powerful that they govern those who say they rule our countries.

Bayer, Monsanto, Syngenta, BASF and Corteva are in the transgenic business while Cargill, Bunge, ADM and others are in the animal feed business.

Where  markets rule

State authority has been reduced throughout the world in the last 40 years and market forces such as these agri-business corporations have taken over world governance, even education and health systems, which have to a large extent been privatized.

The markets imposed strict fiscal discipline on the States—reducing spending, increasing interest rates and eroding social rights—in order to attract foreign investment. The result: global big capital moved its companies to countries where the working class receives low wages and has no unions or laws to protect it.

According to the Gimbe Foundation, in the last 10 years Italy has lost 70,000 hospital beds; 359 hospital wards have been closed and many small hospitals have been converted to other purposes or abandoned as a result of the reduction in social spending.

In Spain, unions report that between January and February of this year, in full coronavirus expansion, 18,320 healthcare workers were laid off, similar to what happened in 2013, a year of adjustment policies and cutbacks. These policies turned health into a commodity subject to the laws of the market, dominated by the corporations.

Making matters worse, healthcare systems in Latin America tend to be bureaucratic, urban, racist and non-preventive. People who go to a health center with a serious illness are very frequently given an appointment several months later. Furthermore, the rural population in multiethnic countries rightly resists going to what they see as mono-cultural systems.

It was capitalist greed

Was it bats, pangolins, a Wuhan seafood market or a virus created in a Chinese laboratory? Whatever the answer, the causes are found in capitalist voracity. For more than a century, capitalist “culture” has misled us into individualism: into taking advantage of others, having no interest in collective collaboration, making us live under the rule of “I am, if I destroy you.” It has led companies to the principle of “the more resources I control, the more I dominate you.” It has driven us to consumerism at the cost of debt. As they said in a rural Central American community, “When the price for coffee was good, we bought a motorbike or a car, even though we didn’t need it and only used it once a week.” Put more succinctly, the causes lie in greed.

Capitalist ambition has contaminated humanity, nature, ecosystems, the planet. Throughout the world, it has induced diabetes, obesity, hypertension and more in the human population. It has paved the way for plagues to multiply and affect us. This is the factory for COVID-19 and the other future pandemics the scientific community is warning us about.

Coronavirus
does make distinctions

It is said, without much reflection, that COVID-19 makes no racial, social or national distinctions… only differentiates by age, in that it affects children less and the elderly more.

By simply looking at the data on victims, however, we realize that it does make distinctions: it targets the most vulnerable, especially those most affected by capitalism.

It has affected more men than women and much more those living in overcrowded cities, especially in the poor neighborhoods of big cities such as Guayaquil in Ecuador; more of the African-American and Latino populations in the US; and more of those over 70 years of age…

The Spanish writer and activist Clara Valverde says in her book The necro-politics of neoliberalism (2015) that neoliberalism applies necro-politics: it leaves those people who aren’t profitable for capitalism to die, those who neither produce nor consume, or, as this graffiti puts it: Under the dictatorship they killed us, now they just leave us to die.

The expansion of COVID-19 in Latin America could be especially lethal for its indigenous peoples. According to the United Nations Department of Economic and Social Affairs (DESA: https://www.un.org/development/desa/indigenous-peoples-es/areas-de-trabajo/salud.html), over half of indigenous people older than 35 suffer from type 2 diabetes, one of the preconditions worsening vulnerability to COVID-19 .

There’s a palpable difference in the life expectancy of indigenous peoples and other peoples. In Guatemala they live 13 years less, in Panama 10, in Mexico 6, in Nepal 20, in Australia 20, in Canada 17, and in New Zealand 11.
COVID-19 could be brutal to them, which would also affect the forests, because where there are forests there are indigenous peoples: it’s their habitat. Despite this, it’s notable that the word indigenous doesn’t even appear in the repeated statements by governments about the pandemic.

COVID-19 among those above
and those below… way below


This differentiation between the effects of COVID-19 on the health and economy of certain sectors and others, of certain places and others, leads us to the award-winning Korean film Parasites (2019). We can imagine or guess that the pandemic’s effects would be very different in the poor and resourceful family that lives cramped up in the basement and the very rich family that lives in a huge and practically vacant house with all the comforts.

For example, the rain in Parasites, which the son of the rich couple perceives as a diversion, a relief from the heat and even motive for a party the next day, is a veritable tragedy for the poor family, which loses the little it has because their basement and those of their neighbors get flooded.

The same is true for COVID-19. For the elites of the world, who live “above,” the problem is one of health, and the compulsory quarantine is a huge nuisance that interrupts their lifestyle. For the millions who live “below” and survive hand to mouth in the cities and the countryside, the problem is also one of health but of everything else too. Whether to die from the virus or from hunger is the dilemma facing those millions who live in the planet’s “basement.”

Two generations:
different responsibilities and visions


This differentiation is also expressed in the awareness of the different generations that today coexist on the planet. In Europe there’s a debate about COVID-19 and climate change between the current generation and that of the “baby boomers,” those born after World War II between 1946 and 1964.

To some extent, climate change is the result of actions taken by the baby boomer generation, after their parents made the effort to build a welfare state following the Great Depression of 1929 and then the disasters of World War II.

Venture capitalist Bruce Gibney accuses US baby boomers of looting the country’s economy by cutting taxes for the richest and ignoring climate change, thus ruining previous generations’ legacy of large infrastructure and leading to bankruptcy, which the current generation now has to pay for. Today, while COVID-19 more cruelly attacks third-age people—the baby boomers of yesteryear—the current generation is fighting to protect them and themselves.

In Latin America, the older generations born after 1930 accelerated the expansion of the agricultural frontier as demand for meat grew in the US. Those in the large cities, seeing how forests were being replaced by pasture for cattle, resisted capitalist agribusiness, faced military dictatorships and passed on a deep distrust of the depredating State to generations that followed.

That generation of over-60s, who assured their children’s education without themselves having studied, is now under attack by COVID-19. Today’s generation, while sometimes falling into consumerism and religious or ideological fundamentalism, advocates non-authoritarian societies, defend sustainable agriculture as part of their past, worry about climate change and, far from questioning their grandparents, fight, like their peers in the US, to protect them and themselves.

Home quarantine for everyone?


During the worst years of the Black Death (1347-1353), rich Europeans went to their country homes, while the poor remained terrified and overcrowded in the cities, where they were kept isolated and under surveillance. Today, fear is spread on Facebook, Twitter, the social networks… and people must stay at home, in lockdown, while borders are closed and health systems are overwhelmed.

The compulsory quarantine project assumes that home is a safe and harmonious place and that everyone has a house, which isn’t usually the reality of the cities’ poor neighborhoods and rural communities.

Mandatory confinement assumes that every family has savings or daily income, which isn’t the case for most families in many countries, as they depend on the informal economy and live in rented accommodations. The political class should take a public bus and get off at the last stop where the subterranean city begins… There they should reflect on social and economic policies that could make a difference in the lives of these, the majority of the population.

Authoritarianism and
capitalism worsen


More than strengthening health systems and providing truthful information about the pandemic, some governments seem interested in taking advantage of it to increase authoritarianism and validate questionable measures. It shouldn’t be forgotten that following the emergency from the 9/11 attacks, the US government effectively legalized torture as a method to combat terrorism.

In the United States, Trump’s government isn’t so much interested in saving the poorest from COVID-19. It is far more interested in saving the large companies that helped create conditions that incubate the plague and, at the same time, threaten Venezuela, where big US and Chinese companies contributed to the conditions that generated COVID-19.

In Brazil, the largest country in Latin America, Bolsonaro’s government is responding to the pandemic with religious fundamentalism and dismissing science’s inputs to stop its spread. The greatest risk is that if those who incubated COVID-19 and will incubate future plagues present themselves as the bearers of solutions, whether directly or mediated by authoritarian governments. We would then be on the verge of a new plundering of public assets, humanity’s common and natural assets.

Brutal austerity imposed by big capital


Big capital is lying in wait behind today’s fears and the authoritarianism of both governments and the market. In The Shock Doctrine: The Rise of Disaster Capitalism (2007), the Canadian author and activist Naomi Klein explains how big capital has taken advantage of natural and social disasters in the last 30 years to dismantle what remains of the welfare State in order to impose the neoliberal model.

Now, with the advent of the pandemic caused by COVID-19, and in a virtual meeting from her home, Klein reflects that we do need to stay home and one of the reasons is because our leaders didn’t heed the warning signs and imposed brutal economic austerity on the public health system, cutting it back to the bare bones and leaving it unable to cope with this kind of situation… After the 2008 financial crisis, Southern Europe was ground zero for the most sadistic austerity policies. Is it surprising that, despite having to provide public medical care, their hospitals are so badly equipped to deal with this crisis?

Naomi Klein also reminds us that the capitalist system has always been willing to sacrifice life on a massive scale for profit.

The first victim is the truth


Today, big capital could be calculating how to frighten our societies in order to divert our attention from neoliberalism’s nefarious effects, which attract the pandemic and lay the groundwork for wealth accumulation through dispossessing lands and resources; making States invest public resources to improve public health systems that are later privatized at ridiculous prices; promoting laws that reduce or exempt the wealthy from taxes; eliminating laws that limit the extraction of natural resources; and imposing and steamrolling investment projects in indigenous territories, always under the principle that the rich are “development’s driving force.”

In revealing the lies with which the United States made war on Iraq, Julian Assange said: “The first victim of war is the truth.” It’s possible that truth is also the first victim of the “war” against COVID-19.

Where’s the “invisible hand” today?


In Latin America today, there’s disinformation, fear, pastors and priests who repeat that the pandemic is a sign of the “end of days” and propose prayers as a spiritual shield. They have done this for centuries and in the face of every disaster… although it’s also true that we are dusting off science and venerating virologists, reluctantly in Trump’s case and clumsily in Bolsonaro’s.

There’s also some civic awareness in our countries, questioning the powerful laws of the world market and the state institutions that have yielded to those laws for many years and imposed the normality of the capitalist system on us. COVID-19 is laying bare today’s world: without leadership or world coordination. It is showing us that the neoliberal emperor has no clothes. Can anyone tell us where the market’s “invisible hand” is coordinating actions against this pandemic?

Perhaps it’s behind the philanthropists who are distributing food in Europe and the US to prevent looting for food, just as USAID did in Central America in 2001, when coffee prices plummeted. It took food to big coffee plantations to keep hungry workers from going out to the highways to demand help from drivers. We’re waking up to the idea that the “developed” countries are really not so developed.

A new awareness
for post COVID-19


Awareness is also growing in this other “underdeveloped” world that COVID-19 can be tackled with coordinated human action: hygiene, solidarity, responsibility, physical distancing, rapid virus-detection testing, scientific information backed by virtual technology…

In Latin America, as in the rest of the world, we are in transition that goes beyond COVID-19: the virus arrived in a context of economic conflict between the US and China over global markets and natural resources, with Europe scarcely out of the Brexit crisis and Latin America divided and constantly besieged by the greed of big capital.

Despite the uncertain economic future and the possibility of an economic depression similar to that of 1929, and with equally uncertain expressions about ongoing climate change, now is the time for our societies—as represented by their different cooperatives, associations, social companies, community organizations, diverse social movements, etc.—along with the very weakened capitalist reformist forces to emerge strengthened.

Will the link between the different community organizations and social movements and the capitalist reformist forces (politicians, certain international cooperation agencies, some international organizations) have real potential to alter post COVID-19 trends? It could be. It is this awareness that we are gradually awakening to, like the sun that humanity and all other living things arise to every morning.

The firewall of an
informed public…


Faced with the crisis of institutional legitimacy and with big capital “lying in wait,” socially legitimate organizations and institutions, including the churches, could make a difference to their members and their communities by providing truthful health information and preaching responsibility and calm through example.

In his book Sapiens: A Brief History of Humankind, the Israeli historian Yuval Noah Harari states that humans have the advantage of being able to share information across borders. Korea can advise us on how to deal with COVID-19, something viruses can’t do with each other. Local organizations are the first firewall against the coronavirus in the work of sharing information. Harari says that a motivated and well-informed population is usually much more powerful and effective than an ignorant one under surveillance.

By mobilizing their communities, local organizations and institutions can build a firewall against the coronavirus and future epidemics. The vaccine is a short-term technical solution, exclusively for this virus, not for other, imminent pandemics. If the world continues looking only in one direction like a blinkered horse, responding only technically to COVID-19, we will be left midway.

We must mobilize as an informed public so the responses governments give to the coronavirus don’t facilitate big capital accumulating wealth through dispossession, as happened in the 2008 financial crisis. In that case substantial resources from society were given to the financial system despite it having generated the real estate bubble and causing a world food crisis. Or, as has happened on so many other occasions, when capitalism was resuscitated again and again, stripping societies of their assets: land, water, trees, minerals, public assets, etc.

…of a mobilized public…


In addition to preventing vaccines being handled as commodities, we can’t allow capitalism to continue producing the current immoral black hole of inequality where 1% of the population appropriates 80% of the planet’s wealth and continues intensifying the terrible climate change that is the factory for COVID-19 and those that will follow.

As a mobilized public we must promote fairer tax systems, demanding more taxes from big capital, the driving force behind the neoliberal development model. We must further demand that those taxes be used to improve the capacity of public health systems in every country; that health and education be outside the laws of the market; that health also be accessible to impoverished families; that health systems be multicultural; and that governments strive to save lives regardless of any utilitarian calculation about the economic consequences of doing so.

…and of mindful and
organized communities


We must also create another firewall of interconnected localities to respond to the causes generating plagues and putting Planet Earth at risk.

We must reflect in an organized way on how social inequality and environmental deterioration favored the arrival of this virus and on how to increase cooperation between communities; expand small production practices, diversified production systems that respect the environment, urban gardens and allotments… Reflect on the urgency of making dietary changes, choosing products that come from sustainable agriculture and breed free range fowl and cattle.

We must promote critical thinking and not repeat traditional religious or other beliefs: “Only God can save us,” “Private always works better,” “Only the rich give us work,” “More agrochemicals mean more food,”… Now is the time for those who are below to organize and make themselves felt, so that those in the “basement” and those on the “first floor” (peasantry, indigenous peoples, laborers…), those who maintain the structure of humanity, are recognized and protected from “savage capitalism.”

It’s the time of small-scale production, which usually maintains most of the population in every country but lacks social security and is the markets’ victim from the weighing stations to the credit they receive from money-lenders, to the prices their produce is valued at. It’s time to build societies that care for our common home, for people and the many ways they organize.

“We’re in a better
position than in 2008″


Naomi Klein says the Earth’s habitability is being sacrificed to our profound ecological crisis, to climate change. We must think what kind of response we’re going to demand. It will have to be based on the principles of a truly regenerative economy, based on care and repair…

She says the good news is that we’re in a better position than in 2008 and 2009. During these years we’ve worked hard in social movements to create platforms of people… She says she’s hopeful because of the ways people are collaborating in the pandemic. It’s ironic: we’ve never been so physically distant and perhaps it’s because of that distance we are so determined to reach out to each other.

The firewall of democratic organizations


The fourth firewall is associative organizations and local institutions working at being democratic, at improving their social fund’s policies—social redistribution of their surpluses—so as to tackle pandemics, organize information backed by technology and be transparent with their members.

We must learn to organize information using cutting-edge technology and at the same time prevent governments from using it to subordinate societies. Organizations in specific zones must learn to coordinate with each other about health, food and climate change challenges, so as to practice participatory and representative democracy and not obedience and an authoritarian mentality, which the Korean philosopher Byung-Chul Han says Asian cultures have used to deal with COVID-19.

With the redistribution of surplus, transparency of information, inclusion of women and men of all ages, and different organizations coordinating, we will be able to stop the conflagration of plagues and of savage capitalism and the elites who, with virtual technology, are trying to subordinate societies, with a mere click.

We need a change that
changes the future


In the midst of the current uncertainty and insecurity due to the pandemic and its unpredictable economic, social and political consequences, including whether the US hegemony will be replaced by China or by multipolarity, the only certainty in our societies should be, as Franz Hinkelammert said: I am if you are.
Staying home and in the communities stops the virus in the short term and helps nature regenerate, but we need more than that: a long-term and far-reaching change that changes the future.

It’s time for associative organizations and other institutions to take over leadership of the communities, promoting these four firewalls in the communities to reinvent our societies and their institutions: giving truthful information, preventing capitalism from strengthening itself with the pandemic, reversing the conditions that create viruses by building different futures, and being coherent—democratic, transparent and equitable.

Let’s avoid going back to pre-COVID-19 normality; let’s allow capitalism to die so other futures can be born. The virus won’t defeat capitalism; no virus will make revolution. But as the Slovenian philosopher Slavoj Žižek says, COVID-19 carries an ideological virus, “the virus of thinking about an alternative society, a society beyond the nation-State, a society that actualizes itself in the form of solidarity and global cooperation.”

It’s we human beings who must rethink and hatch new futures, against the totalitarian vigilance that countries will try to import from China.

These four firewalls are possible if instead of nationalist isolation we express global solidarity in many ways. Working together for solutions will make our differences small by comparison.

Let’s not be ruled by the fear of death. Fear is a more damaging emotion in times of crisis because it creates hysteria and paralyzes action. Yes, COVID-19 is an adversity, but as Benjamin Franklin said: Out of adversity comes opportunity.

Let’s try to see behind the adversity and envision various alternative futures to neoliberalism. They will be possible if, in addition to “I am if you are,” we adopt another principle: “We are if the communities where we live are.”

René Mendoza Vidaurre is a researcher who collaborates with the Minnesota-based Winds of Peace Foundation and accompanies rural organizations of Central America. His son, Inti Gabriel Mendoza Estrada, is a student at Austria’s Graz University of Technology.