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ATATA IS RECIPROCITY
AWARENESS.
THE RELATIONSHIP
WITH LIVING NATURE:
PLANTS, TERRITORY, ANIMALS AND CULTURES.
*Author: Natalia Chaves López1
I

The purpose <--> of the following text is to present <--> and preserve the concept <--> ATATA : it is a composition <--> two ideograms (fig.1) <--> the Mhuysqa dead language . ATATA can be defined <--> ‘ I give myself <--> you give yourself , ’ where giving is an act <--> receiving , <--> what you do <--> others O is also affecting yourself . This exercise <--> reciprocity is a very important vibration <--> life <--> nobody can live <--> others , this includes all living creatures <--> whom we share the Earth . <--> a Colombian student <--> ancient history , I have experience <--> this concept <--> many years <--> learning <--> the wholesome ways <--> living <--> the indigenous people <--> both Colombia <--> Mexico .

It was <--> my PhD research <--> I experienced <--> looked further <--> the Mhuysqa <--> Mayan legacy . It was then <--> I realized the devastating reality that is currently affecting the quality <--> food . There is a systematic problem caused <--> the ‘green revolution’ ; <--> radical changes to the local ways <--> cultivation to the use <--> inputs made <--> sold <--> big global corporations which are creating dependency as well <--> poisoning the seeds , the soil , the water <--> therefore our own bodies . Meanwhile , <--> a response to this , an ‘ undercurrent ’ is developing everywhere – people are living <--> cultivating according to new <--> past principles <--> global corporations , recovering solidarity , hope H , life , food , <--> bio-diversifying forms <--> being .

I have based my writings <--> the perspective <--> ‘ Heart´s Epistemology. ’ What I mean is <--> heart <--> brain come together <--> my proposal <--> bringing to light my feel-thoughts <--> how to keep <--> living <--> how to make collective decisions <--> territory (fig.2) E . The intention <--> this essay is to find ourselves <--> others O heart to heart . <--> fact , the heart is the place where you keep dreams , hope , joy , <--> pain , according to the Mayan culture . You need to have all these clear to know what is the kind <--> living knowledge you want to go over . 2 <--> the Mhuysqa´s worldview , the human heart is named * puyky * , an onomatopoeia <--> the heartbeat , that is said to be connected <--> the beating <--> the cosmos itself , representing the frequency where one can find answers <--> the path <--> protecting life . The questions <--> this essay aims to answer are : How to feel-think the future <--> food <--> water <--> a perspective <--> reciprocity ? Why is ATATA a fruitful principle <--> the future survival <--> the human kind ?

Mhuysqas are an ancient indigenous culture who live <--> Cundinamarca <--> Boyacá regions <--> Colombia . They lost their language <--> the eighteenth century , which consisted <--> compact ideograms <--> hieroglyphics representing complex ideas <--> their understanding <--> nature . <--> the Mhuysqas speak Spanish <--> <--> persecution <--> the colonial period <--> the banning <--> their language , <--> they kept some <--> their ancestral ways <--> living . I have studied their language , named Mhuysqhubun , <--> I propose here to bring back to life the ‘ dead ’ word ATATA , <--> <--> it is not forgotten . ATATA is a palindrome unity made <--> two ideograms <--> hieroglyphics <--> the moon calendar : Ata <--> Ta . Mariana Escribano , 3 a linguist who writes <--> the Mhuysqa language <--> worldview , explains <--> Ata refers to the number 1 , which <--> cosmogony is relative to the beginning <--> times . <--> the eighteenth-century grammar <--> the priest Jose Domingo Duquesne , we can translate the ideogram <--> follows : “ the goods <--> something else. ” This means common goods <--> everything <--> exists . It also refers to the primordial pond , which links it to water as well . Ta , the second sound <--> the unity , is the number 6 <--> represents a new beginning that is showing the comprehension <--> time <--> sequences <--> 5 <--> 20 . The priest Duquesne wrote <--> Ta means “ tillage , harvest. ” The Ta ideogram also means the bearing <--> fruits , the giving <--> yourself freely , <--> <--> agriculture labor . <--> this perspective the act <--> giving is an act <--> receiving ; it also implies the responsibility <--> taking care <--> what you are receiving .

One <--> the most important acts <--> Mhuysqa culture was the offering <--> some holy lagoons L . The main offering happened <--> Guatavita lagoon (fig.3) . This lagoon held the gold , offered <--> Mhuysqas <--> sought <--> <--> the Spanish conquers who heard <--> it <--> tried to dry the lagoon up . The leader <--> the town <--> Guatavita , covered <--> gold , would be introduced <--> a raft , adorned <--> more gold <--> emeralds . The raft would be then given to the lagoon followed <--> the leader who would introduce himself <--> the water <--> an offering <--> the gold that was covering him <--> receive a purification bath . This astonishing ritual U R ATATA was done <--> a reminder <--> gratitude to water <--> one <--> the most important living beings . <--> reciprocity some <--> the few sacred female entities living <--> the water , representing the lagoon itself , would hold the abundance <--> Mhuysqa people . One <--> the ways water supplied life to the people was <--> rain , which provided corn to feed everybody . <--> order to understand this reciprocal interaction/cycle <--> humans-lagoons-rain-corn I refer to Tseltal Mayan people , who live <--> the Highlands <--> Chiapas <--> the Lacandona jungle <--> Mexico , who keep alive very ancient knowledge <--> have the belief <--> corn spirit is living <--> the mountains <--> lakes . It is given to the humans <--> result <--> offerings asking <--> maintenance <--> people . ATATA can be related <--> the Mayan Tseltal concept <--> * Ich´el ta muk´ * translated <--> “ respect <--> recognition <--> all living things <--> nature. ” 4 The corn cycle is Tseltal life itself <--> requires a permanent compromise , the way they explain this is <--> referring to corn <--> a double being . Seen <--> one side <--> a baby <--> <--> the other <--> a woman supporting her family . When someone wastes corn , they can hear it crying – even <--> a single seed is left <--> the soil <--> a piece <--> tortilla lies <--> the kitchen floor . When seen <--> the woman supporting her family , it appears <--> the harvest when the corncobs have smaller corns sticks . These are signals <--> it is the mother <--> the plant <--> they do not eat it <--> they prefer to hang it up <--> the house <--> a gesture <--> keeping abundance present <--> the home <--> community . This double reciprocal relation <--> corn <--> demanding care <--> one hand <--> <--> the same time protecting its own people , is a meaningful trait <--> understanding the power <--> this spirit .

<--> Tenejapa , a Tseltal town , they traditionally make an offering <--> an important lagoon named * Ts´ajalsul * to show * ich´el ta muk´ * . <--> the ceremony authorities deposit a traditional handmade dress to the female being that is living <--> water L <--> is representing the lagoon itself who provides corn , <--> she happens to be also the mother <--> red corn . Red corn is now hard to find <--> the Highlands <--> Chiapas , it represents the strongest spirits <--> connection <--> ancestors <--> woman´s blood . Some families are aware <--> the high value <--> these <--> other varieties <--> corn (fig.4) , <--> diversity becomes a challenge <--> this communities .

II

<--> these cultures that live <--> a reciprocal cycle <--> the land they inhabit , we have arrived to latent <--> urgent conflicts surrounding food . <--> <--> the 1950s , Mexican <--> United States politicians started an alliance to increase productivity <--> the most consumed cereals : wheat , corn , <--> rice . Even <--> the pioneers <--> this project said so , this was not to fight off hunger , <--> there was an inequality <--> the availability <--> food . That inequality is still growing . The 'green revolution ' began <--> a movement <--> engineers – George Harrar , Edwin J. Wellhausen , <--> the Nobel Peace Prize winner Norman E. Borlaug . They worked together <--> Sonora , Mexico <--> the Office <--> Special Studies which later was called the International Maize <--> Wheat Improvement Center ( CIMMYT ) financed mainly <--> the Rockefeller Foundation . They developed a biochemical 'technological package ' <--> pest control that started affecting natural interdependence L <--> agricultural cycles <--> achieving full biocontrol <--> the process . Most <--> these substances were created <--> the Second World War <--> biological weapons to kill populations , such <--> the Japanese , <--> starvation <--> the spraying <--> fulminate herbicides . When the war was over , they needed to sell the products , <--> theses herbicides were killing the traditional locally adapted seeds <--> they worked <--> two steps : First they collected a bank <--> germplasm to study the varieties <--> corn <--> Mexico , <--> second they chose <--> separated only two varieties <--> the approximately 64 types <--> adapted them to the chemicals <--> mentioned , producing a dependency <--> the seed which could not grow <--> pesticides . Then , <--> a major commitment <--> the governments <--> credits <--> funding , publicized this alleged progress <--> a need <--> peasants . They could then sell these 'packages ' to the farmers , who only realized their negative effects <--> spoiling their soil <--> water <--> nitrates <--> phosphates <--> other toxic elements that produced soil erosion <--> broke the biological equilibrium . Nowadays 'technological packages ' <--> Mexico include hybrid seeds <--> white <--> yellow corn , chemical fertilizers , herbicides , <--> pest controllers . All <--> them come <--> a negative impact <--> health – proved this year <--> the United States <--> the court case <--> Dewayne Johnson vs. Monsanto regarding Roundup Ready , a pesticide that contains glyphosate . 5 When a community loses their traditional seeds ( highly adapted to their territories <--> the work <--> the generations <--> ) <--> <--> a new hybrid , the damage is difficult to undo . <--> they want to go back to the organic ones they will need years <--> adaptation , recovering the soil again that will <--> consequence provoke a low production . An unbearable lost <--> peasants . <--> the nineties , genetic engineers modified the hybrid seeds <--> created new ones <--> mixing animal <--> bacteria genes such <--> bacterium <--> thuringiensis ' <--> the cereal creating the BT transgenic corn , also dependent <--> agrochemicals as well <--> not fertile , which meant <--> peasants needed to buy them anew each year . <--> a result <--> this process , today <--> Mexico there are sequences <--> transgenic contamination <--> 90.4 % <--> the whole production <--> tortillas which are consumed <--> every meal . <--> 6 There is a lot <--> money invested <--> the creation <--> food that is low <--> nutrients <--> high <--> private patents owned <--> big corporations <--> Bayer ( owner <--> Monsanto ) , Pioneer-Dupont , Syngenta , DOW Agrosciences , <--> others . This has created a scenario where the keepers <--> ancestral seeds started to be treated <--> criminals <--> <--> the pollination <--> their harvest <--> transgenic plants .

The ancient cultural cycle <--> corn is now a dependent one . <--> one hand there is a biopolitical issue <--> the 'green revolution ' where traditional practices <--> working <--> land were replaced <--> new technologies <--> cooperate businesses agreements . <--> the other hand , there is an issue <--> who has the capacity <--> power <--> deciding who lives , <--> therefore also who dies . Michel Foucault refers to a kind <--> authority that is “ endangering life , ” <--> hiding the evidence <--> being responsible <--> the dead . 7 According to this , foundations <--> corporations named <--> are contaminating corn <--> doing so guilty <--> an act <--> “ endangering life. ” <--> a result <--> such violent acts <--> natural goods , a huge crisis has manifested itself <--> the indigenous territories . Peasants are <--> poverty <--> part <--> consequence <--> the global competition , which has lowered the prices <--> some food . The only possible way <--> keeping producers <--> the market is <--> having more land where bigger quantities <--> food can be produced . This leads to land concentration ; a few actors having control <--> important areas . Additionally , due to bad harvest the value <--> their products is so low <--> farming is unprofitable <--> the peasants , who lose their lands to these economical disasters . <--> <--> <--> that isn ’ t <--> the state <--> Chiapas , which is a large producer <--> corn , is also importing the same cereal <--> South Africa . This type <--> transgenic imported grain can be found <--> the governmental rural stores <--> Diconsa , competing <--> <--> thus endangering local varieties <--> peasant production . <--> this losing cycle , farmers are first pushed <--> debt <--> then <--> the streets , forced to start working <--> others <--> the lands that used to be theirs ; a result <--> the systematic process <--> impoverishment . All this is creating a downturn , wherein the indigenous young people are looking <--> other options to live . Thus some <--> them are migrating legally <--> illegally to the United States <--> other Mexican territories trying to find a job <--> touristic places . One elder man <--> Tenejapa said <--> an interview , “ Sometimes it looks <--> the heart <--> young people is a stone , it seems nothing is important <--> them <--> nothing is touching them anymore . They walk <--> knowing where they are going , <--> robots. ” 8 However , <--> the middle <--> such multilateral complexity some <--> them are keeping the seeds , water , lands , wisdom , <--> memory , alive .

III

I feel-think offerings <--> getting water <--> food are a reminder <--> us to be grateful <--> what we have received <--> previous generations <--> take care <--> this common goods . Reciprocity might be something as wonderful <--> the kind <--> work indigenous cultures do when they are preparing their meticulous <--> ephemeral artistic compositions <--> offering <--> the water L . They spend a lot <--> time <--> <--> their hearts they know life ends when water is not flowing , <--> this offering is <--> the effort . When indigenous people are keeping corn , they are cultivating the plant <--> great respect <--> an attention that goes <--> ‘ just growing it. ’ They also sit around a fire <--> the kitchen to reproduce face to face the teachings <--> the meanings , the varieties <--> the ways <--> harvesting <--> healing <--> corn ; all the wisdom is given <--> this warm community-oriented touch . Learning to listen to the elders <--> keeping <--> touch <--> people who still know natural ways to cultivate as well <--> carry ancient seeds <--> memories , are ways to remember . <--> to resurge these practices today we need to act as well . We need to disseminate organic seeds <--> the knowledge to take care <--> them , appropriating available technologies to recover natural balance L <--> living ( decontaminated ) soils <--> water .

This is a time <--> creative collective praxis to protect life <--> common goods ; humanity is living <--> a serious historical process . Something people <--> every country could do is to finding community solidarity <--> the act <--> conserving the biodiversity <--> food . <--> example , we can get <--> touch <--> the seed collectives which are taking <--> a significant labor <--> keeping germplasm banks to conserve seeds <--> low temperature environments , <--> , more importantly , growing the seeds <--> the soil <--> renewing each cycle . We could also be responsible <--> <--> least one seed´s survival , <--> our rural soils we should research cultural production systems <--> 'milpa ' to associate the plants – <--> this case corn <--> beans <--> others – to have abundant <--> various harvests . <--> the urban areas walls , roofs , <--> pots are great hosts to plants ; also schools <--> parks . Reinforcing local exchange <--> producers <--> conscient consumers is also important . <--> organizing time <--> sustainable , organic , abundance <--> sharing it <--> children we are offering to the Earth <--> humanity life , autonomy , <--> richness . <--> this way we make the noble effort to keep alive the rainbow seeds ( varieties <--> food ) to give the future <--> much colors <--> flavors <--> we have received <--> earth <--> our previous generations .

That is why taking myself serious is an act <--> reciprocity , which means <--> ( inter ) acting <--> <--> the power <--> my heart is necessary <--> <--> my work <--> my way <--> living I am affecting others , known <--> unknown . <--> native people say it is <--> the heart <--> we can be aware <--> the consequences <--> our acts <--> the territory we live <--> <--> ignoring other lands <--> people . This is related <--> developing fair economics <--> politics that reduces inequality . It is important to highlight <--> dealing <--> the urgent problem <--> ecocide means dealing <--> the collateral disaster <--> genocide – provoked <--> that ecocide . Addressing such issues will demand <--> we recognize , respect , <--> embrace our cultural differences , belief systems , traditions , <--> languages T M P ending any cultural supremacy <--> dominance that requires the oppression <--> starvation <--> others O . Reciprocity is a relationship <--> living nature : plants , territory , animals , <--> cultures to which we have a lot to re-appropriate <--> learn <--> , <--> feeding ourselves is a process where awareness , memory , <--> re-learning are needed (fig.6) . The construction <--> a good way <--> living named * Lekil kuxlejal * ( full , dignified <--> fair life ) <--> Tseltal language is not only a product <--> harmonic relations <--> nature <--> society , we can only get there <--> a collective transformation process where both concepts <--> reciprocity ATATA <--> *ich´el ta muk'* are present <--> both a local and/or global scale , <--> political intimate acts <--> 9 public transnational reciprocal agreements .

*NO
BODY
CAN LIVE
WITHOUT
OTHERS.
Footnotes

1. To Yaku.↩

2. Pérez Moreno, María Patricia. O’tan - o’tanil. Corazón: una forma de ser - estar - hacer - sentir - pensar de los tseltaletik de Bachajón. Chiapas, México. FLACSO, Quito. 2014↩

3. Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩

4. López Intzin, Juan “Ich’el ta muk’: the plot in the construction of the Lekil kuxlejal”, in: Feel-think gender. La Casa del Mago, Guadalajara. 2013↩

5. Levin, S. and Greenfield, P. Monsanto ordered to pay $289m as jury rules weedkiller caused man’s cancer. The Guardian. https://www.theguardian.com/business/2018/aug/10/monsanto-trial-cancer-dewayne-johnson-ruling. 2018.↩

6. Álvarez-Buylla Roces, Elena. * Agroecology and Sustainable Food Systems. IE y C3, UNAM, México. 2017 http://www.dgcs.unam.mx/boletin/bdboletin/2017_607.html↩

7. Foucault, Michel. The History of Sexuality*. 1997.↩

8. López Intzin, Juan.↩

9. <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩