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+
+ (recive) ta: tillage (harvest)
+
+
+ *Author: Natalia Chaves López1 + + I + +
The purpose <--> 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 +
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +
+ + ATATA MEANS RECIPROCITY
+ AWARENESS.
+ THE RELATIONSHIP
+ BETWEEN LIVING NATURE: PLANTS, TERRITORY, ANIMALS AND CULTURES. + + +
+
+
+
+ Original Contribution: Natalia Chaves López1 + + I + +
The purpose <-->of the following text is to present <-->and preserve the concept <-->of ATATA : it is a composition <-->of two ideograms (fig.1) <-->in the Mhuysqa dead language . <-->ATATA can be defined <-->as ‘ I give myself <-->and you give yourself , ’ where giving is an act <-->of receiving , <-->because what you do <-->for others O is also affecting yourself . This exercise <-->of reciprocity is a very important vibration <-->of life <-->because nobody can live <-->without others , this includes all living creatures <-->with whom we share the Earth . <-->As a Colombian student <-->of ancient history , I have experience <-->with this concept <-->for many years <-->through learning <-->about the wholesome ways <-->of living <-->with the indigenous people <-->in both Colombia <-->and Mexico .
+ +It was <-->through my PhD research <-->that I experienced <-->and looked further <-->into the Mhuysqa <-->and Mayan legacy . It was then <-->that I realized the devastating reality that is currently affecting the quality <-->of food . There is a systematic problem caused <-->by the ‘green revolution <-->’ ; <-->from radical changes to the local ways <-->of cultivation to the use <-->of inputs made <-->and sold <-->by big global corporations which are creating dependency as well <-->as poisoning the seeds , the soil , the water <-->and therefore our own bodies . Meanwhile , <-->as a response to this , an ‘ undercurrent ’ is developing everywhere – people are living <-->and cultivating according to new <-->or past principles <-->outside global corporations , recovering solidarity , hope H , life , food , <-->and bio-diversifying forms <-->of being . +
+ +I have based my writings <-->on the perspective <-->of ‘ Heart´s Epistemology. ’ What I mean is <-->that heart <-->and brain come together <-->into my proposal <-->of bringing to light my feel-thoughts <-->about how to keep <-->on living <-->and how to make collective decisions <-->about territory (fig.2) E. The intention <-->of this essay is to find ourselves <-->and others O heart to heart . <-->In fact , the heart is the place where you keep dreams , hope , joy , <-->and pain , according to the Mayan culture . You need to have all these clear to know what is the kind <-->of living knowledge you want to go over . 2 <-->In the Mhuysqa´s worldview , the human heart is named * puyky * , an onomatopoeia <-->of the heartbeat , that is said to be connected <-->with the beating <-->of the cosmos itself , representing the frequency where one can find answers <-->in the path <-->of protecting life . The questions <-->that this essay aims to answer are : How to feel-think the future <-->of food <-->and water <-->from a perspective <-->of reciprocity ? Why is ATATA a fruitful principle <-->for the future survival <-->of the human kind ?
+ +Mhuysqas are an ancient indigenous culture who live <-->in Cundinamarca <-->and Boyacá regions <-->of Colombia . They lost their language <-->in the eighteenth century , which consisted <-->of compact ideograms <-->and hieroglyphics representing complex ideas <-->about their understanding <-->of nature . <-->Today the Mhuysqas speak Spanish <-->because <-->of persecution <-->since the colonial period <-->and the banning <-->of their language , <-->but they kept some <-->of their ancestral ways <-->of living . I have studied their language , named Mhuysqhubun , <-->and I propose here to bring back to life the ‘ dead ’ word ATATA , <-->so <-->that it is not forgotten . ATATA is a palindrome unity made <-->by two ideograms <-->and hieroglyphics <-->of the moon calendar : Ata <-->and Ta . Mariana Escribano , 3 a linguist who writes <-->about the Mhuysqa language <-->and worldview , explains <-->that Ata refers to the number 1 , which <-->in cosmogony is relative to the beginning <-->of times . <-->From the eighteenth-century grammar <-->of the priest Jose Domingo Duquesne , we can translate the ideogram <-->as follows : “ the goods <-->and something else. ” This means common goods <-->or everything <-->that exists . It also refers to the primordial pond , which links it to water as well . Ta , the second sound <-->in the unity , is the number 6 <-->and represents a new beginning that is showing the comprehension <-->of time <-->in sequences <-->of 5 <-->and 20 . The priest Duquesne wrote <-->that Ta means “ tillage , harvest. ” The Ta ideogram also means the bearing <-->of fruits , the giving <-->of yourself freely , <-->as <-->in agriculture labor . <-->In this perspective the act <-->of giving is an act <-->of receiving ; it also implies the responsibility <-->of taking care <-->of what you are receiving .
+ +One <-->of the most important acts <-->in Mhuysqa culture was the offering <-->in some holy lagoons L. The main offering happened <-->in Guatavita lagoon(fig.3) . This lagoon held the gold , offered <-->by Mhuysqas <-->and sought <-->after <-->by the Spanish conquers who heard <-->about it <-->and tried to dry the lagoon up . The leader <-->of the town <-->of Guatavita , covered <-->in gold , would be introduced <-->on a raft , adorned <-->with more gold <-->and emeralds . The raft would be then given to the lagoon followed <-->by the leader who would introduce himself <-->into the water <-->as an offering <-->of the gold that was covering him <-->and receive a purification bath . This astonishing ritual U R ATATA was done <-->as a reminder <-->of gratitude to water <-->as one <-->of the most important living beings . <-->In reciprocity some <-->of the few sacred female entities living <-->in the water , representing the lagoon itself , would hold the abundance <-->of Mhuysqa people . One <-->of the ways water supplied life to the people was <-->through rain , which provided corn to feed everybody . <-->In order to understand this reciprocal interaction/cycle <-->of humans-lagoons-rain-corn I refer to Tseltal Mayan people , who live <-->in the Highlands <-->of Chiapas <-->and the Lacandona jungle <-->in Mexico , who keep alive very ancient knowledge <-->and have the belief <-->that corn spirit is living <-->inside the mountains <-->and lakes . It is given to the humans <-->as result <-->of offerings asking <-->for maintenance <-->of people . ATATA can be related <-->with the Mayan Tseltal concept <-->of * Ich´el ta muk´ * translated <-->as “ respect <-->and recognition <-->for all living things <-->in nature. ” 4 The corn cycle is Tseltal life itself <-->and requires a permanent compromise , the way they explain this is <-->by referring to corn <-->as a double being . Seen <-->on one side <-->as a baby <-->and <-->on the other <-->as a woman supporting her family . When someone wastes corn , they can hear it crying – even <-->if a single seed is left <-->in the soil <-->or a piece <-->of tortilla lies <-->on the kitchen floor . When seen <-->as the woman supporting her family , it appears <-->in the harvest when the corncobs have smaller corns sticks . These are signals <-->that it is the mother <-->of the plant <-->and they do not eat it <-->because they prefer to hang it up <-->in the house <-->as a gesture <-->towards keeping abundance present <-->in the home <-->and community . This double reciprocal relation <-->with corn <-->as demanding care <-->on one hand <-->while <-->at the same time protecting its own people , is a meaningful trait <-->in understanding the power <-->of this spirit .
+ +<-->In Tenejapa , a Tseltal town , they traditionally make an offering <-->in an important lagoon named * Ts´ajalsul * to show * ich´el ta muk´ * . <-->In the ceremony authorities deposit a traditional handmade dress to the female being that is living <-->in water L <-->and is representing the lagoon itself who provides corn , <-->because she happens to be also the mother <-->of red corn . Red corn is now hard to find <-->in the Highlands <-->of Chiapas , it represents the strongest spirits <-->and connection <-->with ancestors <-->through woman´s blood . Some families are aware <-->of the high value <-->of these <-->and other varieties <-->of corn (fig.4) , <-->but diversity becomes a challenge <-->for this communities .
+ + II + +<-->Despite these cultures that live <-->in a reciprocal cycle <-->with the land they inhabit , we have arrived to latent <-->and urgent conflicts surrounding food . <-->Since <-->in the 1950s , Mexican <-->and United States politicians started an alliance to increase productivity <-->of the most consumed cereals : wheat , corn , <-->and rice . Even <-->if the pioneers <-->of this project said so , this was not to fight off hunger , <-->because there was an inequality <-->in the availability <-->of food . That inequality is still growing . The 'green revolution ' began <-->as a movement <-->of engineers – George Harrar , Edwin J. Wellhausen , <-->and the Nobel Peace Prize winner Norman E. Borlaug . They worked together <-->in Sonora , Mexico <-->through the Office <-->of Special Studies which later was called the International Maize <-->and Wheat Improvement Center ( CIMMYT ) financed mainly <-->by the Rockefeller Foundation . They developed a biochemical 'technological package ' <-->for pest control that started affecting natural interdependence L <-->and agricultural cycles <-->by achieving full biocontrol <-->over the process . Most <-->of these substances were created <-->during the Second World War <-->as biological weapons to kill populations , such <-->as the Japanese , <-->through starvation <-->by the spraying <-->of fulminate herbicides . When the war was over , they needed to sell the products , <-->but theses herbicides were killing the traditional locally adapted seeds <-->so they worked <-->in two steps : First they collected a bank <-->of germplasm to study the varieties <-->of corn <-->in Mexico , <-->and second they chose <-->and separated only two varieties <-->of the approximately 64 types <-->and adapted them to the chemicals <-->above mentioned , producing a dependency <-->in the seed which could not grow <-->without pesticides . Then , <-->with a major commitment <-->of the governments <-->through credits <-->and funding , publicized this alleged progress <-->as a need <-->for peasants . They could then sell these 'packages ' to the farmers , who only realized their negative effects <-->after spoiling their soil <-->and water <-->with nitrates <-->and phosphates <-->among other toxic elements that produced soil erosion <-->and broke the biological equilibrium . Nowadays 'technological packages ' <-->in Mexico include hybrid seeds <-->of white <-->and yellow corn , chemical fertilizers , herbicides , <-->and pest controllers . All <-->of them come <-->with a negative impact <-->in health – proved this year <-->in the United States <-->by the court case <-->of 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 <-->through the work <-->of the generations <-->before ) <-->because <-->of a new hybrid , the damage is difficult to undo . <-->Once they want to go back to the organic ones they will need years <-->of adaptation , recovering the soil again that will <-->in consequence provoke a low production . An unbearable lost <-->for peasants . <-->In the nineties , genetic engineers modified the hybrid seeds <-->and created new ones <-->by mixing animal <-->and bacteria genes such <-->as bacterium <-->'Bacillus thuringiensis ' <-->into the cereal creating the BT transgenic corn , also dependent <-->on agrochemicals as well <-->as not fertile , which meant <-->that peasants needed to buy them anew each year . <-->As a result <-->of this process , today <-->in Mexico there are sequences <-->of transgenic contamination <-->of 90.4 % <-->in the whole production <-->of tortillas which are consumed <-->with every meal . <-->[ 6 There is a lot <-->of money invested <-->in the creation <-->of food that is low <-->in nutrients <-->but high <-->on private patents owned <-->by big corporations <-->like Bayer ( owner <-->of Monsanto ) , Pioneer-Dupont , Syngenta , DOW Agrosciences , <-->among others . This has created a scenario where the keepers <-->of ancestral seeds started to be treated <-->as criminals <-->because <-->of the pollination <-->of their harvest <-->from transgenic plants .
+ +
+
+ The ancient cultural cycle <-->of corn is now a dependent one . <-->On one hand there is a biopolitical issue <-->of the 'green revolution ' where traditional practices <-->of working <-->with land were replaced <-->by new technologies <-->and cooperate businesses agreements . <-->On the other hand , there is an issue <-->of who has the capacity <-->and power <-->of deciding who lives , <-->and therefore also who dies . Michel Foucault refers to a kind <-->of authority that is “ endangering life , ” <-->while hiding the evidence <-->of being responsible <-->for the dead . 7 According to this , foundations <-->and corporations named <-->above are contaminating corn <-->and doing so guilty <-->of an act <-->of “ endangering life. ” <-->As a result <-->of such violent acts <-->on natural goods , a huge crisis has manifested itself <-->in the indigenous territories . Peasants are <-->in poverty <-->in part <-->as consequence <-->of the global competition , which has lowered the prices <-->of some food . The only possible way <-->of keeping producers <-->in the market is <-->by having more land where bigger quantities <-->of food can be produced . This leads to land concentration ; a few actors having control <-->over important areas . Additionally , due to bad harvest the value <-->of their products is so low <-->that farming is unprofitable <-->for the peasants , who lose their lands to these economical disasters . <-->And <-->as <-->if that isn ’ t <-->enough the state <-->of Chiapas , which is a large producer <-->of corn , is also importing the same cereal <-->from South Africa . This type <-->of transgenic imported grain can be found <-->in the governmental rural stores <-->of Diconsa , competing <-->with <-->and thus endangering local varieties <-->and peasant production . <-->In this losing cycle , farmers are first pushed <-->into debt <-->and then <-->onto the streets , forced to start working <-->for others <-->on the lands that used to be theirs ; a result <-->of the systematic process <-->of impoverishment . All this is creating a downturn , wherein the indigenous young people are looking <-->for other options to live . Thus some <-->of them are migrating legally <-->and illegally to the United States <-->or other Mexican territories trying to find a job <-->in touristic places . One elder man <-->from Tenejapa said <-->in an interview , “ Sometimes it looks <-->like the heart <-->of young people is a stone , it seems nothing is important <-->for them <-->and nothing is touching them anymore . They walk <-->without knowing where they are going , <-->like robots. ” 8 However , <-->in the middle <-->of such multilateral complexity some <-->of them are keeping the seeds , water , lands , wisdom , <-->and memory , alive .
+ + + III + +I feel-think offerings <-->for getting water <-->and food are a reminder <-->for us to be grateful <-->for what we have received <-->from previous generations <-->and take care <-->of this common goods . Reciprocity might be something as wonderful <-->as the kind <-->of work indigenous cultures do when they are preparing their meticulous <-->and ephemeral artistic compositions <-->as offering <-->for the water L . They spend a lot <-->of time <-->because <-->in their hearts they know life ends when water is not flowing , <-->so this offering is <-->worth the effort . When indigenous people are keeping corn , they are cultivating the plant <-->with great respect <-->and an attention that goes <-->beyond ‘ just growing it. ’ They also sit around a fire <-->in the kitchen to reproduce face to face the teachings <-->of the meanings , the varieties <-->and the ways <-->for harvesting <-->and healing <-->with corn ; all the wisdom is given <-->in this warm community-oriented touch . Learning to listen to the elders <-->and keeping <-->in touch <-->with people who still know natural ways to cultivate as well <-->as carry ancient seeds <-->and memories , are ways to remember . <-->But to resurge these practices today we need to act as well . We need to disseminate organic seeds <-->and the knowledge to take care <-->of them , appropriating available technologies to recover natural balance L <-->in living ( decontaminated ) soils <-->and water .
+ +This is a time <-->for creative collective praxis to protect life <-->and common goods ; humanity is living <-->through a serious historical process . Something people <-->in every country could do is to finding community solidarity <-->through the act <-->of conserving the biodiversity <-->of food . <-->For example , we can get <-->in touch <-->with the seed collectives which are taking <-->on a significant labor <-->by keeping germplasm banks to conserve seeds <-->in low temperature environments , <-->and , more importantly , growing the seeds <-->in the soil <-->and renewing each cycle . We could also be responsible <-->for <-->at least one seed´s survival , <-->in our rural soils we should research cultural production systems <-->as 'milpa ' to associate the plants – <-->in this case corn <-->and beans <-->among others – to have abundant <-->and various harvests . <-->In the urban areas walls , roofs , <-->or pots are great hosts to plants ; also schools <-->or parks . Reinforcing local exchange <-->of producers <-->and conscient consumers is also important . <-->By organizing time <-->around sustainable , organic , abundance <-->and sharing it <-->with children we are offering to the Earth <-->and humanity life , autonomy , <-->and richness . <-->In this way we make the noble effort to keep alive the rainbow seeds ( varieties <-->of food ) to give the future <-->as much colors <-->and flavors <-->as we have received <-->from earth <-->and our previous generations .
+ +That is why taking myself serious is an act <-->of reciprocity , which means <-->that ( inter ) acting <-->from <-->within the power <-->of my heart is necessary <-->because <-->through my work <-->and my way <-->of living I am affecting others , known <-->and unknown . <-->As native people say it is <-->through the heart <-->that we can be aware <-->of the consequences <-->of our acts <-->in the territory we live <-->in <-->without ignoring other lands <-->and people . This is related <-->with developing fair economics <-->and politics that reduces inequality . It is important to highlight <-->that dealing <-->with the urgent problem <-->of ecocide means dealing <-->with the collateral disaster <-->of genocide – provoked <-->by that ecocide . Addressing such issues will demand <-->that we recognize , respect , <-->and embrace our cultural differences , belief systems , traditions , <-->and languages T M P ending any cultural supremacy <-->and dominance that requires the oppression <-->and starvation <-->of others O . Reciprocity is a relationship <-->with living nature : plants , territory , animals , <-->and cultures to which we have a lot to re-appropriate <-->and learn <-->from , <-->because feeding ourselves is a process where awareness , memory , <-->and re-learning are needed (fig.6) . The construction <-->of a good way <-->of living named * Lekil kuxlejal * ( full , dignified <-->and fair life ) <-->in Tseltal language is not only a product <-->of harmonic relations <-->with nature <-->and society , we can only get there <-->in a collective transformation process where both concepts <-->of reciprocity ATATA <-->and *ich´el ta muk'* are present <-->in both a local and/or global scale , <-->through political intimate acts <-->and 9 public transnational reciprocal agreements .
+ +NO+ BODY
+ CAN LIVE
+ WITHOUT
+ OTHERS. + + + + + + +
+
+ Footnotes +
+
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +
+
+
+
+
+ + *Author: Natalia Chaves López1 +
+ I + +
The purpose <-->of ? the following text is to present <-->and preserve the concept <-->of ATATA : it is a composition <-->of two ideograms (fig.1) <-->in the Mhuysqa dead language . <-->ATATA can be defined <-->as ‘ I give myself <-->and you give yourself , ’ where giving is an act <-->of receiving , <-->because what you do <-->for others O is also affecting yourself . This exercise <-->of reciprocity is a very important vibration <-->of life <-->because nobody can live <-->without others , this includes all living creatures <-->with whom we share the Earth . <-->As a Colombian student <-->of ancient history , I have experience <-->with this concept <-->for many years <-->through learning <-->about the wholesome ways <-->of living <-->with the indigenous people <-->in both Colombia <-->and Mexico .
+ +It was <-->through my PhD research <-->that I experienced <-->and looked further <-->into the Mhuysqa <-->and Mayan legacy . It was then <-->that I realized the devastating reality that is currently affecting the quality <-->of food . There is a systematic problem caused <-->by the ‘green revolution <-->’ ; <-->from radical changes to the local ways <-->of cultivation to the use <-->of inputs made <-->and sold <-->by big global corporations which are creating dependency as well <-->as poisoning the seeds , the soil , the water <-->and therefore our own bodies . Meanwhile , <-->as a response to this , an ‘ undercurrent ’ is developing everywhere – people are living <-->and cultivating according to new <-->or past principles <-->outside global corporations , recovering solidarity , hope H , life , food , <-->and bio-diversifying forms <-->of being . +
+ +I have based my writings <-->on the perspective <-->of ‘ Heart´s Epistemology. ’ What I mean is <-->that heart <-->and brain come together <-->into my proposal <-->of bringing to light my feel-thoughts <-->about how to keep <-->on living <-->and how to make collective decisions <-->about territory (fig.2) E. The intention <-->of this essay is to find ourselves <-->and others O heart to heart . <-->In fact , the heart is the place where you keep dreams , hope , joy , <-->and pain , according to the Mayan culture . You need to have all these clear to know what is the kind <-->of living knowledge you want to go over . 2 <-->In the Mhuysqa´s worldview , the human heart is named * puyky * , an onomatopoeia <-->of the heartbeat , that is said to be connected <-->with the beating <-->of the cosmos itself , representing the frequency where one can find answers <-->in the path <-->of protecting life . The questions <-->that this essay aims to answer are : How to feel-think the future <-->of food <-->and water <-->from a perspective <-->of reciprocity ? Why is ATATA a fruitful principle <-->for the future survival <-->of the human kind ?
+ +Mhuysqas are an ancient indigenous culture who live <-->in Cundinamarca <-->and Boyacá regions <-->of Colombia . They lost their language <-->in the eighteenth century , which consisted <-->of compact ideograms <-->and hieroglyphics representing complex ideas <-->about their understanding <-->of nature . <-->Today the Mhuysqas speak Spanish <-->because <-->of persecution <-->since the colonial period <-->and the banning <-->of their language , <-->but they kept some <-->of their ancestral ways <-->of living . I have studied their language , named Mhuysqhubun , <-->and I propose here to bring back to life the ‘ dead ’ word ATATA , <-->so <-->that it is not forgotten . ATATA is a palindrome unity made <-->by two ideograms <-->and hieroglyphics <-->of the moon calendar : Ata <-->and Ta . Mariana Escribano , 3 a linguist who writes <-->about the Mhuysqa language <-->and worldview , explains <-->that Ata refers to the number 1 , which <-->in cosmogony is relative to the beginning <-->of times . <-->From the eighteenth-century grammar <-->of the priest Jose Domingo Duquesne , we can translate the ideogram <-->as follows : “ the goods <-->and something else. ” This means common goods <-->or everything <-->that exists . It also refers to the primordial pond , which links it to water as well . Ta , the second sound <-->in the unity , is the number 6 <-->and represents a new beginning that is showing the comprehension <-->of time <-->in sequences <-->of 5 <-->and 20 . The priest Duquesne wrote <-->that Ta means “ tillage , harvest. ” The Ta ideogram also means the bearing <-->of fruits , the giving <-->of yourself freely , <-->as <-->in agriculture labor . <-->In this perspective the act <-->of giving is an act <-->of receiving ; it also implies the responsibility <-->of taking care <-->of what you are receiving .
+ +One <-->of the most important acts <-->in Mhuysqa culture was the offering <-->in some holy lagoons L. The main offering happened <-->in Guatavita lagoon(fig.3) . This lagoon held the gold , offered <-->by Mhuysqas <-->and sought <-->after <-->by the Spanish conquers who heard <-->about it <-->and tried to dry the lagoon up . The leader <-->of the town <-->of Guatavita , covered <-->in gold , would be introduced <-->on a raft , adorned <-->with more gold <-->and emeralds . The raft would be then given to the lagoon followed <-->by the leader who would introduce himself <-->into the water <-->as an offering <-->of the gold that was covering him <-->and receive a purification bath . This astonishing ritual U R ATATA was done <-->as a reminder <-->of gratitude to water <-->as one <-->of the most important living beings . <-->In reciprocity some <-->of the few sacred female entities living <-->in the water , representing the lagoon itself , would hold the abundance <-->of Mhuysqa people . One <-->of the ways water supplied life to the people was <-->through rain , which provided corn to feed everybody . <-->In order to understand this reciprocal interaction/cycle <-->of humans-lagoons-rain-corn I refer to Tseltal Mayan people , who live <-->in the Highlands <-->of Chiapas <-->and the Lacandona jungle <-->in Mexico , who keep alive very ancient knowledge <-->and have the belief <-->that corn spirit is living <-->inside the mountains <-->and lakes . It is given to the humans <-->as result <-->of offerings asking <-->for maintenance <-->of people . ATATA can be related <-->with the Mayan Tseltal concept <-->of * Ich´el ta muk´ * translated <-->as “ respect <-->and recognition <-->for all living things <-->in nature. ” 4 The corn cycle is Tseltal life itself <-->and requires a permanent compromise , the way they explain this is <-->by referring to corn <-->as a double being . Seen <-->on one side <-->as a baby <-->and <-->on the other <-->as a woman supporting her family . When someone wastes corn , they can hear it crying – even <-->if a single seed is left <-->in the soil <-->or a piece <-->of tortilla lies <-->on the kitchen floor . When seen <-->as the woman supporting her family , it appears <-->in the harvest when the corncobs have smaller corns sticks . These are signals <-->that it is the mother <-->of the plant <-->and they do not eat it <-->because they prefer to hang it up <-->in the house <-->as a gesture <-->towards keeping abundance present <-->in the home <-->and community . This double reciprocal relation <-->with corn <-->as demanding care <-->on one hand <-->while <-->at the same time protecting its own people , is a meaningful trait <-->in understanding the power <-->of this spirit .
+ +<-->In Tenejapa , a Tseltal town , they traditionally make an offering <-->in an important lagoon named * Ts´ajalsul * to show * ich´el ta muk´ * . <-->In the ceremony authorities deposit a traditional handmade dress to the female being that is living <-->in water L <-->and is representing the lagoon itself who provides corn , <-->because she happens to be also the mother <-->of red corn . Red corn is now hard to find <-->in the Highlands <-->of Chiapas , it represents the strongest spirits <-->and connection <-->with ancestors <-->through woman´s blood . Some families are aware <-->of the high value <-->of these <-->and other varieties <-->of corn (fig.4) , <-->but diversity becomes a challenge <-->for this communities .
+ + II + +<-->Despite these cultures that live <-->in a reciprocal cycle <-->with the land they inhabit , we have arrived to latent <-->and urgent conflicts surrounding food . <-->Since <-->in the 1950s , Mexican <-->and United States politicians started an alliance to increase productivity <-->of the most consumed cereals : wheat , corn , <-->and rice . Even <-->if the pioneers <-->of this project said so , this was not to fight off hunger , <-->because there was an inequality <-->in the availability <-->of food . That inequality is still growing . The 'green revolution ' began <-->as a movement <-->of engineers – George Harrar , Edwin J. Wellhausen , <-->and the Nobel Peace Prize winner Norman E. Borlaug . They worked together <-->in Sonora , Mexico <-->through the Office <-->of Special Studies which later was called the International Maize <-->and Wheat Improvement Center ( CIMMYT ) financed mainly <-->by the Rockefeller Foundation . They developed a biochemical 'technological package ' <-->for pest control that started affecting natural interdependence L <-->and agricultural cycles <-->by achieving full biocontrol <-->over the process . Most <-->of these substances were created <-->during the Second World War <-->as biological weapons to kill populations , such <-->as the Japanese , <-->through starvation <-->by the spraying <-->of fulminate herbicides . When the war was over , they needed to sell the products , <-->but theses herbicides were killing the traditional locally adapted seeds <-->so they worked <-->in two steps : First they collected a bank <-->of germplasm to study the varieties <-->of corn <-->in Mexico , <-->and second they chose <-->and separated only two varieties <-->of the approximately 64 types <-->and adapted them to the chemicals <-->above mentioned , producing a dependency <-->in the seed which could not grow <-->without pesticides . Then , <-->with a major commitment <-->of the governments <-->through credits <-->and funding , publicized this alleged progress <-->as a need <-->for peasants . They could then sell these 'packages ' to the farmers , who only realized their negative effects <-->after spoiling their soil <-->and water <-->with nitrates <-->and phosphates <-->among other toxic elements that produced soil erosion <-->and broke the biological equilibrium . Nowadays 'technological packages ' <-->in Mexico include hybrid seeds <-->of white <-->and yellow corn , chemical fertilizers , herbicides , <-->and pest controllers . All <-->of them come <-->with a negative impact <-->in health – proved this year <-->in the United States <-->by the court case <-->of 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 <-->through the work <-->of the generations <-->before ) <-->because <-->of a new hybrid , the damage is difficult to undo . <-->Once they want to go back to the organic ones they will need years <-->of adaptation , recovering the soil again that will <-->in consequence provoke a low production . An unbearable lost <-->for peasants . <-->In the nineties , genetic engineers modified the hybrid seeds <-->and created new ones <-->by mixing animal <-->and bacteria genes such <-->as bacterium <-->'Bacillus thuringiensis ' <-->into the cereal creating the BT transgenic corn , also dependent <-->on agrochemicals as well <-->as not fertile , which meant <-->that peasants needed to buy them anew each year . <-->As a result <-->of this process , today <-->in Mexico there are sequences <-->of transgenic contamination <-->of 90.4 % <-->in the whole production <-->of tortillas which are consumed <-->with every meal . <-->[ 6 There is a lot <-->of money invested <-->in the creation <-->of food that is low <-->in nutrients <-->but high <-->on private patents owned <-->by big corporations <-->like Bayer ( owner <-->of Monsanto ) , Pioneer-Dupont , Syngenta , DOW Agrosciences , <-->among others . This has created a scenario where the keepers <-->of ancestral seeds started to be treated <-->as criminals <-->because <-->of the pollination <-->of their harvest <-->from transgenic plants .
+ +
+
+ The ancient cultural cycle <-->of corn is now a dependent one . <-->On one hand there is a biopolitical issue <-->of the 'green revolution ' where traditional practices <-->of working <-->with land were replaced <-->by new technologies <-->and cooperate businesses agreements . <-->On the other hand , there is an issue <-->of who has the capacity <-->and power <-->of deciding who lives , <-->and therefore also who dies . Michel Foucault refers to a kind <-->of authority that is “ endangering life , ” <-->while hiding the evidence <-->of being responsible <-->for the dead . 7 According to this , foundations <-->and corporations named <-->above are contaminating corn <-->and doing so guilty <-->of an act <-->of “ endangering life. ” <-->As a result <-->of such violent acts <-->on natural goods , a huge crisis has manifested itself <-->in the indigenous territories . Peasants are <-->in poverty <-->in part <-->as consequence <-->of the global competition , which has lowered the prices <-->of some food . The only possible way <-->of keeping producers <-->in the market is <-->by having more land where bigger quantities <-->of food can be produced . This leads to land concentration ; a few actors having control <-->over important areas . Additionally , due to bad harvest the value <-->of their products is so low <-->that farming is unprofitable <-->for the peasants , who lose their lands to these economical disasters . <-->And <-->as <-->if that isn ’ t <-->enough the state <-->of Chiapas , which is a large producer <-->of corn , is also importing the same cereal <-->from South Africa . This type <-->of transgenic imported grain can be found <-->in the governmental rural stores <-->of Diconsa , competing <-->with <-->and thus endangering local varieties <-->and peasant production . <-->In this losing cycle , farmers are first pushed <-->into debt <-->and then <-->onto the streets , forced to start working <-->for others <-->on the lands that used to be theirs ; a result <-->of the systematic process <-->of impoverishment . All this is creating a downturn , wherein the indigenous young people are looking <-->for other options to live . Thus some <-->of them are migrating legally <-->and illegally to the United States <-->or other Mexican territories trying to find a job <-->in touristic places . One elder man <-->from Tenejapa said <-->in an interview , “ Sometimes it looks <-->like the heart <-->of young people is a stone , it seems nothing is important <-->for them <-->and nothing is touching them anymore . They walk <-->without knowing where they are going , <-->like robots. ” 8 However , <-->in the middle <-->of such multilateral complexity some <-->of them are keeping the seeds , water , lands , wisdom , <-->and memory , alive .
+ + + III + +I feel-think offerings <-->for getting water <-->and food are a reminder <-->for us to be grateful <-->for what we have received <-->from previous generations <-->and take care <-->of this common goods . Reciprocity might be something as wonderful <-->as the kind <-->of work indigenous cultures do when they are preparing their meticulous <-->and ephemeral artistic compositions <-->as offering <-->for the water L . They spend a lot <-->of time <-->because <-->in their hearts they know life ends when water is not flowing , <-->so this offering is <-->worth the effort . When indigenous people are keeping corn , they are cultivating the plant <-->with great respect <-->and an attention that goes <-->beyond ‘ just growing it. ’ They also sit around a fire <-->in the kitchen to reproduce face to face the teachings <-->of the meanings , the varieties <-->and the ways <-->for harvesting <-->and healing <-->with corn ; all the wisdom is given <-->in this warm community-oriented touch . Learning to listen to the elders <-->and keeping <-->in touch <-->with people who still know natural ways to cultivate as well <-->as carry ancient seeds <-->and memories , are ways to remember . <-->But to resurge these practices today we need to act as well . We need to disseminate organic seeds <-->and the knowledge to take care <-->of them , appropriating available technologies to recover natural balance L <-->in living ( decontaminated ) soils <-->and water .
+ +This is a time <-->for creative collective praxis to protect life <-->and common goods ; humanity is living <-->through a serious historical process . Something people <-->in every country could do is to finding community solidarity <-->through the act <-->of conserving the biodiversity <-->of food . <-->For example , we can get <-->in touch <-->with the seed collectives which are taking <-->on a significant labor <-->by keeping germplasm banks to conserve seeds <-->in low temperature environments , <-->and , more importantly , growing the seeds <-->in the soil <-->and renewing each cycle . We could also be responsible <-->for <-->at least one seed´s survival , <-->in our rural soils we should research cultural production systems <-->as 'milpa ' to associate the plants – <-->in this case corn <-->and beans <-->among others – to have abundant <-->and various harvests . <-->In the urban areas walls , roofs , <-->or pots are great hosts to plants ; also schools <-->or parks . Reinforcing local exchange <-->of producers <-->and conscient consumers is also important . <-->By organizing time <-->around sustainable , organic , abundance <-->and sharing it <-->with children we are offering to the Earth <-->and humanity life , autonomy , <-->and richness . <-->In this way we make the noble effort to keep alive the rainbow seeds ( varieties <-->of food ) to give the future <-->as much colors <-->and flavors <-->as we have received <-->from earth <-->and our previous generations .
+ +That is why taking myself serious is an act <-->of reciprocity , which means <-->that ( inter ) acting <-->from <-->within the power <-->of my heart is necessary <-->because <-->through my work <-->and my way <-->of living I am affecting others , known <-->and unknown . <-->As native people say it is <-->through the heart <-->that we can be aware <-->of the consequences <-->of our acts <-->in the territory we live <-->in <-->without ignoring other lands <-->and people . This is related <-->with developing fair economics <-->and politics that reduces inequality . It is important to highlight <-->that dealing <-->with the urgent problem <-->of ecocide means dealing <-->with the collateral disaster <-->of genocide – provoked <-->by that ecocide . Addressing such issues will demand <-->that we recognize , respect , <-->and embrace our cultural differences , belief systems , traditions , <-->and languages T M P ending any cultural supremacy <-->and dominance that requires the oppression <-->and starvation <-->of others O . Reciprocity is a relationship <-->with living nature : plants , territory , animals , <-->and cultures to which we have a lot to re-appropriate <-->and learn <-->from , <-->because feeding ourselves is a process where awareness , memory , <-->and re-learning are needed (fig.6) . The construction <-->of a good way <-->of living named * Lekil kuxlejal * ( full , dignified <-->and fair life ) <-->in Tseltal language is not only a product <-->of harmonic relations <-->with nature <-->and society , we can only get there <-->in a collective transformation process where both concepts <-->of reciprocity ATATA <-->and *ich´el ta muk'* are present <-->in both a local and/or global scale , <-->through political intimate acts <-->and public transnational reciprocal agreements .
+ + + + + + ++
+ Footnotes +
+
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. Use a pencil to connect the phrases using conjuctions. ↩ +
+
+
+
+ *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 +
+
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +
+
+
+
+ *Author: Natalia Chaves López1 + + I + +
The purpose <--> the following text is to present <--> and preserve the concept <--> ATATA : it is a composition <--> two ideograms (fig.1) <--> the Mhuysqa dead language . <--> 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 +
+
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +
+
+
+
+ *Author: Natalia Chaves López1 + + I + +
The purpose <-->of the following text is to present <-->and preserve the concept <-->of ATATA : it is a composition <-->of two ideograms (fig.1) <-->in the Mhuysqa dead language . ATATA can be defined <-->ATATA ‘ I give myself <-->as you give yourself , ’ where giving is an act <-->and receiving , <-->of what you do <-->because others O is also affecting yourself . This exercise <-->for reciprocity is a very important vibration <-->of life <-->of nobody can live <-->because others , this includes all living creatures <-->without whom we share the Earth . <-->with a Colombian student <-->As ancient history , I have experience <-->of this concept <-->with many years <-->for learning <-->through the wholesome ways <-->about living <-->of the indigenous people <-->with both Colombia <-->in Mexico .
+ +It was <-->and my PhD research <-->through I experienced <-->that looked further <-->and the Mhuysqa <-->into Mayan legacy . It was then <-->and I realized the devastating reality that is currently affecting the quality <-->that food . There is a systematic problem caused <-->of the ‘green revolution’ ; <-->by radical changes to the local ways <-->’ cultivation to the use <-->from inputs made <-->of sold <-->of big global corporations which are creating dependency as well <-->and poisoning the seeds , the soil , the water <-->by therefore our own bodies . Meanwhile , <-->as a response to this , an ‘ undercurrent ’ is developing everywhere – people are living <-->and cultivating according to new <-->as past principles <-->and global corporations , recovering solidarity , hope H , life , food , <-->or bio-diversifying forms <-->outside being . +
+ +I have based my writings <-->and the perspective <-->of ‘ Heart´s Epistemology. ’ What I mean is <-->on heart <-->of brain come together <-->that my proposal <-->and bringing to light my feel-thoughts <-->into how to keep <-->of living <-->about how to make collective decisions <-->on territory (fig.2) E. The intention <-->and this essay is to find ourselves <-->about others O heart to heart . <-->of fact , the heart is the place where you keep dreams , hope , joy , <-->and pain , according to the Mayan culture . You need to have all these clear to know what is the kind <-->In living knowledge you want to go over . 2 <-->and the Mhuysqa´s worldview , the human heart is named * puyky * , an onomatopoeia <-->of the heartbeat , that is said to be connected <-->In the beating <-->of the cosmos itself , representing the frequency where one can find answers <-->with the path <-->of protecting life . The questions <-->in this essay aims to answer are : How to feel-think the future <-->of food <-->that water <-->of a perspective <-->and reciprocity ? Why is ATATA a fruitful principle <-->from the future survival <-->of the human kind ?
+ +Mhuysqas are an ancient indigenous culture who live <-->for Cundinamarca <-->of Boyacá regions <-->in Colombia . They lost their language <-->and the eighteenth century , which consisted <-->of compact ideograms <-->in hieroglyphics representing complex ideas <-->of their understanding <-->and nature . <-->about the Mhuysqas speak Spanish <-->of <-->Today persecution <-->because the colonial period <-->of the banning <-->since their language , <-->and they kept some <-->of their ancestral ways <-->but living . I have studied their language , named Mhuysqhubun , <-->of I propose here to bring back to life the ‘ dead ’ word ATATA , <-->of <-->and it is not forgotten . ATATA is a palindrome unity made <-->so two ideograms <-->that hieroglyphics <-->by the moon calendar : Ata <-->and Ta . Mariana Escribano , 3 a linguist who writes <-->of the Mhuysqa language <-->and worldview , explains <-->about Ata refers to the number 1 , which <-->and cosmogony is relative to the beginning <-->that times . <-->in the eighteenth-century grammar <-->of the priest Jose Domingo Duquesne , we can translate the ideogram <-->From follows : “ the goods <-->of something else. ” This means common goods <-->as everything <-->and exists . It also refers to the primordial pond , which links it to water as well . Ta , the second sound <-->or the unity , is the number 6 <-->that represents a new beginning that is showing the comprehension <-->in time <-->and sequences <-->of 5 <-->in 20 . The priest Duquesne wrote <-->of Ta means “ tillage , harvest. ” The Ta ideogram also means the bearing <-->and fruits , the giving <-->that yourself freely , <-->of <-->of agriculture labor . <-->as this perspective the act <-->in giving is an act <-->In receiving ; it also implies the responsibility <-->of taking care <-->of what you are receiving .
+ +One <-->of the most important acts <-->of Mhuysqa culture was the offering <-->of some holy lagoons L. The main offering happened <-->in Guatavita lagoon(fig.3) . This lagoon held the gold , offered <-->in Mhuysqas <-->in sought <-->by <-->and the Spanish conquers who heard <-->after it <-->by tried to dry the lagoon up . The leader <-->about the town <-->and Guatavita , covered <-->of gold , would be introduced <-->of a raft , adorned <-->in more gold <-->on emeralds . The raft would be then given to the lagoon followed <-->with the leader who would introduce himself <-->and the water <-->by an offering <-->into the gold that was covering him <-->as receive a purification bath . This astonishing ritual U R ATATA was done <-->of a reminder <-->and gratitude to water <-->as one <-->of the most important living beings . <-->as reciprocity some <-->of the few sacred female entities living <-->In the water , representing the lagoon itself , would hold the abundance <-->of Mhuysqa people . One <-->in the ways water supplied life to the people was <-->of rain , which provided corn to feed everybody . <-->of order to understand this reciprocal interaction/cycle <-->through humans-lagoons-rain-corn I refer to Tseltal Mayan people , who live <-->In the Highlands <-->of Chiapas <-->in the Lacandona jungle <-->of Mexico , who keep alive very ancient knowledge <-->and have the belief <-->in corn spirit is living <-->and the mountains <-->that lakes . It is given to the humans <-->inside result <-->and offerings asking <-->as maintenance <-->of people . ATATA can be related <-->for the Mayan Tseltal concept <-->of * Ich´el ta muk´ * translated <-->with “ respect <-->of recognition <-->as all living things <-->and nature. ” 4 The corn cycle is Tseltal life itself <-->for requires a permanent compromise , the way they explain this is <-->in referring to corn <-->and a double being . Seen <-->by one side <-->as a baby <-->on <-->as the other <-->and a woman supporting her family . When someone wastes corn , they can hear it crying – even <-->on a single seed is left <-->as the soil <-->if a piece <-->in tortilla lies <-->or the kitchen floor . When seen <-->of the woman supporting her family , it appears <-->on the harvest when the corncobs have smaller corns sticks . These are signals <-->as it is the mother <-->in the plant <-->that they do not eat it <-->of they prefer to hang it up <-->and the house <-->because a gesture <-->in keeping abundance present <-->as the home <-->towards community . This double reciprocal relation <-->in corn <-->and demanding care <-->with one hand <-->as <-->on the same time protecting its own people , is a meaningful trait <-->while understanding the power <-->at this spirit .
+ +<-->in Tenejapa , a Tseltal town , they traditionally make an offering <-->of an important lagoon named * Ts´ajalsul * to show * ich´el ta muk´ * . <-->In the ceremony authorities deposit a traditional handmade dress to the female being that is living <-->in water L <-->In is representing the lagoon itself who provides corn , <-->in she happens to be also the mother <-->and red corn . Red corn is now hard to find <-->because the Highlands <-->of Chiapas , it represents the strongest spirits <-->in connection <-->of ancestors <-->and woman´s blood . Some families are aware <-->with the high value <-->through these <-->of other varieties <-->of corn (fig.4) , <-->and diversity becomes a challenge <-->of this communities .
+ + II + +<-->but these cultures that live <-->for a reciprocal cycle <-->Despite the land they inhabit , we have arrived to latent <-->in urgent conflicts surrounding food . <-->with <-->and the 1950s , Mexican <-->Since United States politicians started an alliance to increase productivity <-->in the most consumed cereals : wheat , corn , <-->and rice . Even <-->of the pioneers <-->and this project said so , this was not to fight off hunger , <-->if there was an inequality <-->of the availability <-->because food . That inequality is still growing . The 'green revolution ' began <-->in a movement <-->of engineers – George Harrar , Edwin J. Wellhausen , <-->as the Nobel Peace Prize winner Norman E. Borlaug . They worked together <-->of Sonora , Mexico <-->and the Office <-->in Special Studies which later was called the International Maize <-->through Wheat Improvement Center ( CIMMYT ) financed mainly <-->of the Rockefeller Foundation . They developed a biochemical 'technological package ' <-->and pest control that started affecting natural interdependence L <-->by agricultural cycles <-->for achieving full biocontrol <-->and the process . Most <-->by these substances were created <-->over the Second World War <-->of biological weapons to kill populations , such <-->during the Japanese , <-->as starvation <-->as the spraying <-->through fulminate herbicides . When the war was over , they needed to sell the products , <-->by theses herbicides were killing the traditional locally adapted seeds <-->of they worked <-->but two steps : First they collected a bank <-->so germplasm to study the varieties <-->in corn <-->of Mexico , <-->of second they chose <-->in separated only two varieties <-->and the approximately 64 types <-->and adapted them to the chemicals <-->of mentioned , producing a dependency <-->and the seed which could not grow <-->above pesticides . Then , <-->in a major commitment <-->without the governments <-->with credits <-->of funding , publicized this alleged progress <-->through a need <-->and peasants . They could then sell these 'packages ' to the farmers , who only realized their negative effects <-->as spoiling their soil <-->for water <-->after nitrates <-->and phosphates <-->with other toxic elements that produced soil erosion <-->and broke the biological equilibrium . Nowadays 'technological packages ' <-->among Mexico include hybrid seeds <-->and white <-->in yellow corn , chemical fertilizers , herbicides , <-->of pest controllers . All <-->and them come <-->and a negative impact <-->of health – proved this year <-->with the United States <-->in the court case <-->in 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 <-->by the work <-->of the generations <-->[ ) <-->through <-->of a new hybrid , the damage is difficult to undo . <-->before they want to go back to the organic ones they will need years <-->because adaptation , recovering the soil again that will <-->of consequence provoke a low production . An unbearable lost <-->Once peasants . <-->of the nineties , genetic engineers modified the hybrid seeds <-->in created new ones <-->for mixing animal <-->In bacteria genes such <-->and bacterium <-->by thuringiensis ' <-->and the cereal creating the BT transgenic corn , also dependent <-->as agrochemicals as well <-->'Bacillus not fertile , which meant <-->into peasants needed to buy them anew each year . <-->on a result <-->as this process , today <-->that Mexico there are sequences <-->As transgenic contamination <-->of 90.4 % <-->in the whole production <-->of tortillas which are consumed <-->of every meal . <-->in 6 There is a lot <-->of money invested <-->with the creation <-->[ food that is low <-->of nutrients <-->in high <-->of private patents owned <-->in big corporations <-->but Bayer ( owner <-->on Monsanto ) , Pioneer-Dupont , Syngenta , DOW Agrosciences , <-->by others . This has created a scenario where the keepers <-->like ancestral seeds started to be treated <-->of criminals <-->among <-->of the pollination <-->as their harvest <-->because transgenic plants .
+ +
+
+ The ancient cultural cycle <-->of corn is now a dependent one . <-->of one hand there is a biopolitical issue <-->from the 'green revolution ' where traditional practices <-->of working <-->On land were replaced <-->of new technologies <-->of cooperate businesses agreements . <-->with the other hand , there is an issue <-->by who has the capacity <-->and power <-->On deciding who lives , <-->of therefore also who dies . Michel Foucault refers to a kind <-->and authority that is “ endangering life , ” <-->of hiding the evidence <-->and being responsible <-->of the dead . 7 According to this , foundations <-->while corporations named <-->of are contaminating corn <-->for doing so guilty <-->and an act <-->above “ endangering life. ” <-->and a result <-->of such violent acts <-->of natural goods , a huge crisis has manifested itself <-->As the indigenous territories . Peasants are <-->of poverty <-->on part <-->in consequence <-->in the global competition , which has lowered the prices <-->in some food . The only possible way <-->as keeping producers <-->of the market is <-->of having more land where bigger quantities <-->of food can be produced . This leads to land concentration ; a few actors having control <-->in important areas . Additionally , due to bad harvest the value <-->by their products is so low <-->of farming is unprofitable <-->over the peasants , who lose their lands to these economical disasters . <-->of <-->that <-->for that isn ’ t <-->And the state <-->as Chiapas , which is a large producer <-->if corn , is also importing the same cereal <-->enough South Africa . This type <-->of transgenic imported grain can be found <-->of the governmental rural stores <-->from Diconsa , competing <-->of <-->in thus endangering local varieties <-->of peasant production . <-->with this losing cycle , farmers are first pushed <-->and debt <-->and then <-->In the streets , forced to start working <-->into others <-->and the lands that used to be theirs ; a result <-->onto the systematic process <-->for impoverishment . All this is creating a downturn , wherein the indigenous young people are looking <-->on other options to live . Thus some <-->of them are migrating legally <-->of illegally to the United States <-->for other Mexican territories trying to find a job <-->of touristic places . One elder man <-->and Tenejapa said <-->or an interview , “ Sometimes it looks <-->in the heart <-->from young people is a stone , it seems nothing is important <-->in them <-->like nothing is touching them anymore . They walk <-->of knowing where they are going , <-->for robots. ” 8 However , <-->and the middle <-->without such multilateral complexity some <-->like them are keeping the seeds , water , lands , wisdom , <-->in memory , alive .
+ + + III + +I feel-think offerings <-->of getting water <-->of food are a reminder <-->and us to be grateful <-->for what we have received <-->and previous generations <-->for take care <-->for this common goods . Reciprocity might be something as wonderful <-->from the kind <-->and work indigenous cultures do when they are preparing their meticulous <-->of ephemeral artistic compositions <-->as offering <-->of the water L . They spend a lot <-->and time <-->as <-->for their hearts they know life ends when water is not flowing , <-->of this offering is <-->because the effort . When indigenous people are keeping corn , they are cultivating the plant <-->in great respect <-->so an attention that goes <-->worth ‘ just growing it. ’ They also sit around a fire <-->with the kitchen to reproduce face to face the teachings <-->and the meanings , the varieties <-->beyond the ways <-->in harvesting <-->of healing <-->and corn ; all the wisdom is given <-->for this warm community-oriented touch . Learning to listen to the elders <-->and keeping <-->with touch <-->in people who still know natural ways to cultivate as well <-->and carry ancient seeds <-->in memories , are ways to remember . <-->with to resurge these practices today we need to act as well . We need to disseminate organic seeds <-->as the knowledge to take care <-->and them , appropriating available technologies to recover natural balance L <-->But living ( decontaminated ) soils <-->and water .
+ +This is a time <-->of creative collective praxis to protect life <-->in common goods ; humanity is living <-->and a serious historical process . Something people <-->for every country could do is to finding community solidarity <-->and the act <-->through conserving the biodiversity <-->in food . <-->through example , we can get <-->of touch <-->of the seed collectives which are taking <-->For a significant labor <-->in keeping germplasm banks to conserve seeds <-->with low temperature environments , <-->on , more importantly , growing the seeds <-->by the soil <-->in renewing each cycle . We could also be responsible <-->and <-->in least one seed´s survival , <-->and our rural soils we should research cultural production systems <-->for 'milpa ' to associate the plants – <-->at this case corn <-->in beans <-->as others – to have abundant <-->in various harvests . <-->and the urban areas walls , roofs , <-->among pots are great hosts to plants ; also schools <-->and parks . Reinforcing local exchange <-->In producers <-->or conscient consumers is also important . <-->or organizing time <-->of sustainable , organic , abundance <-->and sharing it <-->By children we are offering to the Earth <-->around humanity life , autonomy , <-->and richness . <-->with this way we make the noble effort to keep alive the rainbow seeds ( varieties <-->and food ) to give the future <-->and much colors <-->In flavors <-->of we have received <-->as earth <-->and our previous generations .
+ +That is why taking myself serious is an act <-->as reciprocity , which means <-->from ( inter ) acting <-->and <-->of the power <-->that my heart is necessary <-->from <-->within my work <-->of my way <-->because living I am affecting others , known <-->through unknown . <-->and native people say it is <-->of the heart <-->and we can be aware <-->As the consequences <-->through our acts <-->that the territory we live <-->of <-->of ignoring other lands <-->in people . This is related <-->in developing fair economics <-->without politics that reduces inequality . It is important to highlight <-->and dealing <-->with the urgent problem <-->and ecocide means dealing <-->that the collateral disaster <-->with genocide – provoked <-->of that ecocide . Addressing such issues will demand <-->with we recognize , respect , <-->of embrace our cultural differences , belief systems , traditions , <-->by languages T M P ending any cultural supremacy <-->that dominance that requires the oppression <-->and starvation <-->and others O . Reciprocity is a relationship <-->and living nature : plants , territory , animals , <-->and cultures to which we have a lot to re-appropriate <-->of learn <-->with , <-->and feeding ourselves is a process where awareness , memory , <-->and re-learning are needed (fig.6) . The construction <-->from a good way <-->because living named * Lekil kuxlejal * ( full , dignified <-->and fair life ) <-->of Tseltal language is not only a product <-->of harmonic relations <-->and nature <-->in society , we can only get there <-->of a collective transformation process where both concepts <-->with reciprocity ATATA <-->and *ich´el ta muk'* are present <-->in both a local and/or global scale , <-->of political intimate acts <-->and 9 public transnational reciprocal agreements .
+ +*NO+ BODY
+ CAN LIVE
+ WITHOUT
+ OTHERS. + + + + + + +
+
+ Footnotes +
+
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +
+
+
+
+ *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. <--> and 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 +
-
+
To Yaku.↩
+ 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↩
+ Escribano, Mariana. * Semiological research on Mhuysqa language, Decryption of moon calendar numbers.* Antares, Colombia. 2002↩
+ 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↩
+ 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.↩
+ 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↩
+ Foucault, Michel. The History of Sexuality*. 1997.↩
+ López Intzin, Juan.↩
+ - <--> : as a part of speech a conjunction make visible the interdependence. Being in relation to others. ↩ +