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Proyecto San Isidro

forest, restored by Carlos Caballero, since the sixties.

Il bosco, Carlos Caballero riforestato a partire da anni Sessanta Dagli.

Seen Project San Isidro, and farmland in the project.

Vista del Proyecto delle earth coltivate San Isidro.

Carlos Cabellero Ò reforestation work in 1958. Carlos Caballero

ha iniziato di lavoro it riforestazione nel 1958.

Today, his daughter Alejandra, who took over.

Oggi, sua figlia Aljandra continued with the project.

Paco Gomez, compagnon of Alejandra, au milieu des plantations de tomates.

Paco Gomez, Alejandra's husband, in the greenhouse for tomatoes in half.

Four en land.

furnace floor.
Atelier de charpente.

Atelier building with wood.
Atelier de charpente.

Atelier building with wood.
The ecole cree par le projet.

Magdalena Cervantes School, funded through the project.
Cours de culture à l'école.

now working in the garden at the school.

Cours de culture à l'école.

now working in the garden at the school.
Atelier de toit en paille.

Atelier thatched roof.
Atelier de toit en paille.

Atelier thatched roof.
Ana Tonatiuh et sont volontaires au sein du projet.

Ana and Tonatiuh, volunteers of the project.

La ferme du projet.

the ranch.

La ferme du projet.

the ranch.
Le lait Organic cows from the farm every morning at the art school. It

Mucchi del latte delle bio rancho trasportato tutte le mattina alla scuola.
In the foreground: the fight against erosion thanks to

bundles of straw after the ground level.

In primo piano: lotta contro the erosione all'applicazione grazie di paglia.

The mill village Tlaxco. The

falegnameria di Tlaxco.
Land Restoration: these canyons were created in 80 years due to deforestation of the area.

del Restauro Suolo Quest canyons if soo format in soli 80 years, due to deforestation of the area.

The "Proyecto San Isidro" is neither an ecological community, or a trial of ecocostruzione and is not a rancho where we practice organic agriculture, ecological nor an alternative school, or a reforestation project. It 's all this at the same time and something more: a proposal full of life, respect for nature, and the next person.

Alejandra Gómez Caballero and her husband Francisco (Pancho) are respectively "The Board and the Executive Committee, in the words of Pancho, of this project is deeply rooted in the local context, the rural area near Tlaxco (a colonial country in the state of Tlaxcala, two hours from DF). The family of Alejandra, in fact, is installed in the area for several generations; was his father, Carlos Caballero, that undertaken in the late '50s, a personal struggle to reforest the area that had seen him become, at the time of his childhood, from pine and oak forest soil in arid semi-desert . The model that inspired him at that time was cutting edge: it was the reconstruction of the soil according to the principles of biodynamics, or through the use of organic compounds and chemicals in those days were regarded as the solution to any problem for cultivation. His teacher was the agronomist and researcher micorbiologo Ehrenfried Pfeiffer, who worked directly alongside Rudolf Steiner, father of anthroposophy (holistic philosophical perspective, which considers the indispensable man in connection with the universe ). Carlos was formed in his laboratory in New York, and return to his native land began the adventure of reforestation which occupied all his energies to the age of 70 years when he decided to devote all'antropolgia and history, and leave completely in the hands of his sons the defense of the forest.

Alejandra says she grew up in an environment where the preservation of the forest and the environment occupied a central place in his daily life as in his education, is both a way to discover herself in her relationship with the environment. And it is this view of life which seeks to share and pass through the Proyecto San Isidro, with a more pronounced concern towards self-sufficiency and sustainability, in view of energy and environmental crisis that is affecting our planet.

The project is organized on different levels and then, in an attempt to show that a life so full alternative to the predominantly-urban consumer is possible, starting from food. Part of the land that occupies the project (some owned by Alessandra, usofrutto others) are intended for intensive organic farming: different varieties of plants are grown in small quantities, without the use of pesticides or chemical fertilizers, but organic compounds . This excellent FERTILIZER comes from the decomposition of human excreta (recovered through the use of dry bath) and animals (mainly cattle), and waste organic. A small part of the land is occupied by a few farm animals, reared only water-based manure and two cows, two calves, a dozen goats, some chickens and four turkeys ... just the essentials to keep a dispozione fresh milk, cheese, eggs and, occasionally, meat.

But power is not everything: "There is no life without the forest," as Carlos, and then a large part of the project land and energy are devoted to reconstruction of the eroded soil around the rancho, in view of the second step: the reforestation. As long as the soil is not recovers its organic properties, in fact, the trees can not return to growth: it would be like trying to plant them in stone. Here too, the model that you inhale Pancho and Alejandra is of biodynamics, already tested successfully by Carlos. The technique consists, in broad terms, in disturbing the surface layer of soil erosion, create artificial terraces to stop erosion by water and place the bundles of straw, which act as FERTILIZER, and add organic compost.

If the message you want to convey is that life is self-sufficient and sustainable as possible, as long as you preserve the trees and nature in general, Part of the mission is Alejandra forward to new generations, who represent the only hope for the future of our abused planet. The means to achieve this (at least locally, that is the only one on which man has an opportunity for concrete action) is the "Escuela". Founded in 1973 by Alessandra's mother, Magdalena Cervantes, this elementary school is inspired by Steiner's Anthroposophical doctrine (which considers the human being involved in three basic relationships: with himself, with others and with the average environment), but does not follow any pattern directly. The principles are shot and edited by Steiner through daily practice, in comparison with a local precise, namely that of a rural and extremely poor, to which the educational mission of the school was run when the started business. Closed in 1988 for family matters, the school is reopened at the initiative of Alejandra and her sister Lourdes in 1996. Today, with assets of 70 students, all from the same Cologne Iturbide (no more than very poor but always popular), the school is ever more entrenched in the local context.

The Proyecto San Isidro is related to the school in several ways: firstly because it is his only source of funding, paid by students belonging to the line. Secondly, by organizing various activities with children, such as visits to the wood every week, workshops on medicinal herbs and creating natural beauty products (shampoo, soap, cream ...) or even terracotta sculptures etc. .

As for the reforestation project and that of organic farming, we had the opportunity to visit the school in person, led by a volunteer working on the project for 8 months, Tonatiuh, but above all from the same school, real professional guides. During the first two hours of the morning, we were accompanied in the visit of the facilities, explaining no economy of detail the type of construction technique used for classrooms, the operation of the dry bath, and the resulting compost. We were led into the garden (which they themselves cultivate and care), through medicinal plants and legumes, and in the cafeteria, where all meals are made with organic products, and milk that you drink is delivered hot every morning directly from the ranch. The type of education that focuses on environmental education is taught, through which promueve the integral development of human beings.

An important part of the project, even as a form of financing is the "rancho experimental El Pardo, training and testing center in eco-construction techniques. The courses are organized that are of different type and subject, but mainly include the construction of ecological and permaculture. These days the course was on the green roof, and boarded the various techniques we have seen the construction of a wooden structure, a thatched roof and a vaulted brick and plaster. The reception was incredible, a beautiful house dedicated to hosting the participants in the courses, where we have been fed on organic products rancho , cooked with skill by Doña Adela. The morning was devoted to the practice and the afternoon discussions, video shows on habitat environmental, energy crisis etc., or visits to eco-friendly homes.

The next challenge of this project, so she can continue calmly, is to develop the promotional aspect: competition emerged in recent times following the fashion of ecology, carried out by structures with more disposable income, is Proyecto San Isidro is that it faces the need to "get publicity," look negligible when it was the first structure to give courses in permaculture, 20 years ago.

So, taking advantage of this small independent space (what a nice feeling!) make a small announcement to anyone interested in making available its expertise in communications and Internet experience and training, in a beautiful place and with people who are open and exceptional. The project seeks, in fact, a volunteer in this field, which offers super super food and accommodation as well as the opportunity to participate in courses and activities of the center. If anyone is interested in experience in organic agriculture, ecological building, pedagogy experimental open or reforestation (and obviously motivated to go to Mexico!), This could be a wonderful occasion. The link of the site, interested parties and / or curious is:

http://www.proyectosanisidro.com.mx/

What we got to do advertising? No! And 'that when a project is so good, the least we can do is contribute to the promotion so that it can continue ... Fortunately we are not faithful to the abstraction academic researchers, on the contrary, we try to participate in the exchange, activate a feedback accenttano real people to welcome us, in short, to "do something" ... always in our small ....

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The Guayabos, Jalisco

internal Patio: garden "enter" into the house through a greenhouse, which functions as a warm winter and you can open in summer . All the rooms of the house are open, the only port of entry is. The material is the main adobe building, with details in wood and stone. (Casa Elena Ochoa and Juan Montaño).

Patio interieur: le jardin "rentre" grace à une maison dans la greenhouses, which functions as choffage during the winter and can be opened during the summer. All ambients of the house are open, the door is that of single input. The material of construction is Pricipals the adobe dettailles with stone and wood. (House Elena Ochoa and Juan Montano)


Roberto da 11 anni Lavora con Elena Ochoa. Quando la sua propria casa COSTRUIRE, sarà sicuramente in adobe.
Roberto, he worked for 11 years with Elena Ochoa. When he can build his own house, it will probably adobe.

Workshop di figurine in terracotta for the children of the neighborhood surrounding Los Guayabos, residential center for middle and upper classes.

Atelier de sculpture en lands cuitte pour les enfants du quartier populaire here Entour Los Guayabos, Residential Centre pour-class haute moyenne.

Los Guayabos Some young people working in the greenhouse. Prepare the ground for hydroponics (foreground) and a small herd of carp (second floor).

Des jeunes de Guayabos en train de Travailler dans la greenhouses. Ils preparent the terrain pour l'hydroponie (en premier plan) and pour un petit de enlevage Carpesica (sur le fond).

House Elena Ochoa and Juan Montaño: view of the patio from the kitchen.

Elena Ochoa et Maison de Juan Montaño: vue du patio de la cuisine.

Adriana, wife of Javier, que watering his garden.

Adriana, Javier de la femme, en train de roser son potager.

Anne Marie, administrator de Los Guayabos with Javier in his kitchen.

Anne Marie, Administrative de Los Guayabos with Javier in his kitchen.

Wina, nel suo figlio con il maggiore salotto.

Wina, in her living room with his eldest son.

in casa di Bagno Tere: dettaglio.

bathroom in the house of Tere: dettaille.

Area comune con piscina.

Air commune avec piscine.

water tanks in the school construction in adobe and earth.

Chateaux d'eau dans l'école et de construction en adobe lands.

elevated water tank, with an apartment downstairs.

surelevé Chateau d'eau, au rdc avec Department.

But piantato dai bambini durante Los Guayabos a workshop.

But planted by the children of Los Guayabos during a workshop.

Carlos Mentre nel Lavora vivaio.

Carlos working in the greenhouse.

Esterno di una casa.

Exterieur d'une maison.

walk through the forest on horseback with Miki Aldana, founder of Los Guayabos

Promenade à cheval avec Miki Aldana, Fondateur de Los Guayabos.

Hello everyone, We're back from Los
Guayabos, a "green community" composed of forty families, just 20 minutes from the big city of Guadalajara, in Jalisco. The same of the community 'do not identify as much as eco-village, and in reality 'even as a community', but as any Fraccionamiento, a sort of residential area, but focuses on protecting the environment. Los
Guayabos and 'was founded on the principle architect Miguel Andana 80s, who in the prime of his career in sales, decided to retire to devote himself to nature and ecological building again, starting to live initially and later in community with some friends, in this land that now house small residential ecology. The formula
Community (collective work, sharing of food, farming for self-sufficiency) from the beginning was not very successful: not everyone agrees on the reasons, but already 'the early years the trend was more' than that of close proximity of a true community '. Over time, some of the founders were living in Los Guayabos, others have left, and it 'been a change of people who bought or rented homes, giving rise to heterogeneity' even greater interest, objectives and vision of life.
The regulation was created at the beginning of this adventure is not respected by all, and the few really interested in the ecological question must be added many people only attracted by the beauty and tranquility of the place, from the point of view of the nature of ' architecture, with a convenient location just 20 minutes from Guadalajara, the city 'where almost all guayabensi work.
Participation in community life, in meetings with different committees, internal green initiatives or to socialize, and 'limited to a few families, about a dozen and always the same, who devote part of their time and energies to their works ineteresse Community and environmentally friendly. From this point of view, one of the most successful de los Guayabos e'proprio protect the environment through various initiatives, ranging from reforest the tree care in general, the construction of small dams for water storage to soil improvement through natural methods (mainly composed and lombricultura), recycling of waste water to the building with ecological materials (the only materials allowed by the regulation are the earth, wood and stone). One of the small and large success from this point of view and ', for example, the revival (from three years to this part) of a stream that was dry and completely disappeared for years.
Environmental protection is also carried out at institutional level, for example through the battle begins five years ago for the approval of 200 acres of woodland surrounding los Guayabos (property 'of the founder, Miguel Andana and other Partners) protected natural area. This fight is' also linked to attempt to protect wild urbanization, which in a few years has caused the overflow of the towns 'almost to the edges of the community', and which continues unabated. Another battle de los Guayabos and 'cleaning of the river that flows through the community', where 20 years ago the first guayabensi bathed and now looks more like 'to a sewer than anything else.
From the elevated water tank on the horizon and 'quite significant: the limits of the territory de los Guayabos (or rather the land surrounding it, the property' of the same founder) marks a boundary of deforested land with vegetation all around, giving the impression - Abasto real - will be in a sort of green oasis.
Apart from internal conflicts, due to the heterogeneity 'of the above views and the impossibility' of imposing a certain kind of sustainable life for all guayabensi, there are some initiatives seem particularly interesting.
The project for improvement of soil, lombricultura and tree care, entrusted to the Alvaro, is an important part of care for the environment. Rapprenta also a means of transmitting knowledge through the organization of workshops for children residents who have participated enthusiastically in the lombricutura or the cultivation of maize. Some young
guayabensi, between 18 and 25, are engaged in different projects (such as hydroponic tomatoes and lettuce, just in the initial phase, or the collective management of the garden) going in the direction of self, always in organic dellagricoltura . The same young people are trying to make him return to a life more 'participatory and community, where the relationship with the land back to play a central role for all the inhabitants of Los Guayabos.
Within the community '- although not officially part of it - is a school building on earth, the CIPTEV, run by two of the first guayabensi (Elena Ochoa and Juan Montaño) and their fellow architects (Margaret Robertson). In the school course in addition to annual diploma in construction and painting with earth, are made even short workshops, such as terracotta figurines for the neighborhood kids, to which we were able to attend. And there 'seemed like a nice opening to the outside, since Los Guayabos (residential area for middle and upper class) is located in a popular district, where does most of the domestic workers (gardeners, porters, cooks etc.) sharing of knowledge and ecological techniques with the outside world we seem a positive step, although for the moment e'ancora very limited.
Two key issues we considered: first, the will ' young to recall a tendency to self-sufficiency that has' been lost over the years makes us think a sort of cycle, where new generations recover objectives and models that inspired the founders, but with an accent even more 'marked on' ecology and return to the land, consistent with a general trend today.
other hand, the model de Los Guayabos and there 'seemed quite "soft" to be easily applicable and transferable: a residential area near classic, but where two-thirds of the properties' individual are intended for collective use of green space, where the waste is separated, where in case of fire, anyone can 'use the truck the fire inside to assist in the defense of the forest. And especially where funds are dedicated and care of the forest, soil and organic farming, education and training and where all the materials of construction of the houses are environmentally friendly.
the remainder of the problem and the conflicts that we find in Los Guayabos are probably common to many communities ', from the residential building is classic, with the addition of the ecological question, doce conflict and' focused on the accession whether or not a certain kind of life and ideals.
The pros and cons are present in every situation, what 'we seem vital and important (and the only chance' to find nuove soluzioni) e 'di nuovi sistemi di sperimentare formula di uomini e sopratutto convivenza tra uomini e medio ambiente.

BY HERE FOR FRENCH



We're back Guayabos of an ecological community consisting of forty families, at 20 minutes of the second largest city in Mexico: Guadalajara, the state of Jalisco. Members of Guayabos does not claim as an eco village, if not a residential area centered on the protection of the environment. The history of
Guayabos begins in the 80s, when the architect Miguel Andana decides to retire from his successful career as an architect to devote himself to ecological construction. With some friends, they begin to live in community, very rudimentary, on land that will become Guayabos years later. The formula
Community (collective work ...) runs out of steam quickly. Most members are more likely to coexist in harmony as a sharing of all aspects of daily life. Some leave.
Other founders remained. Were added for residents of Guadalajara who rent or have bought land and house. Today the inhabitants of Guayabos have different perspectives on their interests and life goals. What makes some people say that everyone has no place in the community that some people came to settle because the neighborhood is pretty, and relatively cheap on 20 minutes from Guadalajara, the city where the Most guayabenses work.
The Regulation establishes the founders is not always respected. So much so that all do not sort their garbage! Environmentalists
most convinced to break the head back on track. But few people attend meetings and various workshops and initiatives that Guayabos is truly green. It is always the same, a dozen people that cares and contributes to community life and environment.
From this point of view, the great achievement of Guayabos resides in the backup, maintenance, and renewal of the site and the native ecosystem. This through various jobs:
-maintenance and renovation of land, including through vermiculture.
-forestation.
backup-native species.
-fight against soil erosion, through the levee system in stone bale of straw and reforestation.

These ongoing efforts for over 20 years have allowed the wood Guayabos of rebirth and ... to expand walls of the community, these walls, begins a dry steppe grass and stunted shrubs. The border is striking from the point of view of the small water tower in the community.
past 5 years, guayabenses (Guayabos dwellers) are struggling to put the 200 acres of woodland as a natural area. The mayor and the state of Jalisco are struggling to contain uncontrolled urbanization begins to surround the community. They also refuse to give up a successful land resources. Once lost in the hills, the community does not know how to react and low maintenance of relations with its neighboring suburban areas. The adjoining district Guayabos come to most workers of the community gardeners, baby sitter, cleaning lady ...
Only the architecture school of the founder Elen Ochoa opens its classes and workshops for everyone: workers of the district adjoining indigenous peasants ... thanks to low prices that cost a training school. Elen, formed among others at school Crater, Grenoble, defended earth construction in all its forms: traditional or fusion with straw, wood and stone from a quarry in the grounds of Guayabos.

In its design, the village of Guayabos was designed to adapt to the ecosystem behind the palm trees, pines, guavas, walls Adobe, wood and stone size is barely, even during the dry season ...
Recycling black and gray water is so anaerobic in tanks allocated to one or more houses.
Regulation Guayabos construction limits the lawn area and recommends the use of native plants and trees in the landscaping work.

relations between the inhabitants of Guayabos are punctuated by conflict and some misunderstanding. The inertia and lack of lives of members of preventing decisions that could transform a residential community in productive eco village. But since 2 years
initiatives reborn, driven in particular by Alvaro, an agronomist, and a group of young twenty years: Manuel, Diego and friends. Vermiculture has grown to several tons, and the draft organic hydroponics could find funding.
The ecological renewal could come from 20-25 years, more able to act in a timely manner. They could reinvigorate a community that has struggled to maintain a participatory course. This cycle
quiet do not prevent s enthusiasm for a realistic model of life and close to the peri-urban constraints, with residents of the upper middle class who go to work every day in the city: an architecture-
modest and unobtrusive in earth and wood.
-area (the 2 / 3) devoted to common areas and natural recreation.
The basic rules used in the design and maintenance Guayabos have made the community a neighborhood that is eco quickly falls in love. The common good is felt in the openness and friendliness of the inhabitants, who are opening their doors they see you, inviting you in enchanting houses.

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El Mirador, Veracruz, Mexico

the hill where are the crosses of the pueblo, during mass.

Sur la colline où if trouvent les croix, pendant to the masses.
In the community, waiting for the start of the procession.

Dans la communauté, avant de la procession.
The band playing on the hill during the mass. The fanfare here

joue sur la colline the harvest pendant.


Putting on the hill. The harvest

sur la colline.



Hello,
Here are some photos of the week we spent at the Mirador, in the community tepehua Sierra Huasteca Veracruz that I had taken two years ago during my research in social anthropology about cultural change and transnational migration.
This time It was a personal visit to my family that "adopted" and friends of the community, an opportunity to present their Benjamin and to know him a Mexico that is not 'by billboard, what Bonfil Batalla called "México profundo", that is native to Mexico.
Mexico and 'one of the countries in the world with the largest variety of ethnic groups and languages (I counted about 65 different languages), and the indigenous past has always been a source of national pride for all Mexicans, due to size of pre-Columbian civilization that developed on its territory.
The Mexican constitution states that the wealth of this country is founded on its diverse indigenous groups, whose rights (to land, cultural and religious expression, political representation, etc..) Are established and guaranteed by the Constitution itself.
Nevertheless, in the opening statements and concrete practices of the Mexican government and the ruling class in general, and the gap 'between the famous "say" and "doing". Throughout the history of relations between indigenous peoples and Spaniards first (through the colonial government) and mestizos then (in the form of nation-state), are marked by the same ambiguity between indigenous recovery of the past and recognition of his greatness, and relegation of the indigenous people living on the margins of society. A contradiction that leads from one side to the celebration of the pyramids and the other to the racism that pervades, more or less strongly and consciously, most of Mexican society against "Indians", a category that is sometimes used as a derogatory insult.
Currently, in Mexico in the middle of a process of change, marked by 'opening of the Mexican government to economic liberalism from the signing of a free trade treaty with the United States and Canada in 1994, Mexican indigenous peoples continue to be relegated to the margins of society. That their rights are recognized in the Constitution, are not respected in reality. The land, which had come into their own hands thanks to the post-revolutionary agrarian department (which guaranteed the inviolability of communal property, El Ejido), have been liberalized with the amendment to Article 27 of the constitution, thus allowing the families of powerful caciques back to appropriate large tracts of land and reconstitute large estates. The right of expression is contradicted by the obstacle by the Secretaria de Comunicaciones y Transportes any expression of independent community radio indigenous and outside the state system of community radio stations are often attacked in a direct and indirect, sometimes even forced to close without any real justification, as has happened to Huayacocotla Radio (a radio active for more 'than 30 years with the indigenous Nahua, Otomi and tepehua in the Sierra de Veracruz) in 1995. And locally, the great families of mestizos apply, by force if need be, their power and their control over land. The atrocious TOPICAL killing, on 7 April Triqui two girls, who worked in a community radio in the state of Oaxaca, is a sad symbol, within which occurs the current state freedom of expression of the Mexican indigenous use of violence against them, that from the Conquest it 's never really over.
In this context, locally and globally, indigenous peoples resist - for several centuries - by continuing to cultivate their traditions, to speak their language, celebrate their festivals and ceremonies. But instead of being community "closed", as it suggests the image of traditional society, these social systems evolving and opening up, dynamic interconnection with a world that changes at all levels.
And so, if we go back to the Mirador, there is a small community in a poor area marginalized and Mexico, where almost all households now have a television, where more than half of adult men and young people of working age is currently in the United States ("El Norte," or "El Otro Lado) or have had a migration experience, where learning tepehua begins to be relegated to second place compared to learning English, which have long been the local handicraft has almost completely disappeared, leaving in place an urban indumentario (jeans and shirt) and to plastic utensils, along with traditional clay, wood and stone. There are not many outward signs of "indigenous" and those who love the color Folclórico a stay in this area would be disappointing.
Ciononstante, people continue to take a 'tepehua identity, which manifests itself in various aspects, such as the celebration of feasts "syncretic," where layered blend the heritage of indigenous and popular Catholicism imported by the first English conquistadores and settlers; atavistic elements (such as the worship of natural elements) and symbols of modernity (as happens during Carnival, where every year we incorporate new forms taken by the characters about the local national and international). In this visit to the Mirador
we had the opportunity to participate in the "Fiesta de la Santa Cruz", in we celebrate the cross of Jesus (symbol dense, within which the instrument of evangelization and Catholic indigenous world view, based on 4 points, the central axis that connects heaven and underworld), she en which some scholars (as Roberto García Williams) recognize a primitive worship of fertility.
Concretely, the festival is organized in three days (2.3 and 4 May), one of two preparation and celebration. During the first day, the three crosses are carried from the hill, where they are throughout the year, the community, where they are repainted and "dressed" with tissue paper flowers that are prepared in the same day. Each community has a specific participation in the preparation of the feast: Clean the community, preparing the flowers adorn the crosses, etc. .. The entire organization is based on a system of cargos, common to all indigenous communities in Mexico: the various "godfathers" shall bear the various costs, ie the band (the music accompanying incesantemente the three-day festival), the food the collective banquet, the killing of a pig that is cooked already distributed to all households of the community etc..
the second day after the banquet Community, held a procession to the church in the pueblo mestizo (Tlachichilco), where the crosses are blessed by the priest (With incense and holy water) and where a mass is celebrated "mixed" mestizos and Indians, each with their own crosses and the propagation band, attending the celebration together, and together they designed a final procession around the pueblo at the end of which everyone takes propia road toward the community or the center of the pueblo.
The last day is made a second procession: this time the crosses are put back on the hill (where they will stay another year to watch over the community) and blessed by the members of the community, with copal (a resin dry very fragrant, and that ' used throughout Mexico for ritual purification) and holy water. At the end of the procession, all community members find themselves in jail, the common area dedicated to the festivities, where he officially thank all Padrinos of the party who have done their duty, and announcing the Padrinos for the festival the following year.
Finally, the small cross (a cross that is sustodita in the community since the Revolution) is delivered with a final procession of what will be at home throughout the coming year the godfather of the cross.
The band leaves the community, and life resumed the daily routine: working in the fields, fetching wood, make tortillas, beans and coffee blacks (indigenous staple food), sit on the patio to talk, discuss, play, gossip ....
During the days spent at the Mirador, the interest in sustainable ways of living that 'the basis of our project, and the information we are gathering slowly in this regard have led to some reflections.
The "progress" being promoted by governmental programs for indigenous peoples is marked by the opening to economic liberalism (the indigenous people, since 1995, have the right to become owners of their portion of land Community usofrutto in before, and consequently to be able to buy) the benefits of which will never be able to access, but they pay the consequences, such as frustration with everything that they can not buy and a lifestyle they see on television but can not reach. Part of this progress is the construction of concrete houses, which replace the traditional system of building in earth and wood, ideal for a sub-tropical climate hot and humid. The cement (which the government is in charge of distributing tons in indigenous communities) is the worst existing insulation, and makes the houses of the community have been transformed into real ovens, which retain the heat accumulated during the day until all ' dawn. Status symbol, the concrete house in this climate is a real aberration, also from the aesthetic point of view, transforming the community in a suburb is sort marginalized suburban in perpetual construction.
In a time when global feel the need to return to ecological construction materials (earth, wood, straw, lime) that are effective in isolating different climates, and are recognized as healthy for the general human welfare, indigenous peoples have gone (to grab the crumbs of a model of capitalist development which does not have the means to access the full) to abandon those who are building their systems ahead of traditional materials in the "developed" countries are trying to abandon.
This paradox is not 'only the combination of the current situation of indigenous Popli and current life that promotes environmentally sustainable. The trend of "back to earth," of organic farming, the abandonment of genetic modified seeds, take us back to systems that have always been the model of their relationship to the land of indigenous groups in Mexico. Model which is hampered by governmental programs that promote the use of genetically modified seeds, the commercialization of land etc.
This led us to believe that the various strands of ecological (eco-building, permaculture, ecological communities ...) and the indigenous movimiento (since the Seventies indigenous peoples, not only in Mexico but throughout the Americas, we are organized with ethno-political movements and indigenous representation local, national and international) may mutually enriching on many levels: indigenous knowledge and their relation to the type of land can be a model for anyone who is devoting to experiment with ways of living eco-friendly, and scientific and technical knowledge developed in potebbero these areas make a big improvement to the living conditions of indigenous comununitá.
For example, with regard to a technical improvement of land and buildings in wood, or the system for recovering and recycling water, or with the help of simple tools such as the dry bath, thereby improving hygiene and production of an excellent fertilizer, or the solar oven, which can save a lot of wood through the use of solar energy.
These and other considerations make us think that the connection between different contexts is a small but important change that we seek a global scale, and to circulate information - however abstract it may seem - is an important part of our project. In the specific case of the community, we are committed to transmitting the little knowledge we have gained so far on building ecological systems, sustainability and self-sufficient. And considering that we're just beginning the journey, we hope to create more connections, strengthen existing networks, to circulate more information. In our small ....
few days after the end of the festival we also left the community, I am a bit 'sad for the little time spent with my adoptive family, and Ben with another piece to add to the Mexico she knows ...

How To Reset Combination Of Vip Suitcase

Huehuecoyotl, Morelos, Mexico

A young family living in Huehuecoyotl.

Une famille de jeunes à Huehuecoyotl.
The community garden. The potager

communautaire.

Andrés.
Tona.
Henhouse Community.

poulets de la comunautée.

sistema di recupero It e trattamento dell'acqua di casa di Tona Disegnato da lei per un corso.

system recovery and water treatment in Sutton. She even drew it for a course.

Vista di casa di Sutton.

View of the Sutton house.




hello everybody, here we
income our first story in our first ecovillage, we had to start the bowl Huehuecoyotl.
C is the story of a band of artists who started a world tour buses and trucks fitted out in the 70s. the caravana arco iris por la paz, eventually s install next to Tepoztlan, Mexico has a time in the '80s.
These are some sponsors of ecological communities in Mexico, they know very well the latin america and coordinates a good ecological evenemetns partied on the continent, Huehuecoyotl is a village of artists that an ecovillage. If their management of water is exemplary (capture, greywater and black water ...) the sufficiency part has been abandoned in favor of artistic activities and training al ecology.
integration with neighboring Indian communities is exemplary, and n have been consistently develop the social aspect. emancipation of women, creation of cooperatives, training in management and water treatment, activism in favor of traditional and organic agriculture: the varieties of maisnatives defense, and denunciation of GMO lobby and agricarburants which are very strong here in Mexico, which have resulted in the skyrocketing prices of food DENR , including the tortilla. staple of Mexican families.
We spent 10 incredible days and start again full of contacts and ideas for further reporting
Next steps: the Sierra de Huayacocotla in Veracruz, there to visit the family home Fede. This is a tiny community Tepehua or fede spent a year (, between different roundtrip) two years ago. This weekend will place the "fiesta las cruces, which occupies the entire community for 3 days between preparation and celebration. Originally a celebration of fertility was linked to the symbolism of the cross (the 4 directions of the cosmos), which - in 5 centuries of syncretism, has incorporated the celebration of the cross of Jesus. Thus, we will have the opportunity to participate and spend time in the community.
Probably the ecovillage will be a next Tlaxcala: the "Proyecto San Isidro, a permaculture project, education and training carried out in collaboration with peasant communities and indigenous to the area ...
We embrace you all very much

Ciao belli! (Come my father would say "we'll be fine") Here we are a small guide for directly returning from the first ecovillage: Huehuecoyotl ... could not start in one place and migliore.Huehue 'was founded in 1982 by a group of artists from around the return the world in 14 years aboard two trucks (we might say "hippie" But they do not identify with this definition, or comunquegli is close). They arrived in Tepoztlan (one hour from City 'of Mexico) and decided to put down roots for a while' ... and stopped 26 years. In recent years each has designed and built his house just to Pocola (there are 15 in total), with the most environmentally friendly material and integrating it 'possible to nature. Perfectly integrated into the communities' and indigenous compesina surroundings, over the years have stirred sviluupo projects, social struggles, arts festivals, popular movements and feminist ..... as if to say that they found their little piece of paradise and closed the door! in parallel with each of them has created independent projects that are more like 'a dream come true', the "caravan Arcoiris por la paz", and that 'Huehue game from 7 years ago and is currently in Brazil, the al'organizzazione " punks Green, an independent group of punks in the suburbs most 'wretched of the city of Mexico that seek to rehabilitate the living standards through ecological revolution, the cooperative of seamstresses and campesino who 'succeeded in esportarefino to Gringolandia at international meetings a week which were attended by thousands of Artis, environmentalists and alternative movements from all over the world .... In short, and' a crucial place where they live personeaperte with hundreds of stories to tell, and they find no problems all the time to tell her! We have returned full of contacts, ideas, motivations to continue the journey ..... next stop Huayacocotla and sierra of Veracruz, extra- project, only to greet my foster family .... We'll get right to the "fiesta de las cruces" (May 3), and begin to go back to the south .. well, amazing, personally I am realizing my dream of making "accidental tourists"! ps for the section we are equipping modern Greek and Finnish, Esperanto, and that in 'almost ready ps2 .... if the tone of resocnoto seems too serious to be written by and me 's just that I decided to spare me the bullshit for personal mail, I feel more' decent no? Kisses to all, faith and well