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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 ...