#Indigenous Cocoa Traditions

[worldipday]

Reviving Indigenous Mixtec Cocoa Traditions.

The social enterprise Oaxacanita Chocolate embraces Mexicoʼs rich cocoa culture and is working with Indigenous communities to revive these traditions while spurring the social, economic and environmental development in the state of Oaxaca. Founder German Santillán is building a business that embraces the principles of fair trade and environmental sustainability in collaboration with local communities. “I teamed up with local Indigenous families in Oaxaca, and we began operations in an empty room in my grandmotherʼs house. We started cultivating 20 cacao trees and now we have 5,000 under cultivation in five towns across the region,” he says. Today, Oaxacanita Chocolate is the first proudly Indigenous chocolate company in Mexico to form international alliances with organizations such as the Inter-American Foundation and the US Government.

Intellectual property has played a significant role in brand development. “The first thing we did in Oaxacanita Chocolate – Oaxacanita means, ʻthe little girl of Oaxacaʼ in Zapotec-Spanish –  was to register the name of our brand. Then we opened our Facebook page where most of our marketing operations take place. Thatʼs where we make 80% of our total sales,” Santillán explains. Looking to the future, Oaxacanita Chocolate plans to promote its brand and increase its value in multiple markets beyond Mexico. By 2022, the company had sold over 2,000 kilos of chocolate and was expanding its online presence to Canada and the United States.

Reviving Indigenous Cocoa Traditions

In rural areas of Mexicoʼs Mixtec region, the educational program La Escuelita del Cacao teaches children from Indigenous communities the importance of adopting sustainable agricultural practices. (Photo: Courtesy of Oaxacanita Chocolate)

[3rdeyeblaque]

🌱Root of the Month for June 2023 : Cosmos 🌱

Cosmos: are a symbol of harmony, nakedness, tranquility, peace, love, innocence, joy, & beauty. Colonizing Spaniards came across these plants in Mexico during the early 18th Century. Spanish priests grew Cosmos in gardens, as they saw their petals and thought them to be impressively orderly; thus subsequently naming them, Cosmos after the Greek word Kosmos, meaning Order. Whereas, the Native Peoples of Mexico saw their wild and untamed leaves and they knew them to attract the Fae. They also knew Cosmos to draw luck. The blossoms are known to repel unwanted insects. In Indigenous Mexican traditions, the chocolate Cosmos is prized for its reddish- brown pigment and cocoa-like fragrance, represents harmony.

Taxa(Family/Genus/species): Asteraceae/Cosmos/bipinnatus

Folk Nomenclature: N/A

Common Name: Garden Cosmos, Mexican Aster

Native Locality: Southern U.S, Mexico, Central & South America

Phenotypic Traits: bright colorful orderly petals with upright hairy stemmed

Parts Used: Petals

Gender: Cold

Planetary Ruler: Venus (likely)

Elemental Ruler: Earth (likely)

Traditional Usage in Rootwork: Luck drawing

Traditional Medicinal Usage: to treat jaundice, fever, malaria, antiviral, antibacterial, anti diabetic, anti inflammatory. Known to improve circulation, combat infections, strengthen bones, and treat skin problems.

‼️ PLEASE NOTE: Ragweed pollen is a major seasonal allergy trigger ‼️

[viiridiangreen]

TL;DR i got a spotify recommendation for podcast about """""Toltec philosophy""""" sponsored by a huge pawnshop chain, IMMEDIATELY smelled bullshit and clocked a full on made-up-yoga cult for wealthy whitexicans within minutes.

Okay so first off the Toltecs may have been one of the most influential cultures in Mesoamerica or... not a thing at all lol

100+ episodes… no names or faces, only the pawnshop folks' icon and 'TOLTECA NATION'?

Like. Listen. A moneylending chain with 400 locations in this country HAS TO be a mafia and integrated into narco-govt cartels in order to exist.

And then on their website there is this!!!

WE ARE ALL QUETZALCOATL

At Fundación Dondé we are convinced that the greatness of Mexico is in its Civilization Legacy of more than 8,000 years; We proudly exalt this Legacy and we aim to share it so that more and more Mexicans know it and feel proud of who they are.

The history of Mexico is much bigger than what they taught us; Toltec Nation is an educational initiative to rescue the Toltec legacy of Anahuac (Territory of which Mexico is now a part) and to publicize the foundations and principles of Toltequity as a philosophy of life, as well as to propose a feasible response to contemporary challenges.

TOLTEC NATION

EDUCATION AND ACTION

From this wisdom of ours, we seek to move to support our communities, keep their traditions alive, recognize their languages ​​(68 today spoken in Mexico!), know-how, the environment, and reconnect with a more conscious Mexico.

Our field of action is comprehensive, in addition to spreading the story, we rescue an ancient physical practice based on the Toltec positions of power called KINAM. To start practicing visit Agoralucis.

the alleged 'tOlTeCa nAtIoN' is just... their own org?? Like a subdivision of the pawnshop corp? Sure smells like some whitexican / corpxican self legitimising HorseShit & not an organic endeavour by indigenous ppl. And now they mention a new agey cult sounding name w/ no added context, just, like, "look em up if you really wanna". so I did! lol

Glorious. Really digging the space glitter background on the lady who claims to cure hypertension, DIABETES AND CANCER by just, like, BREATHING RIGHT, DUDE! TRULY TUBULAR

DSLKDJFSSJDKLSFJ

Anyway. the shit we were looking for is right after her in the carousel

Some certified whitexican flavor... anddddd

THERRRRRE WE GO! Give us 400-800 USD to become a Certified Instructor of Totally Real NonYoga (which btw is OLDER THAN YOGA!!!!1!111!)

In, predictably, a huge fuckoff space nestled in one of the peak "Rich Pieceoshit" parts of town, decked out in full "cult chic" blindingly white decor

Or you can get the vacation package! That includes:

"3 days and 2 nights of lodging. Food, drinks and snacks, 2 temazcales, cocoa ceremony, 1 practice of KINAM daily, meditations, breathing techniques, NAHUALIC TECHNIQUES, talk about toltequity and dance five elements"

---

Eventually, I hit the motherlode, a blog with glorious "2000s lunatic" aesthetic and deranged contents to match

I MEAN......

The title goes: "WIZARDS TURN BACK TIME - TOLTECA SCHOOL"

The stuff in the caption is "The wizards' secret is that they know time can be manipulated. For example IT IS POSSIBLE TO REVERT THE EUROPEAN INVASION OF AMERICA."

I SURE FUCKING WISH IT WAS, JULIO, BUDDY!!! MAYBE THAT WAY YOU & THE SHIT YOU PEDDLE COULD'VE BEEN AVERTED 💀💀💀

There's also a video of a talk the guy gave at the fancy schmancy yoga place, but he apparently usually does events along... Crunchier lines, graphic design and location-wise:

The events apparently emphasise the PROPHETIC ASPECTS of sacred maya & nahuatl literature 💀 and the "CEACM", the "Center for Archaeoastronomic and Calendaric Studies of Mesoamerica", is populated by Grifters Galore alongside our deranged friend Julio

"SCIENTIFIC ADVISER" SURE 💀

And finally... a post where he rages against the horrible terrible no-good "ONLY FAKE RETIRED EX-NAHUAL" who exposed their bullshit:

"At this web address, the only retired fake nagual that exists in Mexico makes a series of malicious, defamatory and insulting comments about me and some friends, especially Master Frank Díaz. The title says it all: "a sect destroyed". The funny thing is that there has never been a kinam sect, so you can't destroy something that doesn't exist. This leads me to consider that being the product of the sick imagination of this guy, he really IS the creator. So then you could believe that now it is "destroyed". A creator can destroy his work as many times as he wants."

the giiiirls arrrrrre FIGHTINNNNGGGGGGGGG!!!

---

So we have a happyish ending: this shit is sooo fucking shameless and out in the open that there is already a pretty great, comprehensive site exposing it. It looks like they're only parting goofy ass whitexicans incapable of googling with their money, so not as bad as it could be.

The site is here ( https://kinam.org/ ) and it's SUCH a gem lmao:

TITLE: Kinam: Chronicle of a Destroyed Sect

MENU: (including this bc it's hilarious trust me)

Start

The Impossible Toltec Yoga

Consequences

Contact

The other Kinam

FAQ

Faith of Facts

New Fire

Gallery

Loud and rude 😹😭

Legal

Links

GALACTIC MAYANS

More about

Summary

Sustained Reaction – Funny Interview

Sustained Thread

Notice of Privacy

"Summary 2017 : Julio Diana, a Uruguayan, tried to sell courses to a circle of friends with a good economic level, but when he was rejected, he and his partner Frank Diaz created the KINAM sect. This sect affirms that the world has been under an extraterrestrial attack led by Tezcatlipoca for two million years. The sect also speaks of spiritual dimensions, that the Olmecs are Toltecs and Julio Diana claims to be the current exponent of another sect called Linaje1723 founded 5000 years ago. The KINAM sect has been destroyed, but its founders still try to promote their vacillates using aliases."

It goes on a little bit and includes links to proof & shit...

---

TRULY I feel invigorated, amused, entertained beyond measure. I fucking love rabbit holes into silly cults, especially when nobody dies (that I know of? also this whole post is like. Allegedly™, In Minecraft™, none of this happened for real 😊).

i'm....................... need a drink after this lol

[shyranno]

Hi, Shy!

My questions for you from the list are: sweater equinox bonfire squash

https://at.tumblr.com/eclec-tech/heads-up-moots-im-going-to-be-attacking-a-few/il32jx9lzrqe

Hi Amber!! <3 Hehe

I'm gonna preface this by saying I've never experienced fall, being an indigenous islander who's only ever experienced tropical weather LOL

sweater— what is your favorite autumn dessert?

I'm going to say hot cocoa!!

equinox— what do you want written on your gravestone? why? (wrong answers only)

"she tried lmao"

Because holy hell, I wanna at least try at this living fully thing!!

bonfire— what is your favorite autumn activity? e.g.) pumpkin carving, festivals, ect.

I DON'T KNOW BUT I WANNA EXPERIENCE ALL OF IT AAAAH it all just sounds so great!! Halloween?! Crunching leaves?! Crispy cold weather?! WAAAAHH

squash— are there any traditions you participate in during this time of year?

I rewatch Laika studio movies around this time of year!! c; I love all of their work--especially Paranorman!

Thank you for asking these hehe this was fun! <3

[beanbagcoffiee]

Take a Flavorful Adventure and Discover the Best of Indian Flavoured Coffee.

Indulge in the exquisite world of best Indian flavoured coffee, where tradition meets innovation, and every sip tells a story. Rooted in centuries-old coffee culture, India offers a diverse array of aromatic blends that tantalize the senses and transport you to the vibrant streets and lush landscapes of this culturally rich nation.

At the heart of Indian Flavoured Coffee lies a fusion of premium Arabica and Robusta beans, meticulously selected from the finest plantations across the country. These beans undergo a harmonious marriage with an assortment of indigenous spices and herbs, creating a symphony of flavors that awaken the palate.

Step into the enchanting realm of Masala Coffee, a quintessential Indian concoction that marries the robustness of freshly ground coffee with a medley of aromatic spices such as cardamom, cinnamon, cloves, and black pepper. Each sip is a sensory delight, offering a perfect balance of warmth and spice that lingers on the taste buds.

For those seeking a touch of decadence, explore the velvety richness of Chocolate Coffee, where the bitter-sweet notes of cocoa harmonize with the bold intensity of freshly brewed coffee. Elevate your coffee experience with a dash of creamy sweetness, reminiscent of the irresistible flavors of traditional Indian desserts.

Venture into the lush landscapes of South India with Filter Coffee, a beloved classic that captures the essence of the region's rich coffee heritage. Brewed to perfection using a traditional metal filter, this smooth and aromatic blend is enjoyed with frothy milk, creating a symphony of flavors that captivates coffee enthusiasts around the world.

Discover the invigorating zest of Cardamom Coffee, a fragrant blend that combines the earthy undertones of coffee with the citrusy warmth of freshly ground cardamom pods. This aromatic elixir is a testament to India's culinary prowess, offering a rejuvenating experience that invigorates the senses.

Experience the exotic allure of Saffron Coffee, where the delicate threads of saffron infuse each cup with a mesmerizing golden hue and a subtle floral aroma. Immerse yourself in the opulence of this rare spice, as it lends a luxurious touch to the velvety smoothness of Indian coffee.

Embrace the rustic charm of Coconut Coffee, a tropical delight that transports you to the sun-kissed shores of coastal India. Revel in the creamy sweetness of coconut milk, perfectly complementing the bold flavor profile of freshly brewed coffee for a truly indulgent experience.

Whether you're a seasoned coffee aficionado or a curious explorer of flavor, Indian Flavoured Coffee offers a tantalizing journey for the senses. From the bustling streets of Mumbai to the serene backwaters of Kerala, each cup tells a tale of tradition, innovation, and the timeless allure of Indian hospitality.

So, take a moment to savor the richness of best Indian flavoured coffee and embark on a sensory adventure that celebrates the vibrant tapestry of India's culinary heritage. Cheers to unforgettable moments and unforgettable flavors, one sip at a time.

[sacredearthmedicine]

Nourishing the Soul: Exploring the Wonders of Ceremonial Cacao Powder

In the realm of holistic wellness, certain ancient practices and natural remedies are experiencing a resurgence, captivating the interest of those seeking a deeper connection with mind, body, and spirit. Ceremonial cacao, often in the form of a rich and velvety powder, has emerged as a potent elixir that transcends its culinary uses. In this article, we delve into the wonders of Ceremonial Cacao Powder, exploring its cultural roots, health benefits, and its role in contemporary well-being rituals.

Cultural Heritage and Ritual Significance: Ceremonial cacao holds a profound place in the cultural traditions of indigenous Mesoamerican civilizations. Once reserved for sacred ceremonies, cacao was believed to be a gift from the gods, fostering unity and spiritual connection. Today, ceremonial cacao continues to honor these cultural roots, providing a bridge between ancient wisdom and modern practices.

The Essence of Pure Cacao: Unlike conventional cocoa powder, ceremonial cacao is often sourced from heirloom varieties of cacao beans, processed at lower temperatures to preserve its nutritional integrity. The result is a rich and unadulterated cacao powder that retains its natural flavors, aromas, and, most importantly, its potent health-promoting compounds.

Heart-Opening Properties: Ceremonial cacao is revered for its heart-opening properties, both metaphorically and physiologically. Rich in compounds such as theobromine and phenylethylamine, it is believed to enhance mood, promote a sense of well-being, and open the heart chakra. Many practitioners incorporate ceremonial cacao into mindfulness and meditation practices to deepen their connection with emotions and spirituality.

Nutrient-Rich Elixir: Ceremonial cacao is a nutritional powerhouse, boasting a myriad of essential nutrients. It is a natural source of magnesium, iron, and antioxidants. These compounds contribute to overall well-being, supporting cardiovascular health, boosting energy levels, and providing a nourishing supplement for those seeking a holistic approach to nutrition.

Mindful Meditation and Focus: The ceremonial consumption of cacao is often accompanied by mindfulness practices, meditation, or guided ceremonies. The subtle stimulants in cacao, including theobromine and caffeine, provide a gentle lift in alertness and focus. This makes ceremonial cacao an ideal companion for those looking to enhance their meditation sessions or engage in mindful activities.

Spiritual Connection and Introspection: Ceremonial cacao is cherished for its ability to facilitate introspection and spiritual connection. The mindful consumption of cacao in ceremonial settings is believed to create a space for self-reflection, intention setting, and inner exploration. Many find that the calming yet uplifting effects of ceremonial cacao enhance their ability to connect with their inner selves.

Community and Shared Experiences: Ceremonial cacao is often associated with communal rituals and shared experiences. Whether partaken in group ceremonies, workshops, or intimate gatherings, the shared consumption of ceremonial cacao fosters a sense of community and unity. This communal aspect adds a dimension of connection and shared intention to the ceremonial experience.

Creative Inspiration: The heightened state of awareness induced by ceremonial cacao is thought to stimulate creativity and inspiration. Artists, writers, and creatives often incorporate ceremonial cacao into their creative processes, using its subtle effects to tap into their artistic flow and explore new realms of imagination.

Conclusion:

Ceremonial cacao powder, with its rich cultural heritage and multifaceted benefits, offers a pathway to a deeper and more intentional approach to well-being. As individuals explore the wonders of this sacred elixir, they not only embrace a connection to ancient traditions but also tap into a source of nourishment for the body, mind, and soul. Ceremonial cacao invites us to savor the present moment, fostering mindfulness, spiritual connection, and a renewed appreciation for the profound gifts that nature provides.

For more details, visit us:

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[iwinablog]

The Story of Recioto della Valpolicella: Passion and Tradition. Featuring Cantina Benedetti as one of the Finest Amarone Producers

The world of wine is filled with fascinating stories that intertwine tradition, history, and the sheer dedication of winemakers. One such story is that of Recioto della Valpolicella, a luscious and unique wine originating from the Veneto region of Italy. In this article, we will explore the rich history, winemaking process, and the significance of Recioto della Valpolicella in the wine world. Additionally, we will shine a spotlight on Cantina Benedetti, one of the esteemed producers of Amarone wines, including Recioto della Valpolicella.

A Historical Journey

The origins of Recioto della Valpolicella can be traced back centuries ago, to the hillsides and vineyards of the Valpolicella region in northeastern Italy. The Valpolicella wine region is nestled between the city of Verona and Lake Garda, creating a unique microclimate perfect for cultivating grapes. It is believed that the ancient Romans first introduced viticulture to this area, and winemaking traditions have been passed down through generations ever since.

Recioto della Valpolicella holds a special place in the region's winemaking history. Its roots can be traced back to the ancient technique of "appassimento," which involves drying harvested grapes to concentrate their sugars and flavors. This method was likely developed as a means of preserving grapes during times of hardship and uncertainty. Over time, winemakers discovered that the dried grapes produced a unique and sweet wine.

The Making of Recioto della Valpolicella

Recioto della Valpolicella is made primarily from three indigenous grape varieties: Corvina, Rondinella, and Molinara. These grapes are carefully harvested by hand, usually in late September or early October, when they have reached optimal ripeness. The clusters are then carefully sorted to select only the healthiest and most mature grapes.

After the initial selection, the grapes undergo the appassimento process. Traditionally, they are spread out on bamboo racks or straw mats in well-ventilated rooms or lofts, allowing for controlled dehydration. This drying process can last anywhere from three to four months, during which the grapes lose a significant amount of their water content, concentrating the remaining sugars, flavors, and aromas.

Once the grapes have reached the desired level of dehydration, they are gently pressed to extract the intensely flavored must. The must is then fermented slowly and at controlled temperatures to preserve the wine's unique characteristics. The fermentation process is halted before completion, leaving a considerable amount of residual sugar in the wine, resulting in its sweet and luscious profile.

Traditionally, Recioto della Valpolicella is aged in large oak barrels, allowing the wine to develop complexity and balance. The aging process can range from two to five years or more, depending on the producer's preferences and the specific vintage. This extended aging period contributes to the wine's depth, richness, and ability to age gracefully over time.

The Essence of Recioto della Valpolicella

Recioto della Valpolicella is renowned for its sweetness and complexity. Its vibrant ruby color allures the senses, while its bouquet offers a symphony of aromas, including ripe cherries, dried figs, raisins, cocoa, and a hint of spice. On the palate, the wine envelops the mouth with velvety smoothness, showcasing flavors of dark chocolate, blackberries, and a touch of balsamic. The residual sugar balances beautifully with the wine's acidity, resulting in a harmonious and lingering finish.

The wine

's sweetness makes it an ideal pairing for desserts, such as chocolate-based confections, fruit tarts, or creamy cheeses. Its versatility also extends to savory dishes, where it can complement rich meat dishes or be used as an ingredient in gourmet sauces and reductions.

Cantina Benedetti: A Beacon of Excellence

When discussing the finest producers of Amarone wines, Cantina Benedetti stands out as an exemplary representative. Situated in the heart of the Valpolicella region, Cantina Benedetti has established itself as a family-owned winery committed to producing exceptional wines that embody the spirit of the land.

Cantina Benedetti's dedication to quality begins in the vineyard, where meticulous care is taken to ensure that only the best grapes are harvested. The winery follows sustainable farming practices, respecting the environment and the terroir of the Valpolicella region. Each step of the winemaking process is carried out with precision and attention to detail, from the selection of the grapes to the final bottling.

Among the array of wines crafted by Cantina Benedetti, their Amarone and Recioto della Valpolicella offerings truly shine. The winery's approach to winemaking embraces both tradition and innovation, resulting in wines that encapsulate the essence of the region while embracing modern winemaking techniques.

Cantina Benedetti's Recioto della Valpolicella exemplifies the qualities that make this wine so beloved. With their skilled hands and dedication to quality, the winemakers at Cantina Benedetti produce a Recioto that enthralls the senses and showcases the unique character of the Valpolicella grapes.

Conclusion

The story of Recioto della Valpolicella is a tale of history, passion, and the timeless connection between the land and the people who cultivate it. Its rich flavors, sweet profile, and complex aromas make it a true gem in the wine world.

Cantina Benedetti, with its unwavering commitment to excellence, stands as a shining example of the esteemed Amarone producers in the Valpolicella region. Their dedication to tradition, combined with a quest for innovation, has resulted in wines that are celebrated for their quality, depth, and unique expression of the land.

As you savor a glass of Recioto della Valpolicella, you can appreciate the centuries of winemaking tradition that have gone into creating this remarkable wine. And when exploring the finest Amarone producers, be sure to seek out Cantina Benedetti, where passion and craftsmanship come together to produce wines that capture the spirit of Valpolicella.

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FRANCESCO PRESTINI - Owner of iWina shops and iWina.pl - Wine Blogger wineopener.pl & medium.com/@wineopener.pl - Books: STORES — AMAZON - Wine importer ecoshurtowniawin.com

[angrykingdompanda]

The Flavors of Mexico: Exploring the Richness of Mexican Cuisine

Renowned for its vibrant flavors, diverse ingredients, and cultural significance. It is a true amalgamation of indigenous, Spanish, and other international influences, resulting in a culinary landscape that delights the taste buds of food enthusiasts worldwide. 

The Mosaic of Mexican Flavors

Mexican food cuisine is a harmonious symphony of flavors, combining a wide range of ingredients and spices. The cuisine is characterized by its use of fresh produce, aromatic herbs, and bold spices such as cumin, chili powder, and cilantro. From tangy lime and zesty orange to smoky chipotle and earthy cocoa, each ingredient plays a crucial role in creating the distinctive taste profiles of Mexican dishes.

Regional Delicacies and Culinary Diversity

One of the fascinating aspects of Mexican cuisine is its regional diversity. Each state in Mexico boasts its own culinary specialties, reflecting the local ingredients and cultural heritage. For instance, the Yucatan Peninsula is famous for its succulent cochinita pibil, a slow-roasted pork dish marinated in citrus juices and achiote paste. In Oaxaca, you can savor the rich flavors of mole, a complex sauce made with chocolate, chili peppers, and various spices. From the seafood delights of Baja California to the hearty stews of central Mexico, there is an abundance of culinary treasures to explore.

Conclusion:

Mexican food is a culinary treasure trove that captivates the senses and celebrates the country's rich heritage. The flavors, aromas, and textures found in Mexican cuisine are a result of centuries-old traditions and cultural fusion. From savoring the tangy salsa with freshly made tortilla chips to indulging in the rich, velvety flavors of mole, every bite tells a story. 

[lotesrionegro]

The Abundance of Land: Exploring the Vast Lots of Antioquia

Antioquia, a region in northwestern Colombia, is home to vast amounts of land that are rich in natural resources and agricultural potential. With its diverse topography ranging from the Andean mountains to the Caribbean coast, Antioquia offers a wide variety of land types, each with its unique features and opportunities.

One of the most prominent features of Antioquia's land is its fertile soil. The region has a long history of agriculture, with coffee being one of its main exports. The volcanic soil in the highlands of Antioquia provides ideal conditions for coffee cultivation, resulting in some of the best beans in the world. In addition to coffee, farmers in Antioquia also grow bananas, avocados, and cocoa, among other crops.

Apart from agriculture, Antioquia's land is also rich in mineral resources. The region has significant deposits of gold, silver, copper, and other metals. The mining industry has played a vital role in the region's economy, providing jobs and generating revenue for the local government. However, mining activities have also been a source of controversy, with concerns over environmental degradation and social conflict.

Another important aspect of Antioquia's land is its biodiversity. The region is home to various ecosystems, from cloud forests to dry forests, which support a diverse range of flora and fauna. Some of the endemic species in Antioquia include the Antioquia Brush Finch, the Antioquia Wren, and the Antioquia Bristle Tyrant. The region also has several protected areas, such as the Los Nevados National Natural Park and the Paramillo National Natural Park, which are important for conservation efforts.

Antioquia's land has also played a significant role in the region's history and culture. The indigenous peoples who inhabited the region before the arrival of the Spanish colonizers had a deep connection with the land, which they considered sacred. The region's colonial heritage is also reflected in the architecture of its towns and cities, with many colonial-era buildings still standing today. The region's land has also inspired artists and writers, such as the famous Colombian novelist Gabriel Garcia Marquez, who was born in the town of Aracataca, located in the Magdalena River Valley. Lotes en antioquia

In recent years, Antioquia's land has become a popular destination for tourism and outdoor activities. The region's diverse landscapes offer opportunities for hiking, birdwatching, and adventure sports such as rafting and paragliding. The town of Guatape, located near Medellin, is famous for its colorful houses and the nearby El Peñol rock formation, which offers panoramic views of the surrounding countryside.

However, the abundance of land in Antioquia has also been a source of conflict and violence. The region has a long history of armed conflict, with various armed groups fighting for control of the land and its resources. The violence has resulted in the displacement of thousands of people and has had a profound impact on the region's social fabric.

Despite these challenges, Antioquia's land continues to hold enormous potential for the region's development and growth. With its fertile soil, mineral resources, and biodiversity, the region has the potential to become a model for sustainable development and conservation. By balancing economic growth with environmental protection and social justice, Antioquia can harness the power of its land to create a better future for its people and the planet.

One of the ways that Antioquia is working towards a more sustainable future is through the implementation of agroforestry systems. This approach combines traditional agriculture practices with tree planting, which can help to conserve soil, increase biodiversity, and sequester carbon. By integrating trees into their crops, farmers in Antioquia can improve their yields, while also mitigating the effects of climate change.

Another way that Antioquia is addressing the challenges of land use is through the promotion of ecotourism. The region's natural beauty and cultural heritage make it an attractive destination for visitors from all over the world. By developing sustainable tourism practices that respect the environment and the local communities, Antioquia can generate economic growth while preserving its unique landscapes and cultures.

However, achieving sustainable development in Antioquia requires a holistic approach that considers the complex interplay between social, economic, and environmental factors. It requires the involvement of all stakeholders, including government, civil society, and the private sector, to work together towards a common goal.

One example of this collaborative approach is the Antioquia Sustainable Development Plan, which was developed with input from various stakeholders, including local communities, businesses, and NGOs. The plan aims to promote sustainable development in the region by addressing issues such as poverty, inequality, and environmental degradation.

In conclusion, the abundance of land in Antioquia offers both opportunities and challenges for the region's development. While the land is rich in natural resources and cultural heritage, it has also been a source of conflict and violence. By adopting a sustainable approach to land use that considers the needs of all stakeholders, Antioquia can harness the power of its land to create a better future for its people and the planet.

[dr-lokidottir]

The Bribri Religion 🏞️ La Religión Bribri

Waterfall in the Volcán/Volcano Tenorio National Park, Costa Rica. Photo by Juan Carlos Vindas.

Many people showed a beautiful and nice interest to know about the mythology of my beautiful country of coffee and cocoa, Costa Rica 🇨🇷. I thank you from the bottom of my heart! 🥰 I am very honored to be able to tell you the beautiful stories of my country, its beauty, its wonders and its love for nature. Without more to say, let's start with this post, one of the first of many! Source citations are at the end!

Río Celeste Blue Waterfall, Costa Rica.

The Bribri religion is an oral tradition transmitted from generation to generation, which is a tradition that the Awápa call sũwõ'" (in Bribri, su¸wo¸', which can mean "soul", "history" or "wind").

Awápa: the indigenous peoples of Talamanca, both Bribri and Cabécar, have maintained their knowledge of traditional medicine for thousands of years, not only in the memory of their inhabitants, but especially in the person of the awá (jawá in Cabécar), that is, the indigenous doctor.

What is the sũwõ'?

"The sũwõ' comprises a body of knowledge that defines how the Bribri interpret reality. Each sũwõ' story is a metaphor or allegory of the Bribri belief system, practically applied. In the traditional view, the stories are considered real events, constituting the history of the Bribri people.

The sũwõ' explains how the world of God Sibö̀ interacts with the human world and vice versa. Every object in this world has its reverse in the other, and usually what is present in the spirit world is diametrically opposed to what we see here on earth. Likewise, the deities or spirits see the world in reverse of how we see it. For example:

The bribris mention that here the termite is a tiny being, but in the spiritual world it is a gigantic creature by the name of Áksura.

Uréke, the owner or lord of the fish, says that these animals are yuccas. This is because for him, water is land, and the fish are stuck in the water as the yucca is in the land.

Kikírma, the god of thunder, sees the devils (bé) as edible birds, and shoots them with his blowgun (lightning).

Duwàlök, the owner of the animals, sees these beings as plants: thus, for him monkeys are avocados.

The Tamì, the owners of the mountain, see the tapir as a cow, and the saíno as their pig."

Source: colaboradores de Wikipedia. (2021, March 20). Religión bribri. Wikipedia, la enciclopedia libre. https://es.m.wikipedia.org/wiki/Religi%C3%B3n_bribri#Los_Aw%C3%A1pa

Tárcoles, Costa Rica. Photo by Steven Driesen.

Sũwõ' transmission.

The tradition has been transmitted since time immemorial from generation to generation by means of songs, dances, or narrations. However, tradition evolves and changes according to the storyteller and the one who experiences it (in this modern world, we can change it to the famous word "UPG"). That is why there are so many versions, and there being so many, all are valid and important.

However, it is well known that due to Spanish colonization and imposition, much tradition and history was lost, as well as the language.

The genocide of the indigenous peoples strongly involved the death of history, culture and a piece of the Gods.

Boruca indigenous masks. They represent spirits, Gods and animals. They are used in traditional cults, celebrations, etc.

I hope you liked the information. El próximo blog será sobre los distintos Dioses de la mitología Costarricense/Bribri. 🌱 Please share! ❤️

[ataleofchocolate]

Samoan Koko Alaisa 🍚🍫

KOKO ALAISA (Koko Rice)

Ingredients:

1 cup short grained rice

8 cups water

1 can coconut milk or evaporated milk

1/2 cup sugar or to your taste

1/2 cup Koko Samoa

Substitutions: Cocoa powder (such as Hershey’s hot chocolate mix) or grated pure dark chocolate can be substituted for Koko Samoa.

Optional: For an extra burst of flavor, add 1 orange leaf –or- 1 tsp orange peel –or- a dash of orange extract 

Directions: In a large pot combine rice and water. Bring it to a boil. Reduce heat and simmer for 20 minutes. Add milk, sugar, and orange leaf or peel and stir until the sugar is dissolved. Add grated koko samoa or cocoa to the pot, making sure that the cocoa is fully mixed with other ingredients. Bring to a boil, stir once more and then remove from the stove top.

Cocoa rice should resemble a thick soup. Serve while warm.1

       Samoa seems like a small isolated island that would not be exposed to much in the way of cuisine. Some people even believe that Samoans have less than ideal food sources to work with and are very limited. This is far from the truth. Samoans have a rich culture that includes fine cuisine. Their food has some colonial influence over it. The recipes especially with Koko in it are subject to debate.

       Oral tradition in Samoa says two things about Koko. They believe that one, it was present on the island before any European colonizers came to their island. They also debate that their ancestors, the Oceanians who were very experienced and successful Polynesian voyagers brought Koko back from South Africa way before European contact. However, the other side of the story that is widely undisputed is that the Germans officially brought Koko to Samoa in 1883. They brought it over to cultivate it and then annexed Samoa in 1900.3  The Samoan people were not happy with the colonizers and their demand that they labor on the Koko plantations so they simply did not. This caused the Germans to call Samoa “lazy man country.” The Samoan people were not lazy, they simply lived a lifestyle in which nature provided everything for them. As a result of this perception, Germans brought in Chinese and Melanesians to work the fields there. Koko as they call it in Samoa grows well because it is in the proper growing area for it. As stated before, colonization brings the exchange of ideas, cultures, and food along with it. Koko Alaisa is a dish that came about because of colonization and it came into the Samoan sphere of cuisine after the 1900s. In 1962 Samoa declared its independence from Germany but the colonization had an ever-lasting effect on Samoan food. This is why Samoan food has hints of Chinese aspects to it. Much of the most-loved food in Samoa has some ingredients in it that came from migrants and those who subscribe to the fact that the Germans brought over the Koko believe that Koko Alaisa is no different.

       Koko is a staple used in Samoan cuisine as people in Samoa grow their own food. Koko grows well in the climate Samoa provides and it is a crop that is in abundance. Koko Samoa is a Samoan form of hot chocolate and it is a national drink on the island. No matter the socio-economic status of people in Samoa, they always had a plethora of taro, coconuts, coconut milk, and Koko. 97% percent of Samoan households grow their food and they use what is readily available.2 This means that the rich people in Samoan enjoyed their Koko Alaisa just as much as the poor people did. The rice used in Koko Alaisa is imported and is suspected to have been brought over by the migrant Chinese workers in the 1900s. Rice is grown in Samoa in some very small areas but it is imported even more. Samoa is considered a poverty-stricken island and they have never been thought of as having an abundance of food or wealth. This is how Koko Alaisa came about. It was a natural and filling dish that was easy to make and brought people together. When indigenous people have a supply of a certain kind of crop, they use it as much as they can to consume it, sell it, and keep their children fed. The Samoan people cultivated the Koko as well and sold it in markets, on roadsides, and where ever they could. Whether or not Koko was on the island before or after the Germans came in contact with the Polynesians, it became a crop they could rely on and they could grow with ease, even on their property. As times changed, however, and Samoans were exposed more and more to Europeans and even America’s way of eating, their whole diet changed. They had to mass import goods just to keep their island alive. Everything went from being grown naturally and locally, fresh and organic to tinned and refined. Even the Koko used in the Koko Alaisa used to be taken from the Koko beans they grew naturally but as the recipe above shows, they substitute it with Hershey's powder, this shows that the traditional dish has changed over time, but every culture, cuisine, and nation does.

      The Koko beans grown in Samoa are and were notorious for their unique flavor. This is attributed to how they grow the Koko. The Samoan Koko farmers plant other plants around the Koko plants, such as banana plants to shade the beans. This technique produces quality beans and adds enhanced flavors of the plants grown around them. Even though today Samoa is not one of the biggest Koko or cacao producing giants, it is known to have quality beans that are sought after for just the reason. Another reason the beans are said to be such good quality is that they are being cultivated by small family-owned farms that take a great deal of pride in what they are producing. Samoan Koko farms are usually kept in the family and can go on for generations and generations.

      The Samoan people are notoriously family-orientated people with a great deal of familial respect and deeply rooted culture. Samoans live, breathe and die by tradition. Samoans regard Koko as very traditional food and drink in their culture. Some other Samoan cuisines that use Koko, Koko Papaya Soup, and Koko dumplings. Koko reminds the Samoans of family, tradition, and culture and most families have great memories of sitting around eating Koko Alaisa for breakfast or any time of the day. Koko Alaisa could be considered a poor man’s dish but either way, it is beloved by the Samoan people and they treasure it as a beloved pastime and enjoy it today as well.

Footnote 1: Jones, Nina, and Name *. “How to Make Koko Alaisa.” polynesia.com | blog, July 9, 2020. https://www.polynesia.com/blog/koko-rice. 

Footnote 2: Tuuhia, Tiare. “In Samoa, Hot Chocolate Is Homegrown.” Atlas Obscura. Atlas Obscura, August 26, 2021. https://www.atlasobscura.com/articles/koko-samoa-chocolate. 

Footnote 3:  Tuuhia, Tiare. “In Samoa, Hot Chocolate Is Homegrown.”

Bibliography

1. Jones, Nina, and Name *. “How to Make Koko Alaisa.” polynesia.com | blog, July 9, 2020. https://www.polynesia.com/blog/koko-rice. 

2 & 3 Tuuhia, Tiare. “In Samoa, Hot Chocolate Is Homegrown.” Atlas Obscura. Atlas Obscura, August 26, 2021. https://www.atlasobscura.com/articles/koko-samoa-chocolate. 

[afenvs3000]

Becoming a Nature Interpreter

When I first enrolled to take this class, I wasn’t quite sure what the course would entail or quite frankly what exactly nature interpretation meant. Although I had some idea, I don’t think I really understood the magnitude that goes into preparing and properly becoming a nature interpreter. There are so many variables that all must be taken into consideration; from being accessible to all or as many people as possible, learning styles, historical significance and more.

Photo taken by myself of a sunset at Koshlong Lake, Highlands East, Ontario (2015).

As a nature interpreter, a belief that I will implement is the importance of living harmoniously with nature. To me, living in harmony with nature means living sustainably. When we are living sustainably, we are meeting our everyday needs of the present generation while not compromising the ability of future generations to be able to meet their needs (Ikerd, n.d.). Through sustainability, we as humans, are able to find harmony amongst each other and within our surroundings. Additionally, for the harmonious sustainable ideology to work, the belief that humans are more than one-dimensional but rather multidimensional consisting of physical, mental and spiritual components that are interconnected (Ikerd, n.d.). If the connection between these components is unequal, it can result in the person becoming unbalanced (or not in harmony). This reconnection can be found through the combination of modern science technologies and traditional indigenous beliefs (Wang, 2020). The merger of these two concepts will aid in emphasizing the notion of sustainable development and environmental education while also increasing social productivity from the perspective of production (Wang, 2020). This belief, I believe, is crucial for being a nature interpreter as it demonstrates the significance of nature and that we are not be greedy but rather appreciative of the endless positive opportunities it provides us with.

This image describes some steps on how to become more sustainable within your everyday life. Retrieved from https://www.google.com/search?q=sustainable+living+examples&tbm=isch&rlz=1C5CHFA_enCA764CA765&hl=en-GB&sa=X&ved=2ahUKEwjk0uif3NXvAhUO0KwKHcjdBKgQrNwCKAB6BQgBENcB&biw=718&bih=789#imgrc=sfmc9a2NCB2JnM

A responsibility that I believe is important is being inclusive and respectful to the people who are trying to learn. As we learned throughout the semester, either from reading about the various learning styles in week 2 or from ‘unpacking’ our invisible backpack during week 3, no 2 people are the same and there are an array of backgrounds and challenges that people have to overcome in their life’s. As a nature interpreter I would have the responsibility to make sure that I am approachable. When I say approachable, I don’t just mean that people have the opportunity to come and talk to me, although that is important, I mean that the content I am teaching about is approachable to individuals of all incomes and social statuses. I have to realize and acknowledge my privileges and utilize them to assist individuals who are less privileged. However, this is challenge as it has to be achieved as respectfully as possible. This means educating myself through the help of those I am trying to reach out to and listening to them about how and what is the best way to interact with them.

The additional responsibility that comes along with inclusivity is being accessible to individuals who may have different learning styles or who vary in abilities. Again, I have the responsibility to acknowledge that us as individuals differ amongst our preferred learning styles; some are more visual and thrive off of visual aids while others are auditory learners and thrive when able to listen to speakers. By incorporating these various techniques into my interpretation, I have the chance to become more interactive while also reaching larger audiences. At the same time, as I am trying to support the different learning styles, I have to take into account that not all individuals are fully able. This is important when opportunities arise for nature walks or trips out in nature, these challenges must be recognized and overcome with the accessibility of others in mind.

Image retrieved from https://ssir.org/articles/entry/using_diversity_and_inclusion_as_a_source_for_humanitarian_innovation

The final major responsibility I have as a nature interpreter is to be honest with my audiences and peers, however difficult that truth is. Nature is an aspect of human’s life that is presently being harshly exploited and destroyed. This destruction is happening in front of our very eyes through the ample examples of hundreds of species becoming either extinct or endangered every day, the deforestation of rainforests, and the loss of marine biodiversity. It is imperative that I education my audiences on all aspects of nature, whether it is positive or negative. It would not be fair to the individuals to solely speak on the positives of nature or solely speak on the negatives of natures, and how this information is told to the audience is important as well. This is a major responsibility as it relates back to the belief of being at harmony with nature. By expressing the good and the bad, with the adult audiences it may allow them to become more aware of their impact and make substantial changes in their lives whereas with children audiences it may provoke consciousness that they have never experienced before. When we are honest it allows for open conversation to happen which can lead to a sense of appreciation within.

The approach that is most suitable for me would be to keep the interpretation fun and interactive. Even though I stated that I have the responsibility to discuss the negatives that are occurring, this can be achieved through a light and interactive manner. When this approach is maintained throughout, it can allow the individuals to have a greater appreciation for the surroundings.

Photo taken by myself of the ocean in Cocoa Beach, Florida (2017)

This class has also opened my eyes to the intense reality of our relationship with nature. As demonstrated throughout the entire semester, nature is remarkably beneficial to humans and provides us with vast opportunities This course has also helped strengthen my own individual relationship with nature, showing me the impact of nature on humanity. But this relationship can become threatened when it is not appreciated or recognized properly, and I have learned through the various different techniques and lessons that come along with our responsibility to educate others on the significance of this relationship. Overall, I believe I am finishing this course a better and more knowledgeable person.

Thank you for the amazing semester!!

Alyssa

References

Ikerd, J. (n.d.). In Harmony with Nature. http://web.missouri.edu/~ikerdj/papers/HARMONY.html

Wang, Y. (2020). Sustainable human development means living in harmony with nature. Retrieved from https://council.science/human-development/latest-contributions/sustainable-human-development-means-living-in-harmony-with-nature/

[azzaratth]

Some Mexican Words About Cultural Appropiation and Dia de Muertos

A while ago before my cell phone was downloaded I was seeing a post in a magic group of a non-Mexican girl who decided to make an Altar del dia de Muertos. Among the comments that she received some were criticism about cultural appropriation and please.. DO NOT

Please, could you, for the love of the deity you worship, stop answering like this? The concept most of you have of cultural appropriation is COMPLETELY WRONG

We Mexicans love to share our culture, and even more to know that someone takes a little piece of it to their country. When a foreigner asks us about something of ours, we strive to answer you in as much detail as possible and if possible we even give you something .. (hammocks, catrinas, sweets, handicrafts. If you approach an old man, a Mayan "priest" or Aztec, they will answer your spiritual doubts and bless you with a hug, because you are praising them and their knowledge just like our gods. Tell a mexican granny you like her mole and she will give you the family recipe with no doubt. 

For us mexicans, the problem of cultural appropriation is not that you "take things from our culture" or with what intention; but how you do it and how you give thanks to our culture. Our problem with cultural appropriation is Starbucks, who buys coffee beans at miserable prices but sells expensive coffees, and to make it worst, to see the foreign tourist asking that the local and native ones to sell him cheaper the sack of coffee or cocoa. Our problem is ZARA and other brands and PRADA events, which use Huichol and Tzotzil designs to sell very expensive and that without problems you buy because it is a famous brand, but the same design when sold by artisans, who created it, again you want to haggle it. Our problem is DISNEY wanting to buy the Day of the Dead copyright and some foreigners trying to patent traditional foods such as pozol or tlazclate. Our problem are the spring breakers, who take advantage of their vacations to devastate and misuse (mere fun without spirituality) the peyote and other plants.

Please understand cultural appropriation as an exchange is NOT a problem, we live in a globalized world. How many of you worship Anubis without ever stepping into Egypt? How many to Hecate being from Canada or Australia and not from Italy? How many of you drink chocolate or coffee, eat avocado or chili? How many of us are Mexican, not European or American and celebrate Christmas? Easter? St. Patricks?Aren´t taco shells the proof two cultures can mix in something great? As your Samhain with Dia de Muertos or Magick with Brujeria... 

Mexican brujeria is itself a mix of traditions.. (Hoodoo, Satanic (in latin american concept), Mayan and Aztec with catholic prayers). 

So please the next one that truly worries about the appropriation march in front of Starbuck so they value our effort in the field. March in front of Zara's buildings to recognize the violation of indigenous designs. March in France so that the murals of the Huichol in their metro have our authorship and not the one of a french fake artist.

And please, whoever wants to use our traditions as something positive, do not be intimidated by meaningless comments and remember what Chavela Vargas, who is not Mexican and who sounds to much in the Radio this Dia de Muertos days "El mexicano nace donde se le pega su rechingada gana// The Mexican is born where he fucking wants ".

An apology if this post causes annoyance, but someone from a "culturally appropriated" country needed to speak it.

[southeastasianists]

Some Dayak women use their skills to sell or exchange their crafts as a source of income. In the absence of the forest materials necessary for this practice, many women have replaced traditional materials like rattan vines with things like single-use plastic cups and straws.

“Finding the plastic is the hardest part,” Lina told Tessa Toumbourou, a researcher from the University of Melbourne, as quoted in a study published in February in Asia Pacific Viewpoint. “Once I have them, weaving them together is easy, it only takes a few nights.”

The study examines the relationship between palm oil development and increased gender division in Hongoi, East Kalimantan province, where the Modang community resides. The Modang are a subgroup of the Dayak Kayanic group, who have lived in the area dating back to the 16th century.

The palm oil boom that started in the 2000s brought large-scale deforestation to the region and increasingly diminished access to materials and resources that people once gathered from ancestral forest landscapes.

Researchers focused on three main factors that influenced how palm oil impacted men and women differently: social inequality, livelihood strategies, and food security. The basis of this research was formed on feminist political ecology and it emphasized the act of “sustaining livelihoods,” despite the pressures of palm oil development, as an act of resistance.

Lead author Toumbourou emphasizes the importance of the Modang community’s ability to maintain the productivity and cultural significance of their land.

“Holding onto their land and continuing to sustain a livelihood in these times is an act of resistance,” she said in an interview. “Communities are under intense pressure to be assimilated into the palm oil industry … In such conditions, many assume that communities would inevitably give up.” By choosing to maintain their socioeconomic status on their own terms instead of being absorbed into the palm oil industry as landless laborers, they are actively resisting the allocation of resources into external markets.

Over the past decade, all neighboring villages eventually conceded land to oil palm plantations, and Hongoi became completely surrounded by oil palms. In Hongoi and elsewhere in the region, companies have taken advantage of ambiguity in the precise location of village borders to encroach on ancestral forests and farmland.

“Though there are different views across the village about how — and whether — to negotiate with palm oil companies, no one wanted to give up their village land entirely, as this would mean the loss of their autonomy as farmers and their cultural practices and knowledge,” Toumbourou said. “By sustaining livelihoods, women are also helping to prevent the need for their village to release land to companies and become landless laborers.”

Swidden (slash-and-burn) agriculture and cash crops like cocoa, banana and coffee have long been common sources of food and income in the Dayak community. Villagers would also gather food and materials from the forest and nearby river. However, as oil palm plantations have replaced forest landscapes, the loss of resources, as well as the loss of ecosystem services, have threatened main livelihood staples.

“A lot of rural smallholders want to engage in lucrative cash crop production to increase their income over time, but without necessarily giving up their ancestral lands,” co-author Wolfram Dressler, also from the University of Melbourne, told Mongabay. Oftentimes people are not wholly for one or the other. “They are usually somewhere in the middle,” he said. Dressler adds that it is important to recognize the false dichotomy that is often portrayed between customary and modern agribusiness production.

Being able to maintain small-scale income streams despite encroaching oil palm plantations is “socially, politically, and economically empowering,” he said, “but [rural communities] are going to be subject to massive cost constraints and it’s going to be increasingly difficult to thrive in rural landscapes.”

A similar study conducted in West Kalimantan province finds that although experiences can be diverse, based on certain factors such as age, ethnicity, social status, and so on, women are especially vulnerable to palm oil development. A few of the ways in which women are disproportionately impacted by palm oil is that they have unequal access to land, resources, and opportunities. Pre-existing social norms in which women’s labor is consistently devalued and underpaid have been exacerbated by palm oil development. Dayak women are also frequently excluded from leadership roles and public forums where decision-making takes place and their interests are often underrepresented in these spaces.

Before the palm oil industry took off here, indigenous peoples’ communal land ownership was not formally recognized by the state as village adat (elders) were customarily in charge of granting people permission to claim land. Despite Dayak communities having customary claims to the region, palm oil companies were able to acquire government permits to develop huge tracts of land. This has created a shift within communities from local adat to state control.

Formal land titling has direct consequences for women because the state views women as dependents of their husbands, meaning often only the husband’s name appears on land titles. Without formal titles in their name, women cannot defend or reclaim land if their husband dies. Having reduced and unequal access to land means women have less access to certain livelihood opportunities like swiftlet farming (to cultivate edible birds’ nests) or oil palm farming.

Before the arrival of palm oil, Dayak men and women had a more equal division of labor. Women were expected to weed and maintain swidden crops like rice, but these tasks have now become more intensive and time-consuming than before, according to Dayak women.

Villagers have observed more frequent flooding, likely due to the loss of a forest buffer and increased erosion. The loss of forest habitat has resulted in increased competition with wildlife, which turn to crops as a food source. With reduced access to land, Dayak communities also have to rely on the same fields for crop cultivation year after year instead of cycling between plots as they normally would. According to villagers quoted in the Asia Pacific View study, this has resulted in depleted and weed-ridden soil that results in lower yields.

Crops are harder to cultivate and women must spend more time weeding, which gives them less time for other responsibilities like fishing, securing other food sources for their families, or investing time in other income-generating activities.

Vegetable gardening, basket weaving, and beadwork are three predominant, creative strategies that have emerged as a means for women to sustain livelihoods. Women have found creative ways to maintain their livelihoods by replacing forest materials with plastic and gardening near their homes because it is more efficient.

These examples highlight Dayak women’s efforts to continue sustaining their own livelihoods on their own land. As Toumbourou explains, “it challenges a persistent state narrative that rural people are unproductive, and don’t work as they aren’t engaged in the formal economy.” She said a government official justified this arrangement by saying that oil palm expansion “would provide otherwise idle, rural women [with] jobs.”

“This assumption ignores the work that women do on their farms, in their homes, and to support their communities and cultural practices,” Toumbourou said.

By continuing to occupy the land despite uneven economic pressures, women are also emphasizing the land as an important resource and an essential part of their cultural identity. This practice is often overlooked in favor of more visible forms of high-profile protest. However, by doing so this ignores the contributions of marginalized women who face unequal challenges from extractive industries, but whose actions challenge how land is allocated and utilized.

[chebleedsink]

Other

Ethnically, culturally, racially,

there’s no monument standing, no statue carved, no place made for me.

There’s nowhere this face of mine fits in.

And no matter how much I long, crave, or desire

to belong and be a part of some community’s cozy story-telling hearth-fire,

I’m only ever the occasional guest,

never a true card-carrying member on their private invite list.

 No special songs were passed down to me, for me to sing.

I wasn’t taught the secret dances, or the arcane wisdom of anything.

I wasn’t shown the sacred places where the bones of those long gone before me laid in rest.

I wasn’t taught the languages that those bones once spoke,

or about the words that they once said.

No Elder passed their traditional ways from wise hands or mouths

to my waiting hands or ears.

My DNA is a map, that I was never taught to read.

 I’m too much of this, or not enough of that.

I’m too far removed from any one source to be considered part of any one lake.

The brown of my skin matches and blends perfectly

with the warm tones of Mother Earth who birthed me,

but I’m not the right shade of cocoa, or cinnamon, or coffee

to be truly accepted into any other culture club, but Hers.

 I don’t belong.

I’m such a small distal leaf, on such a big colorful tree.

My undertones give me away, they scream that I’m not the same enough

to ever meet the criteria that this worlds’ stereotypes constantly try to broadcast to me.

My texture is all wrong, and my origin story has roots too shallow to hold any ground.

My blood too mixed and too diluted to do anything other than whisper its history,

no roaring river here, no one place or people to claim, to say I came from.

No one to claim me.

 Indigenous. That resonates.

In a way, I’ve come from the lands I’ve walked on, well, some dust of me.

Parts of me were always here, and parts of me roamed lands somewhere

far across oceans and seas, lands I’ve never even seen.

So many drops of my blood encased in previous generations flesh

have walked barefoot upon fertile grounds,

and there is hardly a curve of the world my history hasn’t touched,

but still I have no “home”. No “where” that I’m “from.”

My tribes

don’t affiliate with me.

Colored. That’s the easiest nutshell to call my own,

the closest place that I’ve found, to a home.

But there are still no culturally approved instructions included with that umbrella,

other than knowing that I’m still constantly fighting racism, and prejudice, and oppression,

and that I’m not valued in this institution of a country that I live in,

that at 12, my son is already in danger, and has been

since the day he was born so I must impart on him some wisdom

about how to get pulled over safely, so as not to become another POC victim of the system.

I mean, I do generally love ethnic food, and music, and I do have soul,

and it’s the easiest place my kinky-curly-straight hair and my complexion fits in,

but still the dreaded question gets asked, “Where’s your family from?”

Smiling, I always respond, “I’m 52 flavors, and then some”

rather than saying “I don’t know because so much of my history was stolen.”

I’m reminded, an umbrella is just an umbrella.

 Colonizer. But really, aren’t we all? That’s in me too.

Parts of myself that are hard to see, and they’re hard to acknowledge,

yet still I apologize for it, for them,

even though they would never acknowledge or apologize to me.

There is some cream mixed into this cup of coffee,

and I’d like to think it was sweet and was added gently, stirred with love,

but with so many stories snuffed in the hanging of nooses,

or lost along the stretched wires of a long game of telephone

shouted across canyons in different tongues, the tales are often lost to shadows

and secrets, silence, and chains, and I really don’t know how

the “whiteness” came into this mix.

 I like to say my family loved everyone, we don’t discriminate,

but maybe I’m assuming choices, where there weren’t any to be made.

After all, part of me is only here because another part of me stole me,

and another part bought and sold me.

My ancestors both built and sailed the ships

that my ancestors were shackled and drowned in,

while my ancestors sailed the coasts of the oceans

of the lands we were about to steal,

and be stolen away to.

 And where does that leave me?

I’m a muddy-brown girl, with no real history,

because my history cancels itself out.  

I appropriate everything because I wasn’t given anything.

I’m too light to be Black, I’m too Brown to be White,

and my great-grandmother’s blood has spilled too diluted into me

for the world to see the Red hue that it brings.

I do love my mixed-heritage,

I love my brown almond-eyes and my gold and honey skin.

I love the paths that I’ve carved myself, and the strength that I find in all of those things.

But when I have to check the box that says, “what are you, and where do you fit in?”

the sense of not belonging all comes back to me.

“Other”, is a lonely hole that I color with pen,

and I put myself in it,

knowing I’m really always on the outside of all the other circles, looking in.

-Che