By Hermann Bellinghausen
What is it living jungle (Kawsak Sacha in Kichwa) wondered one afternoon in 2011 José Gualinga sharing yucca chicha under a shade in Sarayaku, a few meters from the Bobonaza River in the Amazon rainforest of Ecuador. And it was answered: A space of beings where we peoples raise our physical, psychological and psychic emotions. For example, in August most of the people are mobilized in the jungle, no longer in a community, but in the jungle, in a little house far away. There the children, the women, all, recreate, take their lives, go to see the masanga, the mysteries. This strengthens you and makes you brotherhood, unity and respect for nature (Ojarasca, October 2011).
Gualinga then presided over the governing council in Sarayaku. Before and after he has held various responsibilities on behalf of his people in national organizations and before the world. Those from Sarayaku defeated an oil company and the government of Rafael Correa. They are a living example that you can. With the voice of his people, Gualinga has traveled. He does not ignore the keys of the global sphere, nor the poisonous honeys of the first world and the dizzy breaths of the official leaders in Quito, but he knows that instead life is better, without poisons and with nature.
The Kichwas of Sarayaku took over, let the land speak and live as it says. It is the sacred territory, it must not be destroyed. A language of communication with animals.
Gualinga spoke of the Amazonian indigenous project, which, contrary to capitalism that historically ignores the Indians and their existential options, is long-term, valid for today and for when we have died. The future defines the present. Not the opposite, like the neoliberal non-project that submits the future to the present.
The proposal is being developed by all the nationalities of the south-central Amazon. The border is the Kichwa territory and goes to the Achuar and Shuar territory. The indigenous territory is 5 million hectares. The northeast of the jungle, Sucumbíos, Orellana, is already affected but here it is still well protected, Gualinga trusted.
Four years later, the peoples of the Amazon march again in Ecuadorian distances to demonstrate their rights and for their principle of existence, in resistance to the populist-extractivist government of Correa (which had already had to legislate on the rights of Mother Earth) .
“As the government expands the oil blocks, we propose to declare the living jungle the sacred territory of beings, where our life is constituted. We propose life plans: manage natural resources according to our vision based on fertile land, apply the knowledge of the peoples and the social behavior that make the Sumaj Kawsay (good living). And within that we are going to use natural resources with our own education, health and economy. The platform, the great horizon, is to maintain the Sumaj Kawsay, where nature is not polluted but free ”.
The battles that this thought is winning are significant. In Argentina, impressed by the examples of Bolivia and Ecuador, a minister of the Supreme Court of Justice wrote La Pachamamay el hombre (published by the Mothers of the Plaza de Mayo in 2012). Minister Eugenio Raúl Zaffaroni undertakes a legal, philosophical and humanistic review, from Kant to Monod, on the relationship between man and nature and the animal world. Zaffaroni called to work intelligently in the search for a friendly coexistence between man and Pachamama, Mother Earth, because if the rivers, mountains and animals that inhabit it continue to prey, he reported Page 12, the planet will continue to live, It will not end, but those who are not going to continue living are us, human beings.
The most lucid indigenous peoples in South America carry out a risky but possible project; they have managed to put legal or de facto limits on national governments, especially if they proclaim themselves popular as in Venezuela, Ecuador and Bolivia. Silvia Rivera Cusicanqui declared in an interview for Lobo Suelta (2014): “What we do as a collective is transformed into the will to 'do'. We always project ourselves outwards as collective wills that break the barrier between the manual and the intellectual ”. In the midst of her criticism of governmental socialisms that, including Bolivia, do not quite understand the Indians, the implacable Aymara thinker said: We are no longer alone, we are also accompanied by a lot of bugs and the Earth.
Are we talking about a more than human dimension of democracy?