This shows you the differences between two versions of the page.
| Both sides previous revision Previous revision | |||
|
newsletters:13:weavers13 [2024/04/02 09:26] mugdha [Vikalp Sangam] pic addition |
newsletters:13:weavers13 [2024/04/03 16:04] (current) franco |
||
|---|---|---|---|
| Line 27: | Line 27: | ||
| Therefore, compas from Crianza Mutua in collaboration with the Global Tapestry of Alternatives are managing the necessary funds so that various collectives from Mexico can join this meeting. They will leave in a caravan from Chiapas, Oaxaca, San Luis Potosí, Hidalgo, Veracruz and other parts of our country, and even from other parts of Latin America. | Therefore, compas from Crianza Mutua in collaboration with the Global Tapestry of Alternatives are managing the necessary funds so that various collectives from Mexico can join this meeting. They will leave in a caravan from Chiapas, Oaxaca, San Luis Potosí, Hidalgo, Veracruz and other parts of our country, and even from other parts of Latin America. | ||
| - | ## Crianza Mutua Colombia | + | ## Crianzas Mutuas Colombia |
| - | #### What were our impressions, experiences and feelings at the General Assembly in Kenya? | + | ### What were our impressions, experiences and feelings at the General Assembly in Kenya? |
| Our experience at the General Assembly in Kenya was and still is like an oasis and at the same time a kind of overflow of knowledge and experiences shared by comrades from different regions of the world that we have not yet finished digesting. We shared with communities that create dreams and hope by resisting the savage capitalism that lives in the bowels of society, sometimes visibly, sometimes imperceptibly. These communities are interwoven in autonomous processes with the aim of caring for life in all its expressions. We were able to see and understand this in the territory of the Tharaka brothers in central Kenya and in the visit we made to the Maasai community in the Il-Ngwesi Community Conservancy, two communities that have resisted for centuries from the spiritual-ancestral and agro-ecological processes in search of a harmonious relationship with the land and healthy coexistence with animals. We were also able to understand it in the stories of all the companions who shared their experiences, such is the case of Zacatecas in Mexico, where the communities in desolate and deserted landscapes struggle metre by metre for land tenure against the state and mining companies, which seek to dispossess them of their territories. These processes where life is bred in a dynamic of mutuality, complicity and solidarity are multiplying more and more in the global south and in "the global north which is also south", showing us that it is possible to change the practices, the decisions that lead us to the death of life on the planet for actions that lead us to nurture life and maintain our own possibilities of existence. | Our experience at the General Assembly in Kenya was and still is like an oasis and at the same time a kind of overflow of knowledge and experiences shared by comrades from different regions of the world that we have not yet finished digesting. We shared with communities that create dreams and hope by resisting the savage capitalism that lives in the bowels of society, sometimes visibly, sometimes imperceptibly. These communities are interwoven in autonomous processes with the aim of caring for life in all its expressions. We were able to see and understand this in the territory of the Tharaka brothers in central Kenya and in the visit we made to the Maasai community in the Il-Ngwesi Community Conservancy, two communities that have resisted for centuries from the spiritual-ancestral and agro-ecological processes in search of a harmonious relationship with the land and healthy coexistence with animals. We were also able to understand it in the stories of all the companions who shared their experiences, such is the case of Zacatecas in Mexico, where the communities in desolate and deserted landscapes struggle metre by metre for land tenure against the state and mining companies, which seek to dispossess them of their territories. These processes where life is bred in a dynamic of mutuality, complicity and solidarity are multiplying more and more in the global south and in "the global north which is also south", showing us that it is possible to change the practices, the decisions that lead us to the death of life on the planet for actions that lead us to nurture life and maintain our own possibilities of existence. | ||
| Line 37: | Line 37: | ||
| {{ :newsletters:13:cmcu2.jpg?nolink&400|}} The visit to Kenya meant the meeting of many different cultures and ways of thinking to weave a collective dream that allowed us to cross limits and frontiers imposed by capitalism, because not even the language barrier was an impediment for the affection and closeness to flow. It also allowed us to recognise the strengths of the different organisations that nurtured the assembly, their influence and their work in their immediate environment. It was clear that we are not alone in this struggle for the respect and dignity of all beings that inhabit this planet and that the love for spirituality, mother earth and ancestry is a commitment of all of us who were at the assembly, it is a shared conviction. It only remains for us to thank those who thought of this assembly and extended the invitations to the people who attended this meeting, to the land of Kenya for receiving us, to the universe for moving its magical cosmo-positive energy and to each one of us for letting ourselves be seduced by it. | {{ :newsletters:13:cmcu2.jpg?nolink&400|}} The visit to Kenya meant the meeting of many different cultures and ways of thinking to weave a collective dream that allowed us to cross limits and frontiers imposed by capitalism, because not even the language barrier was an impediment for the affection and closeness to flow. It also allowed us to recognise the strengths of the different organisations that nurtured the assembly, their influence and their work in their immediate environment. It was clear that we are not alone in this struggle for the respect and dignity of all beings that inhabit this planet and that the love for spirituality, mother earth and ancestry is a commitment of all of us who were at the assembly, it is a shared conviction. It only remains for us to thank those who thought of this assembly and extended the invitations to the people who attended this meeting, to the land of Kenya for receiving us, to the universe for moving its magical cosmo-positive energy and to each one of us for letting ourselves be seduced by it. | ||
| - | #### The second Crianzas Mutuas national meeting | + | ### The second Crianzas Mutuas national meeting |
| On the 2nd and 3rd of December we held the second face-to-face meeting of Crianzas Mutuas Colombia. We gathered more than 20 processes from Kumanday, Cauca and Valle del Cauca to get to know our alternatives and to reflect collectively on how we want to continue weaving ourselves together. We visited the process of the Liberation of Mother Earth and the Casa del niño y de la niña. The first of these processes has been led by the Nasa indigenous people and has consisted of liberating the land from the intensive exploitation of sugar cane to give way to more symbiotic ways of inhabiting the land in accordance with the cosmovision of the Nasa people. The second process has been led by the black people of the municipality of Villa Rica and has given rise to agroecology processes based on ancestral knowledge, their own forms of education, political training for women and children, among others. Thanks to this meeting, we have strengthened bonds of trust and solidarity. | On the 2nd and 3rd of December we held the second face-to-face meeting of Crianzas Mutuas Colombia. We gathered more than 20 processes from Kumanday, Cauca and Valle del Cauca to get to know our alternatives and to reflect collectively on how we want to continue weaving ourselves together. We visited the process of the Liberation of Mother Earth and the Casa del niño y de la niña. The first of these processes has been led by the Nasa indigenous people and has consisted of liberating the land from the intensive exploitation of sugar cane to give way to more symbiotic ways of inhabiting the land in accordance with the cosmovision of the Nasa people. The second process has been led by the black people of the municipality of Villa Rica and has given rise to agroecology processes based on ancestral knowledge, their own forms of education, political training for women and children, among others. Thanks to this meeting, we have strengthened bonds of trust and solidarity. | ||