“Balanophora fungosa is a parasitic plant growing on the roots of rainforest plants. The flowering structure is shaped like a toadstool but consists of a globe covered with thousands of tiny female flowers. The globe is surrounded at its base by a much smaller number of male flowers. In flower, the plant emits an odour resembling that of mice.”
In April of this year, the Purépecha municipality of Cherán K’eri, Michoacán is celebrating four years of its uprising to end the presence of organized crime in its territory. Following the uprising, indigenous women and men not only managed to throw out to the narco cartel, but also expelled all authorities (police, local government and political parties) that supported the illegal activities in the community. They decided to retake their traditional forms of self government to start a long process of building their autonomy. A few months back they inaugurated a new weapon to continue defending their traditions and reaffirm their rejection of the institutional political method: a communal television.
When the community of Cherán K’eri began to organize, one of the fundamental demands of the population was security. The process of self defense that initiated and remains in effect today has results that cannot remain unnoticed: the smiles of the people and the life that animates the plazas and streets is noticeable starting at the entrance of the town.
“We now have confidence in our peace, our children walk to school without worry, as does everyone else. We no longer feel that fear that we once had”—shares one member of the community.”
The council of Honor and Justice is in charge of the security of the municipality: while the communal patrol (ronda communitaria) is controlling the city’s entrances and exits, as well as resolving the internal problems of the community. The “Guardabosques” (guardians of the forest), are in charge of protecting the rural zones furthest from the center of town, where the forest is. Each day and by turns, two groups of six people patrol the territory with their truck. It should be noted that for the indigenous Purépecha men and women, the protection and preservation of their forest is both a traditional and spiritual obligation, and therfore it is an essential part of their struggle. Their defense not only includes their security, but also the enormous work of reforestation, whose effects can already be seen.
In addition to having strengthened their system of communal security, the people of Cherán changed their entire system of governance. The main council, formed by a group of 12 individuals, lxs K’eris, coordinate the actions of the other councils and commissions. However the ultimate authority of the community is the assembly: in each one of the four neighborhoods that form Cherán, the communards come together to carry forth proposals and make decisions at the general assembly. “Previously, to my memory, never did a municipal president convene a neighborhood general assembly, and much less allowed the people to say what was on their minds. The people couldn’t give an opinion, they (the municipality) only did what was convenient to them.” commented a member of the community. Now, “the agreements come directly from the coordinators of the bonfires, from the bonfires, from the neighborhood reunions”, states another.
It is worth remembering that thanks to the community pressure that was also exerted in the legal arena, the municipality of Cherán K’eri was completely recognized on a federal level as an autonomous municipality. With this victory, Cherán achieved setting a national precedent so that other indigenous municipalities of Mexico can also exercise that right to free self determination.
Even though there has been great advancement in the construction of a new world, the residents of Cherán also know that their struggle is barely starting, and that surely they will have to confront more challenges in the future. The upcoming year is particularly critical: while the Electoral Institute of Michoacán had agreed that the appointment of the authorities of Cherán shall be created by practices and customs, the residents know that the political parties will try to take advantage of the municipal elections that will take place in the state to attempt to return to their community.
Nevertheless, their position is firm: they will do all that is possible to impede their entry. In a system in which the drug traffickers, political classes and transnational businesses work hand by hand to impose their control upon the territories and plunder the natural resources –in this case the forests- the residents are conscious that to return to a system of political parties would represent a huge risk for the defense of their territory.
“For us here in the town the political parties are dead, because they never did anything when we began to defend the forest. Why? Because all of the parties are backed by organized crime. And whoever does not want to see that wants to remain blind to what is happening. That is what I think of the parties: that they are shit.” declares one woman. A youth also comments- “They have asked me many times: What will you do the day that this town returns to the parties? What would I do? I would be the first fucker to return to the front and say “no fucking way here”. No to the political parties, no to that bad government, no to that narco-government”.
Photos credit: Niñx Salvaje
A fragment from an Israeli missile, extracted from 15 year old Palestinian girl …
… a premature baby, rescued from her dead mother’s womb after the latter was killed in an Israeli airstrike.
Photo credit: Samar Abu Elouf, July 2014 [source]
(via The Guardian)
Inside the ‘Christmas village’ of Yiwu, there’s no snow and no elves, just 600 factories that produce 60% of all the decorations in the world …
[…] Christened “China’s Christmas village”, Yiwu is home to 600 factories that collectively churn out over 60% of all the world’s Christmas decorations and accessories, from glowing fibre-optic trees to felt Santa hats. The “elves” that staff these factories are mainly migrant labourers, working 12 hours a day for a maximum of £200 to £300 a month – and it turns out they’re not entirely sure what Christmas is.
“Maybe it’s like [Chinese] New Year for foreigners,” says 19-year-old Wei, a worker who came to Yiwu from rural Guizhou province this year, speaking to Chinese news agency Sina. Together with his father, he works long days in the red-splattered lair, taking polystyrene snowflakes, dipping them in a bath of glue, then putting them in a powder-coating machine until they turn red – and making 5,000 of the things every day.
In the process, the two of them end up dusted from head to toe in fine crimson powder. His dad wears a Santa hat (not for the festive spirit, he says, but to stop his hair from turning red) and they both get through at least 10 face masks a day, trying not to breathe in the dust. It’s a tiring job and they probably won’t do it again next year: once they’ve earned enough money for Wei to get married, they plan on returning home to Guizhou and hopefully never seeing a vat of red powder again.
Packaged up in plastic bags, their gleaming red snowflakes hang alongside a wealth of other festive paraphernalia across town in the Yiwu International Trade Market, aka China Commodity City, a 4m sq m wonder-world of plastic tat. It is a pound shop paradise, a sprawling trade show of everything in the world that you don’t need and yet may, at some irrational moment, feel compelled to buy. There are whole streets in the labyrinthine complex devoted to artificial flowers and inflatable toys, then come umbrellas and anoraks, plastic buckets and clocks. It is a heaving multistorey monument to global consumption, as if the contents of all the world’s landfill sites had been dug-up, re-formed and meticulously catalogued back into 62,000 booths. […]
(Source: Wainwright, Oliver. “Santa’s real workshop: the town in China that makes the world’s Christmas decorations”. The Guardian. 19 December 2014.)