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Communication and Education

Education intern Jana Westerhaus writes about her research into the necessity of decolonial and anti-capitalist education at Sunseed. 
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Why do we talk about decolonial and anti-capitalist education in Sunseed?

The Sunseed project was originally founded as a charity project from the UK. From the 1980s until the 2000s, the project intended to research appropriate technologies for life in semi-arid regions, and to then ‘export’ this knowledge to African countries such as Tanzania. When browsing through Sunseed’s archive and old newspaper articles, the featured discourse of that time is how ‘nice’ it had been of the mostly British volunteers to ‘sacrifice’ their comfortable way of living to a) come to Los Molinos to experiment with alternative forms of living in semi–arid regions; and to b) do ‘good’ for what was then called ‘Third World Countries’[1]. When starting my research about Sunseed’s history (building upon the work that has been done by previous Sunseeders to investigate the project’s coloniality), I couldn’t help but see White Saviourism[2] scream all over these newspaper articles. After several unsuccessful attempts to ‘export’ Sunseed knowledge to global South countries, the focus of the project shifted to its current vision of discovering how to live a healthy and ecologically responsible life working in harmony with nature, rather than continuing colonial continuities with its action by trying to ‘save’ people in the global South without even understanding the local context.

So why did I want to investigate Sunseed’s history and focus more on decolonial and anti-capitalist education during my time here if the focus of the project has shifted?

The reason for that is that even though officially times of colonisation are in the past, in reality, we are still reproducing colonial dependencies today. The global North is still appropriating people and nature in the global South to fuel economic growth, rather than meeting human needs and respecting planetary boundaries. Today’s climate and biodiversity crisis are just a continuation of colonial and capitalist appropriation. Global North countries are for instance responsible for 92% of overshoot emissions, meaning they are responsible for 92% of the damages caused by the climate crisis while only representing 19% of the global population[3].

To be able to better understand the multiple crises that we are currently living in, I recently gave an introductory workshop regarding the importance of decolonial and anti-capitalist education. Throughout history, many voices have been silenced and/or not been listened to, while at the same time, uncomfortable aspects of Western history are oftentimes deliberately downplayed or ignored. Our current economic system that relies on exploiting people and nature for profit is largely still unquestioned even though climate collapse is becoming more noticeable. The famous quote ‘It is easier to imagine the end of the world than to imagine the end of capitalism’ seems to be more accurate than ever. 

Colonialism, referred to as belonging to a prior epoch in which European powers took control over countries and peoples in Africa, Asia and Latin America, encompasses much more than that. Ruling over land and people in the global South was based on a European worldview in which they placed themselves above other people, e.g. through racial hierarchies or “levels of civilization” which they themselves invented. This has resulted in great destruction, expulsions and genocide. Colonised peoples have resisted conquerors on all continents, yet to this day, colonialism continues to have repercussions on politics, society, interpersonal relationships, and individuals. 

To reflect on colonial narratives that we received throughout our lives, especially also within our countries’ respective educational systems, and to feature at least a minor fraction of voices that have been silenced for way too long, we did a game of quotes designed by glokal e.V. , a Berlin-based association for critical educational work and consulting. We tried to plot quotes from oftentimes silenced actors stemming from different time periods on a timeline. Thereby, realising how many stories have not been featured or downplayed within Western education and how patterns of coloniality are still present today even though a certain quote is already decades or even centuries old.


During our discussion and round of reflection, we realised how different these narratives are depending on whether someone grew up in the global North or South. One community member stressed that this marginalisation, oppression and exploitation wasn’t surprising or new for them since they are from a global South country that has been heavily influenced by outside Western interests, both during the colonial era but also during times of imperialism that followed thereafter and are still continuing to this day. Emphasising the need for building alliances and solidarity between global North and South inhabitants to unite forces in the struggle for an environmentally and socially just world, free from continued capitalist and colonial exploitation. If you’d like to play the game yourself, you can go to this page: https://www.connecting-the-dots.org/en/.

What’s next?
For my remaining time here at Sunseed, I’m planning on hosting a workshop regarding transformative initiatives, worldviews and practices different from capitalism which can also broadly be defined as a peoples’ pluriverse. Recognising the diversity of practices and views of people in regards to planetary wellbeing (including human wellbeing and reconciling with the fact that humans aren’t a separate part of nature). By respecting and nurturing the interconnectedness of all lives, these worldviews can serve as a powerful and inspiring source  of hope for creating and pushing for a world beyond capitalism and neocolonial appropriation.

In addition to that, together with another education intern, I will host two sessions regarding the sea of plastic – a local justice struggle, both on an environmental and human level. The greenhouses in Almeria, referred to as the sea of plastic, supply between 40-50% of all fruits and vegetables within the EU. This comes with several environmental and human rights issues, such as plastic pollution, groundwater depletion, groundwater and soil pollution due to chemical fertilisers and pesticides, and the exploitation of (undocumented) migrant workers due to bad working conditions and low payment, qualifying as a slave labour type condition. We will host one workshop to educate each other on the topic before going to visit a representative of the Andalusian Workers Syndicate the following week who is supporting migrants in their struggle for humane working conditions.  

[1] I’m not using the term ‘Third World Countries’ since this term stems from the Cold War era that was used to refer to former colonies that were seen as ‘underdeveloped’. Instead I’m using the terms global North and global South that focus on the hegemony of historical and present power of certain nations along political, economic, and social lines.

[2] I’m using the following definition of White Saviourism: symptoms of racism and white supremacy which places those in a position of privilege into the role of saviour over those who have been historically oppressed and exploited.

[3] From the book Less is More – How degrowth will save the world by Jason Hickel, 2021, p.115.

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German version

Warum sprechen wir über dekoloniale und antikapitalistische Bildung in Sunseed?

Das Sunseed-Projekt wurde ursprünglich als Wohltätigkeitsprojekt aus Großbritannien gegründet. Von den 1980er bis in die 2000er Jahre zielte das Projekt darauf ab, geeignete Technologien für das Leben in semiariden Regionen zu erforschen und dieses Wissen dann in afrikanische Länder wie Tansania zu „exportieren“. Wenn man das Archiv von Sunseed und alte Zeitungsartikel durchstöbert, ist das Hauptnarrativ dieser Zeit die Frage, wie „nett“ es von den überwiegend britischen Freiwilligen gewesen ist, ihre komfortable Lebensweise zu „aufzugeben“, um a) nach Los Molinos zu kommen, um mit alternativen Lebensformen in semi-ariden Regionen zu experimentieren; und b) „Gutes“ zu tun, für „Länder der Dritten Welt“[1] wie sie damals hießen. Als ich mit meiner Recherche über die Geschichte von Sunseed begann (aufbauend auf der Arbeit früherer Sunseeder die die Kolonialität des Projekts erforscht haben), konnte ich nicht anders, als von all diesen Zeitungsartikeln Weißes Rettertum[2] (auf Englisch White Saviourism) schreien zu sehen. Nach mehreren erfolglosen Versuchen, Sunseed-Wissen in Länder des globalen Südens zu „exportieren“, verlagerte sich der Schwerpunkt des Projekts auf seine aktuelle Vision, herauszufinden, wie man ein gesundes und ökologisch verantwortungsvolles Leben im Einklang mit der Natur führen kann, anstatt mit seinem Handeln koloniale Kontinuitäten fortzusetzen, indem man versucht, die Menschen im globalen Süden zu „retten“, ohne den lokalen Kontext überhaupt zu verstehen.

 

Warum also wollte ich die Geschichte von Sunseed untersuchen und mich während meiner Zeit hier mehr auf dekoloniale und antikapitalistische Bildung konzentrieren, wenn sich der Schwerpunkt des Projekts doch geändert hat?

Der Grund dafür liegt darin, dass die Zeiten der Kolonialisierung zwar offiziell der Vergangenheit angehören, wir aber in Wirklichkeit auch heute noch koloniale Abhängigkeiten reproduzieren. Der globale Norden profitiert noch immer von der Ausbeutung von Menschen und Natur des globalen Südens, um das Wirtschaftswachstum voranzutreiben, anstatt menschliche Bedürfnisse zu befriedigen und planetare Grenzen zu respektieren. Die heutige Klima- und Biodiversitätskrise sind nur eine Fortsetzung der kolonialen und kapitalistischen Aneignung. Die Länder des globalen Nordens sind beispielsweise für 92% der überschüßigen Emissionen verantwortlich, was bedeutet, dass sie für 92% der durch die Klimakrise verursachten Schäden verantwortlich sind, während sie nur 19% der Weltbevölkerung repräsentieren[3].

Um die vielfältigen Krisen, in denen wir derzeit leben, besser verstehen zu können, habe ich kürzlich einen Einführungsworkshop zur Bedeutung dekolonialer und antikapitalistischer Bildung gegeben. Im Laufe der Geschichte wurden viele Stimmen zum Schweigen gebracht und/oder ihnen wurde kein Gehör geschenkt, während gleichzeitig unangenehme Aspekte der westlichen Geschichte oft absichtlich heruntergespielt oder ignoriert wurden und werden. Unser derzeitiges Wirtschaftssystem, das auf der Ausbeutung von Menschen und Natur aus Profitgründen basiert, ist weitgehend immer noch unhinterfragt, auch wenn der Klimakollaps immer deutlicher spürbar wird. Das berühmte Zitat „Es ist einfacher, sich das Ende der Welt vorzustellen als das Ende des Kapitalismus“ scheint zutreffender denn je zu sein.

Kolonialismus wird meistens einer früheren Epoche zugeschrieben, in der europäische Mächte die Kontrolle über Länder und Völker in Afrika, Asien und Lateinamerika übernahmen, aber der Begriff umfasst viel mehr als das. Die Herrschaft über Land und Menschen im globalen Süden basierte auf einer europäischen Weltanschauung, in der sie sich über andere Menschen stellten, z.B. durch Rassenhierarchien oder „Zivilisationsebenen“, die sie selbst erfunden haben. Die Folge waren große Zerstörungen, Vertreibungen und Völkermord. Kolonisierte Völker haben den Eroberern auf allen Kontinenten Widerstand geleistet, doch bis heute hat der Kolonialismus Auswirkungen auf Politik, Gesellschaft, zwischenmenschliche Beziehungen und Einzelpersonen.

Um über kolonial geprägte Diskurse nachzudenken, die wir im Laufe unseres Lebens gelernt haben, insbesondere auch in den jeweiligen Bildungssystemen unserer Länder, und um zumindest einen kleinen Teil der Stimmen hervorzuheben, die viel zu lange zum Schweigen gebracht wurden, haben wir ein von glokal e.V. entworfenes Zitatspiel gemacht. Glokal e.V. ist ein in Berlin ansässiger Verein für kritische Bildungsarbeit und Beratung. Wir haben versucht, Zitate von oftmals marginalisierten Personen aus verschiedenen Zeiträumen auf einer Zeitleiste darzustellen. Dabei wurde uns bewusst, wie viele Geschichten in der westlichen Bildung nicht thematisiert und/oder heruntergespielt wurden und wie Muster der Kolonialität auch heute noch vorhanden sind, obwohl manch ein Zitat bereits Jahrzehnte oder sogar Jahrhunderte alt war.
Während unserer Diskussion und Reflexionsrunde wurde uns klar, wie unterschiedlich diese geschichtlichen Erzählungen sind, je nachdem, ob jemand im globalen Norden oder Süden aufgewachsen ist. Ein Sunseeder betonte, dass diese Marginalisierung, Unterdrückung und Ausbeutung für diese Person weder überraschend noch neu sei, da sie aus einem Land des globalen Südens stamme, das sowohl während der Kolonialzeit als auch in den darauffolgenden Zeiten des Imperialismus stark von externen westlichen Interessen beeinflusst wurde und noch stets wird. Dies unterstreicht die Notwendigkeit, Bündnisse und Solidarität zwischen den Bewohnern des globalen Nordens und Südens aufzubauen, um die Kräfte im Kampf für eine ökologische und sozial gerechte Welt zu vereinen, frei von fortgesetzter kapitalistischer und kolonialer Ausbeutung. Wenn du das Spiel selbst spielen möchtest, dann kannst du diese Seite besuchen: https://www.connecting-the-dots.org/play-page/. 

 

Wie geht’s weiter?

Für meine verbleibende Zeit hier in Sunseed plane ich, einen Workshop über transformative Initiativen, Weltanschauungen und Praktiken zu veranstalten, die sich vom Kapitalismus unterscheiden. Dies wird oftmals auch als Pluriversum der Völker bezeichnet, welches die Anerkennung der Vielfalt der Praktiken und Ansichten der Menschen im Bezug auf das Wohlergehen des Planeten beinhaltet (einschließlich des menschlichen Wohlergehens und der Anerkennung der Tatsache, dass der Mensch kein separater Teil der Natur ist). Indem sie die Verbindung alles Lebens respektieren und fördern, können diese Weltanschauungen als kraftvolle und inspirierende Quelle der Hoffnung für die Schaffung und Förderung einer Welt jenseits von Kapitalismus und neokolonialer Aneignung dienen.

Darüber hinaus werde ich zusammen mit einer anderen Praktikantin im Bildungsbereich von Sunseed zwei Workshops zum Thema “Plastikmeer” veranstalten – ein lokaler Kampf um Gerechtigkeit, sowohl in Bezug auf die Umwelt als auch auf den Menschen. Die Gewächshäuser in Almeria, auch bekannt als das Plastikmeer, liefern zwischen 40 und 50% aller Obst- und Gemüsesorten in der EU. Damit verbunden sind mehrere Umwelt- und Menschenrechtsprobleme, wie z. B. enorme Mengen an Plastikmüll, Grundwasserknappheit, Grundwasser- und Bodenverschmutzung durch chemische Düngemittel und Pestizide sowie die Ausbeutung von (undokumentierten) Migranten, welche unter schlechten Arbeitsbedingungen und geringer Bezahlung leiden, sodass dieser Zustant auch als Sklavenarbeit definiert werden kann. Wir werden einen Workshop veranstalten, um innerhalb Sunseed über die Problematik und Komplexität dieses Themas aufzuklären, bevor wir in der folgenden Woche einen Vertreter des andalusischen Arbeitersyndikats besuchen, der Migranten in ihrem Kampf für menschenwürdige Arbeitsbedingungen unterstützt.

 

[1] Ich verwende nicht den Begriff „Länder der Dritten Welt“, da dieser Begriff aus der Zeit des Kalten Krieges stammt und sich auf ehemalige Kolonien bezog, die als „unterentwickelt“ galten. Stattdessen verwende ich die Begriffe „Globaler Norden“ und „Globaler Süden“, die sich auf die Hegemonie der historischen und gegenwärtigen Macht bestimmter Nationen entlang politischer, wirtschaftlicher und sozialer Grenzen konzentrieren.

[2] Ich verwende die folgende Definition von White Saviourism: Symptome von Rassismus und weißer Vorherrschaft, die diejenigen in einer privilegierten Position in die Rolle des Retters gegenüber denen versetzt, die in der Vergangenheit unterdrückt und ausgebeutet wurden.

[3] Aus dem Buch Weniger ist mehr – Wie Degrowth die Welt retten wird von Jason Hickel, 2021, S.115 (Englische Version).

 

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Drylands Management, Sunseed Stories

To read the first installment of A Drylands Tale by former Drylands Coordinator Agata, go here. 

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Near the ruined house across the Rio Aguas, where man no longer lives and the acequia (i.e., the aqueduct that brought water to the houses and gardens) has been destroyed, among the gypsum rocks there is a big, old, wise carob tree. Like every morning, on that spring day the bees from the hives of the large carob tree and the beautiful plants of Ephedra, Genista, Retama, Albaida and Ononis in its surroundings gathered under the tree’s canopy for the morning circle, and each of the older foraging bees offered the younger ones to join them in collecting nectar and pollen in different nearby lands.

That day sister bees Mel and Pam decided to propose something new to the others: cross the river to go see the flowers in the Arboretum, that strange garden full of unfamiliar trees planted by humans. None of the bees present had been there in a long time. The great carob tree that morning, listening to the conversation, awoke from its now almost perpetual state of semi-wakefulness. The old tree expressed its concern about Mel and Pam and possible unpredictable consequences of coming into contact with the foreign plants in the Arboretum. Some queen bees spoke out in support of the large carob tree. Mel and Pam, however, were extremely curious and courageous, and the words of the carob tree and the bees only served to increase their curiosity.

The two sister bees did not want to wait any longer, so they flew forward, soon encountering the thicket of reeds, tamarisk and white poplars of the river. Then, finally, among the lush vegetation, there was the water! The water that in spite of everything still flowed and still flows alive, fresh and clear in the gypsum valley, and gives life to an exuberant ecosystem all around. It nourishes and provides an ideal habitat for plants, algae and turtles, frogs and toads, snakes and small songbirds, all the insects, the goats and other small and large animals that quench their thirst there. 

Mel and Pam recalled the carob tree’s tale to all the animals that inhabited its roots, its wood, and its canopies: the river in days gone by carried much, much more water with it, so the oasis around it was even larger and more lush than what the bees saw today. They remembered his words, “All life existing here depends inextricably on the river; on this river that dangerously shrinks from year to year, but still, incomprehensibly and amazingly, survives.” 

Mel and Pam that morning enjoyed the coolness of the air and quenched their thirst by perching atop a tiny waterfall among the rocks.

Taking to the air again, the brave bees found themselves on the other bank in the blink of an eye. They could see the Arboretum perfectly now; it was just a little further up. The sister bees were enveloped in a wave of the most intense scent they had never smelled before. Their eyes sensed the strong attraction of the yellow flowers they saw from afar nestled in bright green foliage. Without realizing it, the bees flew up to the flowers, as if moved by an innate force. They could not believe their antennae: the Arboretum was a land full of trees they had never seen! And with even more wonder, the bees discovered that some of these trees carried an incredible amount of nectar! 

There were already hundreds of bees and other insects moving from flower to flower. A bee named Fil greeted them and told them that these were exotic legume trees planted by the men who had come from afar and settled in the village of “Los Molinos del Rio Aguas” in years past. Fil said this was the first year that the flower production was so abundant. There were still plenty of flowers available and Mel and Pam were welcome!

The two bees looked at each other wordlessly and in a state of ecstasy began to fill their little honeydew bags with nectar with their proboscises until, already in not even an hour there was no empty space left to fill!

Mel and Pam slowly made their way back, heavy with nectar as they were, and said to themselves, “Tomorrow we will bring all our hive mates and more! It will be a big party!” That evening Mel and Pam recounted the mind-blowing experience; their nectar loot made many other fellow foragers envious and even made some queen bees’ eyes sparkle. So the next morning when they proposed at the morning circle to return to the Arboretum many bees followed them. On the other hand, however, a good half of the community of bees and other pollinating insects were wary of the novelty and were worried to see so many bees abandoning the gathering in the small and fragrant shrubs, such as the thyme of the dry lands, to go to the unfamiliar plants of the Arboretum. These doubtful and wary insects therefore continued to forage in the surrounding arid lands.

That year honey production was so abundant that the bees no longer knew what to do with all the honey produced!

Soon in the following years, most of the pollinating insects in the lands around the village of Los Molinos “converted” to the nectar of the exotic trees of the Arboretum: the Acacia, the Prosopis, the Vachellia… From year to year, thanks to such insects, these trees dispersed huge quantities of seeds and dozens and dozens of seedlings emerged from the soil everywhere in and around the village in the arid lands.

The population of pollinators increased, but at the same time, these insects stopped pollinating the native shrubs in the drylands to concentrate their work on the miracle plants of the Arboretum. Thus while the exotic plants gained more and more land, the very numerous species of native plants gradually lost their ability to produce seeds and moreover sometimes found less water and nutrients available to them. So the native shrubs were more than once replaced by the new plants brought by humans.

Native plants have been adapting and evolving for centuries and centuries to these saline soils and subdesert climate, and their immense genetic diversity is an essential treasure for the health and balance of the river ecosystem and surrounding drylands, as it keeps populations of organisms that would otherwise become harmful in check. Many plants living around the river still ask many questions that remain to this day unanswered. 

During a hot August a couple of years after Mel and Pam’s discovery, an Oroval (Withania frutescens) born among the gypsum monoliths of the Nacimiento, where exotic plants have never yet arrived, thought aloud, “I wonder what is the potential capacity of these exotic trees to develop their population in these lands….” So he asked his neighbor, a very large Lentisco tree (Pistacia Lentiscus), “Do you think my friend that the riverbed will ever be occupied by these trees with the thick, thorny foliage that all the insects are talking about?” The thoughtful Lentisco did not find an answer and rather asked in turn “and even if they do spread, can these plants really harm the balance of the ecosystem? Can they reduce the existing biodiversity?” Most importantly, he wondered, “What would be the long-term consequences for the living organisms in these lands?” A small endemic shrub of Jarilla de Sorbas (Helianthemum alypoides), interested and alarmed by the conversation, intervened with a further question, “Besides, is the effect of these trees on the water cycle and soil erosion control really beneficial? In addition to the direct and beneficial effect on the water cycle of their roots and foliage, it must be considered that if they cause damage to the native plants this could seriously jeopardize the stability of the soils of this valley and the surrounding ones!!!” To conclude, an old snake passing by proclaimed hissing, “Tsssssss… What are you plants worrying about! Tsssssss… You can’t see the river from here, but I can! Tsssssss… Its disappearance seems more and more imminent to me! Now that should terrify you! Tsssssssss…”

That torrid August, the queen bees, under advice from the wise carob tree, called for a plenary meeting of all pollinating insects. The goal was to decide definitively and by consensus whether nectar from exotic plants was worth the (unquantifiable) risk of destroying the balance of the ecosystem. But the plenary did not work and became an endless debate. Positions are to this day conflicting: some insects say the benefits in the short term are more concrete than the unknown risks in the long term. In addition, some wasps ask, “But who are we to decide or attempt to control the fate of this community of living things? It’s not like it’s just us pollinating insects! Besides, it’s not like we are human beings!” The butterflies support the wasps and say, “We will deal with the problem when it manifests itself.” 

Other insects on the contrary want to stop pollinating exotic trees. They repeat, “Better to prevent now than to be in an ecological disaster later! By the time the problem is visible it will be too late and we won’t be able to do anything about it!”

In short, to date no one knows what the fate of this wonderful ecosystem will be. What will happen to the water? And what will be the fate of its so biodiverse community of living organisms?


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[ITA]

Secondo racconto delle terre di macchia mediterranea e delle terre gestite dall’uomo in Sunseed 

 Vicino alla casa diroccata al di là del Rio Aguas, dove ormai l’uomo non vive più e l’acequia (cioè l’acquedotto che portava l’acqua alle case e agli orti) è andata distrutta, tra le rocce di gesso c’è un grande, vecchio e sapiente carrubo. Come tutte le mattine, anche quel giorno di primavera le api degli alveari del grande carrubo e delle belle piante di Ephedra, Genista, Retama, Albaida e Ononis nei suoi dintorni si riunirono sotto le fronde dell’albero per il cerchio del mattino e ognuna delle api bottinatrici più anziane offrì alle altre più giovani di unirsi a loro per raccogliere nettare e polline in diverse terre vicine.

Quel giorno le api sorelle Mel e Pam decisero di proporre qualcosa di nuovo alle altre: oltrepassare il fiume per andare a vedere i fiori dell’Arboretum, quello strano giardino pieno di alberi sconosciuti piantati dagli umani. Nessuna delle api presenti era stata lì da tempo immemore. Il grande carrubo quella mattina ascoltando la conversazione si svegliò dal suo stato, ormai quasi perenne, di semi veglia. Il vecchio albero, manifestò la sua preoccupazione per Mel e Pam e per possibili conseguenze imprevedibili dell’entrare in contatto con le piante estranee dell’Arboretum. Alcune api regine si pronunciarono a supporto del grande carrubo. Mel e Pam però erano estremamente curiose e coraggiose e le parole del carrubo e delle api solo servirono ad aumentare la loro curiosità.

Le due api sorelle non avevano più voglia di aspettare, dunque si inoltrano in volo, incontrando ben presto la selva di canne, tamerici e pioppi bianchi del fiume. Poi, finalmente, tra la rigogliosa vegetazione, ecco l’acqua! L’acqua che nonostante tutto scorreva ancora e tuttora scorre viva, fresca e trasparente nella valle gessosa, e che dà vita ad un ecosistema esuberante tutto attorno. Essa nutre e fornisce un habitat ideale per le  piante, le alghe e le tartarughe, le rane e i rospi, i serpenti e i piccoli uccelli canterini, tutti gli insetti, le capre e gli altri piccoli e grandi animali che vi si dissetano.

Mel e Pam ricordarono il racconto dell’anziano carrubo a tutti gli animali che abitavano le sue radici, il suo legno e le sue chiome: il fiume nei tempi passati portava molta, molta più acqua con sé, perciò l’oasi attorno ad esso era ancora più grande e rigogliosa di quella che le api vedevano oggi. Ricordavano le sue parole: “Tutta la vita qui esistente dipende imprescindibilmente dal fiume; da questo fiume che pericolosamente si rimpicciolisce di anno in anno, ma che ancora, incomprensibilmente e stupefacentemente, sopravvive”.

Mel e Pam quella mattina godettero della frescura dell’aria e si dissetarono posandosi in cima ad una piccolissima cascata d’acqua tra le rocce.

Rimettendosi in volo le api coraggiose si ritrovarono sull’altra sponda in un batter d’occhio. Adesso lo vedevano perfettamente l’Arboretum, era giusto poco più su. Le api sorelle vennero avvolte da un’ondata di profumo intensissimo e mai sentito prima. I loro occhi percepivano l’attrazione forte dei fiori gialli che vedevano da lontano immersi in un fogliame verde vivo. Senza rendersene conto le api volarono sino ai fiori, come mosse da una forza innata. Non potevano credere alle loro antenne: l’Arboretum era una terra piena di alberi che non avevano mai visto! E con ancora più meraviglia le api scoprirono che alcuni di questi alberi portavano una quantità di nettare incredibile!

C’erano già centinaia di api e altri insetti che si muovevano di fiore in fiore. Un’ape di nome Fil le accolse e disse loro che si trattava di alberi esotici di leguminose, piantati dagli uomini arrivati da lontano che si erano installati nel villaggio di “Los Molinos del Rio Aguas” negli anni passati. Fil disse che questo era il primo anno che la produzione di fiori era così abbondante. C’erano ancora tantissimi fiori a disposizione e Mel e Pam erano le benvenute! Le due api si guardarono senza parole ed in uno stato di estasi iniziarono a riempire di nettare le loro piccole borse melarie con le loro proboscidi, fino a che, già in neanche un’ora non c’era più alcuno spazio vuoto da riempire!

Mel e Pam fecero lentamente ritorno, pesanti di nettare com’erano, e si dissero “domani porteremo tutte le nostre compagne di alveare e non solo! Sarà una grande festa!”. Quella sera Mel e Pam raccontarono l’esperienza strabiliante, il loro bottino di nettare fece invidia a molte altre compagne bottinatrici e fece brillare gli occhi anche ad alcune api regine. Così la mattina successiva quando al cerchio del mattino proposero di tornare all’Arboretum molte api le seguirono. D’altra parte, tuttavia, una buona metà della comunità delle api ed altri insetti impollinatori era diffidente davanti alla novità e si preoccupò nel vedere tante api abbandonare la raccolta negli arbusti piccoli e profumati, come il timo delle terre aride, per andare verso le piante sconosciute dell’Arboretum. Questi insetti dubbiosi e diffidenti dunque continuarono a bottinare nelle terre aride circostanti.

Quell’anno la produzione di miele fu talmente abbondante che le api non seppero più che fare di tutto il miele prodotto! Ben presto negli anni successivi gran parte degli insetti impollinatori delle terre attorno al villaggio di Los Molinos si “convertirono” al nettare degli alberi esotici dell’Arboretum: le Acacia, i Prosopis, le Vachellia… Di anno in anno, grazie a tali insetti, questi alberi dispersero grandissime quantità di semi e decine e decine di piantine emersero dal suolo ovunque nel villaggio e attorno, nelle terre aride.

La popolazione di impollinatori aumentò, ma allo stesso tempo, questi insetti smisero di impollinare gli arbusti nativi delle terre aride per concentrare il proprio lavoro sulle piante miracolose dell’Arboretum. Così mentre le piante esotiche guadagnavano sempre più terra, le numerosissime specie di piante native perdevano progressivamente la loro capacità di produrre semi e perdipiù a volte trovavano meno acqua e nutrienti a loro disposizione. Dunque gli arbusti nativi furono più volte sostituiti dalle nuove piante portate dagli esseri umani. 

Le piante native si sono evolute ed adattate per secoli e secoli a questi suoli salini e a questo clima subdesertico, e la loro immensa diversità genetica è un tesoro essenziale per la salute e l’equilibrio dell’ecosistema del fiume e delle terre aride circostanti, poiché tiene sotto controllo le popolazioni di organismi che altrimenti diventerebbero nocivi. Molte piante che vivono attorno al fiume si fanno ancora oggi tante domande che restano senza risposta. Durante un caldo Agosto di un paio di anni dopo la scoperta di Mel e Pam, un Oroval (Withania frutescens) nato tra i monoliti di gesso del Nacimiento, dove le piante esotiche non sono ancora mai arrivate, pensava ad alta voce: “Chissà qual è la capacità potenziale di questi alberi esotici di sviluppare la loro popolazione in queste terre…”. Quindi chiese al suo vicino, un grandissimo Lentisco (Pistacia lentiscus) “credi amico mio che il letto del fiume verrà mai occupato da questi alberi dalle chiome folte e spinose di cui tutti gli insetti parlano?”. Il Lentisco pensoso non trovò una risposta e anzi chiese a sua volta “e anche se si diffondessero, possono queste piante davvero danneggiare l’equilibrio dell’ecosistema? Possono ridurre la biodiversità esistente?” E soprattutto il lentisco si chiese “Quali sarebbero le conseguenze nel lungo termine per gli organismi viventi di queste terre?”. Un piccolo arbusto endemico di Jarilla de Sorbas (Helianthemum alypoides), interessato e allarmato dalla conversazione, intervenne con una ulteriore domanda: “E poi l’effetto di questi alberi sul ciclo dell’acqua e sul controllo dell’erosione del suolo è davvero positivo? Oltre all’effetto diretto e vantaggioso per il ciclo dell’acqua delle loro radici e chiome, bisogna considerare che se essi comporteranno danni alle piante native ciò potrebbe mettere seriamente a rischio la stabilità dei terreni di questa valle e di quelle circostanti!!”. Per finire un vecchio serpente che passava di là proferì sibilando: “Tsssssss… Ma di che vi preoccupate voi piante! Tsssssss… Voi non potete vedere il fiume da qui, ma io sì! Tsssssss… La sua scomparsa mi sembra sempre più imminente! Questo sì che dovrebbe terrorizzarvi! Tsssssssssssss…” 

Quell’agosto torrido le api regine, sotto consiglio del saggio carrubo, convocarono una riunione plenaria di tutti gli insetti impollinatori. L’obiettivo era decidere in modo definitivo e consensuale se il nettare delle piante esotiche valeva il rischio (non quantificabile) di distruggere l’equilibrio dell’ecosistema. Ma la plenaria non funzionò e diventò un’infinita discussione. Le posizioni sono tutt’ora contrastanti: alcuni insetti dicono che i vantaggi nel breve termine sono più concreti dei rischi sconosciuti nel lungo termine. Inoltre alcune vespe si chiedono: “Ma chi siamo noi per decidere o tentare di controllare il destino di questa comunità di esseri viventi? Non ci siamo mica solo noi insetti impollinatori! E poi noi non siamo mica come gli esseri umani!” Le farfalle, sostengono le vespe ed affermano: “Affronteremo il problema quando questo si manifesterà”. Altri insetti al contrario vogliono smettere di impollinare gli alberi esotici. Questi ripetono: “Meglio prevenire ora, che trovarsi in un disastro ecologico dopo! Quando il problema sarà visibile sarà troppo tardi e non potremo più fare niente per risolverlo!”

Insomma, ad oggi nessuno sa quale sarà il destino di questo meraviglioso ecosistema. Che ne sarà dell’acqua? E che ne sarà della sua così biodiversa comunità di organismi viventi? 

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Courses and Events
A few members of the Sunseed community spent last weekend at the annual summer gathering of the Iberian Network of Ecovillages (RIE). The gathering took place in eco village Cortijo los Baños, a gorgeous and welcoming community in nearby Lucainena de los Torres.

The gathering lasted four days and consisted of a mix of fascinating talks and workshops, covering topics such as water retention in landscapes, non-violent communication, bioconstruction with straw, conscious contact, natural law, biodance, self knowledge and personal growth, and much much more. It was a beautiful gathering for which we are very grateful. 

RIE encuentro 2023
See you all at the winter gathering!

spanish ecovillage summer gathering 2023

(ES) Algunos miembros de la comunidad Sunseed pasaron el fin de semana pasado en el cercano pueblo ecológico Cortijo los Baños en la reunión anual de verano de la Red Ibérica de Ecoaldeas (RIE). Conocimos gente increíble y asistimos a fantásticas charlas y talleres sobre temas como retención de agua en paisajes, comunicación no violenta, bioconstrucción con paja, contacto consciente, ley natural, biodanza, autoconocimiento y crecimiento personal, y mucho, mucho más. Fue una hermosa reunión por la cual estamos muy agradecidos. ¡Nos vemos a todos en la reunión de invierno!
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Volunteer Stories

OTRA FORMA DE CAMINAR EN EL MUNDO


Lápiz en mano, que es el modo en que yo lidio con la vida, un día cualquiera, sentada en mi balcón, escribí lo siguiente:

La llamada frecuente. Alguien al otro lado del teléfono, un teléfono que está dentro de mí, me repite que vuelva. Que vuelva a la naturaleza de la que una vez salí.

¿Alguna vez te has preguntado si existe otra forma de hacer las cosas? ¿Has soñado con otra manera de vivir? Yo sí, muchas veces. Cuando, en la mañana, desde mi ventana, solo alcanzo a ver la fachada del edificio de en frente. Cuando, de camino a cualquier lugar, la música de motores enturbia mi paseo. Cuando, esperando en el paso de cebra, me impaciento porque llevo prisa. O cuando, curiosa, observo en la frutería una verdura preguntándome de dónde viene, cómo es la planta que le da vida.

En Sunseed, he encontrado una respuesta y he podido responder a la llamada. Te podría contar muchas cosas sobre este lugar tan especial. Te podría contar que se trata de un proyecto llevado a cabo por un grupo de personas que viven en comunidad en una aldea de Almería llamada Los Molinos del Río Aguas. Te podría contar que son autosuficientes en cuanto a electricidad, agua y gestión de residuos, y que cultivan parte de los alimentos para consumo propio, los cuales complementan con la compra de otros en el pueblo más cercano, Sorbas, casi siempre a granel, ecológicos y minimizando los envases de plástico. Te podría contar que para facilitar la convivencia utilizan la comunicación no violenta y para organizarse, una forma de autogobierno llamada sociocracia. Admirable, ¿verdad?

Te podría contar todo eso, pero, como dicen en mi pueblo, «me quedaría corta». Porque de lo que yo te quiero hablar verdaderamente es algo mucho más profundo: emoción. La que me han provocado…

…el cantar de los pájaros al despertar y el saludo de las tortugas del río.

…la satisfacción del trabajo en equipo y la felicidad de las comidas compartidas.

…la belleza de un portón de madera antigua pintada de azul y el ingenio de una lavadora que gira a pedales.

…el sabor del tomate recién cogido del huerto y la magia de una fiesta en la cueva a la luz de las velas.

…la frescura de un baño desnuda en la poza y la fascinación de un cielo nocturno estrellado como nunca he visto jamás.

Emoción. Conexión. Decrecimiento. Contemplo mis uñas llenas de tierra, antaño decoradas con esmalte, y me parecen realmente hermosas, porque esconden la historia de un baile con el suelo fértil. ¿Será que he aprendido a observar con otra mirada?

Escribo estas líneas con el corazón en un puño, pues es mi último día en Sunseed, donde estoy de paso. ¿Qué me llevo? La certeza de que, efectivamente, existe otra forma de caminar en el mundo basada en el amor, el amor por uno mismo, por la humanidad, por el resto de especies, por nuestro planeta, por el milagro de la vida en él; y la inspiración de un grupo maravilloso de personas que, en un rinconcito de Almería, son un ejemplo de ello. 


Una parte de vosotros se viene conmigo,

Cristina Cruz

sunseed volunteer cristina

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Cristina se quedó en Sunseed como voluntaria en julio de 2023. Ella es una autora y educadora de españa. Si está interesado en unirse a nuestra comunidad como voluntario, ¡póngase en contacto con nosotros

(EN)

Cristina stayed in Sunseed as a volunteer in July 2023. She is an author and educator from Spain. If you are interested in joining our community as a volunteer, please get in touch!

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Audio and Video, Sunseed News
The Sunseed podcast goes into the next round: Seeds of Change Episode 2 has recently been released! You can listen to it on Soundcloud here. sunseed podcast episode 2 seeds of change While the first episode focused on the community itself and community internal processes, this second episode focuses on our connections and interactions with the land. Expect intergenerational Sunseed contributions from former Drylands coordinators Lucy and Harry, musical interventions by Billie, Quetzal, Silvia and Mel, creation and edition by Catarina and Lara & the design by Stef! Thanks everybody who was involved and supportive of this process.
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Drylands Management
Dry stone walls have been built by humans around the world for thousands of years. Unlike brick walls, dry stone walls (piedras secas) are made by stacking stones without a wet mortar to hold them together. They are strong and can last hundreds of years, and these types of constructions can be found all over rural areas in Andalusia as well as other parts of Spain. The walls are built to slow and contain erosion during heavy rains, and also to aid the growth of plants around them by serving as cooling and condensation objects.

piedra seca traditional dry stone walls andalusia

These walls also act as water reservoirs, holding onto cool water and slowly dripping it into the surroundings over time after a rainfall. Because Sunseed is located in an arid region with long, dry periods with little to no rain, they become even more important. Our Sunseed community recently collaborated with some neighbours in Los Molinos to repair and reconstruct a number of dry stone walls in our area. Hot, tiring work, but very important to maintain our precious ecosystem and keep it as healthy as possible!⚒️

traditional spanish dry stone wall building

[ES]

Los humanos han construido muros de piedra seca en todo el mundo durante miles de años. A diferencia de las paredes de ladrillo, las paredes de piedra seca se hacen apilando piedras sin un mortero húmedo para mantenerlas juntas. Son fuertes y pueden durar cientos de años, y este tipo de construcciones se pueden encontrar en todas las zonas rurales de Andalucía, así como en otras partes de España. Los muros están construidos para frenar y contener la erosión durante las fuertes lluvias, y también para ayudar al crecimiento de las plantas a su alrededor sirviendo como objetos de enfriamiento y condensación.

building traditional dry stone walls in andalusia spain

Estas paredes también actúan como depósitos de agua, reteniendo agua y goteándola lentamente en los alrededores con el tiempo después de una lluvia. Debido a que vivimos en una región árida con largos períodos secos con poca o ninguna lluvia, se vuelven aún más importantes. Nuestra comunidad de Sunseed colaboró recientemente con algunos vecinos de Los Molinos para reparar y reconstruir varios muros de piedra seca en nuestra área. Un trabajo candente y agotador, pero muy importante!
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Drylands Management

Tale of the Mediterranean Drylands in Sunseed

by Drylands Coordinator Agata

A tiny gypsum crystal is carried by the cool water of the river among the roots of the brambles, and among the canes.

Once, a long time ago, he was set at the top of the bushy hill where he enjoyed the best view in the whole valley of the river, like a free swallow in endless skies of light, above endless arid lands.

He found himself surrounded by so many other similar yet different crystals.

The crystal waited patiently for years for the blanket of the small orange lichen spreading nearby to cover it.

A thyme, however, was quicker and wrapped it in its roots. One day, a herd of wild goats swept over the thyme with their fast, hard hooves. So the little crystal also tumbled down, down, down, until it got stuck in a crack of the rock on the ravine.

There a carob tree was already growing, it was thirsty but tough and resilient. The crystal was amazed by the strength and courage of this creature.

The carob tree had put down its strong and deep roots in the crack of the rock, he thought it would be a good place to grow. However, it had not taken into account the burning sun out there. 

That sun was his heart, a heart in tachycardia in the apparent calm of the day, and this sun was pumping water into the wood of the small carob tree at great speed, sucking it out of the leaves. The carob tree arrived exhausted at sunset, but every night it recovered and breathed deeply, so strongly that the crystal was always afraid to fly away. 

The carob tree loved life, it knew that its life gave birth to so many others: to the birds that built their nests on its branches, to the animals, small insects and microscopic organisms that lived in the soil feeding on its dried leaves, its old roots, and the food that the carob tree deliberately released into the soil to attract friendly fungi and bacteria. These friends gave him a big hand by bringing water and nutrients and he could count on them especially in times of trouble, because if he lived they would continue to live.

The gypsum crystal was immensely grateful to inhabit the roots of the brave carob tree and decided to support him in every way he could, clinging to all the soil he could and retaining all the organic matter that happened to be around him: the leaves, the waste from birds, rabbits, goats, earthworms and insects.

The carob tree grew bigger and bigger and after dozens and dozens of years he began to lose his leaves. 

The crystal was extremely worried, but the carob tree reassured him: “Life is beautiful because, although it has an end, it produces more life ad infinitum”. The carob tree had given his all, for all those years, and now it was the turn of others to take his place. The next trees would be lucky because they would have the huge network of friends that the carob tree had built and also a nice, soft, moist cushion on which to lean and put down their roots. 

One spring night, the now old and tired but serene carob tree was uprooted by a great storm. The crystal decided to go with him and soon found himself in the water. When the sun rose, the carob tree was no longer there, and the crystal discovered that he had arrived in the water of the river. It was an incredible feeling! A new adventure had just begun and he was full of faith and ready to live it fully.

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Are you interested in joining our Drylands team? We are currently looking for a Coordinator and an Assistant to join our community in the coming months. Contact Agata at drylands.management@sunseed.org.uk 

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Courses and Events

Festival del Agua 2023 Los Molinos del Rio Aguas Sunseed
Ha pasado una semana desde el Festival del Agua, un intenso fin de semana lleno de sol, charlas, talleres, juegos y música. El espacio se ha abierto con una charla sobre “Culturas del Agua” en la región de Almería, dando cabida a voces activistas y que nos han hablado del valor del agua para la vida, la historia y la cultura de un territorio.

Festival del Agua germinart performance sunseed los molinos del rio aguas
Por la tarde, rutas y talleres de diversa tipología fluyeron por las calles de Los Molinos, con visitas a nuestro proyecto Semilla del Sol y el de nuestros vecinos de la Pita Escuela; la ruta al Nacimiento impartida por el historiador de la zona Andrés Pérez Pérez; y el paseo por las Tierras Áridas con Ágata, Mattia y Rali, nuestro grupo Sunseed que trabaja entre Tierras Áridas y Tecnologías Apropiadas.

festival del agua 2023 sunseed los molinos del rio aguas
Además, talleres de malabares, actividades para niños, música y conciertos en directo por la noche animaron durante los dos días el espacio del mercado, donde los artesanos de la región se reunieron para vender sus productos y celebrar el Río de Aguas.

sunseed festival del agua 2023 mercado
El domingo, tuvimos otro espacio de reflexión y “Diálogos sobre Justicia Ambiental”, donde se recogieron y pusieron en común las reflexiones de activistas de la zona, especialmente de la zona de Lucainena de las Torres, afectada por los megaproyectos de las placas solares, y de El Ejido, una de las grandes zonas de explotación de los invernaderos.

comida festival del agua los molinos sunseed 2023
Para finalizar, durante los dos días Sunseed ofreció la performance resultante de la residencia artística Germinar-t creada en colaboración con Alt Shift en la que, a través de un itinerario por el río Aguas, se presentó una pieza sobre las luchas en torno a la legitimidad.

En conclusión, durante estos dos días, sin olvidar nuestras posicionalidades, pero intentando actuar desde sentimientos regenerativos y colaborativos, hemos hecho nuestro pequeño esfuerzo por sembrar y alimentar saberes territoriales y fomentar diálogos intergeneracionales en torno a la tierra, la memoria y las prácticas locales de resistencia para la salvaguarda del agua.
El festival ha sido un espacio de reflexión y acción, que nos ha ayudado a comprender mejor las historias pasadas del río que habitamos, así como a imaginar su futuro.


Gracias a EUTeens4Green por cofinanciar este festival.
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Courses and Events

 

In early April, Germinar-t 2 was hosted at Sunseed, exploring “Las Memorias del Río Aguas”.

The degrowth based art-residency returned to the Sunseed Desert Technology community in Los Molinos del Rio Aguas, Almería, after the inaugural Germinar-t took place here in December of 2022. This time the performance group in residency was the Lab of Rooted Imagination from Barcelona, which formed in October 2022 and made their debut with #estudio1 on activist struggles in January 2023.

sunseed 2023 germinart degrowth arts residency

Germinar-t 2.0 took the form of a 10-day process of creating a performance around water cultures, ending in the Festival del Agua, which Sunseed co-hosts each spring with the local community. The process was informed by art-based-research practices: the community collaboratively researched their own relation to water cultures before the performers arrived. These findings were fermented into stories, poems, little plays which were presented to the performers in residency as a process of ‘soaking’ into the place and the territory. During the week, the performers played and created based on the collection of stories they received. At the festival, the performers in residency had the opportunity to present what they worked on during the residency and open up the investigation to the territory.

germinart degrowth art residency 2023 sunseed

The final created performance invited a hike through Los Molinos, engaged the audience on a journey to look for a drop of water flowing up. Defying gravity. Doing the impossible. Rebelling. Defending itself. Getting sucked up. Pumping itself up through its own force like the water in Los Molinos from Río Aguas to the houses of its residents pushes itself through the ram pump.

On their journey they find a group of self-proclaimed activists who are there to defend the river, in search for a direct action, in search for purpose and there to do something against the ecocide. This group quickly loses themselves in the experience of drought, a journey inwards begins in which the activists get existential about experiencing the effects of privatised, accumulated and power-directed water flows of which most people are exempted. It is hard to stay at the margins, in which these effects are sensible first. Next to Spain and France exhausting themselves in games of green growth and police violence supervised by the EU, there are strange bird creatures eating the guts of a coloniser dude from the UK who came to Sunseed to plant prosopis and thereby save the region from desertification. The birds chant cryptic ancestral territorial knowledges and predict the future to be red through capital driven human interventions. When the birds turn slowly on the audience to read some more guts, the poet leads them to the maze in which they re-encounter the activist group which has still not lost their zest for action. The group enters the maze and transforms into a stream of consciousness, moving back and forth, battling for reason, legitimacy and purpose. Wondering what kinds of actions, if any, make sense. No common conclusion is reached. The activists shed tears, laying them carefully into the middle of the maze. The poet ends on: The only thing we can do is share our water even though our only water might be the tears that we shed for the bodies of water we lost in the fight.

Thanks to EUTeens4Green for co-funding this festival.

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