Santa Teresita, Ucayali, Peru

The indigenous community of Santa Teresita lies on the shores of Cashibococha, a pristine lake near to Pucallpa. Jaime Flores Diaz invited Village Earth to their community for an afternoon of cultural performances. Jaime began this performance group a few years ago after taking in several orphaned children. He began to teach them traditional Shipibo song and dance. Jaime learned many Shipibo songs from his father who was a traditional healer of his community. Jaime was worried that this knowledge would be lost, so he decided to impart his wisdom onto his adopted children.
Below: Jaime Flores Diaz, a cultural visionary for his people
Jaime is interested to teach more Shipibo youth traditional Shipibo song, dance, and even theater. He is currently looking for funding to construct a cultural center in Santa Teresita that will be open to all Shipibo interested in regaining their knowledge of the traditional performing arts. They will also be available for performances for tourists. Not only will youth be regaining an important cultural aspect in the performing arts, but they are also learning so much more about other aspects of Shipibo culture such as traditional clothing and jewelry design. They are also gaining more confindence in themselves – young people are once again proud to be Shipibo.
This project fits into the larger regional plan for the alternative development of the Shipibo nation. One of the eight key aspects of the Shipibo regional plan is to rescue their culture and bring it back from the brink of extinction to once again be a vibrant, flourishing way of life that distinguishes them from the Western world. Cultural exchange was an important component of each communities’ plans – cultural exchange from the elders to the youth and also between Shipibo communities and the tourists who come to visit them.
If you are interested in helping to support Jaime’s dream of a Shipibo cultural center in Santa Teresita, please contact Village Earth’s Peru project coordinator, Kristina Pearson: [email protected]
or call the Village Earth main office: 1-970-491-5754

Half the Peruvian Amazon Leased for Petroleum Development

Source: Environment News Service

Half the Peruvian Amazon Leased for Petroleum Development

WASHINGTON, DC, December 4, 2006 (ENS) – Conservation groups based in Washington warned today that the Peruvian government is signing so many contracts with multinational oil companies that half the rainforest of the Peruvian Amazon is now covered with oil leases.

The Peruvian Amazon contains some of the most pristine and biodiverse rainforests on Earth, says said Dr. Matt Finer of Save America’s Forests, who has spent years working as an ecologist in the rainforests of Peru and Ecuador.

“Over 97 million acres of the Peruvian Amazon, roughly the size of California, is now zoned for oil and gas exploration and exploitation,” he said. “That represents well over one-half of the remaining intact Peruvian rainforest.”


PlusPetrol gas well in Peru’s Camisea region (Photo courtesy PlusPetrol)

There are now 39 active oil concessions in the Peruvian Amazon, all but eight leased in the last three years. In 2003, Peru lowered royalties on exploration, intensifying interest from foreign oil companies.

“Eighteen different multinational companies currently operate concessions in the Peruvian Amazon,” said Ellie Happel of Environmental Defense. “These include American companies Occidental, ConocoPhillips, Barrett, Harken, Hunt, and Amareda Hess.”

In addition, Pluspetrol of Argentina, Petrobras of Brazil, Repsol of Spain, Petrolifera of Canada, and Sipet of China are all operating multiple concessions.

Most new oil concession contracts establish a seven year exploration phase consisting of seismic studies and the drilling of several exploratory wells in remote jungle areas. The total term for most contracts is 30 years for oil exploitation and 40 for gas.

“Amazonian diversity for plants, birds, amphibians, and mammals all peak at its upper reaches in Peru and Ecuador,” said Dr. Clinton Jenkins of Duke University.


Endangered jaguar in a Peruvian animal orphanage (Photo courtesy Amazon Animal Orphanage)

“The Peruvian oil concessions overlap with some of the most biodiverse areas of rainforest on Earth.”

More than 20 oil concessions now occupy most of the northern Peruvian Amazon. This region is the ancestral territory of the Achuar, Quechua, Urarina, and Secoya indigenous peoples.

“Virtually all of the concessions overlap indigenous territories,” said Trevor Stevenson of Amazon Alliance. “Most troubling, some of the concessions overlap areas that are home to uncontacted tribes living in voluntary isolation.”

The two most active hydrocarbon fronts are in the north near Peru’s border with Ecuador, and further south in the Camisea region.

In the north, there were two new oil discoveries during 2005. These new fields complement another recent discovery in the area, fueling speculation that much of the region is oil rich.

AIDESEP, Peru’s national indigenous Amazonian federation, says that people living traditionally in voluntary isolation inhabit the same general region where the new oil reserves have been discovered.


Achuar men engage in a tribal ritual (Photo courtesy Eric Schniter)

Many of the indigenous communities in the north and their representative organizations oppose new oil development, citing the widespread contamination of the two producing oil blocks in the region.

Frustration among the Achuar people over the dumping of contaminated wastewater grew until in October a federation of Achuar communities shut down operations of these two oil blocks for 14 days, blocking 50 percent of national production.

For 35 years, the Achuar said, contamination from current drilling by PlusPetrol Norte and previous drilling by Occidental Petroleum Corp. and Petrolifera Petroleum Ltd. had been affecting the health and territory of native people.

Up to a million barrels a day of contaminated wastewater was dumped by the oil companies directly into local rivers, not re-injected back into the ground as is done in the United States and more modern operations in the Amazon.

The blockade was lifted after the Peruvian government and PlusPetrol accepted the demands of the Achuar, which included accelerated plans to re-inject wastewater.


Achuar woman and children prepare a meal of fruit. (Photo courtesy Amazon Watch)

Achuar traditional authorities had demanded re-injection of up to 100 percent of the toxic waters back into the ground within 12 months, a new hospital and health services, a one year emergency food supply for communities affected by pollution, five percent of the state oil royalties for community development and acknowledgement of the Achuar’s opposition to further oil exploration in the region.

The Achuar did not win a promise that no new oil activities would be permitted on Achuar territory, a likely indicator of serious problems to come, the U.S. environmental groups warn.

Members of the Achuar communities are now facing a government investigation and possible jail terms for their occupation.

Charges against them, filed by Pluspetrol, allege “coertion, criminal trespassing, aggravated kidnapping, and assault against public security.”

Amazon Watch, an Amazon defense organization based in San Francisco says, “These charges are disconcerting given the peaceful nature of the protest and the abundant evidence on the vulnerable health status of the Achuar people in Corrientes and the profound oil contamination of their territories. If the charges are allowed to stand, they would set a disturbing precedent against the right to peaceful protest in Peru.”

The 11,000 Achuar who live in the remote northern Peruvian rainforest are some of the most traditional indigenous people of the Amazon basin. Their ancestral lands are one of the last refuges for plants and animals found no where else on Earth.

In neighboring areas, ConocoPhillips, Occidental Petroleum, and Petrolifera own drilling rights to a vast, intact area of tropical rainforest also inhabited by the Achuar. Unless both oil companies make a commitment to respect the environment and Achuar health, there are likely to be more confrontations.

Achuar leaders have been touring the United States since November 16. They are in Los Angeles this week and travel to Houston next week, raising public awareness of their cause.


Industrial engineer Dr. Daniel Saba de Andrea is chairman of the Board of PeruPetro. (Photo courtesy PeruPetro)

The Peruvian national oil company, PeruPetro, recently announced that 18 new concessions will b
e ready for tender in the first half of 2007. There will be a road show in Houston in January to promote the 18 areas. Dr. Finer warns that the last of the unspoiled Peruvian Amazon is about to disappear, saying, “We’re looking at a critical situation where every inch of the megadiverse Peruvian Amazon not currently within a National Park is fair game for oil companies.”

Exploitation of Shipibo Territory

As printed in the Village Earth Fall 2006 Newsletter:

Above: Shipibo-managed hunting grounds.

Below: Traditional Shipibo hunting grounds sold by the Peruvian government to a multinational corporation and ultimately destroyed.

Currently, two-thirds of the Shipibo’s legal territory and resource base is under threat from hydrocarbon (oil and natural gas) exploration and exploitation. Exploration of future drilling sites can be just as environmentally-damaging as actual exploitation when land is cleared during seismic testing, test wells are drilled, and other infrastructure is built in remote forest areas. Oil exploitation has had detrimental effects on many indigenous groups throughout the Amazon, most notably over the past twenty years in Ecuador. With more companies in pursuit of the world’s remaining oil reserves, the Amazon basin is coming under more and more pressure as one of the last untapped reserves. Unfortunately, the indigenous people of the region are paying the price for the rest of the world’s oil consumption habits.

One of the most detrimental oil projects in Peru has been the Camisea pipeline farther south in the remote Lower Urubamba Basin, up river from Shipibo territory. Block 88 was leased to the Multi-national oil conglomerate Pluspetrol working in close ties with such US-based multinational corporations as Hunt Oil and Halliburton. This pipeline has ruptured five times since its inception in mid-2004. It has caused untold environmental damage and adversely affected the many indigenous groups in the region. More than 60% of Block 88 is located within the Territorial Reserve set aside for uncontacted indigenous peoples.


When a Village Earth representative visited the region in July-August 2006, the Shipibo and local indigenous organizations expressed great concern about their indigenous neighbors suffering from this grave exploitation. They also expressed concern that their territory was next in-line for this type of environmental and cultural devastation. As expressed by the head of the AIDESEP (Interethnic Association for the Development of the Peruvian Amazon) women’s program for ORAU (AIDESEP Regional Organization of the Ucayali) in Pucallpa, “Our market are the rivers; our economy is our natural resources.” By polluting the rivers and destroying the natural resources of the Shipibo – not only is the environment affected, but also the Shipibo way of life.

Village Earth will continue to work with the Shipibo as an ally. By facilitating greater Shipibo intercommunity cooperation, the Shipibo can organize for greater political and economic clout against these destructive outside forces. Through each small step forward, whether it be a strategic planning workshop or the formation of a small business cooperative, the Shipibo will be one step closer to the goal of indigenous self-determination.

For more information or to make a donation, please contact: [email protected] or check out the Shipibo Webpage

Organization of Mothers Craft Cooperative

Above: A few of the members of the women’s craft cooperative, The Organization of Mothers, in Santa Rosa de Dinamarca with Village Earth representative.

A Village Earth representative met with The Organization of Mothers this past July. The Organization of Mothers (Comite de Artesanos Senen Kena in the Shipibo language) was formed in 2002 when the women of Santa Rosa de Dinamarca realized the value of organizing the many artisans in their community for the benefit of working together , sharing materials, creating marketing plans and proposals, and also as a point of connection in order to access resources. Unfortunately, the group has been self-funded by the women and has not had access to the necessary resources to grow their organization into the self-sufficient artisan cooperative they envision for the future. Village Earth has been working with this community in planning and organizational development for the past 1 ½ years and was asked by The Organization of Mothers to help connect them to outside resources so they can grow their business.

The Organization of Mothers is an organization of 32 women between the ages of 15-60. Currently, most craft production occurs in the home but they prefer to work together and are, therefore, in the process of creating a community artisan center where the women can meet and work collectively. They share a few materials and tools within their group, however, most materials are gathered independently. When the women can afford to travel to Pucallpa, all of the women will send money and lists of materials with the women traveling to Pucallpa. Many materials are gathered from the river and surrounding forests and women usually gather these items together in small groups for both safety and social reasons.

Crafts are sold all over Peru mainly in major tourist centers such as Cusco and Lima, nearby cities such as Pucallpa and Tingo Maria, and also to the few outsiders who travel to Santa Rosa de Dinamarca. Traveling to these far away destinations to sell their crafts is very difficult for the women because of the expense and also because the women must leave their families behind for weeks at a time. They are currently working on a tourism program for their community in hopes of increasing the number of tourists to their community to which they hope to market their crafts. The women are also working with contacts in Canada and the United States to increase international export of their crafts.

They believe that increasing their craft production business will have a very positive impact on the whole community. They believe that through their traditional crafts they are asserting their rights to indigenous self-determination and reinforces what they describe as their endangered culture. By working together and increasing production they believe the quality of their crafts will improve as they work to market their crafts more to tourists and internationally. The income gained through the increased sale of women’s crafts will have a profound effect on the whole community as women are many times the sole cash income earners for their families. Currently, this community has many health problems and they believe that increased income from their craft sales will, in turn, lead to more money for health projects such as better quality health center and educational programs for the youth. They also believe that increased craft production will be of benefit to the natural world surrounding them because the women must care for the plants and animals they use in their craft production.

You can help to support the Organization of Mothers by:

  • Making a financial contribution which will support the bulk purchase of craft materials and so they can finish their communal artisan center.
    By donating through Village Earth, all donations are 100% tax-deductible. You can send a check or money order to:
    Village Earth
    P.O. Box 797
    Fort Collins, CO 80522, USA
    Or you can donate with a credit card by calling: 1-970-491-5754
    Or online through Pay Pal on the
    Village Earth website
    **Please indicate that you wish to donate to the Organization of Mothers





Self-Determination through Artisan Cooperatives

The Shipibo-Conibo have one of the most elaborate and intriguing polychrome pottery designs in the world. The geometric designs are called quene, literally “symbols of ethnic identity”. For centuries these geometric designs have been a symbol of Shipibo identity and have differentiated them from other surrounding indigenous groups .

The designs are codes for songs and chants that relate to their spirituality and shamanic visions during healing ceremonies. Female shamans “see the songs” and “hear the designs” at the same time in a phenomenon known as synesthesia – the blending of the senses. These melodic designs are then recorded into cloth or on pottery in the form of these geometric designs.

Most of the pottery, today, is made for the tourist industry and export markets. However, many community leaders expressed an interest in bringing traditional pottery back into everyday use instead of buying mass produced cheap plastic goods in Pucallpa.

The Shipibo-Conibo have been organizing themselves into artisan cooperatives for the sake of cultural and economic self-determination. Not only do the self-motivated craft co-ops help the Shipibo to retain their cultural identity, but they are also economically empowering because of the high export value of well-made Shipibo crafts. “The Shipibo artisans are an example of how we can combine the skills of our ancestors and the customs of everyday life,” says Chanan Meni of Dinamarca. “This project reaffirms our cultural identity in its different aspects: elaboration of our art, designs, and songs by facilitating the infrastructure and adequate spaces for the artisans’ activities.”

“What the west has to offer is good, but we want something different, because we are different” says Chanan Meni when talking about reviving traditional Shipibo artwork.

Uncontacted Peoples/ Living in Voluntary Isolation

The Shipibo expressed a lot of concern for the well-being of their indigenous neighbors espceially those peoples choosing to live in voluntary isolation and those who have eluded contact with outsiders. The Peruvian government has established territorial reserves for these peoples, but many of these reserves are being exploited or threatened by outside interests such as logging, mining, and drilling for hydrocarbons (oil and natural gas).

(Click on the above images to see enlarged versions.)

(The unofficial English translation from above images).
Who are they?
The indigenous peoples living in voluntary isolation are those communities that have decided to maintain isolation from the national society to guarantee their physical and cultural integrity.

The indigenous people in first contact are those communities that until recently stayed in isolation, and recently established relations with the non-indigenous society and they wish to control or limit these relations.

In both cases these human groups, they have survived diverse experiences of genocide from the rubber “boom” and they are a testimony of the original, diverse, cultural life of the Peruvian Amazon.

They are part of the sociocultural inheritance of humanity and they contribute to the conservation of the environment.

The Peruvian congress owes the approval of a law incorporating the following aspects:
The importance of maintaining the spaces where they can return to their culture and to the biodiversity necessary for their existence, it is an essential question that the mentioned pronouncement (DICTAMEN 13057) be returned to. This pronouncement exists approving for the Commission of Andean and Amazonian Communities, however, it can be improved by incorporating the following modifications they have contemplated:
1. That the right to their territory is recognized
2. A clear definition of understanding for Indigenous Communities and Indigenous Territorial Reserves

Logging around the Port of Pucallpa

Pucallpa is located along the Rio Ucayali and cuts into the heart of traditional Shipibo-Conibo territory.

Pucallpa is one of the major commercial ports along the Ucayali River.

The above photos were taken in the span of a few minutes. Imagine how many times a day new shipments of these huge trees make their way to the port for processing before they are sent down river or by truck to Lima.
In Shipibo communities connected to Pucallpa by road, illegal loggers often drive their huge trucks through Shipibo communities in the middle of the night with loads and loads of illegally cut endangered hardwoods. Many of these trees end up in the U.S. market.

Universal Declaration on Human Rights in Shipibo language

Universal Declaration on Human Rights
from the UN High Commission on Human Rights in Shipibo language

Shipibo-Conibo Version Source: Coordinadora Nacional de Derechos Humanos

Total Speakers 15,000 (1976) Usage by Country Home Speakers: Peru Background It belongs to the Panoan family and is spoken by nearly 15,000 people, especially in the north-western middle Ucayali River area.


Jascarabo ashonra ja Naciones Unidasnin joni coshibo tsinquishon, jatíshonbi shinanshon, jatíbiain janbíssacana iqui, ja diciembre oshe chonca neteyatian, jainoash 1948 baritian.
Ja shinancana joibora rebestanquin huishacana iqui, ja quirica pei meran icábo. Ja aquin senenhas”honra ja tsinquitabaon, jatíbiainoa joni coshibo yoia iqui, ja shinancana joi jatíbiain janbissacanti; yoyo ashon, jahueraqui icárin ishon 9nancanon ishon. Requemparira onancanti iqui escuelancoshon, jahueranoqui quirica acanai, jains”honbo. Huestíorashonbi onanyamatira yamaque nato joi, jatíshonbi onancanti riqui; huetsa apoya jonibo ishonbi, jainoas jato namanri icá mainmea is’honbi; huetsa quesca jonibaonbira onantiqui.

ICONSHAMAN SHINANSHON SHINANA IQUl, jatíbi noa mescó jonin baquebo, jascara iquetian huetsabaonribi noa joi nincáshonti iqui. Jaticashbira jacon jahuéqui ati shinanya itiqui. Jatíshonbi moa nato jahuéqui onancanquetianra, jacon jahuéqui aresti tsonbi noa pecáoriamatima iqui; tsonbi noa yancabires jahueatima iqui; jatian jaconma masá teneti nato neten yamatiqui, ja onancanquetiampari.

ICONSHAMAN SHINANSHON SHINANA IQUl, jonibaon jaconma shinanshon huetsabo jaton aresti shinan amayamaa iqui. Jascara shinancanainoasha, jonibaon jahuéqui acainbi huetsabaon jaconmaanresa iqui. Ichara jacanque, huetsaboqui jaconmai shiroaibo, yoina quescaaquin amisaibo, jascaashon jatibi joni rabinmai.
Icashbi rama iqui joibo moa janbísacana, jacaya jonin quiquinbiresaquin manaa jahuéquibo, jaqui coshinoshon. Jascara copí iqui huetsa joniboquibires raquétan jatima nato neten. Jainoas’h huetsabaonribi mia yonoquin onitsapi imatima iqui, noibatibires j ahuéquiomashoco mia jatima iqui.
Jainoash jatíbi jonira raquétan itima iqui yoyo iqui jahuen queena joi yoii, ishonbi huetsabo jaton shinan jaconmaamatima iqui, ja yoyo icatonin. Jainshon ati iqui queens’hon Diosen joi iconhaquin, iamashon jahueratocayaqui jan oinna icon joi iqui ishon, ati iqui iconhaquin.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja jonin baquebaon ati jacon shinan japaricaya senenhati jahuequescamabi iquetian apon esecan jato aquinti iqui; ja jaconma shinanya jonibaon ja pecáoritaanan jonibo masá tenematimaaquin, jaton aresti shinan jahuequescamaribi iquenbi jato amayamanaquetian. Ja shinan iqui jatíbi jayá iti. Jatian moa jascara masá jahuéqui teneti atipanyamaash ja jaconma shinanya joni betan reteananai, jacon icasi.

ICONSHAMAN SHINANSHON SHINANA IQUl, japaricaya non senenhati jahuéqui, huetsa main icá jonibo betan jaton apobo betanribi noa jaconananash jati.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja jatíbi jonibo ja Naciones Unidas tsinquítiain icábaon yoicana iqui huestíora Quirica huishá meran; huestiora huestiorabo iqui jahuequescamabi jaton queena jacon jahuéqui aresti. Jainoash jatíbi joniboribi iqui jahuequescamabi, yoyo icaitian huetsabaon nincáresti. Ja huestiora jonibo iqui jahuéqui ati shinanyabo, jainoash ainbobo jascáribi iqui benbo quescáribi. Ja Quiricaninra yoicana iqui, jatíbi jonibo aquinti, jaticashbi jaconash jacantiaquin; jainoash jaton icábo jaconi beboncatiaquin, jatian bebon quirica onanribi icantiaquin.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja huetsa maimeabo ja Naciones Unidasnin coshibaon aquinananoshon yoicana iqui, ja jatíbí nato maimea jonin jaton aresti jacon shinan senenhacanon ishon, jahuequesca ishon huetsabaon jascara shinan pecáori amanaquetian.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja yoia senenhaquin jatíbi apobaon requenpari ati iqui, jatíbi jahuen jqnibo onanmaquin, huestiora huestiorabo. Non jacon jahuéqui acaitian huetsabaon noa oinrestiqui noa onsatanquin. Jaton queena jahuéqui arestira jahuequescamabi iqui, ja shinanra tsonbi pecáori atima iqui.
Jascarabo iquetian shinans’honra

NATO HUISHACANRA ONANTIAQUIN YOIAI JA JONIN BAQUEBAON JACON JAHUEQUl ARESTI SHINAN iqui jaticashbi ja shinanya iti; huestiorabira ja shinanhoma itima iqui nato neten. Huetsa maimea apobaonra jahuen jonibaon jascara jacon shinan aresti onanshon senenhati yoiti iqui, jatíbiain. Jascara acantira jato jatíbíain yoiti iqui, escuelancoshon jato asheacanon ishon, jainshon jato queshanquin rebesti iqui, jatíshonbi onancanon ishon; jainshonribi onancanti iqui, jascatash ja esébo onanas’h noa jati.

Jatíbi joninra huetsa jonibaon yoiai nincáresti iqui, jahueraquibi jaconmai iamaquin; jainoash jahuen queena jacon jahuéquibo ati jahuequescamabi iqui, tsonbira amayamatima iqui. Jaticashbira jascara aresti jacon shinanya iti jahuequescamabi iqui, jahuequescarainoash picota joni inonbi. Huestiora huestiorabora jahuéqui ati shinanya iqui; jainshon onanribique jahueratoqui jacon iqui jainoash jaconma iqui ishon. Ja copira huetsa jonibires inonbi non jato jaconharesti iqui, non huetsabi non acai quescaaquin.

Jahuequescashonbira tsoabi non amayamatima iqui nato Huishá meran yoia quescá acasaitian, benbo iamaash ainbo inobira non jato amaresti iqui. Jainshonra non amaribiti iqui huetsa quesca jonibo inonbiribi, jahuequesca jisá yoraya iquenbi; jahuequescati yoyo icai inonbi; jaton acátoninbiribi Diosquiriti icá joi iconhacanaitian jato amayamatima iqui; huetsa apobires chibanaibo inonbi, jahuen. Él shinanbiribi huetsaresibi iquenbi; huetsa maimea joni inonbi; jato namanrí quiquinmashoco inonbi, jahuéquioma joni inonbi, huetsa jahuéquibires inonbi jato amayamatima iqui, jatíbi jonibo.
Jainshonribira non jato amayamatima iqui, jato namanbires icá mainconia joni, jainoash huetsa mainconia joni inonbi, non jato amaresti iqui.

Huestiora huestíorabora jati jahuequescamabi iqui, tsonbira retetima iqui, jainoash jahuen queena jacon jahuéqui ati. Jainoashshibi quiquinbiresi jatoqui chipoti iqui, tsonbi jaconmatima shinanash.

Tsoabira itima iqui copí biimabi huetsabores ashoni yanca yonocaati; quiquinbires atima jahuéqui riqui, joni iboashon inaati.

Tsonbira huetsa joni, yoinna acai quescaaquin jaconmaquin masá tenemati yamaque.

Huestiora huestiorabora huetsa jonibires acai quescaaquin jaconhaquin apon ati iqui, jahuequescarain joni caa inonbi.

Ja non mainmea esé copira apobaon jatíbi joni huetsabo acai quescaaribaquin shinanti iqui. Jainshon jato coiranti iqui, huetsa quesca jonibo inonbi. Jainshonnbira coiranti iqui, huetsabaon jatíribibo jaton queenabo nato Huishá meran yoiai quescá acasainbi amayamanaquetian.

Jahuetianqui huestiora joni yancabires jaconmacanai apon esé meran yoiai quescámaaquin jara jahuequescamabi iqui, coshiboiba ja cati. Ja joni coshibaonra aquinti iqui, ja huetsabaon yancabires j aconmaitian.

Tsonbira yataanan cárcel meran huetsabires niatima iqui, ja apon esecan yoiai quescáma acá onanshonmabi. Jainoash jahuen mainmeashbi tsoabi potaacatima iqui, apon esecan yoiai quescáma jaconma acáma icás’h.

Huestíora jonin jaconma acá yoicanquetianra, jahuequescamabi iqui, ja apon jascaati yoia acaiton jato yocáyompariti, iconmeinqui ishon onannoshon. Jainoash jonin yoiabi huetsa yoitimaitianra, jahuequescamabi iqui, ja apon jascaati yoia acai joniiba queenash jabo cati, jan aquinnon icash. Jahueques
camabiribi iqui ja jonin icha naposhon jato benshoshonti, ja copi icanai jahuéqui. Jascaashon onantí iqui, jahueratonacayarin ja yoia joi icon ishon jainoash jahuerato jahuéquiboqui apon esé meran yoiai quescáma iqui ishon, onánoshon. Ja apon jascaati yoia acai jonin jato benshoashonti iqui senenbires, huetsa quesca jonibo inonbi. Jainshon huetsabicho aquinshon huetsa aquinyamatima iqui. Jahuequesca ishon jahuen onana joni iquetian ati iqui jabicho aquinquin. Jainshon aquinon is’hon copíaa iquetianbiri, jahuequesca is’hon huetsa jahuéqui copíboribi; ja apon jascaati yoia acaiton jato jascaatima iqui, senenbirescaya jato aquinti iqui.

Huestiora jonin jaconma acá yoicanquetianra joni coshibaon shinantimapari iqui, acona riqui ishon. Jascaashon huetsabo ja oinnabo yocáyompariti iqui, aconarin iamaash acámarin ishon onános”hon. Jascara jonira bamaacanti iqui joni icha sharanshon, ja apon esecan yoiai quescaaquin, jatianra coshibaon acona onanshamanshon bamaati iqui.
Jainshon huestiora jonin atiqui huestíora jahuéqui ja atima apon esecan yoiamapari jahuéqui. Jatian moa jascara acá pecáo apon esé picoti iqui, jascara jahuéqui jahuescashonbi atima; jatianra apon ja joni masá tenematí yamaque, jascara esé picotamatian acá iquetian. Jainshonribira jato atí iqui masá tenemaquin, ja jaconma aquetian masá tenemati apon esecan yoiai quescáres. Jainshon moa jascara jaconma acá pecáo, huetsa esé apon picoti iqui, jascara jonibo bebonbires masá tenematí; jascara iquenbi ja bená esecan yoiai quescá atima iqui, jascara esé picotamatian acá iquetian.

Tsoabira huetsabaon jahuéqui acai sharan niacaatima iqui icasquin jato yocatashmabi. Jainoash jahuen rarebo sharanbira itima iqui yocatama icáshbi, niacaati. Jainoash jaton s’hobonbira itima iqui jiquii, jiquicasquin jahuen ibobo yocatashmabi. Jainoashshibira, huetsabo quirica bemacana jahuen ibo yocatamashonbi jahuetianbi yoyo atima iqui. Jainoash huetsabo yoii jaconmai itima iqui; jaton icáribira jaconmaquin yoinaantima iqui. Jascara jahuéquibo huestiora joni acanaitianra apon aquintí iqui, jaquiribi ahuetsáyamacanon ishon; jainshon jan acá joni masá tenemashontiqui ja acá copi, ja apon esé meran yoiai quescaaquin, huetsa quesca jonibo inobira jato apon aquinti iqui.

Ja icá maincobi icashbi huetsancobo joni catira jahuequescamabi iqui. Jainoash jahueranoqui jatin queenai, jahuen queenai mai catótira jahuequescamabi iqui.
Huestiora huestiorabora ja icá maimeash queenaash huetsa main caí picóti jahuequescamabi iqui. Jainoash huetsa main caash jaquiribi jahuen mainco joríbatira j ahuequescamabi iqui.

Ja icá maincos’honbi joni jaconmaquin acanara jahuequescamabi iqui, huetsa main caash jainoa apoqui chipótí. Jascataitianra jainoa apon aquinti iqui, jaconhain jatiaquin.
Icashbi jaconma jahuéqui aquetian, jainoash nato Naciones Unidasnin yoiai quescá esé senenhayamaquetian, jaconmaquin acana caquetianra, huetsa maimea aponbi jain imatima iqui, jahue jahuéquibira menitima iqui.

Huestiora huestiorabora jahuequescamabj iqui jaton icá mainconia jonishamanbi ití.
Jahuen mainmea apon esé senenhaitianra, jainoa apon shinantima iqui, moara nato mainmeama iqui ishon. Jainshon jahuen aresti jacon shinan pecáoriamatima iqui, jahuéqui acasaitian amayamatima iqui, jahuen queena abánon ishon. Jainoash, joni tashquetash huetsa mainmea icasai tianra, tsonbi imayamatima iqui.

Moa anii senenas’h jatíbí joni, ainbo benooma jainoash benboribi huanooma jainoashibi benomaata ianan huanomaata icásha jaton queenbo be tan bianananti jahuequescamaj iqui; icashbi potábicho, jascatash jati iqui jatonbiribi. Mescó jisa joní iquetian oinshonra tsonbi imayamatima iqui, huetsa mainmea joní iquenbi; Diosquiriti icá mescóas’hon joi iconhai joni iquenbira imati iqui. Ja benbo huanooma ianan ainbo benooma, jainoash benomaata betan huanomaatabo icásha, jahuequescamabj iqui, jahuen queenbo betan biananantí; icás’hbi potábicho ja ainbaon benbon acai quescáribiaquin shinanaitian. Ja moa biananashonra, ja rabéshonbi jaton queena jacon jahuéqui aresti jahuequ¿scamabi iqui. Jatíbi jonira ainbo betan benbo inonbi moa biananana pecáo, jahuequescamabi iqui potaananribiti, jascatash potaananti apon esé meran yoiai quescá iquetiamparires.
Tsonbira huetsa joni, ianan ainbo inonbi teaboshon biananamatima iqui, ja bianananti quiquini queencanamapari iquetian.
Jonibo sharan riqui non papa, tita jahuen baqueboya, ja iqui huestiora rarebonin tapon, jainoash rarebo peocootash caitai icásh. Jahuen papa betan jahuen titanra baquebo asheati iqui, jahueratoqui jacon iqui, jainoash jahueratoqui jaconma iqui ishon; jaton papan jascaa jatíbi onani jonin baquebo beboncaresti iqui. Tsonbira jahuen papa betan tita yocatamas’honbi baque bichintima iqui, onanhanonshon, iamaas’h yometsoquin. Huetsabaon jascaai jonibora apon aquinti iqui, bichincantimaaquin.

Huestiora huestiorabora iti iqui jaton mai iboaabo; jainoash huestíoratoninbicho iboaabi jahuequescamabi iqui, jainoash ichashon iboati jahuequescamaribi iqui.
Tsonbira huetsa jonin iboaa jahuéqui bichintima iqui, yancabires, jahue jahuequi copimabi.

Huestiora huestiorabora jahuequescamabi iqui, jahueratoqui jan shinana icon iqui ishon shinanshon joi iconhati. Jainoash jahuen queena quescaashon mescóashon Dios rabiti. Jainshon jan iconhai joi jeneshon, huetsa joi ja icon jisá iquetian shinanshon ja joi chibanara jahuequescamabj iqui. Janbichoshonbi iamaash ichashon inonbi jan iconhai joi huetsabo onámatira jahuequescamabj iqui. Jatora onanmati atipanque asheaquin, jainshon jahuen icátonin, jainshon jascaashon rabiaitonin, jainoash ja joi chibanai icásh jascara ití ishonquin.

Huestiora huestiorabora jaton shinanabobiribi yoyo ití jahuequescamabi iqui, jainoash jan shinana quescábobiribí jato yoíti. Tsonbira huetsabo jaton shinanabiribi yoyo icaitian jaconmaanrestirna iqui. Jainoash huetsabaon shinana joibo onantí jainoashshibi huetsabaon jaton shinananbi huishacana, jascarabo onancantira jahuequescamabi iqui. Jainshon jahuen shinana joibo j atíbiain jato asheatira jahuequescamabj iqui, j ahuequescaaquinqui jato as’heacasai, jascaashon jato ati. Jainoash huishacanribi, shinamanbi jato yoianan, radio meran, jainoash huetsa jahuéquininbires inonbi jato asheati, jahuequescamabi iqui.

Jatíbí jonibora huetsanconiashbires jainoash huetsabo betanbires jaton queena ati shinanosh tsinquíti jahuequescamabi iqui. Jainoashshibi huetsabo betan rabéshon jahuéqui atira jahuequescamabj iqui; icashbira ja tsinquíshon jaconmamisti picocanaincoresa itima iqui.
Tsonbira huetsabobires teashon jato betan rabéti imatima iqui, queenyamacanaitian

Huestiorahuestiorabora jahuequescamabí iqui jaton maimeash coshi jiquití. Itira atipanque ichashon apo imacana, iamaash jabiribi ponteshon imacana. Jainoash huetsabo betan jaton coshi catótira jahuequescamabi iqui.
Huetsabaonbires ati jahuéqui, jonibaon jaton jeman icá arestira jahuequescamabí iqui; nescaraincobo, caritiran niti, plasain yacáti, caron pasiani cati, jainoash huetsa quesca jahuéquibires ati inonbi atira jahuequescamabi iqui.
Jaton queena quescáshamanhaquin coshibo ishon jan jato ashonti joni catócantira jahuequescamabi iqui. Ja moa anii senena joniboresa iti jahuequescamabi iqui, jainshon jonibo coshi imanoshon catótiain jiquishon, jahuerato joniqui jahuen coshi itin queenai ishon jonéshoco yoiti. Jahuetianbira huetsabo teashon ja coshi iti jonibo jato catómatima iqui; jaton queenmanbiribira ati iqui ja imati catóquin. Jahuerato joniqui ichashon ja catócana iqui, ja jonira iti iqui coshi jiquii, jatíshonbi imacana.

Jatíbi joni jahuéquioma itin raquétimara jahuequescamabi iqui. Huestíora mainmea jonibaonra ja maimea jonibo onitsapitaitian aquinyamatima iqui, jascaashon joni cos
hibaon aquinti yoiai quescaashon. Jainshonribira huetsa maimeabaon aquinti iqui, huetsa mainconiabo onitsapitaitian, jainoabaonbi aquinabi mashcárescanquetian. Jonibaonra huetsabo aquintí iqui, jahuéquinin mashcácanaincobo. Jainshonnbira aquincanti iqui jaton tee benati, jatonbinis’h teetash jacannon ishon; j ainoas’h jascatash jati bens hocaacanon ishonnbi.

Jatíbi joní teetira jahuequescamabi iqui, jainshon jaton queena tee benatiribi. Jainoashshibi jaconash teetíain teetira, jahuequescamabi iqui, jainoash queenash teenoshon benashon nocotira, jahuequescamabi iqui.
Jatíbi joninra ja teebires aquin huetsan biaitiiribi copí bití jahuequescamabi iqui. Jahuetianbira jato teemashon rnescóaquin jato copíatima iqui, jahue jahuéqui copíbi, huetsaresibi joni inonbi, ainbo inonbi; jainoash huetsa jahuéqui copíbi atima iqui, jato jascaaquin.
Jatíbi teetai jonin jahuen copí senen bitira jahuequescamabi iqui; jan jahuen ahuin betan baquebo j ahuéquiamati; jahuenbi mashcáyamanon ishon. Jahuetianqui jaconma jahuéqui huinotai jaqui chipóti; jainoash jahuetianqui huestiora jahuéqui jan mas’hcáyoraa acasabi jahuen copí biabi senenyamai, jascarabora apon eséain yoiai quescaaquin aquinti iqui.
Huestiora huestiorabora jahuequescamabi iqui jaton Sindicáto acanti (Sindicáto- ichaash rabécana jahuéqui anosh) iamaash huetsabo betan rabetaires jaton tee jacon inon icásh, itira jahuequescamabirib(iqui.

Jatíbi jonira basí teetash tantití jahuequescamabi iqui, jahuen tee jenepariash.
Jainshonribira jato nete shehuinmaquin teematima iqui, netetiibi. Jainshonra jahuetio basichaa moa teemashon tantimati jahuequescamabi iqui; ishonbi ja teeyamai neten huetsatianbo copíati iqui.

Jatíbi jonira jahuequescamabi iqui, jan jatiatani iti, jan jahuen yorabi jainoas’h jahuen ahuin betan jahuen baquebo isinaitian raomeemati senen; jan piti biti senen; chopa biti; ja shoboati senen; benshoamisbo raonmashon jan copíati senen; jainoash huetsa jahuéquiboribi ati senen. Jainshonribira aquinti iqui ja teeomabo, isinaibo, jahuen yora iticoma copí teeyamaibo, benomaatabo, yosishocobo betan yoshanshocobo; jainoash jaconma jahuéqui jahuen shinanamain huinotas’h jan jahuéati yamaquetianribi aquinti iqui.
Titaboya jahuen baquebo jahuéquinin mashcáyoracanquetianra aquincanti iqui. Jatiibi baquebora jahuéquinin aquincanti iqui, ja mashcáyoraabobicho, huetsa quesca jonibires inonbi. Jahuen papa onantima baque jainshon papaya baque inonbira aquincanti iqui.

Jahuequescamabi riqui jatíbi joni quiricanin asheti. Jainoash quirica aquin primaria senenhatira iti iqui, copímabi ati. Jainoash primariain quirica senenhatira teashon baquebo amati iqui. Jahuerato escuelancoqui jato tee meninoshon quirica onanmai, jatíbira jato senenbires onanmati iqui, huetsa quesca jonibo inonbi. Jatíbí jonira huetsa jonibaon acai quescaaribaquín quirica onantí jahuequesmabi iqui, ja bebonbires onantiribí.
Ja requempari escuelancoshon jato onanmatí riqui, jascatas’h benshocaatash jati. Jainshonra jato onanmaribati iqui, jahueratoborin ja huestíorabaon ati jahuéqui jahuequescamabí ishon. Jatian jonibo jacanti iqui, ja asheacana quescatiribí. Jainshonñbira jato asheati iqui jatíbiainoa jonibo, huetsabobires inonbi, jatoiba caquetian jato birestiaquin. Jainoas’h noibamissibi icánon ishon, huetsanconía joni inonbi jato betan raenanantí iquí; huetsaresibi jonibo inonbí, huetsaresibiashon Dios rabiaibo iquenbi, jato jaconhaanti iquí. Jainshonra jato asheanbati iqui escuelancoshon ja Naciones Unidasnin esébo, ja esé iqui, jascatas’h jaconanash jati yoiai esébo.
Jahuequesca escuela inonbi papabaon catóshon jaton queena escuelanco jahuen baquebo imatira jahuequescamabi iqui.

Huestiora huestiorabora jahuequescamabi iquí, jahuen jemancos’hon jatíbí jahuéqui acasquin aresti, nato pishta ati, tsiniti picoti, ransatí ati, iamash huetsa jahuéquibo aresti, jainoash huetsabaon acainco queenash ití jan beneti acaincobo; jascarabora jahuequescamabj iqui. Jainoas’h jascaaribi iqui jahuéqui ashenoshon escuelancoshon onanti nato quenéati, dibújantí, behua asheti, jainoash mescó jahuequibo; jonin jahuen shinananbi acá asheti, jainoash jonin shinaman acátonin jayátiribi.
Huestiora huestíorabaonra jahuen quirica huishaa coiranti j ahuequescamabi iqui, huetsabaon yocatamashonbi jan acáquescaribiaquin huishashon janbi acá yoinaquetian, iamaas’h jahuéqui acá oinnash nocona riqui inaquetian.

Jarati iqui non apon esé picoa jatíbiain, ja jonibaon aresti shinan, nato Huishacan yoiaibo meran icá ati jahuequescamabi inon ishon.

Jatíbi jonira jaton ja senenhatiabires iqui, jaton jemanconiash. Jascara jaton ja senenhati senenhaira, jainshon jato aresti shinan senenhaira icanti iqui, moa quiquina joni.
Jaton aresti shinan jahuequescamabi anosh, jainoash tsonbi jahueayamati inoshonra, jonibo jaton mainmea apon eséqui coshiti iqui. Ja eséra iti iqui, tsoa joninbi huetsabaon aresti shinan jahuenabicho acasquin masaatima esé. Jainoash ja eséra iti iqui huetsabaon jatíbi jonibo jaconmaquin acaitian coiranti esé, jato jascaayamanon ishon. Jainoash huetsabaona iquenbi jatíribibaon j aconmaannaquetian, iamash j aton mainshon iboaa jahuéquibo huetsabaon jato jaconmaanresnaquetian; j ascarabo jato aquinti.
Quiquinshaman atima jahuéqui riqui, jatíbi jahuéqui aresti jahuequescamabí iquenbi, ja Naciones Unidasnin shinanama quescá atí, ja esé meran yoíai quescá senenhashontíma.

Tsoa joninbira shinantima iqui, iamaash huetsa mainmea joninbira atima iqui shinanquin, nato Huishá meran icá esecanra yoiai, huetsabaon aresti shinan masaanti jatonabicho acasquin, ishon, jahuetianbira jascaaquin shinancantima iqui.

Shipibo Presentation – Thurs., August 10

There will be a short 1-2 hour presentation and discussion about the Village Earth project with the indigenous Shipibo-Conibo of the Peruvian Amazon next Thursday, August 10 at 7PM at the Bean Cycle in Old Town Fort Collins, CO. All are welcome to attend this presentation and it will also be a good opportunity to meet a diverse crowd from round the world attending the Village Earth training for the next 2 weeks. The Shipibo documentary Paromea Ronin Bakebo (Children of the Anaconda, 35 min.) will be shown followed by a quick slideshow with new information about the projects and issues facing indigenous peoples living in the Amazon basin. There will also be several Peruvians from the Inti Wayna Foundation present to discuss their work with the indigenous people of Peru. Traditional Shipibo crafts will also be available for sale to support a Shipibo women’s craft cooperative in the remote village of Santa Rosa de Dinamarca. Please spread the word about this free event to anyone interested and help to support the cause of indigenous rights to self-determination in the ecologically-sensitive Amazon basin.
For more information, please feel free to contact Kristina Pearson at: 970-491-5754 or [email protected]

Directions to the Bean Cycle:
The Bean Cycle
144 N. College Avenue
Fort Collins, Colorado 80524
Phone (970) 221-2964
(And please support the Bean Cycle through the purchase of their wide selection of coffees and treats for their generous donation of this free space and their contributions to Village Earth and the community.)

We hope to see you there!!

North American Premiere of “Children of the Anaconda.” Produced by the Indigenous Shipibo of Peru’s Amazon Basin.

Come to the premiere of “Children of the Anaconda” a documentary produced by the indigenous Shipibo of Peru’s Amazon basin – May 4th at 7:30pm in the Lory Student Center at Colorado State University, Fort Collins, Colorado. For tickets call 970-491-5754 or email Kristina Pearson at [email protected]

Can’t make it to the Premiere? Get a free DVD of “Children of the Anaconda” by making a tax-deductible donation of $25 or more to Village Earth’s Shipibo Project.

Workshop & Documentary Outcomes

Above: A proud film crew makes their way through San Francisco’s agricultural land.

The workshop and film project were more successful than any of us at Village Earth ever dreamed possible. The Shipibo have an increased sense of hope of achieving their collective vision for the future. Future collaboration is already being planned with Village Earth, the Inti Wayna Foundation, and Engineers Without Borders. And now the Shipibo have a documentary film that they can use internally amongst themselves as an educational tool, and also as a fundraising tool to sell to tourists or send to funding agencies. And this whole project was done with an extremely low budget with the help of many volunteers who made it possible. Now that the workshop participants have returned home, they have begun to work with their individual communities to collectively decide on their strategic directions for the future. As well many horizontal linkages were created amongst the participants and their communities, and also between the Shipibo and these other resource organizations. As well, this workshop helped to foster greater collaboration amongst NGOs working in the area. Overall, the workshop has been deemed a success by all involved.

Film Premiere in Shipibo Country

Above: The audience at the film premiere.

The final evening of the workshop was the film premiere of the Shipibo’s new, completely participatory, documentary which they decided to title Paromea Ronin Bakebo, which is Shipibo for The Children of the Anaconda. Many people from the community showed up and there was quite a buzz throughout the village about Village Earth and the film. This was very exciting for everybody involved. The film premiere was amazing. As one American observer remarked, “It was like the Shipibo Academy Awards.” After many long speeches, songs, and special recognitions, the film was projected onto a make-shift screen in the community hall for all the people to see. Everyone was very happy with the film and the children were so excited to see themselves on the big screen. Nothing that Village Earth could have done would have has such an impact on the communities as the impact this event had on them. The Shipibo people completely took over the whole production. It was completely indescribable – words do not do this event justice. We left each participant with their own copy of the documentary on DVD (suprisingly all communities have at least one DVD player!)

Above: Juan Agustin was the very animated announcer during the film premiere.

Community Film Workshop: Days 3-5

On the third day, Village Earth facilitated a story boarding workshop where the Shipibo showed us what aspects of their communities and culture they would like to show the world in a documentary format. This was a particularly interesting and successful part of the workshop. The Shipibo decided to arrange their story based on their past, present situation, and their vision for the future.

Ralf, Village Earth’s documentary film specialist, explained to the participants how to use the video cameras, still cameras, and sound equipment. The Shipibo decided to form three groups – the past, present, and future groups. The next two days of the workshop we all spent hours walking around San Francisco and one nearby community capturing footage that the Shipibo themselves deemed important. This was an experience beyond any of our wildest imaginations. They filmed everything from their craftsmen to their fish farms.

Above: Shipibo Wood Sculptures

All the while, they would bring their footage back to Ralf where he would edit the footage on his computer with their help and suggestions.

Above: The Shipibo film crew huddle around Ralf as he edits with their assistance.

Above: The editing crew burn the midnight oil (literally)

The last day we finished up the workshop by showing them what footage had been captured so far so they could decide what they still wanted to include in their story. As well we spent a lot of time reflecting about the workshop and future plans of action.

Above: The group watches the footage that has been captured so far so they can decide what more they want to film.

Below: The workshop group circles around to reflect upon what they have learned and where they hope to go from there.



Shipibo Community Film Workshop: Days 1 & 2

Above: On the first day participants developed and presented maps of their communities.

Originally, the goals of the 5 day workshop were to provide Shipibo leaders with capacity in participatory learning and action methods (PLA), participatory mapping, and direct links with resource organizations which would provide villagers a solid foundation to initiate their own development initiatives in the region.

The first 2 days of the workshop were an introduction to the Village Earth approach, expectations of the participants and the Village Earth team, and PLA methods – skills and tools used to mobilize communities around resources, local knowledge, and opportunities. The workshop started with a preliminary mapping exercise where participants presented maps of their communities and discussed relevant issues. We also facilitated a Strategic Planning session for each of the five communities present, including Visions and Obstacles, which provided them the basic skills to engage in their own action-based planning process when they return to their communities. This was very successful because the five communities together began to think regionally about their common vision for the future, as well as shared frustrations.

Below: One participant explains his community map while fellow participants film his presentation.

Community Film Workshop Introduction

January 4-8, 2006 

The “Village Earth Peru Team” recently returned from a very successful and rewarding visit to the Shipibo community of San Francisco de Yarinacocha in the Amazon basin, Peru.

Above: Yarinacocha at Sunset.

Approximately 27 Shipibo community leaders attended the workshop representing 5 communities. They all traveled to the workshop at their own expense and one participant even rowed for two days down the Ucayali River to reach the workshop. This showed us their immense determination and dedication to the future of their communities. There were many influential Shipibo leaders involved, including village political leaders, well-respected shamans, and those that work in local non-governmental organizations in Pucallpa. As well, three resource organizations joined us, including the Inti Wayna Foundation, Engineers Without Borders, and Peace Corps representatives.

Above: Loading the boat at the port of Yarinacocha to travel to San Francisco.

Village Earth Empowers Global Poor

By Drew Haugen
December 09, 2005

Addressing a meeting in Hong Kong in 1997, World Bank President James Wolfensohn commented on the global crises of the approximately 6 billion residents of Earth.

“We are living in a time bomb, and unless we take action now, it could explode in our children’s faces,” he said. “Three billion people live on less than $2 a day; 1.3 billion on less than a dollar; 100 million go hungry every day; 150 million never go to school; and long-standing inequities between rural and urban areas, and the skilled and unskilled, are widening.”

In direct partnership with the International Institute for Sustainable Development (IISD) at Colorado State University, the Village Earth is taking action to defuse the time bomb in which we live.

The Village Earth, an institution for community-based development, works to “address global poverty by bridging the gulf between the two-thirds of the world’s population that live in rural areas and the technical, financial, social and informational resources enjoyed by the remaining third,” according to the organization.

Founded in 1993 at an International Conference on Sustainable Village-Based Development in Fort Collins, the mission of the Village Earth is “to achieve sustainable community-based development by connecting communities with global resources through training, consulting and networking with organizations worldwide.”

“How the Village Earth is different in its approach is we try to build local capacity so indigenous people can build, fund, and organize projects themselves,” said David Bartecchi, Village Earth director of program development.

Projects of the Village Earth range from providing farmers in Nasik, India with additional irrigation resources and training on advanced agricultural technologies to empowering the people of the Amazon Basin in Peru with resources for education, fish-farming, agriculture and river transportation.

“Rather than coming in and building an irrigation system or something like that, we work with the existing indigenous organizations and build off of what everyone already has,” Bartecchi said.

In September, the Village Earth celebrated with residents of the Pine Ridge Reservation the third release of buffalo on Pine Ridge land as livestock. Three families on the reservation now have buffalo herds, and many more residents are learning how to use their own lands, thanks to Village Earth trainings.

“We give them the training and resources, and they do it all themselves.” Bartecchi said.

Village Earth is always accepting volunteers and also has an internship program in which students can receive course credit for work.

Volunteer and internship programs are both flexible.

Village Earth, the Department of Anthropology and Reflexive Films will be premiering “Rezonomics,” a documentary on the Pine Ridge Reservation of South Dakota, on Sunday.

The film, to be shown at 7 p.m. in the Lory Student Center Theatre, explores the living conditions of the Pine Ridge Reservation, one of the most impoverished areas of the United States and the Village Earth projects on the reservation.

Immediately following the film will be a panel discussion with the filmmakers, Pine Ridge residents and anthropology Professor Kathleen Pickering.

Tickets can be purchased for $5 at the Lory Student Center Box office or by calling Village Earth at (970) 491-5754. All proceeds go to support Village Earth’s projects on the Pine Ridge Reservation.

Earth Consciousness

Check out the recently published article titled The Wait to Heal: Village Earth and Shamanic Medicine in the Peruvian Amazon, originally published in The Healing Path magazine.

The Oil Company Maple Gas Corp vs. Shipibo Communities

(Source: Earth Rights International,
Report on the Case of Canaan de Cachiyacu and the Oil Company Maple Gas Corp

Written by ORAU
Monday, 01 August 2005
The purpose of this report is to document the experience of the Shipibo-Conibo people of Canaan de Cachiyacu en the Loreto region (of Peru) in their struggle with the American oil company Maple Gas Corporation.
Full Report in Spanish 197.50 Kb
Excerpts from:
“Report on the Case of Canaan de Cachiyacu and the Oil Company Maple Gas Corp.” August 2005

1. Objectives
The purpose of this report is to document the experience of the Shipibo-Conibo people of Canaan de Cachiyacu en the Loreto region (of Peru) in their struggle with the American oil company Maple Gas Corporation.

2. The Territory
In 1958, oil was discovered in the Maquia field, which led to the exploitation of crude in that area by the national company PetroPeru. In 1993, the US company Maple Gas entered a contract for Lot 31B with PetroPeru. The Lot covers 62,500 hectares and produces approximately 293 barrels per day, according to the company, or 240 barrel a day according to national statistics.

3. Environmental, Social and Cultural Impacts
Maple Gas has caused serious environmental, social and cultural contamination. According to a study by EarthRights International…the waters of the Cachiyacu River, which is used by the community, has rainbow colored reflections and a smell of hydrocarbons…which indicates it is not appropriate for human consumption.
The study also indicates that…the company has behaved badly toward the villagers and in particular has shown a lack of respect toward the women. The interviews and declarations by the local population indicate that Maple workers are responsible for sexual abuse against women in the community.
In addition, the community is prohibited by the company from planting in their own territory, which is a violation of their rights under Peruvian and international law. This has resulted in changes in eating habits, since the villagers have to either change their crops or buy more from Contamana [the nearest town]. This means more dependence on cash and therefore day labor. This is an example of a vicious cycle of dependence on the western world, its cash-based system and consumption habits, which in turn may cause a distancing from the Shipibo culture by the current generation. Loss of culture means cultural extinction. In this case the company Maple Gas is responsible for this social transformation.
The EarthRights International study clearly shows that the company’s presence has a negative impact on nutrition. This is because of a reduction in cultivated areas, disappearance and decline of fish, decline of hunting, and the poisoning and death of domestic animals.
The health problems are likewise very troubling. A high percentage of the population suffers from pneumonia and diarrhea. There are many cases of sexually transmitted diseases, such as gonorrhea, which is foreign to the Shipibo-Conibo. The death of several individuals suffering from abdominal pains is perhaps the most alarming, for a group that has no history of such ailments. There are a large number of people suffering stomach pain and headaches, symptoms that are common in areas of oil contamination in Ecuador.
The company must remediate and restore the affected ecosytems. It must also compensate the community for the use of its territory, and for the social, cultural, health and environmental impacts…

4. The Beginning of Dialogue
In 2004, faced with a growth in abnormal deaths and illnesses of the local population of Canaan, attributed to oil contamination, the residents decided to begin a process of negotiation with the Maple Gas company, with the purpose of gaining respect for their rights. Several meetings took place between representatives of the community and executives of the company.
On January 8-9, 2005, a consultation took place in which the representative of Maple and the head of public relations promised to assist the community in various ways. The agreements and promises made at that meeting we not kept and the demands of the community were not heard. In April, the company refused to sign any agreements, which was a clear indication to the community that Maple was not willing to dialogue nor make commitments, let alone take responsibility for environmental contamination or respect for indigenous rights…

5. The Occupation of the Wells
These events led the community of Canaan to take the peaceful but decisive action, of taking over nine of the 26 Maple oil wells, and closing their valves, on July 8, 2005. Some 80 community members, carrying traditional arms such as arrows, machetes and spears, built temporary camps near the wells and closed the roads that led to them. Although the occupation was peaceful, as is the Shipibo culture historically, some of the people were armed as a strong cultural symbol, rather than a real threat of physical violence.
The Director General Guillermo Ferreyros said that there was no harm to the installations… The occupied wells produced 80 barrels per day, valued at $60 each. Ferreyros said that the occupation had not produced anything tragic, but recognized that Maple was losing 80 of the 270 barrels it produced per day.
Ferreyros said that it is the state’s responsibility to have greater presence in the country and attend to the basic necessities of the communities. “Maple pays its [rent] to the state, which is over a million dollars annually,” he said. Regarding environmental impacts, Ferreyros denied any problem and indicated that the positive part of the conflict was the re-initiation of dialogue between the community and the state “which had been suspended by the government.”…

6. Agreement of July 10, 2005
After the takeover of the wells on July 8th, a dialogue began between community representatives and those from Perupetro, Maple Gas, and the regional and local governments. The first day, they could not begin negotiations because the area is remote. On July 10th, the delegation arrived…[We] had been seeking dialogue with the company for more than a year, which had not resulted in any action nor improvement by the company. [We] hoped that in this meeting, the presence of the State would help achieve concrete agreements to end the contamination and violations of indigenous rights.
Present at the meeting were:
Estuvieron presentes:
Humberto Sánchez Ríos- Jefe de la comunidad de Canaan de Cachiyacu
Joel Pezo Valera -Teniente gobernador
Javier Macedo Gonzales -presidente de FECONBU
Lizardo Cauper Pazo -FECONBU
Antonio Cueto -presidente del directorio de Perupetro,
Jose Chavez Cáseres -representante de Perupetro
Raúl Solano de Maple Gas -gerente de operaciones,
Robinson Rivadeneyra -presidente regional
Allan Ruiz Vega -alcalde de la Municipalidad Provincial de Ucayali
José Diaz Mando -superfecto de la Provincia
Julio Barrientos Grimaldo -Fiscal de la Fiscalía Provincial Mixta de Ucayali
Rodolfo Zevallos -Jefe Policial
Iris Cárdenas Pino -directora general de asuntos
ambientales energéticas del Ministerio de Energía y Minas
From Contamana, the police assured calm during the negotiations. There were six police officers from Contamana, Mayor Rodolfo Zevallos Espejo, and security personnel from the company….
The July 10 agreement consists of the following points:
-Opening of the meeting
-Community Chief Humberto Sanches Rios introduced four points as a platform for discussion: use of land, protection of health and protection of environment [?] -The Regional President asked that the state authorities do a study to delineate the borders of the community and the company…
-There was agreement to carry out the fieldwork on July 12th
-Regarding water samples, it was agrees that it would be with participation of the Ministry of Energy and Mines Directorate of Environmental and Energy.
-July 25 at 10 AM was agreed for a subsequent meeting and a delegation was named for that meeting.
-The company agreed to submit a community relations plan
-The July 25th meeting was to be held in the Canaan de Cachiyacu community
-Maple Gas requested and end to the occupation of the nine wells.
With this agreement, the Shipibos decided to end the occupation of the nine wells.

7. Failure to Implement the Agreement and Second Occupation of the Wells
After these supposed advances in negotiations and agreements between the community and the company, the Shipibos found themselves still with an unresolved problem. The agreements were not adhered to, and in one specific case, the problem worsened.
Point 3 of the agreement, which stated the Regional President would work on delineation of the borders between the community and the company. This request was important, given that the community has had title to its land for 30 years. Moreover, this had not been a point of contention between the parties. PETT came to carry out the work, but only complicated the situation. With technical personnel, who, according to outside experts, were not familiar with the new equipment, they marked the territory in favor of the company. This confusion by PETT only caused additional anguish for the indigenous people….
In addition to the negative strategy of PETT, which created a feeling of tension and ill will, other agreements were likewise not implemented. The water sampling program that was to have been done together with AIDESEP did not take place; and the company and AIDESEP did separate environmental studies…These studies were not share until the meeting on July 25-26.
In view of the failure to implement the agreements, the community of Canaan decided to re-occupy the nine Maple wells on July 18th. The community decided not to wait until the July 25th meeting as agreed, and thus also broke the agreement. In this takeover, the neighboring community of Sucre joined united with Canaan. The camp grew to include two control points, which blocked four entry points. Some 600 people participated, including mothers, children, youth and grandparents. This struggle was not limited a matter of men armed with arrows. Absolutely the entire community united in solidarity and established a temporary camp at Well 26.
A delegation of AIDESEP and ORAU arrived at Contamana on July 21st, for the purpose of supporting their brothers in Canaan and offering legal and other advice…
From [July] 21st, members of AIDESEP, ORAU and FECONBU had been meeting daily to discuss strategies, to hear the legal advice of Vladimir Pinto of Racimos de Ungurahui, to coordinate and establish mechanisms for dialogue.
During this time, other allies wishing to show their support arrived, including Miguel Hilario, Humberto Sampayo of ORDIM, Juan Chaves, and the Shipibo representative in the Provincial Government of Ucayali. These leaders showed their support and Miguel Hilario committed to communicate to the President of the Republic and other authorities in Lima with decision-making power, as requested by the community.

8. July 25-26 – Dialogue, Demands and New Agreements
The notes of the first meeting on July 25th taken by Robert Guimaraes of ORAU, and are available in Spanish [link to 8 in Spanish version]. Interesting comments from the Regional President of Loreto are also included in the Spanish version.

9. Meeting between Canaan and Maple
The full meeting between Canaan and Maple began at 8:30 PM on the July 25th and broke at about 3:30 in the morning. At 6 AM the agreements were read and they signed at about 10 AM.
9.1. Official Agreement of the Meeting
In the city of Contamana, capital of the Ucayali Province, Region of Loreto, in the municipal building, at 9:30 AM there was a meeting of the Maple Gas Corporation of Peru, represented by its General Manager, Mr. Guillermo Ferreyros, the Native Community Canaan, represented by its apu (traditional chief), Mr. Humberto Sanchez, and a delegation of eight community residents, the Regional President of Loreto, Mr. Robinson Rivadeneira, the Mayor of Ucayali Province, Mr. Allan Ruiz, Mr. Pedro Touzett, representing the Hydrocarbons Section of MINEM, Mr. Jose Chavez, General Manager and Mr. Jorge Arnao Arana, chief of the Environmental Protection Division of PERUPETRO, Mr. Isaac Lavado, representing DIGESA, Carlos Cabrera Garcia, Supervisor of OSINBERG and indigenous leaders Javier Macedo, President of FECONBU, Robert Guimaraes, President of ORAU, Julio Cusurichi, national rep. of AIDESEP and Mr. Edilberto Kinin, representing INDEPA. The meeting was moderated by Margot Quispe, Commissioner of the Public Advocate of Ucayali.
The purpose of the meeting is to find solutions relating to the demands of the community of Canaan regarding social, economic, cultural and environmental impacts caused by hydrocarbon activities in its territory.
The President of the Community of Canaan expresses the desire of the community to see the company resolve these demands which have been repeatedly presented in various meetings and consist of1. Respect for territory and compensation for the use of native lands; 2. Environment; 3. Health; y 4. Community Relations.
Territory and Use of Lands
The Community Chief noted that for more than 30 years [the company has used] communal territory, PetroPeru as well as Maple) without consultation. There are roads, nine oil wells, wood has been cut and for this the community demands due respect and solutions. The representatives of the community explained that their rights are supported by ILO Convention 169, ratified by Peru
…[A report from PETT was read revealing disagreement in the community regarding methodology used by PETT for demarcation of the territory.
The Regional President requested that the community express its point of view regarding procedures to finalize the demarcation.
One community representative asked the this point be put aside, given that the borders were not under discussion and the ancestral territory and title should be respected.
…The representative of MINEM, Pedro Touzett, indicated that there is a legal procedure for establishing compensation for the use of land for hydrocarbon production. That procedure is that both parties work together voluntarily. If there is no agreement, the State intervenes.
The Regional President requested that the community propose a sum its demands for use of its lands.
The proposal of the community is that the compensation be determined including the 10 years of previous operations…and until the end of Maple’s contract.
The representative of Maple said that it respects the legal precedent and is willing to meet all its legal obligations to the community. He clarified that the Lot is marginal, that it produced very little and is nearly spent. He noted that the installations and roads were already constructed when they took possession and they had only done repair work. He suggested forming a committee to resolve this point.
After discussion…a committee was formed of eight people, four from the community and four from the company. This committee has
the purpose of verifying the areas used and occupied by the company in titled communal territory, and establish the compensation for the use of the land.

Both parties requested that the Public Advocate attend meetings of the committee, to which she agreed.
Health and Environment
The representatives of the communities expressed their claims regarding the health situation. They noted that Petroperu has produced pollution since the beginning of activities and there are witnesses to illnesses and deaths, presumably caused by consumption of contaminated water and fish.
At this point the President of ORAU read some of the results of the study carried out by EarthRights International, which documents pollution and the Cachiyacu River…
The moderator requested the report from Iris Cardenas regarding the work of the Commission created on July 10th. That commission carried out water sampling in certain spots identified by the community. The sampling was carried out with the participation of ORAU and members of the community, with DIGESA ion charge. OSINERG and NATURA also took samples, at the request of Maple Gas.
The representative of DIGESA explained the process, norms and indicators of their report, and then noted that the results of the hydrocarbon analysis of July 15th were below 0.2 mgl. Taking Ecuadorian legislation as a reference (because Peru has no relevant standards), the limit is 0.5 mgl, for cold fresh water. He also noted that they analyzed for mercury, lead and copper, and that these were below the limits of national legislation.
The DIGESA representative noted that the analysis only pertains to conditions on July 15th, and cannot measure earlier conditions regarding turbidity or contamination. He clarified that DIGESA plans to follow up with periodic analysis, which will clarify the claims of the community.
At this point the representatives of the community intervened and insisted that the pollution is obvious in the River Cachiyacu, to the point where it does not need to be analyzed technically, since it is clear from the odor of water and fish…they also noted that the production waters around the wells overflow during rainy season, as do various pools around old pipelines, and that all the overflow goes into the Cachiyacu. This had not been taken into account by DIGESA, since it was not the rainy season.
The representative of FECONBU intevened saying that photos and video which showed contamination. He explained that the company had recently cleaned its wells, when Osinerg came and had fixed up trails and painted the wells after a visit from FECONBU, ORAU and ERI.
The General Manager of Maple said that his firm has good environmental practices, reinjecting 100% of its production waters, something that no other firm in Peru does. In reply, one villager read the OSINEERG report from October 2004, which states that the company does not comply with PAMA and discharges production waters in a place not approved on that document.
The Regional President intervened and indicated that he personally has seen the area and the presence of muds with a petroleum odor is clearly evident. He requested that the community or ORAY propose a firm specializing in independent environmental study…That study would be paid for by the regional government…
The representatives of both parties agreed to the proposal, with ORAU in charge of selecting the firm to carry out the study.
Regarding health, the group accepted the initiative of the Public Advocate regarding an epidemiological study of Canaan, complemented by ASIS, with the support of MINSA by the Regional Government. MINSA will take on the analysis of blood, nails and hair, to identify long term impacts.
MINEM and the company will train the villagers to assist in environmental monitoring.
Community Relations
The representatives of the community noted that the company has never had good relations with Canaan, and in fact this aspect was worse than with Petroperu.
The claims of the community include abuse by workers of women (including abandonment of children resulting from these relationships); buying but not paying for products, verbal and psychological mistreatment of indigenous personnel that work occasionally for the firm. In particular, Sr. Hugo Villavicencio has a despotic and disrespectful attitude toward the indigenous residents. The personnel of the company were not in a position to treat indigenous people well because they were not even minimally aware of their customs.
Representatives of the community indicated that the company had not offered any support or benefit to Canaan, they showed no social solidarity nor will to commit to development of the area from which they are extracting resources and generating environmental impacts.
The Manager of the company noted that in principle he would not permit ill treatment of people and requested proof of the accusations…
He explained that the purchase of agricultural products was not done by Maple, but by a contractor…
A representative of the firm presented its Community Relations Plan, approved last July.
That plan presents a series of social works that the firm ahs carried out in Pucallpa and other areas, along with a series of offers regarding production projects for Canaan such as duck raising…
The Regional President, the indigenous leaders and residents expressed their dissatisfaction with the contents of the Community Relations Plan, which showed that they had never worked in a concrete way with Canaan, let alone with a intercultural perspective. They are not aware of the reality, the problems, nor the mores [of the community].
It agreed that the Plan should be reformulated with the community and the firm. Specialists will also be brought it in…A first workshop will take place in August, coordinated by the Chief of the community.
The company promised its support with 10 computers for the community, as part of their community relations. For his part, the Regional President promised to invest in bringing drinkable water to the community by the end of the year.
Native Community of Sucre
The representatives of the Native Community of Sucre informed the group about its problems regarding use of land and contamination of the environment, very similar to those of Canaan. Sucre is within Lot 31-B and the exploitation in its territory is the same as before and with the same impacts.
Since this point was not on the original agenda, the group agreed to an evaluation of the topic…
Compliance Clauses
The Ministry of Energy and Mines and Perupetro, will [monitor] the compliance with the agreements contained in this document and the Public Advocate will supervise compliance as well. The Regional Government

10. The Way Forward
With the experiences of Canaan de Cachiyacu and Sucre in the last month, we now find ourselves in a new stage. This meeting should be considered a success, because we had discussions with the company, the demands of the community were heard and taken seriously, and the State seems committed to defend indigenous rights.
It will be necessary to work for implementation of the agreements. We shouldn’t have to go back to occupying wells, though this remains a last resort…It will be necessary to develop methods of communication and pressure strategies…Our demands have been heard, though for this community this might mean little considering how serious have been the violations…
The company must do its part and comply with the agreements. In addition, they should be sensitized and pressured to take environmental and social responsibility, sensitized to interculturality, participation and consultation, to Convention 169, and in this way achieve a new space for dialogue, and, within what is possible, achieve a harmonious co-existence with the community.
Hasta que se pueda llegar al punto histórico que los recursos naturales dentro de territorio indígena realmente les pertenezcan y no al Estado, hasta que se pueda llegar a que las
comunidades indígenas tengan poder de veto dentro de la ley nacional como internacional y así el poder de decisión sobre el uso de sus tierras a no ser explotadas irresponsablemente, hasta que se pueda llegar al punto que los pueblos indígenas estén en control de su futuro así como de su pasado, es necesario seguir promoviendo el dialogo, la participación y hacer que sus demandas y derechos sean respetados.
Until we can get to the historic moment when natural resources within indigenous territory really belong to the people rather than the State, until indigenous communities have the power of veto, within national and international legislation, and thus take have decision-making power of theuse of their land to avoid irresponsible expoitation, until we arrive at the point where indigenous people are in control of their future as it was in the past, it is necessary to continue with dialogue and participation, and see to it that their demands and rights are respected.

A Night on the Amazon

Left: Peruvian Dancers from Peruanos Residentes en el Norte de Colorado group

Village’s Earth recent A Night on the Amazon: Indigenous Cultures and Environmental Sustainability was quite a success raising over $1300 in donations toward achieving sustainable development in the Peruvian Amazon. The night began with an introduction by Village Earth founder Mimi Shinn. Next David Bartecchi and Ralf Kracke Berndorff outlined Village Earth’s work with indigenous people in the United States on the Pine Ridge Reservation. A short documentary on Pine Ridge was shown to emphasize the importance of documentary film-making for use within communities, as well as for raising awareness and bringing to light issues these communities face.

Then came the highlight of the night – the dancers from the local Peruanos Residentes en el Norte de Colorado group. Amazing costumes and powerful moves made for a striking performance, as well as some stunning Peruvian flute music. Village Earth is eternally grateful to Peruanos Residentes en el Norte de Colorado. Founded in 1993 to research, preserve, and promote Peruvian culture through folkloric expression, the Peruvian group donated their time and effort to Village Earth’s A Night on the Amazon event. For more information about the Peruanos Residentes en el Norte de Colorado, check out their website:

After the excitement of the dancing, George Stetson – Village Earth’s Latin America project coordinator – gave an outstanding presentation on the potential for a highly successful project with the indigenous Shipibo-Conibo people of Peru. He showed the link between preserving cultural diversity in the Amazon basin in order to protect the biodiversity of this biologically-critical region. A silent auction with crafts from around the world and local donations ended the evening. We would like to thank all who attended and made this night possible. And a special thanks to those local businesses that sponsored the event: Old Town Yoga, The Rio Grande Restaurant, Wild Oats, Odell’s Brewing Company, Avogadro’s Number, Olive Street Bakery, and KRFC.

Village Visioning Workshops 2005

Above: Shipibo women discussing their hopes and dreams for the future during the Village Earth facilitatedworkshops, ironically, over a broken water well.


Village Earth accepted the invitation of the Inti Wayna foundation, a local Peruvian NGO, and made an initial trip to visit with Shipibo-Conibo people from 12 villages in the region in January 2005. To get a glimpse of the Shipibo’s hopes and dreams for the future, we conducted participatory workshops in each village. Many women, men, and children of all ages participated enthusiastically and showed a genuine concern for the well-being of fellow villagers. Deeply embedded environmental values suggest bright prospects to achieve success in this region.

These are a few priorities that were expressed in the workshops:
Clean drinking water, increased educational opportunities, better access to healthcare, botanic gardens to provide natural medicine to villagers, preservation of biodiversity and forests, eco-tourism projects and spiritually-guided tours, sustainable alternative agriculture production, small-scale fish farming businesses, a river transportation company, and alternative energy sources for villages that currently have no electricity.
Overall, these initial participatory community consultations proved highly successful and have set the stage for further training sessions in self-determined sustainable community development in the region.
Below: Workshop Participants with local pottery in the foreground.