Bilatzailea
Living with the Earth
The other day we went into depth with the opinion columns on the Culture of the Earth. In them we talked about the greatness of the degree of uprooting in our society and the paralysis that this greatness can cause. We also talked about how the roots of the land are reflected in daily life, such as the cultivation of orchards, the adaptation of diets to natural cycles, the care of animals, the collective deliberation of macroprojects or the culture of consumption of sufficiency.
This time we bring another question: who is the priority of Earth Culture?
I would like to mention two references that have been read in recent weeks. The first is Maribi Ugarteburu’s book “Sow, fight, live”, a compilation of the testimonies of ten women of peasant-syndicalism; a text that focuses on the historical struggle of peasants and peasant-women, their identity and food sovereignty. The second, “Fragments of a life”, is an intimate account of the memories, wounds and silences of everyday life of Feli Madariaga, from the hamlet Igertu de Muxika, collected by Onintza Enbeita. Two stories of a world, one from the collective and the interior, another from oneself.
I have been reminded that the struggle of the peasants is today; that cultivating the land is building the people, and that organizing is essential to cultivate the link between the land and the community. It has also led me to look inward, to understand the wrinkles of life through small losses and memories. I have once again become aware of those who live in the Culture of the Earth, and it has been evident how much remains invisible. The voice of the Culture of the Earth has another volume, another rhythm, another time.
Therefore, the baserritarras are the main subjects of the Earth Culture. However, since both books are linked to the past, other questions arise: how is the subject of the Culture of the Earth transforming? What reading can we do now and from now on? Pretty big questions.
The machinery of the current economic system marginalizes farmers and undermines the historical identity associated with the land. At the same time, the traditional heteronormative family model, historically linked to the rural world and the farmhouse, is being dismantled and replaced by a diversity of life, relationship models and identities, as well as diverse itineraries and new community configurations.
Likewise, the Culture of the Earth goes beyond the countryside and the countryside, and we need a “social farmer”. Social domestication is not necessarily a return to the farmhouse, but a radical change in the way of life, a look at the land and at each other. It is the recovery of the Earth Culture, not only as an economic activity or as a place to live, but as a way of being in the world. Social farming seeks to complete the bond that capitalist modernity has broken, the bond between society, nature and community, and proposes a way to build a stimulating future in a critical and radical way based on daily material practice.
From there, the next question is how to put our peoples back to live with the earth for a future that is habitable for all
Buletina
Bidali zure helbide elektronikoa eta jaso asteroko buletina zure sarrera-ontzian
