Posts Tagged ‘oaxaca’

The concrete under the nuclear reactor in Seabrook is rotting. (The official term is “alkali-silica reaction.”)  The nuclear reactor in Vernon, Vermont has outlived its useful life and is now operating outside the laws of the state.  It should be shut down immediately for safety reasons.  Hydro-fracking to produce natural gas is poisoning the air, water, and food supplies.  The burning of coal is changing the earth’s climate and some means of extracting it are destroying human lives and the natural environment.  The “Northern Pass,” a proposed network of power lines to connect the New England power grid with that of Quebec, will draw its electricity from reservoirs created by diverting rivers and flooding thousands of square miles of land, mostly land inhabited by First Nations people.  Whatever you think of the giant towers that have been proposed to transmit this electricity it’s not exactly “green energy.”

Having gotten that out, I have to say I’ve had generally positive thoughts toward plans to generate electricity from wind on New Hampshire ridges.  But it has not escaped my attention that objections to industrial wind farms in New Hampshire remind me of objections to similar projects in Oaxaca, Mexico.  And the cast includes some of the same corporate characters.

The December 11, 2012 NH Union Leader reports:

Opponents of a planned 37-turbine wind-power project on 6,000 acres of private land in Grafton, Alexandria and Danbury have started a petition asking state officials to stop the development.

"The negative consequences of this industrial wind farm development far outweigh the benefits. We the people want this stopped to protect our homes, our land, our communities," states the petition, which was written by Grafton resident Erin Darrow.

The project is planned by Spanish wind-energy giant Iberdrola Renewables, which recently built a 24-turbine, $120 million 48-megawatt wind farm in Groton.

Iberdrola also faces persistent resistance in the Isthmus of Tehuantepec, the narrow part of Mexico between the Pacific and Caribbean in the eastern part of the state of Oaxaca, where it is one of the main developers of industrial wind farms.

A recent article by Jennifer M. Smith and published on Upside Down World states:

In April of 2004, the United States Department of Energy (DOE) and the US Agency for International Development (USAID) sponsored a study to accelerate the development of wind projects in the state of Oaxaca, which found that the best area for wind project development was in the Isthmus of Tehuantepec, in the heart of the ancestral Ikoots territory. 

Local residents have objected for several years to the terms of agreements between foreign windpower developers like Iberdrola, local landowners who cut private deals without community approval, and the far-off corporations that contract directly for the electricity.  Smith writes:

There are currently 14 wind farms built on land in the Isthmus of Tehuantepec, with 4 under construction in 2012 and 3 more scheduled for 2013. According to the Declaración de San Dionisio del Mar, released on September 17 by the indigenous rights organization UCIZONI (La Unión de Comunidades de la Zona Norte del Istmo – The Union of Communities in the North Zone of the Isthmus), the communities affected by the 14 existing wind farms have not benefited from lower electricity rates; rather, the intention of the farms is clearly to serve the interests of transnational corporations such as Coca-Cola, Walmart, Nestle, Bimbo [Mexican manufacturer of a Wonder Bread-like product] and others. The wind turbines in San Dionisio are the first proposed turbines to be built in the sea. 

[See this article in Noticias, a Oaxaca daily published in Spanish, for a list of the wind projects.]

The developer behind the San Dionisio project is Mareña Renovables, which is owned by Mcquarie, an Australian investment bank. 

According to Jennifer M. Smith,

The proposed Parque Eolico San Dionisio (San Dionisio Wind Park), a wind farm to be constructed in the ocean along the coast, would consist of 102 wind turbines in the water outside the town of San Dionisio del Mar (and 30 more outside neighboring Santa Maria del Mar), two electric transformer substations, six access paths and additional support structures. It would take up 27 kilometers of coastline.  The multinationals implementing the project have also informed the Mexican government that they will need to install 5 mooring docks in the Laguna Superior, a coastal lagoon that local communities heavily depend on for fishing.

Mcquarie, by the way, happens to own 55% interest in the company that owns the company that owns the company that owns the company that owns the company that operates the water utility serving Hampton, Hampton Falls, and Rye NH.  (The other 45% is owned by an entity called British Columbia Investment Management Corporation.  I don’t know whose investments they are managing in this case.)  One question that has surfaced in relationship to such arrangements concerns the possible impact of international trade agreements on attempts to regulate projects owned by foreign investors. 

Members of the indigenous Ikoots community, which has lived in the Isthmus of Tehuantepec region for thousands of years, say they would not even benefit from jobs on the project, which puts their traditional fishing livelihood at risk.  They have organized local protests and gone as far as Mexico City to get the attention of government agencies.  

It will be interesting to see if local resistance in New Hampshire follows a similar trajectory.  In both countries it will be interesting to see if wind farms can be developed in ways that meet community needs for democratic accountability and also meet needs for sustainably produced electricity.  

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From February 25 to March 4 I was in Oaxaca, Mexico as coordinator of a Witness for Peace delegation exploring links between migration and economic conditions, and also looking at steps Oaxacans are taking to make it possible for them to stay at home.  The fifteen delegates included 11 New Hampshire residents, plus two from Massachusetts, one from Rhode Island, and one from Washington DC.  Here’s my first report.

feb 28 006 

In the city, you only eat if you have money

It was market day in the village of San Miguel Huautla, where Doña Anastasia Velasco Lopez greeted us when we got off the bus. She handed us bags of bananas and mangos to carry back to her house a few hundred yards away. Her friend, Doña Maria Lopez Espinosa, with three colorful sombreros stacked on her head, joined us for the walk.

Our 15-member delegation, accompanied by two members of the Witness for Peace Mexico staff, was glad to off the bus and out in the fresh air. San Miguel Huautla is a two-hour ride on bumpy dirt roads from Noxchixtlan, a small city on the southern side of the highland region of Oaxaca known as the Mixteca.

Oaxaca is Mexico’s second southernmost state, second most indigenous, and second poorest. According to the state government, a third of Oaxacans are now living in the United States. Many more have left for northern Mexico.

The Mixteca occupies much of the Oaxaca’s center. It is known for the deforested, eroded hillsides which have made farming a challenge for generations. Of the state’s eight regions, the Mixteca is the one which has sent the most émigrés out of Oaxaca.

Doña Anastasia and Doña Maria aren’t going anywhere. The two women are “promotoras,” grassroots educators, with CEDICAM, the Center for Integral Development of Campesinos of the Mixteca, an organization dedicated to restoration of food sovereignty for the region. Through a grassroots process that encourages reforestation, water conservation, and organic farming based on ancient indigenous practices, CEDICAM is helping communities produce food and livelihood for themselves. Phil Dahl-Bredine, a former Maryknoll Missioner who now lives in a small Mixtec village and volunteers with CEDICAM, says the methods practiced by indigenous Oaxacans represent a “foundation for an agriculture of the future.”

Speaking of resource depletion associated with the over-consuming North, Phil saidfeb 28 005 we need “a whole change of mindset” based on indigenous knowledge. “We can’t feed the world with industrial agriculture,” he told our group at the organization’s headquarters on the outskirts of Nochixtlan.

Doña Anastasia and Doña Maria aren’t feeding the world, either, but they are immensely proud of the vegetables and livestock they grow to feed themselves and members of their community. Doña Anastasia showed us her new cistern, which will collect water during the rainy season and enable her to irrigate during the dry months. She showed us the peach trees she had planted, her worm farm, and the beds where she plants radishes, tomatoes, “everything.”

Like other CEDICAM members, Doña Anastasia is devoted to organic methods. “If I buy cilantro in the market, I don’t know how it was grown,” she said.

Doña Maria returned, by then wearing only one sombrero. Reminding me of anyone showing off her garden in New Hampshire, she showed us around the plots of land Dona Maria - Martha photo. where she raises radishes, greens, amaranth, cilantro, squash, green beans, peas, garbanzos, fava beans, mint, chamomile, barley, wheat, and cajete, an ancient variety of corn well suited to dry climates. She also raises sheep, but said sometimes the price of wool drops as low as one peso (less than eight cents) a kilogram and it’s not worth the trouble. “The way of life here is very difficult,” she told us.

So that her kids could go to school, she washed clothes and left home to work in Nochixtlan. Later she was able to buy livestock, and started selling tomatoes and candies. But hard as it is, she told us “I always say you can make a life here.”

Doña Maria’s idea of “a life,” though, might not be enough to keep the kids at home. Sometimes she sells food to construction workers, like the men who rebuilt a bridge near her fields. She also weaves hats in her home and sells them in the market. Doña Anastasia explained that while they can grow enough to feed themselves, young people leave because they want more: clothes, shoes, school supplies, and cash to help their families.

The village has only a few phones and there’s no regular TV reception, but some homes do have satellite dishes. (Doña Anastasia says she only watches DVDs.) The outside world may be a couple hours or more away by bus, but its shoes, clothes, and other attractions can lure the youth away.

Tomasa Velasco Sanchez tomasa y florencialives up the slope from Doña Anastasia. Her mama,  Florencia Sanchez, said they only plant a little because they have so little water. But Tomasa told us they plan to plant beans, corn, and wheat. The CEDICAM promotoras invited them to join a study group and attend workshops. That’s when they started working their fields and raising their own food. They have to haul water from a ditch, and in the hot season the ditch is empty.

Tomasa tells us that if she ever has kids, she wants to raise them in San Miguel Huautla. “In the city, you only eat if you have money,” she explained.



Thanks to Martha Yager for the photos of Doña Maria and of Tomasa and Florencia.

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See my report on a recent visit to New Hampshire by Kiado Cruz, from Oaxaca’s Autonomous Network for Food Sovereignty, on the AFSC web page.

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Amnesty International has just issued another call for an investigation into violence in the Triqui region of Oaxaca, especially violence committed against supporters of indigenous autonomy.

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Ollin Tlahtoalli Center for Mexican Language and Culture

A beautiful valley surrounded by mountains. A pleasant climate year-round. A vibrant arts scene. A center of civilization for more than two thousand years. A lively, picturesque city center with sidewalk cafes and street musicians. All these factors make the city of Oaxaca, capital of Mexico’s second southern-most state, a great place for foreigners to study Spanish. The Pacific beaches are only a few hours away. And what’s more, according to one school, “In the state of Oaxaca there is a large and diverse indigenous population. Even today it’s possible to appreciate their beautiful handicrafts, their colorful dresses, and to listen to their native languages.” It’s all true, and those areoaxaca 2010 08 12 044 among the reasons we decided to make a return trip to Oaxaca as language tourists.

We had been in Oaxaca before for Spanish classes in 2001. The school we chose, like all the others, promised small classes, experienced teachers, a variety of class levels, homestays with local families, and opportunities to learn about the region’s rich culture. My most pungent memory is a conversation period following the morning grammar lesson. “What should we talk about?” asked the teacher. “Let’s talk about beer,” answered my classmates, most of whom were students from the University of Dallas studying Spanish for credit. As much as I like beer, I was more interested in discussing Mexican history, Oaxacan politics, and the strike by thousands of teachers which had shut down the picturesque city center.

Oaxaca seethes with social, economic, cultural, and political conflicts, many related to the indigenous cultures the marketers want us to see primarily as “colorful.” Four years ago the conflict boiled over when the annual teachers’ strike was met by police violence. Instead of staying home, thousands of everyday Oaxacans joined the teachers in the streets. For months, popular grievances over government corruption, mistreatment of indigenous communities, and the impact of neo-liberal economic policies fed a large-scale uprising that was finally quelled by more government violence. As I contemplated a return trip to Oaxaca this year, I wondered whether any of the schools would help me understand the social movements which are part of what make the city so fascinating.

If you Google “Spanish language school Oaxaca” you can turn up tens of thousands of web pages with information about dozens of schools. Many of them advertise their proximity to the city center, cultural programs such as cooking and dance classes, tours to nearby archaeological sites, connections to local service projects, and wi-fi connections as well.

I’m glad I spent enough time Googling to find Ollin Tlahtoalli, which advertises no tours, cooking classes, or salsa dancing, and whose web site is hard to find unless you type the school’s name into your browser. Instead of amenities, Ollin emphasizes language instruction and connections to indigenous communities.

To say our classes were “small” would be an overstatement. When my partner and I were there for three weeks in the summer of 2010, we were pretty much the entire student body. Our three hours of class each day consisted mostly of one-on-one conversations on topics of mutual interest, such as racism in the USA and Mexico, the recently adopted immigration enforcement law in Arizona, the recent death of a prominent Mexican intellectual, the chronic water scarcity in Oaxacan neighborhoods, the upcoming state election, and the teachers’ union, which had once again shut down the city center to demand higher levels of support for public education. While we talked, my teachers would correct my grammar. Homeoaxaca 2010 07 03 J cuajimoloyas 019 croppedwork assignments included grammar exercises and short essays on the issues we were discussing.

The school, whose name derives from Nahuatl words meaning “movement” and  “language,” is directed by Omar Nuñez, a linguist who grew up in Oaxaca. He and the other teachers are skilled, experienced instructors. In addition to teaching Spanish, Omar’s passion is for work with indigenous youth on issues of cultural identity.

Give Ollin a try if you’re looking for a small school with teachers who will tailor classes to your interests. I’ll bet Omar and the other teachers would even talk about beer, cooking, and salsa dancing if that’s what motivates you to study Spanish.

For more information, go to: www.ollinoaxaca.org.mx.

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oaxaca 2010 08 11 m alban triqui 037 

 Caravan to Mexico City Announced

OAXACA –Led by indigenous women from the Triqui ethnioaxaca 2010 08 11 m alban triqui 051c group, dozens of people marched through the rain June 11 to Oaxaca’s central plaza and began an encampment in support of San Juan Copala, a Triqui village that has been besieged for months by paramilitary forces and more recently by the Mexican army as well.

Speakingoaxaca 2010 08 11 m alban triqui 038 a press conference in Llano Park before the march, the women said their community has suffered more than 20  assassinations, which they blame on UBISORT, an armed group with ties to the political party of current governor Ulisses Ruiz Ortiz.  “If the government wants us to have negotiations they have to arrest the assassins of our comrades,” said Mariana Flores López.  She said the government knows who was responsible for the ambush of a human rights caravan in May, in which two human rights workers were killed.

A second caravan, in June, turned back before reaching the village due to the presence of armedoaxaca 2010 08 11 m alban triqui 047 cropped UBISORT forces. 

Yesterday’s march included Triqui street vendors who complained they have been treated unfairly by a corrupt city government.  The vendors are affiliated with the APPO, the assembly of organizations that emerged during Oaxaca’s 2006 uprising, which was violently suppressed by state and federal forces. APPO members continue to demand the release of political prisoners and for the governor to be held accountable for the murders, kidnappings, and assaults committed by his government.

Members of the Organización de Comerciantes Ambulantes en Resistencia 14 de Junio (June 14th Street Venders in Resistance) said they will keep the encampment going oaxaca 2010 08 11 m alban triqui 050until there is justice for the Triqui people. 

Also this week, women from San Juan Copala announced a 3rd caravan will take place at the end of August, from the Mixteca city of Huahuapan de Leon to Mexico City to demand federal government action to dismantle the paramilitary group which has besieged their community.

[Based in part on a report in the Aug. 12, 2010 issue of Noticias.]


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oaxaca 2010 08 05 ventanilla egrets

A promotional web-site describes the coast of Oaxaca as rich in ecological tourism, including enjoyment of beaches, snorkeling, bird-watching, rock-climbing, and kayaking. That is all true.  But “eco-tourism” should imply more than just an appreciation of nature; it also should involve benefit for local communities and respect for local culture.

According to the International Eco Tourism Society, true eco-tourism means "Responsible travel to natural areas that conserves the environment and improves the well-being of local people." They have outlined 6 principles to unite conservation, communities, and sustainable travel:

  • Minimize impact.
  • Build environmental and cultural awareness and respect.
  • Provide positive experiences for both visitors and hosts.
  • Provide direct financial benefits for conservation.
  • Provide financial benefits and empowerment for local people.
  • Raise sensitivity to host countries’ political, environmental, and social climate.

Two excellent examples can be found in Mazunte, a small beach community near Puerto Angel.

Not so long ago Mazunte residents derived much of their livelihood from oaxaca 2010 08 04 fresh water turtle harvesting sea turtles which come ashore here every year. Since sea turtles are endangered, the local industry was not only ecologically destructive, it was also doomed. The federal government stepped in with a creative solution; on the site of a former turtle-processing plant now stands the Mexican Turtle Center, a museum dedicated to research and protection of sea turtles as well as their fresh water cousins. Numerous species of turtles are on display in indoor and outdoor tanks or pools. The center draws carloads and busloads of visitors each day who also stop by the shops and restaurants along Mazunte’s rutted main street.

A few kilometers down the road you can find the community of La Ventanilla, oaxaca 2010 08 05 ventanilla cocodrilo located on a beach where sea turtles land to lay their eggs. Thirteen years ago residents of a nearby village who had derived much of their diet from turtle eggs and iguanas started a project to protect these species, promote environmental awareness, and create local jobs. Visitors to La Ventanilla can take an hour-long guided tour of the local mangrove lagoon and view the egrets, iguanas, and crocodiles that live there. (Swimming in the lagoon is not recommended.) The tour guides are organized into cooperatives, which also operate several cabins where visitors coaxaca 2010 08 05 ventanilla iguana reversean stay. Local families operate gift shops and restaurants by the entrance.

Although it seemed busy to us, our tour guide said business is slow. He has two   sons in N. Carolina. Responsible tourism can help protect an ecologically sensitive area and help the local economy, but it can’t solve Oaxaca’s economic problems by itself. Until Oaxaca has more good jobs and a better economy for small farmers, communities will continue to export workers and depend on what migrants can end home.

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oaxaca 2010 07 22 bloqueos 013

Protests and Revels Share Adjoining Blocks

Walking out the door of the hostel last Thursday to do some errands we found the intersection blocked by a bus. The city had hundreds of blockades and barricades during the 2006 uprising; these days they’re less common.

Who was responsible was not immediately apparent. Among the groups in the streets last week were street vendors denouncing the use of force and teargas to clear them out of the central plaza earlier in the week, market vendors demanding the city government live up to agreements limiting the number of stalls selling meat, and taxi drivers protesting something about licenses.

That our cab driver found blockades to be a nuisance was no surprise. It’s hard oaxaca 2010 07 22 bloqueos 012 enough to navigate the city streets in the middle of a busy tourist season. He said groups commandeer buses by threatening to vandalize them if the driver doesn’t cooperate. The drivers usually consent.

By the time we returned from our errands buses were blocking more intersections. From the banners we learned the protesters were “Normalistas,” students and graduates of colleges that train teachers. The “Normal Schools” are significant components of Oaxaca’s radical teachers union, Local 22. Their demands included construction of more classrooms, internet service, potable water, and educational materials. Normalistas were also demonstrating in other parts of Oaxaca, including Juchitan, where they are calling for adult-sized furniture to replace the children’s desks they’ve been forced to use. Sounds reasonable to me.

oaxaca 2010 07 22 bloqueos 017

A couple blocks from the hostel, by the Basilica of Nuestra Señora de Soledad, we found another throng of people. These were revelers, not protestersoaxaca 2010 07 22 bloqueos 019, attending the Tejate Festival. Tejate is a traditional beverage made with corn, sugar, and the  flowers of chocolate plants. The festival included folkloric dancers and lots of food. It also featured one of the dancers with a “torito,” a papier mache bull bearing fireworks, something I had heard of but never before seen.

When we arrived in Tlaxiaco on Friday, we found more Normalistas in the plaza. At a rally this morning, they said their school has been in inadequate, borrowed space for more than a deoaxaca 2010 07 24 tlaxiaco 011cade. Their Saturday rally featured revolutionary music, including an ancient recording of The Weavers singing “No Nos Moveran,” the Spanish version of “We Shall Not Be Moved.”

A spokesperson for the education ministry says, “We don’t have all the money in the world.” That part feels familiar for a guy from New Hampshire.

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Don Gregorio was one of the first people our Witness for Peace group met in San Juan Sosola, a small village in the Mixteca region of Oaxaca. One of the first things he told us was a story about a young woman from the village who had died in Los Angeles without her family being able to contact her.

You don’t even have to scratch the surface in Oaxaca to learn something about Mexico-US migration. Talk to just about anyone and they’ll ask, “where are you from?” Once you say, “the USA,” you’ll hear stories about brothers, sisters, uncles, aunts, and cousins living north of the border. The challenges facing separated families are painful, even without workplace raids, desert border crossings, and deportations.

If you do scratch the surface, you can learn why beautiful, peaceful villages like San oaxaca 2010 07 19 s j sosola 058 Juan Sosola are pretty much empty of young adults, most of whom leave as soon as they are old enough to travel on their own. Some reasons, like soil erosion caused by excessive logging, go back centuries to the time of Spanish colonialism. Others are more recent, like the pressures put on Mexico in the 1980s to reduce price supports for tortillas, and the flood of subsidized corn from the USA which entered Mexican markets after the North American Free Trade Agreement went into effect in 1994.

According to Jesus Leon Santos, of the Center for Integral Doaxaca 2010 07 19 s j sosola 079evelopment of the Mixteca, the region has experienced longer periods of drought and periods of intense rain brought on by global climatic change. Moreover, he says, chemical inputs of the “green revolution” made the land less productive.

Miguel Angel Vásquez, of EDUCA , Services for an Alternative Education, says 60% of the Mexican youth who enter the labor market every year are unable to find work. Oaxaca is Mexico’s second poorest state, and according to some figures, a third of its people are now living in the USA.

And it’s not just Mexico. In a religiously affiliated shelter in the city of Oaxaca we met 3 young men from El Salvador and Guatemala, trying to make their way through Mexico past migration police and criminal gangs. A Salvadoran man says, “If I could stay in my country and make money I’d never leave.” But he’s making his second oaxaca 2010 07 19 s j sosola 044 attempt to reach the USA – the first ended with arrest in northern Mexico – despite his knowledge of the perils of the road. It’s not like he expects money to fall from the sky, he says. He expects to work hard so he can send money home to his mom.

When the farm economy is failing, rural people migrate. That’s the story of US history in the 19th century, of modern China, of modern Mexico and Central America. But unlike the “mill girls” who left my state’s small towns in the 1830s and 1840s for the bustling new cities of New England, and unlike the workers in Chinese sweatshops now, Mexicans and Central Americans have to cross a highly militarized border and face a climate of racism and persecution if they reach the other side.

Our ten days with Witness for Peace deepen my understanding that “immigration reform” requires addressing the reasons why so many people are forced to migrate in the first place. My passport will enable me to return across the border to my own community with new insights, and with my heart enriched by the people I’ve met.

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Four years ago the farmers of San Antonino, a village in the Oaxaca Valley, didn’t have enough water to irrigate their crops. The wells weren’t dry, but after pumping for 15 minutes or so they’d have to stop and wait for the well to recharge. As rich in communal spirit as they are lacking in cash, the farmers came up with a plan: a series of new wells to capture rainwater and runoff from their fields to recharge the aquifer. They built 60 of them, and once they proved successful, the municipal government built 60 more. The wells, 25 or 30 meters deep, are lined with concrete and also filled with rocks and sand to filter the water. Now, they have sufficient, clean San Antonino 2010 07 14 san antonino 005water year-round to irrigate their radishes, flowers, squash, lettuce, beets, and herbs. They also have a model that attracts farmers from nearby towns and grad students from Mexico City.

That doesn’t entirely solve their water problems, explained leaders of the Committee for the Defense of Water. The federal water agency, CONAGUA, is trying to impose a permitting system that would force farmers to register their wells and pay the government to use their own water. Their village still lacks a reliable water supply for their homes. Deforestation and climate change have produced serious droughts. And a Canadian company has been given permission to mine near  by mountains for gold and silver, a process which is sure to use up copious amounts of water and leach toxic chemicals back into the environment.

The Committee in San Antonino isn’t all by itself; they have aid from the Flor y Canto (Flower and Song) Center for Human Rights in Xoxocotlán, 20 km away. Flor y San Antonino 2010 07 14 san antonino 003Canto’s mission is defense of indigenous rights, and in recent years that has meant a focus on water. With a staff of 5 women, all volunteers, Flor y Canto works in 12 communities in the municipalities of Ocotlán and Zimatlán providing technical and legal assistance.

Nationally, 90% of Mexicans are said to have access to water services, but those figures can be deceiving. In the house where we stayed for a few weeks, water service had sporadic interruptions. In some neighborhoods, the pipes may be empty for weeks on end. When that happens, families have to buy water from trucks that cruise their neighborhoods selling water for ten times the rate of public water supplies.

The rate of access to water and sewage services drop off in rural areas and drop off further for indigenous communities like San Antonino. According to a report from the Coalition of Mexican Organizations for the Right to Water, 42% of indigenous people lack water service, and 70% lack sanitation.

Giant dam projects are still being proposed, often over the objections of local communities, to address water scarcity. Better approaches include reoaxaca 2010 07 10-ocotlan pipapair of leaky pipes, micro-dams, and reforestation projects.

Claudio Ortíz, a member of the Committee for the Defense of Water in, said San Antonino doesn’t have water service, but he has a truck that he fills from his own well. Instead of charging an arm and a leg, he said he just charges what it costs to run the truck.

Speaking of the community well project, Delfino Hernandez Sanchez, president of the Committee, said, “We started doing this because we had a need.”

I was fortunate to meet Delfino and his neighbors on a study tour sponsored by Witness for Peace, in which we are looking into the relationship between social conditions and migration from rural Oaxaca.

“What our parents left us is this land,” he said, and he’s proud he will be able to pass it on. “It’s not just for my children; it’s for all the children in the community.”

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