As we walk the short path from one house to another, the rain soaked paths of our small Neltume compound fill with puddles, growing and growing as the deluge continues to fall. Days of soaking up the sun have past as weeks of rain lie ahead of us. We meander down the road to the nearby waterfalls, passing the vibrant murals with neighbourhood dogs falling in our footsteps. Snow peaked mountains lie behind us as we set our way on the path we’ve come to walk numerous times. Yet even with the small Chilean town of Neltume, surprise, newness, and intrigue still await. In efforts to beat our cabin fever, we recently took a trip over to the Museo de los Volcanes, an ongoing project to shed light on Mapuche culture, indigenous tribes of South America, and the history of the Neltume community. The attractions of such a small community continue to overwhelm as a massive museum emerged from the fog and downpour that surrounded us. Wandering inside, the museum walls were written with words of “Estos objetos del Mapuche muestran las intervenciones que los pueblos originarios realizaron a los elementos naturales que encontraron en su respectivo medio ambiente.” The museum embodied the relationship of people and the land, which has simultaneously been a large focus of our surveying efforts. Wandering the floors, I couldn't help but draw parallels between countries of travels past as the Aborginal culture of Australia described the foundational belief of baranyi yagu barrabugu–wisdom of acting now for the future of our garrigarrang. Garrigarrang is a concept that is defined as "the place of the ocean, plants and animals, the beach, land and estuaries; and the seasons, weather and sky." In short, baranyi yagu barrabugu was a simple notion that one should act with the mindset of protecting his or her environment, quite similar to kaitiakitanga, a guiding principle among the New Zealand Maori. Approaching the environment from a Māori paradigm, environmentalism takes on lessons of spirituality, kinship, respect, and value. The Māori concept of Tikanga dictates a way in which one lives; for if one acts in accordance with the examples set by virtuous people, this is referred to as tika. Embodying such tika is Tāne Mahuta, the god of the forest and a parent to the trees, leader of the kaitaki, the guardians of the forest. Within the walls of the museum, I found the same connection encompassed in the Mapuche traditions surrounding the environment. The Mapuche name Kallinko makes reference to the ngen, the defender, guardian, and benefactor that dwells in Lago Neltume. The current ten or so communities now serve as living embodiments of Lago Neltume, nurtured by their “newen.” Mapuche place a similar value system on their natural world. In native populations, such spirituality of nature is written into the moral code of environmental protection and can even be integrated into policy. Nature is approached as something to be respected and protected, often done so with the Maori concept of Rāhui, which places restricted access on land usage, or the Mapuche concept of Admapu– “el conjunto de simbolos, practices y creencias tradicionales que propugnan que el pueblo mapuche y la tierra, fueron creados por Nguenchen.” Even within Mapudungun, the Mapuche language, words of value surrounding nature fill the pages. Tree– mamëll. Sky– wenu. Mawida– mountain, jungle, forest. For mawida is spoken about with shakin, or honor, something to be protected. As we both descended and climbed countless floors, historical, cultural, and geologic exhibits were abound. And this was just the first of many exhibits. -Micaela
2 Comments
Joanna
6/15/2017 08:20:44 pm
Really appreciated the associations you're making with other cultures and geographies. It's probable that their expressions and adages resulted from experience - wonder what those were. And your pix are beautiful. Thanks.
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Dani (RP)
7/5/2017 01:28:25 pm
Like Joanna, I think it's wonderful that your group is looking at the Chilean land through multiple lenses - those of a western/North American perspective as well as through the eyes of native populations who have been living with and off of the land for hundreds (if not thousands) of years. The connection between humans and nature often becomes distorted through industrialization, for the sake of "development", and it's easy to forget how essential the Earth has always been to our survival. I would be very curious to learn more about the results of your surveying - how the economic shift from logging to eco-tourism has changed the way native populations view their natural surroundings, and if they view conservation and preservation as higher priorities now vs. in the past.
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