Que todos pasen un buen dia y nos vemos manana!
Monday, November 29, 2010
Getting Ready for Guatemala - Ashley
Because of the type of person I am, one that over-prepares and makes too many lists, I thought I would blog about that. I have been making quite a massive list of things I need to do before I leave for Guatemala and things I need to pack. On Tuesday, I told Janey about it, and she recommended that I share it with everyone. So, I thought about it for a while, and came up with the idea of starting a shared list online where people could add things to do or to pack whenever they think of something that hasn't been posted. Google docs has a feature where you can create a document and share it with everyone. I have emailed all of you a link where you can access the document and edit it as well. Please email me if something isn't working, and don't hesitate to share your ideas !
Sunday, November 28, 2010
Estado y desarrollo humano: El Informe Nacional de Desarrollo Humano 2009/10
HUMN*3300 Blog 2
Considering our discussion about the probability of a lack of consensus between what reporters and citizens found interesting or important, I decided to check out the Opinion/Editorial sections of Prensa Libre and El Periodico. As an ID student, the first title to catch my eye was "Estado y desarrollo humano" in Prensa Libre, which considers the UNDP's report on Guatemala's human development over the past quarter of the century. Another, on the same subject, titled "¿Quiénes son los responsables?" views the state as responsible for the well-being of Guatemala's people, but not living up to expectations. Interested, I continued searching and found that indeed most of the articles I found on the subject were editorials. One that was not, however, found in the Economía section of El Periodico, determined that tax reform is an urgent necessity if the state is to be able to better the situation of its peoples.
El Informe Nacional de Desarrollo Humano 2009/10 analiza el papel que ha jugado ed estado guatemalteco en la promoción del desarrollo humano durante los últimos 25 años. El artículo primer del INDH es que el Estado debe estar organizado para proteger al individuo, la familia y el bien común. El segundo artículo describe el deber del Estado garantizar la vida, la libertad, la justicia, la seguridad, la paz y el desarrollo integral de las personas. "Dada la Debilidad histórica del Estado y su insuficiencia para promover el desarrollo humano, se propone un Estado democrático, fuerte y plural."
The first part covers modern state formation. The second section discusses structure, bureaucracy and taxation. The third section overviews the government's role in security, justice, health, education, and promotion of democracy and equity; and finally, Part 4 presents a proposal for state transformation (in terms of human dvmt), considers the future of the country with the present and history in mind
The most important characteristics of a strong state are listed:
- effectiveness and efficiency:
- appropriate institutions managed by a joint technical/political, meritocratic, efficient in implementing effective public policies and making decisions on their own internal operation
- Legitimacy:
- the cohort government is a legitimate authority, an expression of the will of majority of citizens, the result of democratic elections. With monetary resources, fiscal capacity to acquire financial resources to meet basic state functions.
- Independence:
- Directed by officials and technicians, to gain power, working with a top view of the political and personal interests and make decisions for the common good.
- transparency:
- subject to regular internal and external oversight of resource management, meeting deadlines and other commitments.
- To ensure the rule of law:
- United Nations Framework which generally complies with the Act respecting the separation of powers and guarantees full respect for human rights of all people.
Little progress has been made in Guatemala in the areas of health, education, and internal security which, as recognized in the report, is because of the lack of tax collection. There is also a lack of real opportunity for poor and struggling Guatemalans, in turn hampering long term development. The report also delves into the growing issue of violence about womyn, which we learned about from Ashley's presentation. The report data are a tool of information to be used to summon the main political actors to address at least one of the weaknesses that affect the most vulnerable segments of the population.
Considering our discussion about the probability of a lack of consensus between what reporters and citizens found interesting or important, I decided to check out the Opinion/Editorial sections of Prensa Libre and El Periodico. As an ID student, the first title to catch my eye was "Estado y desarrollo humano" in Prensa Libre, which considers the UNDP's report on Guatemala's human development over the past quarter of the century. Another, on the same subject, titled "¿Quiénes son los responsables?" views the state as responsible for the well-being of Guatemala's people, but not living up to expectations. Interested, I continued searching and found that indeed most of the articles I found on the subject were editorials. One that was not, however, found in the Economía section of El Periodico, determined that tax reform is an urgent necessity if the state is to be able to better the situation of its peoples.
El Informe Nacional de Desarrollo Humano 2009/10 analiza el papel que ha jugado ed estado guatemalteco en la promoción del desarrollo humano durante los últimos 25 años. El artículo primer del INDH es que el Estado debe estar organizado para proteger al individuo, la familia y el bien común. El segundo artículo describe el deber del Estado garantizar la vida, la libertad, la justicia, la seguridad, la paz y el desarrollo integral de las personas. "Dada la Debilidad histórica del Estado y su insuficiencia para promover el desarrollo humano, se propone un Estado democrático, fuerte y plural."
The first part covers modern state formation. The second section discusses structure, bureaucracy and taxation. The third section overviews the government's role in security, justice, health, education, and promotion of democracy and equity; and finally, Part 4 presents a proposal for state transformation (in terms of human dvmt), considers the future of the country with the present and history in mind
The most important characteristics of a strong state are listed:
- effectiveness and efficiency:
- appropriate institutions managed by a joint technical/political, meritocratic, efficient in implementing effective public policies and making decisions on their own internal operation
- Legitimacy:
- the cohort government is a legitimate authority, an expression of the will of majority of citizens, the result of democratic elections. With monetary resources, fiscal capacity to acquire financial resources to meet basic state functions.
- Independence:
- Directed by officials and technicians, to gain power, working with a top view of the political and personal interests and make decisions for the common good.
- transparency:
- subject to regular internal and external oversight of resource management, meeting deadlines and other commitments.
- To ensure the rule of law:
- United Nations Framework which generally complies with the Act respecting the separation of powers and guarantees full respect for human rights of all people.
Little progress has been made in Guatemala in the areas of health, education, and internal security which, as recognized in the report, is because of the lack of tax collection. There is also a lack of real opportunity for poor and struggling Guatemalans, in turn hampering long term development. The report also delves into the growing issue of violence about womyn, which we learned about from Ashley's presentation. The report data are a tool of information to be used to summon the main political actors to address at least one of the weaknesses that affect the most vulnerable segments of the population.
Nick Murphy Crime in Guat and Can
Nicholas Murphy Blog 2
El articulo Inseguridad agobia a guatemaltecos, escrito por Alberto G. Luna, reveló que la mayoridad de guatemaltecos tienen miedo de ser víctimas de los delitos. 48 por ciento tienen medio extremo, y 22 por ciento el temo medio. En un país donde hay más de 5000 homicidios por el ano, esas cifras no son sorprendentes. Lo que es inquietante es que 28 por ciento de guatemaltecos tienen miedo regularmente, y también que 36 por ciento tienen miedo de vuelvan a casa después de trabajar. Al otro lado, una investigación en Canada reveló que solo 31 por ciento de la población tienen miedo de ser victimizado por los delincuentes. Esas cifres demuestran la enorme diferencia entre esos países.
The Canadian study Fear of Crime and Attitudes Towards Criminal Justice in Canada, found that most Canadians feel relatively safe in their communities. However, women are much more likely to be afraid of victimization than men (41% vs. 12%), and that fear varies geographically. For example, only 14 percent of the population in the eastern provinces live in fear, while 39 percent in British Columbia live in fear. I speculate that much of this variation has much to do with public perception of crime as reported in the media, because the difference in the amount of criminal activity is not enough to account for the difference in fear levels. The study was scientific, involving qualitative and quantitative research (i.e. telephone interviews and random polling), and was obviously country-wide. However, the study did not specify what sort of crimes people report being afraid of: violent crime or just pickpocketing? So we cannot be sure just what level of fear we are talking about in the respondents.
The Guatemalan study was less scientific. Only 500 people were polled, and there is no mention of whether or not the respondents come from different parts of the country. But however off the percentages are, if it is true that anywhere close to 36 percent of people are afraid every time they leave their homes then we are looking at a tormented population. According to Mario Polanco, from the group Apoyo Mutuo, suggests that part of the problem is that criminals are becoming increasingly violent in response to the perceived weakness of the government. If there is no progress in fighting crime, there can be no public trust in society. This increasingly violence compounds the negative image of society encouraged by the local media, which regularly features stories on vicious crime.
Bracketing the question of just how similar the kinds of fear exposed are between the Canadian and Guatemalan studies, let us compare and contrast. In Guatemala, we have roughly 70 percent of the population living in fear, be it extreme or moderate. In Canada, we have 31 percent. Guatemala has about 5000 murder per year, while Canada has under a thousand. (However, keep in mind that Guatemala’s population is less than half that of Canada’s). So we can see from this statistic that things are drastically different in the two countries. What is interesting is that - if the cultures were in any way comparable - it would seem that the fear levels in Guatemala are actually surprisingly low. Either that or Canada’s fear levels are unwarranted. So I do not think one could draw a graph that shows the relation between levels of violent crime and fear levels.
So what are the implications of a country like Guatemala with a population living in fear? We can only speculate. But the high number of people who fear even a daily commute hints at what might be a deeper problem: how can an economy be expected to develop in an atmosphere of terror? If the risk of victimization is perceived to be high enough, then economic growth will be seriously hindered for the simple reason that people cannot live with that level of stress; they will not put their lives at risk for their jobs in most cases. In Canada, the concerns are not that acute, but if 70 percent of the Guatemalan population lives in constant fear of criminal attack, we are looking at an incredibly overwhelming problem. And even more disconcerting is the perception of the Guatemalan government that the root of the problem lies in its inability to adequately punish criminal activity. No doubt punishment is an important part of the justice system, but the impression I got from the article is that this is understood to be the main problem. In fact, the problem is structural, and has its foundation in the social problems associated with poverty. If the government focuses solely on punishment, it can only perpetuate the atmosphere of danger. It remains to be seen if Guatemala can slow the growth in crime rates, but I hope we can all agree incarcerating every law-breaker will not solve the problem of rampant crime.
As we have seen in the disproportionate level of fear of victimization felt by Canadians, fear is not always proportional to actual crime levels. However, I believe Guatemalans actually are justified in their concern for their safety. But I propose that it could only ameliorate conditions if the media took its focus off reporting crime, because this would at least create the perception that Guatemala is not some sort of lawless warzone. Although there is some truth to such an idea, it is as least arguable that promoting that idea can only make the situation worse. If Guatemala is to achieve any economic growth, people need to feel safer. I am not suggesting legitimate safety concerns not be made public, only that the media be encouraged to focus on other elements of Guatemalan than its violence. Perhaps that would change the level of public fear and promote a more vibrant growth economy.
El articulo Inseguridad agobia a guatemaltecos, escrito por Alberto G. Luna, reveló que la mayoridad de guatemaltecos tienen miedo de ser víctimas de los delitos. 48 por ciento tienen medio extremo, y 22 por ciento el temo medio. En un país donde hay más de 5000 homicidios por el ano, esas cifras no son sorprendentes. Lo que es inquietante es que 28 por ciento de guatemaltecos tienen miedo regularmente, y también que 36 por ciento tienen miedo de vuelvan a casa después de trabajar. Al otro lado, una investigación en Canada reveló que solo 31 por ciento de la población tienen miedo de ser victimizado por los delincuentes. Esas cifres demuestran la enorme diferencia entre esos países.
The Canadian study Fear of Crime and Attitudes Towards Criminal Justice in Canada, found that most Canadians feel relatively safe in their communities. However, women are much more likely to be afraid of victimization than men (41% vs. 12%), and that fear varies geographically. For example, only 14 percent of the population in the eastern provinces live in fear, while 39 percent in British Columbia live in fear. I speculate that much of this variation has much to do with public perception of crime as reported in the media, because the difference in the amount of criminal activity is not enough to account for the difference in fear levels. The study was scientific, involving qualitative and quantitative research (i.e. telephone interviews and random polling), and was obviously country-wide. However, the study did not specify what sort of crimes people report being afraid of: violent crime or just pickpocketing? So we cannot be sure just what level of fear we are talking about in the respondents.
The Guatemalan study was less scientific. Only 500 people were polled, and there is no mention of whether or not the respondents come from different parts of the country. But however off the percentages are, if it is true that anywhere close to 36 percent of people are afraid every time they leave their homes then we are looking at a tormented population. According to Mario Polanco, from the group Apoyo Mutuo, suggests that part of the problem is that criminals are becoming increasingly violent in response to the perceived weakness of the government. If there is no progress in fighting crime, there can be no public trust in society. This increasingly violence compounds the negative image of society encouraged by the local media, which regularly features stories on vicious crime.
Bracketing the question of just how similar the kinds of fear exposed are between the Canadian and Guatemalan studies, let us compare and contrast. In Guatemala, we have roughly 70 percent of the population living in fear, be it extreme or moderate. In Canada, we have 31 percent. Guatemala has about 5000 murder per year, while Canada has under a thousand. (However, keep in mind that Guatemala’s population is less than half that of Canada’s). So we can see from this statistic that things are drastically different in the two countries. What is interesting is that - if the cultures were in any way comparable - it would seem that the fear levels in Guatemala are actually surprisingly low. Either that or Canada’s fear levels are unwarranted. So I do not think one could draw a graph that shows the relation between levels of violent crime and fear levels.
So what are the implications of a country like Guatemala with a population living in fear? We can only speculate. But the high number of people who fear even a daily commute hints at what might be a deeper problem: how can an economy be expected to develop in an atmosphere of terror? If the risk of victimization is perceived to be high enough, then economic growth will be seriously hindered for the simple reason that people cannot live with that level of stress; they will not put their lives at risk for their jobs in most cases. In Canada, the concerns are not that acute, but if 70 percent of the Guatemalan population lives in constant fear of criminal attack, we are looking at an incredibly overwhelming problem. And even more disconcerting is the perception of the Guatemalan government that the root of the problem lies in its inability to adequately punish criminal activity. No doubt punishment is an important part of the justice system, but the impression I got from the article is that this is understood to be the main problem. In fact, the problem is structural, and has its foundation in the social problems associated with poverty. If the government focuses solely on punishment, it can only perpetuate the atmosphere of danger. It remains to be seen if Guatemala can slow the growth in crime rates, but I hope we can all agree incarcerating every law-breaker will not solve the problem of rampant crime.
As we have seen in the disproportionate level of fear of victimization felt by Canadians, fear is not always proportional to actual crime levels. However, I believe Guatemalans actually are justified in their concern for their safety. But I propose that it could only ameliorate conditions if the media took its focus off reporting crime, because this would at least create the perception that Guatemala is not some sort of lawless warzone. Although there is some truth to such an idea, it is as least arguable that promoting that idea can only make the situation worse. If Guatemala is to achieve any economic growth, people need to feel safer. I am not suggesting legitimate safety concerns not be made public, only that the media be encouraged to focus on other elements of Guatemalan than its violence. Perhaps that would change the level of public fear and promote a more vibrant growth economy.
Friday, November 26, 2010
Cosas que saltamos, por estar enfocados en las cosas Malas!// Things we missed because we were too focused on the bad!-- Hurania Melgar
En leyendo un articulo en La Prensa Libre, lei esto. El Nobre “Guatemala”, hes pensada significar ‘Tierra de Arboles’, ‘Muchos Arboles’, o alungas veces es pensada significar ‘Entre los arboles’. La cosa es que en realidad nadie sabe por cierto que significa ‘Guatemala’. Pero, recientemente ha salido una nueva hipótesis. Los hitoriadores y lingüistas de Nahuatl (que es una de muchas lenguas Mayan) piensan que quisas la palabra no es ‘Cuactemallán’ pero, ‘Coactimallán’! Que quiere decir “lugar donde se posa el águila”, o algo de águila. En k’iche, “Quiché” es como llamaban a Guatemala en ese tiempo hace años, pero esa palabra significa ‘muchos árboles’, y por tiempo fue cambiado a “Tierra de árboles”. Cuando lee esto, me di cuenta de algo. Nosotros pasamos muchisimo tiempo pensando y hablando sobre la corrupción, pobreza, y todas las cosas malas en Guatemala. Hay que tener entusiasmo para ir a Guatemala, hay que tratar de no pensar en sólo de lo malo. Cuantos de nosotros sabemos el himno de Guatemala? O que signifca la bandera? O que es el pajaro nacional de Guatemala?
The “ Resplendent Quetzal” is the national bird of Guatemala. They are largely found in humid highlands of Guatemala (and central America, different to the Quetzal’s found in South America), and largely feed on fruits, berries, insects, wild avocadoes and small vertebrae. The word “Quetzal” comes from Nahuatl ‘quetzalli’ that means ‘large brilliant tail feather’. The Quetzals are about 36cm long, and the males are the ones with the long feathers that can be up to 64cm long. When not breeding Quetzal’s are usually alone, during breeding both male and female take turns incubating. Often, during the last few days of incubation the female will abandon the eggs and leave it up to the male to take care of the young. The Quetzal is extremely important in Mayan legend wherein it was ‘Tecúm Umán’s’ (a prince and warrior of the K’iche) spirit guide. Who it is said to have fought Pedro De Alvarado a conquistador. During their fight a Quetzal was said to be flying overhead, and allowed Tecúm Umán to disable Alvarado’s horse. Unfortunately Alvarado was given another horse and put a spear through Umán’s chest. The Quetzal then is believed to have landed on the prince’s chest, and it was there that this bird got its red chest feathers. As well during this time it was illegal to kill a Quetzal, and they would simply be caught, plucked of a few feathers then set free to be used for rulers’ crowns. The Quetzalcoatl was considered to be the creator god and god of wind, which was derived from the word Quetzal. The Quetzal was believed that it would kill itself if ever put into captivity, symbolizing freedom and liberty. Recently though a zoo in Mexico has managed to breed a few. The Quetzal is on the Guatemalan flag, and is also the currency of Guatemala. It is ‘near-threatened’ on the endangered species list. A picture can be found here: http://www.islapalenque.com/blog/2009/11/el-valle-de-anton/
The national Anthem of Guatemala can be heard here: http://www.youtube.com/watch?v=1O8mA565IGg&feature=related With the Spanish Words. Here are the English words:
Verse
Fortunate Guatemala! May your altars
Never be profaned by cruel men.
May there never be slaves who submit to their yoke,
Or tyrants who deride you.
If tomorrow your sacred soil
Should be threatened by foreign invasion,
Your fair flag, flying freely in the wind,
Will call to you: Conquer or die.
CHORUS
Your fair flag, flying freely in the wind,
Will call to you: Conquer or die;
For your people, with heart and soul,
Would prefer death to slavery.
It was written in by José Joaquín Palma (1844-1911) who was born in Cuba but was exiled due to his involvement in the war of 1868, he then moved to Guatemala where he died in 1911.
The national flower of Guatemala is the ‘white nun orchid’ or ‘la monja blanca’ which is quite rare and grows in the Verpaz district in Guatemala. It symbolizes beauty, peace, and art. A picture can be found here: http://life-in-guatemala.blogspot.com/2008/09/national-flower-of-guatemala.html
I believe it is important to know these types of things about a country when travelling to it. Who are we, if not common clueless tourists if locals ask us if we’ve heard the national anthem? Or about the national bird? Or Flower? As well these are some things to look forward to when we travel to Guatemala. Perhaps we’ll get a glimpse of a Quetzal the centre of so many myths and legends. Maybe we’ll see this rare flower? I believe that these types of national symbols say a lot about a country. That it is searching for liberty, peace, freedom and beauty. I encourage everyone to look up the meanings of the flag, crest, and the types of food in Guatemala so we can all get excited to visit this beautiful country.
Reference List:
http://www.prensalibre.com/opinion/Guate_0_377362353.html
http://www.questconnect.org/guat_symbols.htm
http://en.wikipedia.org/wiki/Resplendent_Quetzal
http://life-in-guatemala.blogspot.com/2008/09/national-flower-of-guatemala.html
http://www.islapalenque.com/blog/2009/11/el-valle-de-anton/
http://lyricsondemand.com/miscellaneouslyrics/nationalanthemslyrics/guatemalanationalanthemlyrics.html
The “ Resplendent Quetzal” is the national bird of Guatemala. They are largely found in humid highlands of Guatemala (and central America, different to the Quetzal’s found in South America), and largely feed on fruits, berries, insects, wild avocadoes and small vertebrae. The word “Quetzal” comes from Nahuatl ‘quetzalli’ that means ‘large brilliant tail feather’. The Quetzals are about 36cm long, and the males are the ones with the long feathers that can be up to 64cm long. When not breeding Quetzal’s are usually alone, during breeding both male and female take turns incubating. Often, during the last few days of incubation the female will abandon the eggs and leave it up to the male to take care of the young. The Quetzal is extremely important in Mayan legend wherein it was ‘Tecúm Umán’s’ (a prince and warrior of the K’iche) spirit guide. Who it is said to have fought Pedro De Alvarado a conquistador. During their fight a Quetzal was said to be flying overhead, and allowed Tecúm Umán to disable Alvarado’s horse. Unfortunately Alvarado was given another horse and put a spear through Umán’s chest. The Quetzal then is believed to have landed on the prince’s chest, and it was there that this bird got its red chest feathers. As well during this time it was illegal to kill a Quetzal, and they would simply be caught, plucked of a few feathers then set free to be used for rulers’ crowns. The Quetzalcoatl was considered to be the creator god and god of wind, which was derived from the word Quetzal. The Quetzal was believed that it would kill itself if ever put into captivity, symbolizing freedom and liberty. Recently though a zoo in Mexico has managed to breed a few. The Quetzal is on the Guatemalan flag, and is also the currency of Guatemala. It is ‘near-threatened’ on the endangered species list. A picture can be found here: http://www.islapalenque.com/blog/2009/11/el-valle-de-anton/
The national Anthem of Guatemala can be heard here: http://www.youtube.com/watch?v=1O8mA565IGg&feature=related With the Spanish Words. Here are the English words:
Verse
Fortunate Guatemala! May your altars
Never be profaned by cruel men.
May there never be slaves who submit to their yoke,
Or tyrants who deride you.
If tomorrow your sacred soil
Should be threatened by foreign invasion,
Your fair flag, flying freely in the wind,
Will call to you: Conquer or die.
CHORUS
Your fair flag, flying freely in the wind,
Will call to you: Conquer or die;
For your people, with heart and soul,
Would prefer death to slavery.
It was written in by José Joaquín Palma (1844-1911) who was born in Cuba but was exiled due to his involvement in the war of 1868, he then moved to Guatemala where he died in 1911.
The national flower of Guatemala is the ‘white nun orchid’ or ‘la monja blanca’ which is quite rare and grows in the Verpaz district in Guatemala. It symbolizes beauty, peace, and art. A picture can be found here: http://life-in-guatemala.blogspot.com/2008/09/national-flower-of-guatemala.html
I believe it is important to know these types of things about a country when travelling to it. Who are we, if not common clueless tourists if locals ask us if we’ve heard the national anthem? Or about the national bird? Or Flower? As well these are some things to look forward to when we travel to Guatemala. Perhaps we’ll get a glimpse of a Quetzal the centre of so many myths and legends. Maybe we’ll see this rare flower? I believe that these types of national symbols say a lot about a country. That it is searching for liberty, peace, freedom and beauty. I encourage everyone to look up the meanings of the flag, crest, and the types of food in Guatemala so we can all get excited to visit this beautiful country.
Reference List:
http://www.prensalibre.com/opinion/Guate_0_377362353.html
http://www.questconnect.org/guat_symbols.htm
http://en.wikipedia.org/wiki/Resplendent_Quetzal
http://life-in-guatemala.blogspot.com/2008/09/national-flower-of-guatemala.html
http://www.islapalenque.com/blog/2009/11/el-valle-de-anton/
http://lyricsondemand.com/miscellaneouslyrics/nationalanthemslyrics/guatemalanationalanthemlyrics.html
Tuesday, November 16, 2010
Cafe
For my second blog, I decided to look into something that I consume every day here in Canada, which is produced in Guatemala, coffee! Many of us drink at least one cup of coffee every day, sometimes more. In recent years coffee has become a hot button issue in the world of fair trade and ethical consumption. Many companies boast “fair trade” or “fairly traded” options for their customers amidst a myriad of other caffeinated choices. Unfortuantely, as with many things in life, making the responsible, ethical choice when it comes to coffee isn’t always clear. Here in Canada we have a bounty of choices when it comes to selecting where our coffee comes from and in what conditions it was grown. Although the option for slightly more responsible consumption exists, people are still very willing to drop the $1.52 for a steaming hot cup of, considerably less ethical, Tim Hortons’ own brew. As much as I’d like to point the finger of blame at the thoughtless caffeine addicted consumer, I too am guilty of indulging in the occasional coffee, courtesy of Tim Hortons.
Tim Hortons is an easy target; they’re on every street corner and in almost every small town in Canada, and they don’t offer a labeled “fair trade” option. But on second thought, is Tim Hortons’ really worse than the rest? So I did a little investigating, and it turns out that Tim Horton’s first attempts at jumping on the “fair trade” wagon, took place in Guatemala. In 2005 they launched their first initiative in their Community Partnership program in the Oriente region of Guatemala. Since the launch of this initiative Tim Hortons has set up the Asociación Comercializadora Café Sostenible Oriente (ACCSO) in Guatemala, and similar projects in Colombia and Brazil. This is all well and good, the Tim Hortons website goes on to explain how their programs help local people to become professional business people, which allows them to gain knowledge, thus increasing their income and quality of life. If International Development has taught me anything, it is that there are always two sides to a story, so I looked for the other side. When I searched the ACCSO the only hits were linked to Tim Hortons’ own website. Suspicious no?
The next company that I looked into was the one we all love to hate, Starbucks. Straight out of Seattle, Starbucks cornered the market on over-priced, overly complicated coffee beverages. Yet consumers everywhere bought into it. Starbucks claims to address the issue of ethical sourcing through their Coffee And Farmer Equity (C.A.F.E.) practices, which help farmers to grow coffee that is better for people and the planet. But when I searched “Guatemala” on the Starbucks website, all that showed up were hits for their “Antigua” blend. In the description they make no mention of C.A.F.E. or fair trade practices with regards to this coffee. They do note that the geographic conditions of the area are “nearly ideal” for growers and coffee lovers. I wonder what “nearly ideal” entails?
http://www.timhortons.com/ca/en/difference/coffee-partnership.html
http://www.starbucks.com/coffee/whole-bean-coffee/latin-america/guatemala-antigua
http://www.prensalibre.com/economia/Starbucks-Centroamerica_0_317968373.html
http://www.prensalibre.com/opinion/mejor-cafe-mundo_0_266973309.html
Sunday, November 14, 2010
How would you combat violence in Guatemala? By Mariah Witham
Violence is obviously an important topic to discuss when thinking about going to Guatemala. Not only is it important to understand for security reasons and to know what precautions to take, but also to understand the dynamics of the country because violence past and present has played such a role in shaping Guatemala’s culture and society. We have discussed many examples of past violence (the Spanish conquest, the October revolution, the civil war) and have discussed some causes of present violence such as gangs, impunity and corruption but in this blog I would like to discuss the specifics of present day violence in the country.
An article from the Prensa Latina reported that in January alone Guatemala had 463 violent deaths, with gun deaths leading as usual. This figure was taken from the National Institute for Forensic Sciences of Guatemala (INACIF), who see all bodies for post-mortems. In comparison, Canada (a country more than double the population), there were 610 homicides cited for all of 2009. The article goes on to explain that most violence in Guatemala occurs in Guatemala City, followed by Quetzaltenango, Izabal, Petén and Escuintla, and that the most deaths occurred on January 1st with a total of 38. Prensa Libre is referenced as saying that many assassins and heads of gangs are identified, but it is difficult to proceed with these cases because police officers are often involved.
This research was prompted because on the Prensa Libre website I found a forum that asked the readers what they would suggest to combat violence in the country. Some suggestions include improving the judicial system, cleaning up the police force, making repeat offender jail times increase exponentially, criminalizing all guns except for the army and the police, introducing a work program in jails, increasing education and food programs, and introducing the death penalty. There were many comments on this forum, full of ideas both good and bad. I think the most positive effect of this forum is to get people thinking and talking about solutions.
Here is my suggestion, en Español,
Para combatir la violencia en Guatemala, sugiero que el gobierno ponga más dinero en el sistema de la educación y los programas de deportes. Los niños necesitan una razón para no se unen a los bandos. Si tienen mas oportunidades por hacer las actividades de deportes, o música, o cultura, tal vez ellos no quieren unirse a unos bandos. También, un otro idea por un programa, es un programa de trabajo para que los niños puedan ganar dinero para los medios legales. Así que, ellos no se sienten que deben unirse a un bandos para proveer para sus familias, presente o futuro. Las lecciones de vida que los niños aprenderán en estos programas podrían disminuir el poder de los bandos y tal vez la violencia que viene con los bandos.
I understand that decreasing violence is a major issue in Guatemala and around the world, and is an issue that will be very difficult to solve. It will require multiple innovative solutions and dedicated people behind the ideas to be able to affect any sort of change in these countries but I believe that it is possible. I don’t think that my solution will completely curb violence, and may not even be effective in this society based on many factors at play, but I do believe that until you decrease the appeal of the gangs, violence will continue. I think that the most effective change could be made with children trying to give them options other than gangs to make money and provide for their families.
Sources
http://www.prensalibre.com/noticias/FORO-Sugerencias-combatir-violencia_0_369563234.html
http://news.brunei.fm/2010/02/02/violence-in-guatemala-hits-a-new-high-in-jan/
http://www.torontosun.com/news/canada/2010/07/20/14765636.html
An article from the Prensa Latina reported that in January alone Guatemala had 463 violent deaths, with gun deaths leading as usual. This figure was taken from the National Institute for Forensic Sciences of Guatemala (INACIF), who see all bodies for post-mortems. In comparison, Canada (a country more than double the population), there were 610 homicides cited for all of 2009. The article goes on to explain that most violence in Guatemala occurs in Guatemala City, followed by Quetzaltenango, Izabal, Petén and Escuintla, and that the most deaths occurred on January 1st with a total of 38. Prensa Libre is referenced as saying that many assassins and heads of gangs are identified, but it is difficult to proceed with these cases because police officers are often involved.
This research was prompted because on the Prensa Libre website I found a forum that asked the readers what they would suggest to combat violence in the country. Some suggestions include improving the judicial system, cleaning up the police force, making repeat offender jail times increase exponentially, criminalizing all guns except for the army and the police, introducing a work program in jails, increasing education and food programs, and introducing the death penalty. There were many comments on this forum, full of ideas both good and bad. I think the most positive effect of this forum is to get people thinking and talking about solutions.
Here is my suggestion, en Español,
Para combatir la violencia en Guatemala, sugiero que el gobierno ponga más dinero en el sistema de la educación y los programas de deportes. Los niños necesitan una razón para no se unen a los bandos. Si tienen mas oportunidades por hacer las actividades de deportes, o música, o cultura, tal vez ellos no quieren unirse a unos bandos. También, un otro idea por un programa, es un programa de trabajo para que los niños puedan ganar dinero para los medios legales. Así que, ellos no se sienten que deben unirse a un bandos para proveer para sus familias, presente o futuro. Las lecciones de vida que los niños aprenderán en estos programas podrían disminuir el poder de los bandos y tal vez la violencia que viene con los bandos.
I understand that decreasing violence is a major issue in Guatemala and around the world, and is an issue that will be very difficult to solve. It will require multiple innovative solutions and dedicated people behind the ideas to be able to affect any sort of change in these countries but I believe that it is possible. I don’t think that my solution will completely curb violence, and may not even be effective in this society based on many factors at play, but I do believe that until you decrease the appeal of the gangs, violence will continue. I think that the most effective change could be made with children trying to give them options other than gangs to make money and provide for their families.
Sources
http://www.prensalibre.com/noticias/FORO-Sugerencias-combatir-violencia_0_369563234.html
http://news.brunei.fm/2010/02/02/violence-in-guatemala-hits-a-new-high-in-jan/
http://www.torontosun.com/news/canada/2010/07/20/14765636.html
Blog 2: Education and Indigenous groups
For my blog, I read two articles that were related to education and indigenous populations. The first, titled “Niños estrenarán [will move into] escuela en el 2011” spoke of how children in the school La Democracia in zone 8 of Xelajú will for the first time have an actual building with rooms to go to school in come the year 2011. The second article, titled “Folclor, costumbrismo y tradiciones” spoke about how students from the Rafael Landívar University researched the details of 21 (of 22) different ethnic regions in the country and put them on display in an exposition.
El primer artículo es bien corto. Dice que “por más de cuatro años, niños de la escuela La Democracia, zona 8 de Xelajú, recibieron clases en galeras [que son alleys], pero a partir del 2011, lo harán en la aulas que fueron construidas recientemente”. Dice que el lugar donde los niños aprenden ahora estaba alquilado por la ayuda de un empresario quetzalteco. Este empresario también está soportando la construcción de la escuela nueva. Además de las siete aulas, sin embargo, necesitará la escuela unas aulas más para acomodar los 340 estudiantes que tiene…por eso, están solicitando ayuda.
I tried to find a bit more on conditions facing schooling, especially in rural areas, and found this video:
http://www.tangle.com/view_video?viewkey=327e50d61c3b9e7d3735
After watching the video and seeing “Help us fill these minds” multiple times, I subconsciously asked the video “with what"? For this reason I decided to take a look at the site I found the video on. I thought it was interesting that it is a Christian site trying to promote education in rural Guatemala, considering that most rural areas in Guatemala are probably inhabited by indigenous populations with their own cultural and religious practices. This sparked a couple of questions along the lines of: What strings come attached to the help that is being offered to indigenous people in poverty? How many regions find support or funding in companies of their own ethnicity to build schools and other basic amenities, such as what was done in the article? What regulations surround the support given to regions by groups with their own ethnic backgrounds?
I’m not trying to stir controversy or anything – I just think these questions are kind of important as they concern the means to providing basic services to so many, and because I naturally compare my thoughts on this phenomena with the facts I have from my own culture. For instance the article just said it was “un empresario quetzalteco” that was supporting the building of the school…From my North American, “developed” point of view, I questioned why the article didn’t go on to talk about the company. You’d think that something so awesome would talk a bit more about this “empresario”, what they do, what made them decide to fund this project... But maybe that’s just my Canadian view with it’s habituation to product placement and subliminal messages talking. Maybe the author simply wanted to focus on the fact that a school is being built for these children. I guess that since I know that in North America, things rarely come free, I am curious to see what the case is in Guatemala.
After reading the article on the exposition of various ethnic groups at la Universidad Rafael Landívar, however, an idea struck me. The article highlighted some of the facts about these various ethnic groups that were discovered by the students, such as how 50 thousand members of the Chuj community in Huehuetenango had to flee to Chiapas and Campeche in México during the armed conflict. Overall, however, the exposition was focused on customs, traditions, and folklore, including food and gastronomy. The article mentioned that visitors made comments which indicated that they would like to see future events be more open, in public places where more people attend, “porque lo que se presenta es una verdadera lección sobre nuestro país y la forma como está conformado por los grupos étnicos”. I thought this was an excellent idea, because then they could ask for donations, which could be put towards helping some of these indigenous groups in matters such as…you guessed it, schooling.
THEN I thought, before I get ahead of myself, I should take a look into this university and see what their mission statement is – pretty much, whether or not it would be an institution that would support rural indigenous groups in providing the services they need, in the way they need them. I did some perusing of their site and found an article titled “La tradición jesuita en Guatemala: Una aproximación histórica”.
http://www.url.edu.gt/PortalURL/Archivos/24/Archivos/Trad_jesuita_en_Guatemala.pdf
I could go on forever, talking about Rafael Landívar etc. etc., but the point is that the university is based on Jesuit principles. I have to admit, being as focused as I have been on the indigenous people of Guatemala, I lost sight of the fact that the country was indeed colonized by Spaniards, and their Christian and Catholic (non-indigenous) ideals inevitably came with. It shouldn’t be surprising then to find that most institutions and businesses will have some kind of platform that would require that strings are attached when supporting projects, especially those in favour of indigenous populations. It just leads me to wonder what kind of issues poor, rural indigenous people in Guatemala (and throughout Latin America and the World) actually face when trying to improve the livelihoods of their people. Look forward to hearing what you guys think in class!
Article 1:
http://www.prensalibre.com/noticias/comunitario/Ninos-estrenaran-escuela_0_371362891.html
Article 2:
http://www.prensalibre.com/noticias/comunitario/Folclor-costumbrismo-tradiciones_0_371962895.html
Monday, November 8, 2010
Mark's Blog Post 2.0
First off, I apologize for the layout of the links. Blogger didn’t seem to like the HTML for whatever reason. This arrangement of links was but one of many attempts to appease the Internet.
To begin, please watch the following video [See ‘Video Link #1’]
After watching the video, you are probably asking “Was that a joke?! Seriously, what was that?” The song they were singing is a narcocorrido: a ballad that glorifies the exploits of nacro- traffickers. Just incase you didn’t catch the lyrics, I’ve decided to post four stanzas of another narcocorrido in spanish to get a better idea of the subject matter:
Dicen que venían del Sur en un carro colorado
traían cien kilos de coca iban con rumbo a Chicago
así lo dijo el soplón que los había denunciado;
Ya habían pasado la aduana, la que está en El Paso, Texas
pero en mero San Antonio los estaban esperando
eran los rinches de Texas que comandan el condado.
Una sirena lloraba, un inmigrante gritaba
que detuvieran el carro para que los registraran
y que no se resistieran, porque si no los mataban.
Surgió un M-16 cuando iba rugiendo el aire
el faro de una patrulla se vio volar por el aire
así empezó aquel combate, donde fue aquella masacre.
The next question is: “What does this have to do with Guatemala?” I first came across narcocorridos as I was doing researching for paper on the drug war in Mexico. Although irrelevant to my paper, the emergence of this ‘narco-culture’ was fascinating to say the least. Although Mexican artists are responsible for the majority of narcocorridos, the influence of this type of music has begun to spread through the Americas. I became curious to see what type of ‘narco-culture’ I could find emerging in Guatemala.
After searching Google, wading through a lot of results for Mexico, I was rewarded with a direct hit. The following link shows an old (2008) editorial in El Periodico dealing with this exact issue [See ‘News Link A’]. This editorial bemoans the emergence and popularization of the narcocorrido in Guatemala. The ‘art’ of the narcocorrido has been spilling across the border into Guatemala, just like the violent drug trade that inspires them. The following two articles reaffirm this common thread between Mexico and Guatemala. The following link provides a report about Zeta activity in Guatemala from a Mexican source: [See ‘News Link B’]. The following link provides a very recent report on the Guatemalan drug war from ‘La Prense Libre’: [See ‘News Link C’]
Back to the editorial, she mentions that many artists of the genre are being butchered in Mexico, while being treated like stars in Guatemala. She reminds the reader of the grizzly deaths that have come to the singers of narcocorrido’s throughout Mexico. The editorial serves as a warning about the future of narco-culture in Guatemala. She suspects that the music has already begun to find its way onto the play lists of young Guatemalans. Considering the prevalence of narco-trafficking in Guatemala, how long until the narcocorrido takes on a life of its own in Guatemala proper? It is interesting to note that in the first video, although the group performing was a Mexican, the video was allegedly shot in Guatemala. Perhaps this connection is coincidental, but it will be interesting to see how narco-culture continues to develop in Guatemala.
Video Link 1: http://www.youtube.com/watch?v=KqohlaoFHmU&feature=player_embedded
News Link A: http://www.elperiodico.com.gt/es/20080405/opinion/51852
News Link B: http://www.eluniversal.com.mx/notas/562209.html
News Link C: http://www.prensalibre.com/noticias/justicia/Narcos-mexicanos-ganan-terreno-Guatemala_0_368363296.html
Blog #2 - Laura
On Prensa Libre, both ‘Mayoría de actos de violencia sexual ocurren antes de los 15 años’ and ‘Artistas guatemaltecos lanzan disco en defensa de los animales’ address the issue of violence in Guatemala but the focus is very different. I couldn’t help but find it ironic to see the articles situated side by side on the website when they present such differing focuses on the issue of violence.
En el primer articulo, el asunto de violencia sexual contra jovenes es dirigido. El artículo indica que la mayoría de actos de violencia sexual son cometida contra personas bajo la edad de 15. También destaca el hecho que el sistema de la justicia en Guatemala no paga suficiente atención a la investigación de estos crímenes. A causa de esto, los criminales no tienen estímulo para parar. También hay una falta de ayuda psicológica para víctimas de asalto sexual en Guatemala. Recientemente el director de la Misión Internacional de Justicia Ha expresado la necesidad de proporcionar prosecuters con mejores herramientas y la instrucción para tratar con la situación.
With this in mind, I found it somewhat striking in the second article to see that the cause which many public figures have chosen to dedicate themselves to is violence against animals. This article describes the efforts of musicians in Guatemala to prevent violence against animals. Several artists have collaborated to create a CD with songs which emphasize the notion that ‘los animales tienen sentimientos al igual que los humanos’. The goal of the CD is to make the public more sensitive to the issue of violence against animals.
The contrast between these articles made me wonder if they were indicative of the sentiments held in Guatemala. Are animal rights a more pressing issue to the general public than the persistent sexual violence committed against minors? Or maybe animal rights have been glamorized in Latin America just as they sometimes have been in North America, whereas the issue presented in the first article may be more taboo to talk about. I was also surprised by the second article since I did not think pets were very common in Guatemala.
http://prensalibre.com/noticias/justicia/Mayoria-victimas-violencia-sexual-abusadas_0_365963623.html
http://prensalibre.com/noticias/comunitario/Artistas_guatemaltecos_disco_defensa_animales_0_365963624.html
En el primer articulo, el asunto de violencia sexual contra jovenes es dirigido. El artículo indica que la mayoría de actos de violencia sexual son cometida contra personas bajo la edad de 15. También destaca el hecho que el sistema de la justicia en Guatemala no paga suficiente atención a la investigación de estos crímenes. A causa de esto, los criminales no tienen estímulo para parar. También hay una falta de ayuda psicológica para víctimas de asalto sexual en Guatemala. Recientemente el director de la Misión Internacional de Justicia Ha expresado la necesidad de proporcionar prosecuters con mejores herramientas y la instrucción para tratar con la situación.
With this in mind, I found it somewhat striking in the second article to see that the cause which many public figures have chosen to dedicate themselves to is violence against animals. This article describes the efforts of musicians in Guatemala to prevent violence against animals. Several artists have collaborated to create a CD with songs which emphasize the notion that ‘los animales tienen sentimientos al igual que los humanos’. The goal of the CD is to make the public more sensitive to the issue of violence against animals.
The contrast between these articles made me wonder if they were indicative of the sentiments held in Guatemala. Are animal rights a more pressing issue to the general public than the persistent sexual violence committed against minors? Or maybe animal rights have been glamorized in Latin America just as they sometimes have been in North America, whereas the issue presented in the first article may be more taboo to talk about. I was also surprised by the second article since I did not think pets were very common in Guatemala.
http://prensalibre.com/noticias/justicia/Mayoria-victimas-violencia-sexual-abusadas_0_365963623.html
http://prensalibre.com/noticias/comunitario/Artistas_guatemaltecos_disco_defensa_animales_0_365963624.html
Sunday, November 7, 2010
Blog #2 - Katrin Sawatzky on Gay Rights in Guatemala
Hola, compañeros de viaje!
Gay Rights in Guatemala
My primary article of interest was found in El Periodico, and told the story of international super star, Ricky Martin. Made public on November 2nd, 2010 was his autobiography entitled “Yo”; a memoir of his journey to self-acceptance and coming out.
Como dice en su nuevo libro, que saliera sucedió cuando su madre le preguntó: "Kiki, ¿estás enamorada?"
"Sí, mami", respondió él, "Yo estoy completamente en el amor."
"Aaaah," dijo. "Y es un hombre que está enamorado?"
"Sí, mami. Es un hombre. "
Y eso fue todo.
Su madre no parecía que el sudor, pero Martin luchó mucho con su sexualidad y tardó años en llegar a un acuerdo con él. Él escribe que se sentía "miedo" y "odiaba" a sí mismo.
Me sorprendió gratamente el apoyo de la comunidad internacional ofreció Martín, y por alguna extraña razón e ignorante que piensa que todos los de América Latina tendrían la misma respuesta a la homosexualidad. Por lo tanto, que hice mi investigación.
This was far, far from the case. My research began with one article entitled “Beso colectivo gay en protesta por la visita del Papa”. This article reported on a protest that was held in front of a museum where hundreds of gay activists were kissing collectively to protest the Pope’s visit and position on sexual freedom. Protesters engaged in these vindictive acts of love while chanting slogans like, “"la Iglesia que ilumina es la que arde". My further research was disturbing and scary. Through various other articles and online blogging sites, I discovered that Guatemala has no laws prohibiting homosexuality, but the subject is so taboo, and anti-gay violence so accepted, that openly gay groups simply do not exist. This distinguishes Guatemala from Costa Rica, Panama, Honduras and El Salvador, where out-gay groups have formed in the 1990s. I also found that Abuses against gays and lesbians by governmental authorities in the form of rape, forced fellatio, imprisonment without trial for prolonged periods, theft of personal belongings, beatings, threats to cause bodily harm, and death. Lesbians face distinct repression. The perception is that they have chosen their orientation either because they can’t attract men or because they haven’t had intercourse with a “real” man. The leader of an organization called We Are Women, Guatemala’s only lesbian organization, describes other obstacles. “It’s more difficult for lesbians who are married to meet their lovers than it is for gay men who are married,” she says. “Women don’t have the cultural permission to come and go as they please.” 'Pandora’s Box' Guatemala’s first and, until recently, only gay bar—opened in 1976. The owners of most gay bars pay regular ‘financial contributions’ to guarantee that their bars are not closed and their clients are not harassed.
Es loco, no?
Gay Rights in Guatemala
My primary article of interest was found in El Periodico, and told the story of international super star, Ricky Martin. Made public on November 2nd, 2010 was his autobiography entitled “Yo”; a memoir of his journey to self-acceptance and coming out.
Como dice en su nuevo libro, que saliera sucedió cuando su madre le preguntó: "Kiki, ¿estás enamorada?"
"Sí, mami", respondió él, "Yo estoy completamente en el amor."
"Aaaah," dijo. "Y es un hombre que está enamorado?"
"Sí, mami. Es un hombre. "
Y eso fue todo.
Su madre no parecía que el sudor, pero Martin luchó mucho con su sexualidad y tardó años en llegar a un acuerdo con él. Él escribe que se sentía "miedo" y "odiaba" a sí mismo.
Me sorprendió gratamente el apoyo de la comunidad internacional ofreció Martín, y por alguna extraña razón e ignorante que piensa que todos los de América Latina tendrían la misma respuesta a la homosexualidad. Por lo tanto, que hice mi investigación.
This was far, far from the case. My research began with one article entitled “Beso colectivo gay en protesta por la visita del Papa”. This article reported on a protest that was held in front of a museum where hundreds of gay activists were kissing collectively to protest the Pope’s visit and position on sexual freedom. Protesters engaged in these vindictive acts of love while chanting slogans like, “"la Iglesia que ilumina es la que arde". My further research was disturbing and scary. Through various other articles and online blogging sites, I discovered that Guatemala has no laws prohibiting homosexuality, but the subject is so taboo, and anti-gay violence so accepted, that openly gay groups simply do not exist. This distinguishes Guatemala from Costa Rica, Panama, Honduras and El Salvador, where out-gay groups have formed in the 1990s. I also found that Abuses against gays and lesbians by governmental authorities in the form of rape, forced fellatio, imprisonment without trial for prolonged periods, theft of personal belongings, beatings, threats to cause bodily harm, and death. Lesbians face distinct repression. The perception is that they have chosen their orientation either because they can’t attract men or because they haven’t had intercourse with a “real” man. The leader of an organization called We Are Women, Guatemala’s only lesbian organization, describes other obstacles. “It’s more difficult for lesbians who are married to meet their lovers than it is for gay men who are married,” she says. “Women don’t have the cultural permission to come and go as they please.” 'Pandora’s Box' Guatemala’s first and, until recently, only gay bar—opened in 1976. The owners of most gay bars pay regular ‘financial contributions’ to guarantee that their bars are not closed and their clients are not harassed.
Es loco, no?
Prisons in Guatemala
After our discussion in class about drugs, crime and prisons in Guatemala, I was interested in finding out more. Last week La Prensa Libre reported that a man was killed from gang related violence in Preventative Zone 18 – one of Guatemala’s 10 federal prisons. To research more I typed in “Guatemala Prisons into Google. What I found was fascinating: hundreds of articles about prison murders, corruption, drug trades and gangs. In 2005 alone, a gang staged 7 simultaneous prison riots, with 31 prisoners being killed. In June of the same year four severed heads found in public places with notes attached with demands from the gangs within the prisons. Later that month a woman prison officer was killed after the government rejected the demands of the gang. These types of killings are rampant among these unsupervised and almost inhabitable prisons. Why are they unsupervised? Gangs are notoriously powerful in Guatemala, intimidating guards who are unable to keep control of the interior. The guards are then stationed just at the perimeter, allowing the inside to be governed by the hellish society that gangs embody. In addition, corruption among prison guards is extremely common.
Para entender la vida de las pandillas de América Latina quiero hablar un poco acerca de la MS-13, una de las bandas más influyentes en el área. Aunque no es una banda nativa de Guatemala, tienen una enorme presencia en el sistema penitenciario de la nación. La cárcel de Ciudad Barrios, El Salvador se compone de una serie de bandas diferentes, pero debido al aumento de la violencia de las pandillas fueron segregados, con la población exclusivamente compuesto por miembros de la MS-13. La prisión ahora se describe como "la universidad", un rito de pasaje en el llifestyle pandillas. En el pasado, la cárcel de Ciudad Barrios se convirtió en un caldo de cultivo de la MS-13 el orgullo, donde fueron capaces de controlar los locales interiores, se marca con tatuajes y crear redes con otros miembros de pandillas. Esta cárcel estaba demasiado llena, suministra raciones cada vez más difícil a los internos y carecía de cualquier apariencia de las instalaciones higiénicas. Me parece interesante que en esta prisión es, en cierto modo, en alguna parte que todos los miembros de la banda será (o posiblemente incluso la esperanza de ser) en algún momento de sus vidas.
Guatemala has a Ciudad Barrios of its own, an even more captivating example. The Independent Republic of Pavón, as it was known around Guatemala, received worldwide attention in 2006 with a police raid of 3000 soldiers who stormed the interior to regain control. Why is this prison so different from others? The government had initially set up this prison envisioning the rehabilitation – not merely housing – of criminals. They set up an ‘order committee’ of inmates who were supposed to give the prisoners a semblance of say in prison decisions. This semblance became full out power soon after its introduction with the government abdicating all power, retaining only control of the perimeter. For 10 years the prison was run by some of Guatemala’s most feared criminals. It was described as a feudal state led by drug lords, unable to be recaptured by the officials. Imagining the states of a prison like ths, knowing what terrible conditions many others in Latin America are in, it’s easy to picture virtually abject poverty, horrible overcrowding, violence and terrible living conditions. Though much of this is true for the lower end of the population, for many it was not as bad as it seemed. Luis Alfonso Zepeda was the leader of the ‘order committee’, making decisions and controlling many aspects of prison life. He made $25000 a month by renting out land that he ‘owned’ to other prisoners. Like many of the other prison elite, he lived in – comparatively - luxury; television, fridge, access to drugs, prostitutes and much more. What became of this prison can be described as a mixture of Lord of the Flies and the Sopranos, with a virtually independent state creating its own prison economy. Picture this: restaurants, bars, pool halls, barber shops, a brothel, spa baths, internet cafes, a telephone centre, a video arcade and even a prison disco. All of this was in Pavón prison. Inmates found jobs mixing cocaine, bartending or in the tailor shop. The elite were able to communicate to the outside world, continuing to do gang related business from their confines in Pavón. Zepeda even brought his son into the prison (he hadn’t been arrested for anything) to help him with the business.
These stories are mesmerizing. It is unbelievable that these microcosmic lives behind walls are effectively involved in the sustaining of gang activity. Though Pavón was raided and abandoned, these situations exist all over Latin America. How can the country solve gang related crime when the prisons where the criminals are supposed to be punished are just a breeding ground for further crime? How do you control savage criminals who do not hesitate to kill those around them in the interests of their gang?
http://www.theage.com.au/news/World/Inmates-ran-prison-for-10-years/2006/09/30/1159337370838.html
Friday, November 5, 2010
Blog2 Nicole
In the life section of la Prensa Libre today, the first two articles “Cigarrillo de marihuana es más cancerígeno que el de tabaco” and “Ambientes de trabajo ruidosos ponen en riesgo al corazón” were both giving advice to Guatemalan citizens about being physically healthier. The first article stated that “Según los expertos...” or “according to experts” marijuana smoking is worse for your lungs than tobacco cigarettes, citing an unnamed study that says marijuana contains higher concentrations of carbon monoxide and tar. The second article was about a study done at the University of British Columbia that found people who work in noisy environments over long periods of time are more likely to experience heart disease.
In spite of having positive themes of improving health neither article offered constructive advice. Instead, they both have negative language, concluding by warning about anxiety and panic attacks for long term marijuana smokers and the double danger of noise nuisance and cigarette smoking. I also found this last point ironic because I had just finished one article promoting cigarettes (as the lesser evil compared to marijuana) in the same newspaper. However, I think the articles may have been more useful to readers if they had given advice about quitting marijuana smoking or increasing your heart’s health if you do have a stressful or noisy work environment.
Este negatividad me record una la queja común, que medios de comunicación (media) norteamericanos usan tácticas de miedo para vender la noticia a menudo. Se refieren de expertos sin nombre. Para ver si podía encontrar una comparación con Canada fui a la página web de Toronto Star y miré a su sección de la vida. El cuarto artículo en la sección principal fue “Almost one in 20 moms may have traumatic delivery” y comenzó, “experts say..." ¿Por qué crees artículos como estos tres son un estilo popular en Canadá y Guatemala?
In spite of having positive themes of improving health neither article offered constructive advice. Instead, they both have negative language, concluding by warning about anxiety and panic attacks for long term marijuana smokers and the double danger of noise nuisance and cigarette smoking. I also found this last point ironic because I had just finished one article promoting cigarettes (as the lesser evil compared to marijuana) in the same newspaper. However, I think the articles may have been more useful to readers if they had given advice about quitting marijuana smoking or increasing your heart’s health if you do have a stressful or noisy work environment.
Este negatividad me record una la queja común, que medios de comunicación (media) norteamericanos usan tácticas de miedo para vender la noticia a menudo. Se refieren de expertos sin nombre. Para ver si podía encontrar una comparación con Canada fui a la página web de Toronto Star y miré a su sección de la vida. El cuarto artículo en la sección principal fue “Almost one in 20 moms may have traumatic delivery” y comenzó, “experts say..." ¿Por qué crees artículos como estos tres son un estilo popular en Canadá y Guatemala?
Monday, November 1, 2010
Montserrat: "En Guatemala vivo en plena naturaleza" by Emelina Ramos
This article from El Periodico is about a woman named Montserrat Deu who now lives among the indigenous amidst the corn and coffee fields in one of poorest regions of Guatemala: Satiago Atitlan. Montserrat was once a citizen of Catalunya, a region located in Spain. She first came to Guatemala in 1999 while working with an amnesty group. She instantly fell in love with the people, the nature, the Atitlan lake and a man named Xelani whose father had moved to the community from the United States 35 years before.
Este artículo se trata de una mujer que se llama Montserrat Deu que vive con los indígenas en medio de los campos de maíz y cafetales en unos de las regiones lo más pobre en Guatemala: Santiago Atitlan. Montserrat era un ciudadano de Catalunya un región en España. Vino a Guatemala por la primera vez in 1999 porque estaba trabajando con un grupo de Amistad. Cuando estuvo allí se enamoro con la gente, el lago Atitlan y un hombre que se llama Xelani. El papa de Xelani había mudado a la comunidad de los Estados Unidos hace 35 anos.
Montserrat ended up moving to Guatemala and marrying Xelani. They now have two children and have their parents living with them. Montserrat now works as the director of transsexual, bisexual and gay rights, gives music lessons in her spare time and is dedicated to working towards equal rights for the indigenous people of Guatemala. Over time she has gotten to know the region as well as its people and feels as though she belongs in the community despite not being indigenous.
Montserrat decidió de mudarse a Guatemala y se caso con Xelani. Ahora tienen dos hijos y tienen su papas viviendo con ellos. Montserrat trabaja como la directora de proyectos de la oenegé estadounidense, da lecciones de música en su tiempo libre y está dedicada a trabajar con los derechos de la gente indígena de Guatemala. En este tiempo ha empezado a conocer la región y la gente y se siente que es parte de la comunidad aunque no es indígena.
Montserrat remembers her first experience with tragedy which occurred in 2005 when torrential downpours from Hurricane Stan caused several deaths in the community. The community was cut off from the rest of Guatemala and people began to starve. It was this experience amongst many others that caused her to change her view about the world.
Montserrat se recuerde de su primera experiencia con tragedia que ocurrió en 2005 cuando vino una gran tormenta causado por el huracán Stan. Mucha gente se murieron en la comunidad y había mucha gente con hambre. Fue este experiencia con muchas otra que le cambio su moda de ver el mundo.
Montserrat now chooses to live her life in simplicity and wants to stay in tune with the nature around her. Her experiences in Guatemala has changed the way she describes people who are deemed to be “poor.” This does not mean that she does not acknowledge certain ways of life that perpetuate the poverty of many minorities; rather she has learned to appreciate the intrinsic values that these people have.
I really enjoyed this article because it gives a positive spin amidst the negative articles concerning Guatemala and the wide spectrum of issues the country finds itself in. This article demonstrates how one can learn from living with those of lower economic status and the things that one can learn. Montserrat once lived in Spain where the majority of people live quite comfortably. However she found solace in Guatemala and through the indigenous people around her she learned how to become humble. While reading this article I found myself thinking that many people in our Western society could benefit by spending time in a community of lower economic status and getting to know the people who live there. I find that many people are aware that there are areas of extreme poverty but continue to live lives of excess because they are very disconnected from the people they may be affecting in some way or another. In Montserrat’s case it was not until she was immersed in this community that she felt that she should live more simply and more in tune with nature. I believe that there would be many less problems in the world, politically, economically and socially if a few more people made this virtues priorities in their lives.
Este artículo se trata de una mujer que se llama Montserrat Deu que vive con los indígenas en medio de los campos de maíz y cafetales en unos de las regiones lo más pobre en Guatemala: Santiago Atitlan. Montserrat era un ciudadano de Catalunya un región en España. Vino a Guatemala por la primera vez in 1999 porque estaba trabajando con un grupo de Amistad. Cuando estuvo allí se enamoro con la gente, el lago Atitlan y un hombre que se llama Xelani. El papa de Xelani había mudado a la comunidad de los Estados Unidos hace 35 anos.
Montserrat ended up moving to Guatemala and marrying Xelani. They now have two children and have their parents living with them. Montserrat now works as the director of transsexual, bisexual and gay rights, gives music lessons in her spare time and is dedicated to working towards equal rights for the indigenous people of Guatemala. Over time she has gotten to know the region as well as its people and feels as though she belongs in the community despite not being indigenous.
Montserrat decidió de mudarse a Guatemala y se caso con Xelani. Ahora tienen dos hijos y tienen su papas viviendo con ellos. Montserrat trabaja como la directora de proyectos de la oenegé estadounidense, da lecciones de música en su tiempo libre y está dedicada a trabajar con los derechos de la gente indígena de Guatemala. En este tiempo ha empezado a conocer la región y la gente y se siente que es parte de la comunidad aunque no es indígena.
Montserrat remembers her first experience with tragedy which occurred in 2005 when torrential downpours from Hurricane Stan caused several deaths in the community. The community was cut off from the rest of Guatemala and people began to starve. It was this experience amongst many others that caused her to change her view about the world.
Montserrat se recuerde de su primera experiencia con tragedia que ocurrió en 2005 cuando vino una gran tormenta causado por el huracán Stan. Mucha gente se murieron en la comunidad y había mucha gente con hambre. Fue este experiencia con muchas otra que le cambio su moda de ver el mundo.
Montserrat now chooses to live her life in simplicity and wants to stay in tune with the nature around her. Her experiences in Guatemala has changed the way she describes people who are deemed to be “poor.” This does not mean that she does not acknowledge certain ways of life that perpetuate the poverty of many minorities; rather she has learned to appreciate the intrinsic values that these people have.
I really enjoyed this article because it gives a positive spin amidst the negative articles concerning Guatemala and the wide spectrum of issues the country finds itself in. This article demonstrates how one can learn from living with those of lower economic status and the things that one can learn. Montserrat once lived in Spain where the majority of people live quite comfortably. However she found solace in Guatemala and through the indigenous people around her she learned how to become humble. While reading this article I found myself thinking that many people in our Western society could benefit by spending time in a community of lower economic status and getting to know the people who live there. I find that many people are aware that there are areas of extreme poverty but continue to live lives of excess because they are very disconnected from the people they may be affecting in some way or another. In Montserrat’s case it was not until she was immersed in this community that she felt that she should live more simply and more in tune with nature. I believe that there would be many less problems in the world, politically, economically and socially if a few more people made this virtues priorities in their lives.
Blog 2: Las Plantas Sagradas de la Selva Maya by Libby-Jay
Las plantas sagradas de la Selva Maya
http://news.bbc.co.uk/earth/hi/earth_news/newsid_8083000/8083812.stm
Encontré este artículo en la página web de la BBC, centrándose en las plantas y los árboles representados en los murales mayas y la cerámica. Un análisis de la cerámica maya ha presentado pistas en cuanto a que los árboles y las plantas eran sagrados para la cultura maya. Al estudiar tanto las formas y los cuadros de estas especies de flores hermosas, un explorador pudo establecer directamente cada planta por la vista en la selva de Guatemala a través de la obra de arte, aunque muchas de estas plantas se muestra aún no se han buscado. Plantas mantenido un valor significativo en la cultura maya, dentro de la ecología, la cultura y el ritual. historiador naturales y arqueólogo Charles Zidar de Jardín Botánico de Missouri en St. Louis, EE.UU., y botánico Wayne Elisens de la Universidad de Oklahoma, Norman, EE.UU., decidió utilizar esta obra de arte tradicionales para encontrar las plantas representado, con el fin de estudiar tanto su importancia en la cultura maya, así como las propiedades médicas que pueden mantener en secreto hoy en día. Su tarea consiste en examinar más de 2.500 imágenes de la época clásica (250-900 dC). Entre las 5 especies diferentes descubierto en la cerámica era el árbol de Ceiba, que fue pensado para un mapa de la alta, media y bajos fondos. "Considerado como el" primer árbol ", o" árbol del mundo ", la ceiba se pensaba hasta situarse en el centro de la Tierra. La gente moderna indígenas todavía suelen dejar el árbol solo por respeto al aprovechamiento de la madera de los bosques." Tazas de cacao utilizado para beber también se encontraron para ser adornado con pequeños brotes blancos de la especie Quararibea funebris, una planta que se utiliza para dar sabor a las bebidas y la espuma de cacao.
I found this article on BBC's website, focusing on plants and trees depicted in Maya murals and pottery. An analysis of Mayan pottery has presented clues as to which trees and plants were sacred to Maya culture. By studying both the shapes and paintings of these beautiful floral species, an explorer could directly identify each plant by sight in the Guatemalan jungle through the artwork, though many of these depicted plants have yet to be searched for. Plants held a significant value in Maya culture; within ecology, culture and ritual. Natural historian and archaeologist Charles Zidar of Missouri Botanical Garden in St Louis, US, and botanist Wayne Elisens of the University of Oklahoma, Norman, US, decided to use this traditional artwork to find the depicted plants, in order to study both their significance in Mayan culture as well as any medical properties they may secretly hold today. Their task involves examining more than 2,500 images from the Classical period (AD 250-900). Among the 5 different species discovered on the ceramics was the Ceiba tree, which was thought to map out the upper, middle, and underworlds. "Considered the "first tree", or "world tree", the ceiba was thought to stand at the centre of the Earth. Modern indigenous people still often leave the tree alone out of respect when harvesting forest wood." Cups used for drinking cocoa were also found to be adorned with small white buds of the Quararibea funebris species, a plant that was used to flavour and froth cocoa beverages.
I found this article to be incredibly interesting in offering a visual connection to items and floral properties that were central to Maya culture. Not only could these discoveries, as the progress, reveal a more in-depth understanding of ritual Maya culture, but the analysis of these plants and trees may possibly yield medicinal properties that could be studied and possibly, at a long stretch, used in effect in the future. With Maya pottery depicting these plants and trees also serves to demonstrate that they must have had both a deep connection with the forest surrounding them, as well as an ingrained knowledge as to the uses and properties of these many plants. They had survived in their location for many years, and relied on the healing properties of the forest around them. Zidar stated that "By determining what plants were of importance to the ancient Maya, it is my hope that identified plants can be further studied for pharmaceutical, culinary, economic and ceremonial uses. More should be done to conserve large tracts of forest in order to properly study theses plants for their value to mankind." This proposal would not only lead to a greater knowledge of both Maya culture and the properties of these forest plants, but could also assist in creating conservation zones that would prevent deforestation and other harmful practices. Apparently, their work has also sparked tremendous interest to pharmaceutical companies who are examining the alkaloids in the plants as well.
http://news.bbc.co.uk/earth/hi/earth_news/newsid_8083000/8083812.stm
Encontré este artículo en la página web de la BBC, centrándose en las plantas y los árboles representados en los murales mayas y la cerámica. Un análisis de la cerámica maya ha presentado pistas en cuanto a que los árboles y las plantas eran sagrados para la cultura maya. Al estudiar tanto las formas y los cuadros de estas especies de flores hermosas, un explorador pudo establecer directamente cada planta por la vista en la selva de Guatemala a través de la obra de arte, aunque muchas de estas plantas se muestra aún no se han buscado. Plantas mantenido un valor significativo en la cultura maya, dentro de la ecología, la cultura y el ritual. historiador naturales y arqueólogo Charles Zidar de Jardín Botánico de Missouri en St. Louis, EE.UU., y botánico Wayne Elisens de la Universidad de Oklahoma, Norman, EE.UU., decidió utilizar esta obra de arte tradicionales para encontrar las plantas representado, con el fin de estudiar tanto su importancia en la cultura maya, así como las propiedades médicas que pueden mantener en secreto hoy en día. Su tarea consiste en examinar más de 2.500 imágenes de la época clásica (250-900 dC). Entre las 5 especies diferentes descubierto en la cerámica era el árbol de Ceiba, que fue pensado para un mapa de la alta, media y bajos fondos. "Considerado como el" primer árbol ", o" árbol del mundo ", la ceiba se pensaba hasta situarse en el centro de la Tierra. La gente moderna indígenas todavía suelen dejar el árbol solo por respeto al aprovechamiento de la madera de los bosques." Tazas de cacao utilizado para beber también se encontraron para ser adornado con pequeños brotes blancos de la especie Quararibea funebris, una planta que se utiliza para dar sabor a las bebidas y la espuma de cacao.
I found this article on BBC's website, focusing on plants and trees depicted in Maya murals and pottery. An analysis of Mayan pottery has presented clues as to which trees and plants were sacred to Maya culture. By studying both the shapes and paintings of these beautiful floral species, an explorer could directly identify each plant by sight in the Guatemalan jungle through the artwork, though many of these depicted plants have yet to be searched for. Plants held a significant value in Maya culture; within ecology, culture and ritual. Natural historian and archaeologist Charles Zidar of Missouri Botanical Garden in St Louis, US, and botanist Wayne Elisens of the University of Oklahoma, Norman, US, decided to use this traditional artwork to find the depicted plants, in order to study both their significance in Mayan culture as well as any medical properties they may secretly hold today. Their task involves examining more than 2,500 images from the Classical period (AD 250-900). Among the 5 different species discovered on the ceramics was the Ceiba tree, which was thought to map out the upper, middle, and underworlds. "Considered the "first tree", or "world tree", the ceiba was thought to stand at the centre of the Earth. Modern indigenous people still often leave the tree alone out of respect when harvesting forest wood." Cups used for drinking cocoa were also found to be adorned with small white buds of the Quararibea funebris species, a plant that was used to flavour and froth cocoa beverages.
I found this article to be incredibly interesting in offering a visual connection to items and floral properties that were central to Maya culture. Not only could these discoveries, as the progress, reveal a more in-depth understanding of ritual Maya culture, but the analysis of these plants and trees may possibly yield medicinal properties that could be studied and possibly, at a long stretch, used in effect in the future. With Maya pottery depicting these plants and trees also serves to demonstrate that they must have had both a deep connection with the forest surrounding them, as well as an ingrained knowledge as to the uses and properties of these many plants. They had survived in their location for many years, and relied on the healing properties of the forest around them. Zidar stated that "By determining what plants were of importance to the ancient Maya, it is my hope that identified plants can be further studied for pharmaceutical, culinary, economic and ceremonial uses. More should be done to conserve large tracts of forest in order to properly study theses plants for their value to mankind." This proposal would not only lead to a greater knowledge of both Maya culture and the properties of these forest plants, but could also assist in creating conservation zones that would prevent deforestation and other harmful practices. Apparently, their work has also sparked tremendous interest to pharmaceutical companies who are examining the alkaloids in the plants as well.
Blog 2; La Preparación de los Barriletes (Lyn-Marie Farley)
http://prensalibre.com/noticias/comunitario/Preparan-barriletes-gigantes_0_364163612.html
http://www.elperiodico.com.gt/es/20101101/cultura/180825/
En Guatemala, el primero de noviembre es el Día de Todos Los Santos en Guatemala, especificamente en Sumpango, Sacatepéquez. Encontré dos articúlos separados en La Prensa Libre y el otro en El Periódico. Ambos los articúlos hablan sobre el tema del Día especial pero el articúlo en La Prensa Libre habla más especificamente sobre la preparación por el día en Sumpango y que significa para las personas en esta región. Mientras, el articúlo habla sobre el Día su historia y las actividades.
Se describe como una de las ceremonias de mayor colorido y originalidad, dentro de las tradiciones populares de Guatemala, son los barriletes gigantes que se vuelan para el Día de todos los Santos. Cada año se espera que cientos de personas asistan en esta fecha a presenciar esta tradición de elevar barriletes gigantes en el cementerio general de Santiago Sacatepéquez y en Sumpango.
Los barriletes representan la unión del inframundo con el mundo cosmogónico de los indígenas kaqchikeles de Sacatepéquez. Es el vínculo entre los muertos (“los santos”) y los vivos. Para los habitantes, el Día de todos los Santos tiene poco que ver con los santos católicos del cielo y se enfoca casi, exclusivamente, sobre los muertos del inframundo, los ancestros de Sacatepéquez, “los antepasados”.
http://www.elperiodico.com.gt/es/20101101/cultura/180825/
En Guatemala, el primero de noviembre es el Día de Todos Los Santos en Guatemala, especificamente en Sumpango, Sacatepéquez. Encontré dos articúlos separados en La Prensa Libre y el otro en El Periódico. Ambos los articúlos hablan sobre el tema del Día especial pero el articúlo en La Prensa Libre habla más especificamente sobre la preparación por el día en Sumpango y que significa para las personas en esta región. Mientras, el articúlo habla sobre el Día su historia y las actividades.
Se describe como una de las ceremonias de mayor colorido y originalidad, dentro de las tradiciones populares de Guatemala, son los barriletes gigantes que se vuelan para el Día de todos los Santos. Cada año se espera que cientos de personas asistan en esta fecha a presenciar esta tradición de elevar barriletes gigantes en el cementerio general de Santiago Sacatepéquez y en Sumpango.
Los barriletes representan la unión del inframundo con el mundo cosmogónico de los indígenas kaqchikeles de Sacatepéquez. Es el vínculo entre los muertos (“los santos”) y los vivos. Para los habitantes, el Día de todos los Santos tiene poco que ver con los santos católicos del cielo y se enfoca casi, exclusivamente, sobre los muertos del inframundo, los ancestros de Sacatepéquez, “los antepasados”.
Adolescentes y jóvenes integrantes de diversos grupos de fabricantes de los tradicionales barriletes, de más de 16 metros de diámetro, trabajaban para terminar las obras de papel de china.
Según El Periodico"los barriletes gigantes representan el medio por el cual los espíritus de los antepasados, de los ancestros de los campesinos mayas de Santiago Sacatepéquez, se unen a “sus vivos” durante 24 horas para luego retornar a su morada eterna."
A mí me interese que este año los diseños de los barriletes en Santiago Sacatepéquez estarán enfocados en el rescate de los valores morales y las tradiciones, el cese de la violencia y la función de la mujer en la sociedad. Las actividades se iniciaron el 31 de Octubre con una ceremonia maya en el lugar donde se colocarán los barriletes.
Me encanta la idea de ese Día tan interesante porque es una representación de la diversidad en Guatemala y el hecho que los guatemaltecos no olviden sus raices. Es muy bueno también que ese año hay un foco sobre asuntos corrientes como la violencia en la sociedad y el papel de las mujeres en la sociedad. Me hace pensar que finalmente hay una aceptación de las problemas en la sociedad y me gusta que traten combatirlos ahora.
Sunday, October 31, 2010
BLOG 2 - Elise
1.http://www.prensalibre.com/noticias/comunitario/Jovenes-empleo-seguridad-derechos-humanos_0_363563746.html
2. http://www.prensalibre.com/noticias/justicia/Grupos-estudiantes-romper-circulo-violencia_0_363563658.html
En Guatemala, se llevó a cabo en la ciudad de Guatemala la Conferencia Internacional “Juventud y Seguridad, por una vida integral en Centroamérica,” donde jóvenes de países diferentes discutieron los problemas qua existen para ellos. llegaron a la conclusión de que el desempleo, la violencia, la inseguridad y sus derechos vulnerados son los factores que afectan su desarrollo. A mí, es interesante que hay una Conferencia que incluye los jóvenes en parte de desarrollo, y que organizaciones quieren oír los consejos de jóvenes. Pienso que mucha de la población en Guatemala sea jóvenes, y entonces es una idea importante a incluye ellos.
Encontré un otro articule que trata del papel de jóvenes en desarrollo, se llama “Grupos piden a estudiantes romper círculo de violencia.” El artículo dice “Diversas organizaciones civiles, juveniles, empresariales, públicas y diplomáticos visitaron la Universidad Mariano Gálvez (UMG) para promover la campaña “Rompe el ciclo de la violencia, deja marca”. The campaign’s slogan is “Enseña amor, no violencia,” and aims to encourage youth to stop viewing violence within familial relations as normal. Psychologists talked about how no one does anything to stop mistreatment and violence because they are seen as normal and accepted, it seems no one wants to raise a fuss about it. The campaign is supported by UNICEF, the Catholic church, and various embassies. The ambassador from England said her support is strategical, because violence in Guatemala effects English tourists, and that a reduction in violence would benefit not just individuals but the whole economy of Guatemala.
I liked these articles because they told about initiatives that were not just structural, top down developmental reforms, but initiatives that are trying to make individuals accountable for their actions and the well being of the country. It’s also important that they focus on youth, because a new generation has real potential to bring about positive change, and as the campaign hopes, “break the cycle” of violence and underdevelopment.
Blog 2 - Alicia Grant
Fiambre: un platillo del que habló Martí
http://www.elperiodico.com.gt/es/201010231/pais/180809/
Tradiciones y leyendas en Día de Todos los Santos
http://www.prensalibre.com/noticias/Tradiciones-leyendas-Dia-Santos_0_168584392.html
I found this article on El Periodico. It describes a traditional Guatemalan dish that is eaten on November 1st and 2nd for the Day of the Dead and the All Saints Day. (Too bad we won't get to try it!) The dish is called Fiambre, and it is a salad, served cold, and can contain over 50 ingredients. Recipes vary from family to family, but it usually contains cold cuts, various types of meat and fish, vegetables, pickled vegetables, cheeses, and olives. Fiambre was created in Antigua and has since spread to other towns throughout the country.
Otro artículo que encontré en la Prensa Libre dice que este año, menos guatemaltecos lo degustarán, debido al alto costo de sus ingredientes. Dice que los precios de embutidos y hortalizas se han duplicado con relación al año pasado.
El dia de los muertos es un dia para celebrar, recordar y preparar los alimentos especiales para honrar los muertos. La costumbre de la población católica es congregarse en los cementerios y degustar mucho. Las familias traen ofrendas para los muertos.
I think that the idea of celebrating the dead is great. I like the idea of celebrating one's life as opposed to mourning their death. If anyone is interested in learning more about the Day of the Dead, there is an event tomorrow night (Monday November 1st) at 7pm in Mack 261 (in the office wing). There will be a presentation by a Mexican international intern about the Day of the Dead.
http://www.elperiodico.com.gt/es/201010231/pais/180809/
Tradiciones y leyendas en Día de Todos los Santos
http://www.prensalibre.com/noticias/Tradiciones-leyendas-Dia-Santos_0_168584392.html
I found this article on El Periodico. It describes a traditional Guatemalan dish that is eaten on November 1st and 2nd for the Day of the Dead and the All Saints Day. (Too bad we won't get to try it!) The dish is called Fiambre, and it is a salad, served cold, and can contain over 50 ingredients. Recipes vary from family to family, but it usually contains cold cuts, various types of meat and fish, vegetables, pickled vegetables, cheeses, and olives. Fiambre was created in Antigua and has since spread to other towns throughout the country.
Otro artículo que encontré en la Prensa Libre dice que este año, menos guatemaltecos lo degustarán, debido al alto costo de sus ingredientes. Dice que los precios de embutidos y hortalizas se han duplicado con relación al año pasado.
El dia de los muertos es un dia para celebrar, recordar y preparar los alimentos especiales para honrar los muertos. La costumbre de la población católica es congregarse en los cementerios y degustar mucho. Las familias traen ofrendas para los muertos.
I think that the idea of celebrating the dead is great. I like the idea of celebrating one's life as opposed to mourning their death. If anyone is interested in learning more about the Day of the Dead, there is an event tomorrow night (Monday November 1st) at 7pm in Mack 261 (in the office wing). There will be a presentation by a Mexican international intern about the Day of the Dead.
Tuesday, October 26, 2010
Blog 2. sean brown
http://www.prensalibre.com/noticias/comunitario/Campesinos-bloquean-carreteras-cumplimiento-peticiones_0_359964211.html
Sean. Brown. Blog 2
Campesinos bloquean varias carreteras y exigen cumplimiento de peticiones
El artículo que elegí es de la Prensalibre, y estaba sobre bloqueos recientes en Guatemala por la comunidad campesina. Las principales áreas afectadas por estos bloqueos de carreteras son varias carreteras en Salcajá, Quetzaltenango, Cobán, Alta Verapaz, Huehuetenango, Petén e Izabal. La población protesta es en su mayoría campesinos, muchos de los que son indígenas. Tienen cuatro principales demandas del gobierno: la Ley de Desarrollo Rural Integral, la nacionalización del Servicio de Energía Eléctrica, la mejora de la agricultura, y la adopción del pacto El Pacto . La nacionalización del servicio eléctrico está siendo exigida para las subvenciones se pueden hacer a los agricultores rurales, así como la reforma agraria. Ley de Desarrollo Rural Integral, es un presupuesto para la política de desarrollo rural y dos-cien millones para la recuperación de la agricultura en las comunidades afectadas por desastres. Mejora de la Agricultura es obvio, y por lo que El Pacto fical, no puedo encontrar ninguna referencia concreta a lo que implica, pero tengo la impresión general que se centra en los sistemas fiscales, la distribución, y la reducción de la pobreza
I first chose this article because it reminded me of all the discussions we had in class about how the lack of government revenues from taxes does not allow for much help to the poor in Guatemala. I found this to almost be an answer to our discussion on what to do in order to help or address poverty, in this case specifically rural and indigenous poverty. The way I see it is the rural population has taken matters into their own hands and is now forcing the government to help. This reminded me of when we spoke about how politicians in Guatemala are often conflicted with helping the rural, more so the indigenous, due to the political repercussions of it. I guess protest is always a good way to get noticed. As far as the areas of the roads being blocked, on a map of Guatemala, they tend to either circle Guatemala City or are spread out around the country. I don’t know how big a deal these road blocks are, however it does seem to be causing quite a fuss in other articles I read. Also the fact that these protests are spread all around the country shows that this is not a regional problem, but more say a class or ethnicity problem
I get the idea that the demand for nationalizing the electricity/energy industry in Guatemala is an attempt by the rural population at equally distributing both the costs and benefits of this industry, which they are arguing are far from equal at this time.
I have a feeling that these road blocks were not a surprise to anyone in Guatemala, since on October 12 – around 15000 (mainly indigenous) marched through the capital of Guatemala to protest against the exploitation of natural resources(including mining and oil extraction )and lack of support for agriculture. Many of the articles pertaining to the protests refer to the recent extreme rainfalls (Jackie did a blog on this) of which have caused so much destruction to the landscape, for causing rural unrest, due to the destruction of livelihoods, ex : farms. This is where the call for agricultural improvement and the Rural development Act come into play, since both are being demanded in order to help with the recent damage, as well as help the rural population gain food security.
Again I could not find much on what the article meant by the fiscal pact other than reference to taxes and government spending [duh.] but what I found interesting was that it seems to me that it’s a good idea to slip it into the protest demands. Why not bring up any problem they have with the government while they have their attention, as well as the public. However the article did mention how a lot of things related to these demands were promised in the past election campaign and have yet to be realised.
Overall I am still a little confused as to how significant these road blocks/ protests are. They seem to be addressing the majority of key issue which affect the rural poor, so to me it seems as if this is a big deal. However, I did not see any article about this on the home pages of either el prensalibre or el periodico, so maybe that is a hint that it is not being taken seriously.
Sean. Brown. Blog 2
Campesinos bloquean varias carreteras y exigen cumplimiento de peticiones
El artículo que elegí es de la Prensalibre, y estaba sobre bloqueos recientes en Guatemala por la comunidad campesina. Las principales áreas afectadas por estos bloqueos de carreteras son varias carreteras en Salcajá, Quetzaltenango, Cobán, Alta Verapaz, Huehuetenango, Petén e Izabal. La población protesta es en su mayoría campesinos, muchos de los que son indígenas. Tienen cuatro principales demandas del gobierno: la Ley de Desarrollo Rural Integral, la nacionalización del Servicio de Energía Eléctrica, la mejora de la agricultura, y la adopción del pacto El Pacto . La nacionalización del servicio eléctrico está siendo exigida para las subvenciones se pueden hacer a los agricultores rurales, así como la reforma agraria. Ley de Desarrollo Rural Integral, es un presupuesto para la política de desarrollo rural y dos-cien millones para la recuperación de la agricultura en las comunidades afectadas por desastres. Mejora de la Agricultura es obvio, y por lo que El Pacto fical, no puedo encontrar ninguna referencia concreta a lo que implica, pero tengo la impresión general que se centra en los sistemas fiscales, la distribución, y la reducción de la pobreza
I first chose this article because it reminded me of all the discussions we had in class about how the lack of government revenues from taxes does not allow for much help to the poor in Guatemala. I found this to almost be an answer to our discussion on what to do in order to help or address poverty, in this case specifically rural and indigenous poverty. The way I see it is the rural population has taken matters into their own hands and is now forcing the government to help. This reminded me of when we spoke about how politicians in Guatemala are often conflicted with helping the rural, more so the indigenous, due to the political repercussions of it. I guess protest is always a good way to get noticed. As far as the areas of the roads being blocked, on a map of Guatemala, they tend to either circle Guatemala City or are spread out around the country. I don’t know how big a deal these road blocks are, however it does seem to be causing quite a fuss in other articles I read. Also the fact that these protests are spread all around the country shows that this is not a regional problem, but more say a class or ethnicity problem
I get the idea that the demand for nationalizing the electricity/energy industry in Guatemala is an attempt by the rural population at equally distributing both the costs and benefits of this industry, which they are arguing are far from equal at this time.
I have a feeling that these road blocks were not a surprise to anyone in Guatemala, since on October 12 – around 15000 (mainly indigenous) marched through the capital of Guatemala to protest against the exploitation of natural resources(including mining and oil extraction )and lack of support for agriculture. Many of the articles pertaining to the protests refer to the recent extreme rainfalls (Jackie did a blog on this) of which have caused so much destruction to the landscape, for causing rural unrest, due to the destruction of livelihoods, ex : farms. This is where the call for agricultural improvement and the Rural development Act come into play, since both are being demanded in order to help with the recent damage, as well as help the rural population gain food security.
Again I could not find much on what the article meant by the fiscal pact other than reference to taxes and government spending [duh.] but what I found interesting was that it seems to me that it’s a good idea to slip it into the protest demands. Why not bring up any problem they have with the government while they have their attention, as well as the public. However the article did mention how a lot of things related to these demands were promised in the past election campaign and have yet to be realised.
Overall I am still a little confused as to how significant these road blocks/ protests are. They seem to be addressing the majority of key issue which affect the rural poor, so to me it seems as if this is a big deal. However, I did not see any article about this on the home pages of either el prensalibre or el periodico, so maybe that is a hint that it is not being taken seriously.
Sunday, October 24, 2010
Blog 2- Halloween
Dado que todo en lo que puedo pensar ahora mismo es la comida ... comida yum ... decidí buscar "comida" en un par de sitios web de noticias de Guatemala. El rango de resultados que he encontrado es, de verdad increíble. ¿Cómo podemos vivir en un mundo tan complejo ... o complejo, por lo menos a mi lógica. Permítanme explicar. Los resultados en las noticias sobre "comida" de un solo país incluyen una serie de titulos como "¿Hambre? Pero si heno Comida en la casa "(El Periódico), " Arte vs Comida "(El Periódico), " Bon Gourmet Chef Comida Lista Para Llevar "(El Periódico), " Evo Morales Almuerzo Con Minero Que sobrevivio en Chile "(La Prensa Libre), con artículos sobre la utilidad del dinero por la ayuda internacional y si en realidad ayuda a las personas que tienen hambre en Guatemala o no ...hasta " de Halloween, Culto Stanico"(La Prensa Libre). Es apropiado creo, que ahorita es de Halloween y supongo que todos estamos esperandolo para ... adorar a Satanás??!**
I should have guessed that some of the more serious religious folk in Guatemala could take this stance when it came to Halloween, but it still surprises me. According to the author, it is essential that we (the reader) do not fall into the trap of Halloween and participate in satanic worship because “son abominaciones bíblicas que acarrean maldición a gente, naciones y negocios”.
However, aside form all the scare mongering about Halloween, the author eludes to some serious points for discussion. These are issues that, in the past when immersed in Latin American culture, I have really struggled with – the relationship between (not Satan) rates of violent crime (and poverty) and the widespread faith in Catholicism. Maybe it is “la voluntad de Satanás” like the author says, but if not, it strikes me as a very bizarre contradiction, especially as the author also states, “mucho screen que [esa’ violencia y muerte sucede porque es la voluntad de Dios”. I mean I realize that crime, poverty, etc. are complex issues and a discussion of religion alone may not be. Is not sufficient to explain why they are such endemic issues. But where does religion stand on this? Beyond the ‘Satan worshipping Halloween revelers’, does (the Catholic) religion promote an apathetic ‘it is the will of God’ view of crime, or does it provide an outlet for compassion and active caring for fellow human beings or WHAT?
Interestingly, the only mention of food (what I was originally set to write about) in this article is this: “La fiesta, disfraces de brujas, demonios, animales y duendes, el ayote o calabaza como sonriente calavera con su candelita adentro, niños tocando las puertas pidiendo dulcitos y dinero”.
http://www.prensalibre.com/opinion/Halloween-culto-satanico_0_358764208.html
**
as i search for a blog topic...
whoa "tree spinach"!
Dos razones para comer chaya
En la comparación de las hortalizas nativas con las introducidas, la chaya se gana el primer lugar y la lechuga, el último. La chaya, un arbusto pariente del chichicaste, es una hoja con excepcional contenido de proteína (casi el doble que el bledo, la leche de vaca y la soya), vitamina C, calcio, fibra, carbohidratos, hierro y fósforo. Pero en Guatemala se le subutiliza y principalmente se emplea para levantar cercos y alimentar cerdos. Dos estudiantes de la Universidad Rafael Landívar desarrollaron investigaciones para introducir la chaya en la dieta del guatemalteco...http://www.elperiodico.com.gt/es/20091011/domingo/119183/
Chaya, also known as Tree Spinach, often confused with Chenopodium giganteum is a large, fast growing leafyperennial shrub, native to the Yucatán Peninsula of Mexico. The binomen is Cnidoscolus aconitifolius: The genusname coming from the Greek knido meaning nettle, and scolus, meaning thorn,[3] and the specific name means that it has leaves (folius) like Aconitum.[4] It has succulent stems which exude a milky sap when cut. It can grow to be 6 meters tall, but is usually pruned to about 2m for easier leaf harvest. It is a popular leafy vegetable inMexican and Central American cuisines, similar to spinach. The leaves must be cooked and eaten, however, as the raw leaves are toxic.
http://en.wikipedia.org/wiki/Chaya_(plant)
Saturday, October 23, 2010
Blog2 - Jackie Belding
Cuando una persona baila se siente muy, muy, muy bien
Prensa Libre – el 23 de octubre 2010
http://www.prensalibre.com/vida/familia/persona-baila-despues-siente-bien_0_253174887.html
Encontré este artículo en la Prensa Libre sobre el baile y la salud. El artículo describe como bailar es buena por el cuerpo y la salud porque libera endorfinas (las hormonas de placer), y el cuerpo se oxigena mejor. Eso resulta en personas más felices, relajadas y llenos de energía. El artículo también dice que el baile estimula la creatividad y eleva la autoestima.
Estoy de acuerdo con todo que sugiere el artículo y pienso que el baile es muy bueno por la salud y también es muy divertido. Elise y yo hemos hablado de cómo queríamos aprender los bailes de Latinoamérica, y quizá tomar clases de salsa en Antigua. El articulo incluye información sobre clases de salsa o baile y pienso que seria debemos investigarlo cuando estamos en Guatemala.
“Los interesados en recibir clases de salsa o baile latino pueden comunicarse al 54512652. Si desean aprender a bailar salsa, hip hop o danza del vientre pueden llamar a los teléfonos: 23681777 y 51818839.”
The most popular dance styles in Guatemala are the traditional Mayan dance and Salsa. The national instrument in Guatemala is the marimba, and the folk dance is based on the sounds from that instrument. The Mayan folk dance is a relatively uncomplicated partner dance. Originally the man would dance with his hands behind his back and the woman would hold her skirt. A version of the dance has been adapted so that the couple stands facing each other dancing hand in hand, but using the same foot movements. The Mayan folk dance and marimba music are important parts of Guatemalan culture.
Salsa is incredibly popular in Guatemala, especially in Antigua. There are many dance schools dedicated solely to Salsa dancing, and classes are offered at most fitness centers. It is also the most popular style of dance in terms of Guatemala’s nightlife. It is danced by all age groups and is an important part of Guatemalan culture. Most language schools in Antigua offer ‘Language and Dance’ and teach salsa as well as the Spanish language.
I think it would be incredibly cool if we all learned to salsa dance in Antigua. Not only would we be immersing ourselves into Latin-American culture, but we also won’t look like fools if we go dancing at a night club :)
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