Monday, 20 November 2017 / TRUTH-OUT.ORG

THIS IS NOT A PAYWALL

At Truthout, we'll never artificially restrict your access to the news.

We don't run ads or have a paywall -- instead, reader donations keep us online.

It's quick and easy to contribute, so please give what you can today!

Click here
to make a tax-deductible donation.

(Truthout is a 501(c)(3) nonprofit)

Indigenous Storytelling in the Limelight

Saturday, March 07, 2015 By Francesca Dziadek, Inter Press Service | Report
  • font size decrease font size decrease font size increase font size increase font size
  • Print

Berlin - In recent years, the Berlin International Film Festival, known as the Berlinale, has established a European hub for indigenous voices across a number of platforms, including its NATIVe – A Journey into Indigenous Cinema series and Storytelling-Slams in which indigenous storytelling artists share their stories before opening the floor to contributions from the audience.

This year’s Berlinale, with a focus on Latin America, dabbed a rainbow of native flair to Berlin’s greyest month, with a chorus of voices and perspectives from indigenous people, including Guarani, Hicholes, Xavante, Wichi, Kuikuro, Mapuche, Tzotzil and Quechua.

And it was an indigenous story from Guatemala – ‘Ixcanul Volcano’ by Jayro Buscamante (37), set among the Maya community in the Pacaya volcano region – which took home the Berlinale’s Silver Bear Alfred Bauer Prize this year for a film that “opens new perspectives on cinematic art”.

Ixcanul Volcano is the story of Maria, a 17-year-old Mayan girl from a coffee-farming community in the volcano’s foothills, who is torn between an arranged marriage to the local foreman and her attraction to a young local man, Pepe, who seduces her with his dreams of a different life, beyond the volcano, up north.

Following a botched-up elopement attempt, Maria finds herself bearing the consequences of an unwanted teenage pregnancy. The young girl and her mother, played by Maria Telon, a Mayan community theatre actress-activist, are soon engulfed in a precipice of dramatic circumstances.

Based on true events, Ixcanul Volcano emerged from a community-media storytelling project where Buscamante involved local women in discussion groups and script writing workshops in Kaqchikel, one of the 12 regional Mayan languages. Inevitably, the story came to reflect the glaring nexus among human rights abuses, poverty and powerlessness.

“I wanted to reveal the state of impotence, the real situation faced by indigenous women who have no power, told from their own perspective, in their own language,” explained Buscamante, who learnt Kaqchikel growing up among the Maya.

It was his mother, a community health worker, who first told him about the scourge surrounding child-trafficking practices, one of the darkest chapters of Guatemala’s long civil war (1960-1996), involving public health employees and state authorities.

The United Nations has reported a staggering 400 cases of abductions of Mayan children and minors per year, a human rights scandal carried out with impunity.

“There is an insidious social-legal framework which can chain and cheat the poorest of the poor even while pretending to help them out. This leads to a state of impotence and submission, sometimes the only response left available,” explained Buscamante.

Yet, in Berlin, Maria Telon and the hauntingly beautiful, first-time lead, María Mercedes Coroy,  spoke of their gratitude for “liking our story” and for being heard and appreciated, something which, Telon said, is not always the case for indigenous women and communities.

The horrors and human rights crimes perpetrated by the massacre of the Mayan population, which accounted for 85 percent of the victims of the Guatemalan civil war, are outlined in a report by Guatemala’s Historical Clarification Commission’s report titled “Memory of Silence”, drafted by three rapporteurs, including German jurist Christian Tomuschat, professor of public international law at Berlin’s Humboldt University.

Memory was the thread linking native perspectives on water, the crucial element sustaining life on the planet and the subject of The Pearl Button (El boton de nazar), Chilean film director Patricio Guzman’s documentary, which took home a Berlinale Silver Bear Prize for Best Script.

Countries which deny their past remain stuck in collective amnesia and Guzman, for whom “a country without documentary cinema is like a family without a family album,” applies this conviction to Chile’s denial of its colonial history and the extermination of its native inhabitants.

The documentary’s title refers to the legend of Jemmy Button, a Yagan teenager who was sold off to a British naval captain in 1830 for the price of a pearl button.

It pays tribute to three of the all but extinguished Yacatan original inhabitants, the “water nomads” of the Patagonian estuary, and to the native wisdom of those who navigated these waters which sustained human existence for centuries.

Interviewed by Guzman, who endured 15 days of detention in Pinochet’s infamous torture stadium in 1973 and is internationally acclaimed for the documentary trilogy ‘The Battle of Chile’ (1975-1978), Gabriela Paterito recalled a 600-mile voyage aged 12 with her mother to collect fresh water.

Asked to translate Spanish words into her own native Kawesquar, Paterito recalls many words including “water”, “sun” and “button” and, pushed to find the equivalent for “police”, she nods replying: “No, we don’t need that.” And as far as God is concerned, her response comes as a resolute: “No, there is no God.”

The fate of Gabriela’s people was sealed in Chile’s colonial past. Five distinct ethnic groups tied to the water environment of the archipelagos were exterminated by Catholic missionaries and conquistadores.

The U.N. Educational, Scientific and Cultural Organisation (UNESCO) recognises that “indigenous knowledge is the local knowledge that is unique to a culture or society” and that knowledge of the natural world cannot be confined to science because it represents the accumulated knowledge which has sustained human societies in their interaction with the natural world across the ages.

Another protagonist in The Pearl Button explains how the government denies him the use of his handmade canoe,  and consequently access to his own traditional livelihood, ostensibly for  his own protection – a disturbing disconnect in a country which exterminated its native maritime inhabitants and was never able to make use of the  potential of its 2,670 miles of coastline.

“Ixcanul is a significant step for a native, Latin American film. With 80 percent of our screens spewing out U.S. blockbusters it leaves a small niche for alternatives from Europe and a tiny one for Latin American films, Leo Cordero of Mexico’s Mantarraya Distribucion told IPS. “Paradoxically, it is only if the film is well received in Europe and around the world that we can take a chance on it.”

Strongly committed to the Guatemalan peace process and the emancipation of the Maya people, Ixcanul Volcano comes at a time when indigenous media are flourishing with a new understanding of the native retelling of history and film-making as a “common good”.

Bolivia and Ecuador have acknowledged the world view of indigenous people based on a sacred conception of the Law of Rights of mother Earth – the concept of Pachamama, which prioritises the collective good over individual gain.

At the Berlinale’s NATIVe Storytelling-Slam, indigenous perspectives were centre stage.  David Alberto Hernandez Palmar, a Venezuelan video artist and producer of the documentary Owners of Water about an indigenous campaign to protect an Amazonian river, insisted that the Kueka stone, which originated in Venezuela’s Gran Sabana nature reserve in the Pemom Indian lands, should be returned from Berlin’s central park, the Tiergarten. “Mother Earth is sad,” he said.

Whether or not Berlin will become involved in a case of restitution of indigenous property is unsure but, increasingly, indigenous arts, media and communications are building bridges.

“The medium of film can provide a crucial path towards understanding because you have to open up to the perspectives of others,” said Buscamante, who stressed his interest in the relationships among different cultures and ethnic groups.

Visit IPS news for fresh perspectives on development and globalization.
GET DAILY TRUTHOUT UPDATES
Optional Member Code

FOLLOW togtorsstottofb


Indigenous Storytelling in the Limelight

Saturday, March 07, 2015 By Francesca Dziadek, Inter Press Service | Report
  • font size decrease font size decrease font size increase font size increase font size
  • Print

Berlin - In recent years, the Berlin International Film Festival, known as the Berlinale, has established a European hub for indigenous voices across a number of platforms, including its NATIVe – A Journey into Indigenous Cinema series and Storytelling-Slams in which indigenous storytelling artists share their stories before opening the floor to contributions from the audience.

This year’s Berlinale, with a focus on Latin America, dabbed a rainbow of native flair to Berlin’s greyest month, with a chorus of voices and perspectives from indigenous people, including Guarani, Hicholes, Xavante, Wichi, Kuikuro, Mapuche, Tzotzil and Quechua.

And it was an indigenous story from Guatemala – ‘Ixcanul Volcano’ by Jayro Buscamante (37), set among the Maya community in the Pacaya volcano region – which took home the Berlinale’s Silver Bear Alfred Bauer Prize this year for a film that “opens new perspectives on cinematic art”.

Ixcanul Volcano is the story of Maria, a 17-year-old Mayan girl from a coffee-farming community in the volcano’s foothills, who is torn between an arranged marriage to the local foreman and her attraction to a young local man, Pepe, who seduces her with his dreams of a different life, beyond the volcano, up north.

Following a botched-up elopement attempt, Maria finds herself bearing the consequences of an unwanted teenage pregnancy. The young girl and her mother, played by Maria Telon, a Mayan community theatre actress-activist, are soon engulfed in a precipice of dramatic circumstances.

Based on true events, Ixcanul Volcano emerged from a community-media storytelling project where Buscamante involved local women in discussion groups and script writing workshops in Kaqchikel, one of the 12 regional Mayan languages. Inevitably, the story came to reflect the glaring nexus among human rights abuses, poverty and powerlessness.

“I wanted to reveal the state of impotence, the real situation faced by indigenous women who have no power, told from their own perspective, in their own language,” explained Buscamante, who learnt Kaqchikel growing up among the Maya.

It was his mother, a community health worker, who first told him about the scourge surrounding child-trafficking practices, one of the darkest chapters of Guatemala’s long civil war (1960-1996), involving public health employees and state authorities.

The United Nations has reported a staggering 400 cases of abductions of Mayan children and minors per year, a human rights scandal carried out with impunity.

“There is an insidious social-legal framework which can chain and cheat the poorest of the poor even while pretending to help them out. This leads to a state of impotence and submission, sometimes the only response left available,” explained Buscamante.

Yet, in Berlin, Maria Telon and the hauntingly beautiful, first-time lead, María Mercedes Coroy,  spoke of their gratitude for “liking our story” and for being heard and appreciated, something which, Telon said, is not always the case for indigenous women and communities.

The horrors and human rights crimes perpetrated by the massacre of the Mayan population, which accounted for 85 percent of the victims of the Guatemalan civil war, are outlined in a report by Guatemala’s Historical Clarification Commission’s report titled “Memory of Silence”, drafted by three rapporteurs, including German jurist Christian Tomuschat, professor of public international law at Berlin’s Humboldt University.

Memory was the thread linking native perspectives on water, the crucial element sustaining life on the planet and the subject of The Pearl Button (El boton de nazar), Chilean film director Patricio Guzman’s documentary, which took home a Berlinale Silver Bear Prize for Best Script.

Countries which deny their past remain stuck in collective amnesia and Guzman, for whom “a country without documentary cinema is like a family without a family album,” applies this conviction to Chile’s denial of its colonial history and the extermination of its native inhabitants.

The documentary’s title refers to the legend of Jemmy Button, a Yagan teenager who was sold off to a British naval captain in 1830 for the price of a pearl button.

It pays tribute to three of the all but extinguished Yacatan original inhabitants, the “water nomads” of the Patagonian estuary, and to the native wisdom of those who navigated these waters which sustained human existence for centuries.

Interviewed by Guzman, who endured 15 days of detention in Pinochet’s infamous torture stadium in 1973 and is internationally acclaimed for the documentary trilogy ‘The Battle of Chile’ (1975-1978), Gabriela Paterito recalled a 600-mile voyage aged 12 with her mother to collect fresh water.

Asked to translate Spanish words into her own native Kawesquar, Paterito recalls many words including “water”, “sun” and “button” and, pushed to find the equivalent for “police”, she nods replying: “No, we don’t need that.” And as far as God is concerned, her response comes as a resolute: “No, there is no God.”

The fate of Gabriela’s people was sealed in Chile’s colonial past. Five distinct ethnic groups tied to the water environment of the archipelagos were exterminated by Catholic missionaries and conquistadores.

The U.N. Educational, Scientific and Cultural Organisation (UNESCO) recognises that “indigenous knowledge is the local knowledge that is unique to a culture or society” and that knowledge of the natural world cannot be confined to science because it represents the accumulated knowledge which has sustained human societies in their interaction with the natural world across the ages.

Another protagonist in The Pearl Button explains how the government denies him the use of his handmade canoe,  and consequently access to his own traditional livelihood, ostensibly for  his own protection – a disturbing disconnect in a country which exterminated its native maritime inhabitants and was never able to make use of the  potential of its 2,670 miles of coastline.

“Ixcanul is a significant step for a native, Latin American film. With 80 percent of our screens spewing out U.S. blockbusters it leaves a small niche for alternatives from Europe and a tiny one for Latin American films, Leo Cordero of Mexico’s Mantarraya Distribucion told IPS. “Paradoxically, it is only if the film is well received in Europe and around the world that we can take a chance on it.”

Strongly committed to the Guatemalan peace process and the emancipation of the Maya people, Ixcanul Volcano comes at a time when indigenous media are flourishing with a new understanding of the native retelling of history and film-making as a “common good”.

Bolivia and Ecuador have acknowledged the world view of indigenous people based on a sacred conception of the Law of Rights of mother Earth – the concept of Pachamama, which prioritises the collective good over individual gain.

At the Berlinale’s NATIVe Storytelling-Slam, indigenous perspectives were centre stage.  David Alberto Hernandez Palmar, a Venezuelan video artist and producer of the documentary Owners of Water about an indigenous campaign to protect an Amazonian river, insisted that the Kueka stone, which originated in Venezuela’s Gran Sabana nature reserve in the Pemom Indian lands, should be returned from Berlin’s central park, the Tiergarten. “Mother Earth is sad,” he said.

Whether or not Berlin will become involved in a case of restitution of indigenous property is unsure but, increasingly, indigenous arts, media and communications are building bridges.

“The medium of film can provide a crucial path towards understanding because you have to open up to the perspectives of others,” said Buscamante, who stressed his interest in the relationships among different cultures and ethnic groups.

Visit IPS news for fresh perspectives on development and globalization.