The regenerated chacra of the Kichwa-Lamistas: an alternative to permaculture?

Abstract

This article compares Western permaculture theory and practice with the indigenous agricultural system of the Kichwa-Lamistas in the Department of San Martin in High Amazon Peru. It draws on indigenous theory and collaborations with the Kichwa-Lamistas to argue that the bioculture of the latter represents an alternative not only to modern, industrialized agriculture but also to permaculture. The article profiles the agroecological system used by the Kichwa-Lamistas, which employs agroforestry, the use of anthropogenic Terra Preta soils, and other sustainable practices. Although both the Kichwa-Lamista chacra (farm) and the permaculture farm or garden represent, in theory, two forms of closed-loop, polycultural, agroforestry-based subsistence farming, we argue that the enactments of reciprocity and other spiritual components of Kichwa-Lamista bioculture constitute an alternative to permaculture’s rootedness in scientific, materialist, and universalist traditions, which ultimately treat the natural world as other.

Perspectivas para la aplicación de la permacultura en los páramos altoandinos

“…En Suecia los casos encontrados de permacultura están ampliamente influenciados por las estaciones del año, y aunque identifican parques verdes dentro de ciudades (Wegweiser, 2011) principalmente se promueve la agricultura a pequeña escala de forma que se encuentre balance entre los sistemas y principios ecológicos, incluyendo visiones de soberanía alimentaria y relaciones inter comunitarias a nivel local, dado que la siembra, crecimiento y cosecha se dan en primavera, verano y otoño, se aprovecha la infraestructura en invierno como refugio para aves menores (Schmit, 2020) En Latinoamérica, principalmente en Bolivia, se ha identificado una alternativa para la agronomía sostenible en alturas mayores a 3500 msnm denominada Wallipini, Sayari, Panqar Huyu, o Muya Urku cuyas características generales son comunes: se tratan de invernaderos subterráneos que por su estructura se protegen de condiciones climáticas adversas como granizadas, nevadas, heladas, temperaturas bajas, vientos fuertes y alta radiación; enfocadas en cultivos asociados donde predominan los forrajes, y la combinación de plantas altas con bajas, y de raíces profundas con aquellas de raíces superficiales. (Iturry, 2002;FAO, 2012) Para dotar de productos todo el año, se programa un calendario de siembra, y procurar la variabilidad entre familias y de ser posible variedades de altura nativas (Caradonna & Apffel-marglin, 2017).…”

(Re-)Defining Permaculture: Perspectives of Permaculture Teachers and Practitioners across the United States

“…Permaculture has faced similar criticisms, and the movement internationally has experienced issues with diversity and inclusion of its participants, being largely represented by a white supermajority [34]. Given that Western permaculture theory is grounded in Western scientific knowledge and research, there are important differences between the theory and practice of permaculture and Indigenous biocultural practices that are embedded in their own histories, knowledge, and spirituality, such as the chacra of the Kichwa-Lamistas of Amazonian Peru [35]. Thus, it is not appropriate to label these Indigenous practices as permaculture, whereby "one can see native peoples as sustainable, beautiful, and worthy of emulation without viewing them as engaged in permaculture-before-permaculture" ( [35], p. 21).…”

“…Given that Western permaculture theory is grounded in Western scientific knowledge and research, there are important differences between the theory and practice of permaculture and Indigenous biocultural practices that are embedded in their own histories, knowledge, and spirituality, such as the chacra of the Kichwa-Lamistas of Amazonian Peru [35]. Thus, it is not appropriate to label these Indigenous practices as permaculture, whereby "one can see native peoples as sustainable, beautiful, and worthy of emulation without viewing them as engaged in permaculture-before-permaculture" ( [35], p. 21). As permaculture garners attention and financial support, it may systematically undervalue these existing Indigenous alternatives that lay outside its purview and reinforce the coloniality of ecological knowledge [35].…”

“…Thus, it is not appropriate to label these Indigenous practices as permaculture, whereby "one can see native peoples as sustainable, beautiful, and worthy of emulation without viewing them as engaged in permaculture-before-permaculture" ( [35], p. 21). As permaculture garners attention and financial support, it may systematically undervalue these existing Indigenous alternatives that lay outside its purview and reinforce the coloniality of ecological knowledge [35]. While the urgency of widespread socioenvironmental degradation can stimulate imaginative and regenerative common ground [36], rebranding Indigenous practices and knowledge as "permaculture" without proper acknowledgment and reconciliation limits our ability to move toward regenerative design-a design that not only inflicts less harm but fosters positive change [37].…”

“…Several scholars expound that there has long been a need for an Indigenization and decolonization of modern ways of living [43] and the science of sustainability [44,45], where "all people return to the land, in the understanding that the best way to make amends for colonial pasts is for everyone to mend and make decolonial futures in the present" [46]. With critical caution, permaculture can be a part of this decolonial movement [35,47], particularly through intentional engagement with the diversity of permaculture practices and ways of thinking.…”