Indvirkningen af ​​El Niño-fænomenet i 1982 på bønderne i Ecuador. Sundhed, politik og liv i midten af ​​verden. Kapitel 6 Klima forandring,

El Niño-fænomenet i 1982 forstyrrede ecuadorianernes liv, skabte en migrationsbølge fra landskabet til byerne, da markerne, afgrøderne, dyrene og bønderne var et let bytte for dårligt vejr, sygdomme, mangel på penge, fra dårlig kommunikation, siden telefoni var kun fra telefoncentraler, eller via radiobeskeder, transport langs kysten vendte tilbage til at være i både med støjende dieselmotorer, eller i både med påhængsmotorer, som bananens vejr, på markerne var hestene igen nøglen, som i kolonitiden for 400 år siden.

I byerne bragte manglen på handel indfødte fødevarer tilbage, som var blevet fortrængt af emballerede og industrialiserede produkter, og manglen på medicin bragte medicinske planter tilbage. Dette gav mig mulighed for at undersøge føde- og lægeplanterne i Muisne Canton, et af de sidste tropiske områder på den ecuadorianske kyst, som havde primær skov, vilde dyr, rigeligt fiskeri, mangrover, rev, klipper, hvor landbrug og kvægdrift ikke havde afskovet eller ødelagt.

Besøger hus til hus, delte lægehjælp med jordemødrene, healerne, sobadorerne eller traditionelle traumatologer, med troldmændene, som udførte det psykoterapeutiske arbejde, eller med culebreros, som var de eneste, der kunne redde fra slangebid, som de ikke gjorde. der var anti-gift serum, som rådden, som langsomt nekrotiserede vævene. Denne information var værdifuld til at udarbejde en manual om medicinske planter og indfødte fødevarer til OCAME-sundhedsfremmere og for forskningen udført af min professor ved Det Medicinske Fakultet, Dr. Eduardo Estrella, som ville udgive en bog kaldet El Pan med disse data. of America. , efter at have fortsat sin forskning i Archivo de Indias i Sevilla, Spanien.

Men det forstyrrede også OCAME, som blev et kooperativ af bønder, som kommercialiserede træ, kakao, produkter, der blev solgt i deres bondebutikker. Bønderne blev småejere, takket være landbrugsreformerne i 1968 og 1974 blev penge, ejendom, såvel som høvdingens værdighed eller stillinger en prioritet, penge, varer, rigdom vendte tilbage til at være mere værd end livet, noget som spanierne erobrere underviste de indfødte og sorte i 500 år, takket være inkaernes guld, deres territorium og sølvet, der blev den første globale valuta, på grund af minerne og udnyttelsen af ​​mennesker uden nåde, i minerne i Potosí.

Dette førte til en konfrontation mellem Luis, min medlæge, der arbejdede i Muisne, som boede der med sin nicaraguanske kone og deres to små børn, hvor han praktiserede dobbeltmoral i alt fra seksuel utroskab til politiske ambitioner, og lærte sundhedsfremmerne, at det vigtigste ting var den væbnede kamp, ​​som den der levede i Sandinistfronten, at godsejerne og kirken var en del af bøndernes undertrykkende tradition, siden 1535, da Quito, hovedstaden i Ecuador og det gamle kongelige hof.

Forældrene så på deres side den fare, vi repræsenterede for organisationen, da de sundhedsfremmere, der lyttede til os, var de mest radikale i deres konfrontation med jordejerne, som var ejere af kantonens jord, liv og regering. .

I modsætning til Kristus, der drev købmændene ud af templet med en pisk, ønskede præsterne i Muisnes befrielsesteologi, Graciano og Julián, at gøre bønder til købmænd og ejere gennem det, de kaldte fair trade. Luis, på den anden side, ønskede at være en succesrig professionel, ejer af sit hus, bil og mere komfort, en offentlig embedsmand på højt niveau, som han specialiserede sig i folkesundhed for, men ligesom han krævede sin kones troskab, men han snød, bad bønderne om at være en loyal, organiseret væbnet gruppe, for det var det første at være ejere af en organisation, hvor ejendommen tilhører alle, og der ikke ville være flere rige, ingen fattigere, hvilket ville være grundlaget for en ny stat, hvor alle ville være lige, som i Cuba, hvor rigdom skal have sundhed og viden, ikke penge eller varer, men partilederne ville være ejere af deres liv, administratorer af rigdommen at de kan producere og Luis ville være chef.

Endelig, efter 40 år, endte præsterne i Befrielsesteologien med at blive kakaoeksportører, Luis, en bureaukratleder af en kapitalistisk stat, sundhedsfremmerne, nogle var offentligt ansatte som assistenter til sundhedsundercentrene i ministeriet eller Seguro Social Campesino , eller små ejere, som foreslået af Alliance for Fremskridts nordamerikanske plan med dens landbrugsreformer.

The impact of the 1982 El Niño Phenomenon on the peasants of Ecuador. Health, Politics and Life in the Middle of the World. Chapter 6

The El Niño phenomenon of 1982 upset the life of Ecuadorians, and produced a migratory wave from the countryside to the cities, since the fields, crops, animals, and peasants were easy prey to bad weather, diseases, lack of money, bad communications, since telephony was only from telephone exchanges, or by radio messages, transportation along the coastline returned to being in boats with noisy diesel engines, or in boats with outboard motors, like the weather of the banana, in the fields, the horses were once again the key, as in the time of the Colony 400 years ago.

In the towns, the absence of trade brought back native foods, which had been displaced by packaged and industrialized products, and the lack of medicines brought back medicinal plants. This allowed me to investigate the food and medicinal plants of the Muisne Canton, one of the last tropical areas on the Ecuadorian coast, which had primary forest, wild animals, abundant fishing, mangroves, reefs, cliffs, where agriculture and cattle ranching had not deforested or depredated.

Visiting house to house, sharing medical care with midwives, healers, sobadores or traditional traumatologists, with sorcerers, who did psychotherapeutic work, or with snake-eaters, who were the only ones who could save from snake bites against which they did not there was anti-venom serum, like rotting, which slowly necrotized the tissues. That information was valuable for preparing a manual on medicinal plants and native foods for OCAME health promoters and for the research of my professor at the Faculty of Medicine, Dr. Eduardo Estrella, who would publish a book called El Pan de América, with these data, after continuing his research in the Archivo de Indias, in Seville, Spain.

But it also upset the OCAME, which became a cooperative of peasants, which commercialized wood, cocoa, and products that were sold in their peasant stores. The peasants became small proprietors, thanks to the agrarian reforms of 1968, and 1974, money, property, as well as the chief's dignities or positions became a priority, money, goods, and wealth returned to be worth more than life, something that the Spanish conquerors taught the indigenous and blacks for 500 years, thanks to the gold of the Incas, their territory and the silver that became the first global currency, due to the mines and the exploitation of human beings without mercy, in the mines of Potosí.

This led to a confrontation between Luis, my fellow doctor who worked in Muisne, who lived there with his Nicaraguan wife and their two young children, practicing double standards in everything from sexual infidelity to political ambitions, teaching the health promoters, that the most important thing was the armed struggle, like the one that lived in the Sandinista Front, that the landowners and the church were part of the oppressive tradition of the peasants, since 1535 when Quito, the capital of Ecuador and the old Royal Court.

The parents, for their part, saw the danger we represented for the organization since the health promoters who listened to us were the most radical in their confrontation with the landowners, who were the owners of the land, lives, and government of the canton.

Contrary to Christ, who drove the merchants out of the temple with a whip, the priests of Muisne's Liberation Theology, Graciano and Julián, wanted to turn peasants into merchants and owners, through what they called fair trade. Luis, on the other hand, wanted to be a successful professional, owner of his house, car, and more comforts, and a high-level public official, for which he specialized in public health, but just as he demanded his wife's fidelity, but he cheated, asked the peasants to be a loyal, organized armed group, for that, the first thing was to be the owners of an organization, where the property belongs to everyone, and there would be no richer, no poorer, which would be the foundation of a new state, where everyone would be equal, as in Cuba, where wealth is to have health and knowledge, not money or goods, but the party leaders would be the owners of their lives, the administrators of the wealth that they can produce and Luis wanted to be a boss.

Finally, after 40 years, the Liberation Theology priests ended up being cocoa exporters, Luis, a bureaucrat head of a capitalist state, the health promoters, some were public employees as assistants to the health sub-centers of the ministry or the Seguro Social Campesino, or small proprietors, as proposed by the North American plan of the Alliance for Progress, with its agrarian reforms.