Vox Populi: Día internacional de la mujer afrolatina

Para esta emisión, quisimos resaltar la voz y el impacto comunitario de diversas mujeres pertenecientes a nuestras Tongas C.N.O.A. y de varios territorios del país, hoy, rendimos tributo a su labor con una sinfonía de historias y testimonios de mujeres inspiradoras que nos comparten experiencias, luchas y sueños nos acompañan en el programa lleno de perspectivas únicas; de lideresas que están forjando caminos y dejando huella en sus áreas de incidencia.

Sus historias no solo destacan sus éxitos y desafíos; sino que también reflejan el poder colectivo y la resiliencia de las mujeres negras, afrocolombianas, raizales y palenqueras. 

Episode Transcript

(00:03):
On the other side of the world. There is a continent with fifty-
four countries inhabited by the Balango,Cueno, Carabalí, Lucumi Ararat, Arshanti
and many more villages, warriors,thinkers, farmers, miners, ranchers and

(00:25):
fishermen who are present today in Colombian. If you use the words chévere yame,
you can go into chofese. You' re rescuing the oral tradition of
Africania. If you prefer salsa,vallenato or reggae when you go, you
evoke the rhythms of Africania. Ifas a child you heard the myths and

(00:47):
legends of Mother Monte, the Tunda, the Mother of water and the crybaby,
you are remembering the stories of Africa. He used a radio rosary in
association with the National Conference of NuaProclo Organizations, presenting traces of Africania,
cetnic territories building shun traces of Africain Colombia. Hello, dear netizens,

(01:23):
it is a pleasure to get backin tune thanks for staying connected with a
Rosario radio and remember that we areopening hours. Now we' re going
to listen on Tuesdays every fortnight fromten to eleven in the morning over here
on a Rosario radio and on Stricket. Welcome to Africania' s footprints,

(01:48):
a radio space that is realized thanksto the alliance of the Social Projection Directorate
of the University, El Rosario,the National Conference of Colombian Afre Organizations goes
and Rosario Radio. From Bogotá,the Colombian capital, we will travel through
the national territory of Afro- descendant, black, palenquero and rootland, knowing

(02:08):
the various ways of making peace.This is Africania' s fingerprints. Seeing
what the fuck they remember that theycan communicate with us through our social networks
on Twitter, Facebook and Instagram likeradio rosary. We can also be found
on Twitter as an afro- rayedcnoa dish, on Facebook Xnova, on

(02:31):
Instagram as the col floor is notrooted and on YouTube as an anal conference
of Afro- Colombian organizations. Therewe have a very interesting audiovisual proposal in
the month now. If you connectthe online signal late or you miss the
program, you can find it onour website TRIPWW convergence sine a org in

(02:57):
the podcast session or here by spotiythere you will be able to listen to
the program, share it on yournetworks and save it on your digital preference
device sports you. About my specialgreetings to our secretaries and operating secretaries of
the seventeen tombs of the zennel inthe different departments of the country, to

(03:19):
our director Mario Castro in the master' s degree of control, Nelson Duarte,
and those who speak May rivas molinaremember to follow me on Facebook as
greater molina rivas bre sure welcome andwelcome to Africania footprints. Today we gather

(03:40):
in this Afro- centered space tohonor and commemorate a date of great importance
and great significance. The 25th ofJuly was the International Day of Afro-
Latin, Afro- Caribbean and LifeWomen. For this reason, in this
issue we gather tributes to the womenwho throughout history have been fundamental in our

(04:00):
communities, defending their rights and preservingtheir cultures and fighting tirelessly for justice and
racial equity. Today we will exploreresistance, courage and empowerment, highlighting the
contributions and achievements of African- Caribbeanand diaspra Latina women who have left such
an immemorable mark on our societies.We' ll do this with multiple voices.

(04:27):
That' s why today' sprogram has called it Box Opplin,
because we' re going to listento this symphony of women from different territories,
of different accents that will tell ushow throughout history, how simply the
fact of existing, their leaderships havecontributed and put a grain of sand to

(04:47):
make not only inspiration for other women, but also after safeguarding and preserving culture
There are various professions, from theseall satuaries tasks. Comunica social, journalist,
member of the Aguanile Foundation. Ilive in the department of La Guajira
and specifically in rivac formmo part ofthe TONGA Cenuda La Guajira. I am

(05:13):
Alexandra Martínez Silva de Barrancadermeja Santander.I am Ligibet Mosquier Salas, I live
in the special harbour district of Turkuaniand Georgia. I' m currently a
student of the economics program. Iam María Magdalena Carrera Gómez, president and
legal representative of Nasomi Association of JáfoWomen. I live in the Nozzle Correction.

(05:36):
I am part of the TONGA xnoaCartagena Bolívar Benco biogó I am Medenis
Julio Berrío. I am part ofthe community council Victoria Torres del Corregimiento San
Juan de Palos Prietos, municipality ofPueblo Viejo Magdalena. I am lex and

(05:58):
Sierra, I live in San Antolde Las I am currently a filmmaker,
proprofession, I am a model,I am a singer, I am an
artist. I am Anamiliana Carvajal Viveros, originally from the municipality of Villarrica Cauca,
Legal Representative and President of the OrganizationUnit to Crocaucamas, located in the

(06:23):
department in the municipality of Puerto Tejado. I am María Camila Cambrindo, mesu,
agricultural engineer and teacher candidate in sustainabledevelopment, with an emphasis on food
sovereignty at the Universidad del Valle.I was born in the city of Santiago
de Cali, with deep roots inthe north of Cauca. I am Edilza

(06:46):
Rosa Manjarres, Missat representative of theAfro- Agro- Pecuaria and Tourist Association.
The pasito our acronym is azo pasitoSoy Beida Bellos Morelos del Corregiamiento Santander,
de la Gruz Municipality of Muñitus,department of Córdoba Buenas. I am

(07:11):
Dominga Fonseca Cervantes, a woman lawyerby profession, leads AFRO, I belong
to Tonga Atlántico. I' ma vegan representative of the Young Afro Foundation.
I' m Giselli Burillo Chaverra.I have currently resided in the city
of Quinto and am currently a recordattorney. I am to be a legal

(07:39):
adviser a community council, which isa non- profit organization that within its
fundamental pillars is the struggle and defenseof human rights and natural procuros Soy Claudiene
la peralta vivo del municipio San Andrésde Tumaco. I am Assyrian and teacher

(08:01):
at the Ibero- American Dance andSport College. I' m Evelyn Cortes,
quinones. I live in Puerto Boyacá. I am a popular music singer,
the first Afro- Colombian woman dedicatedto popular music in Colombia. We
began by talking with a representative ofTonga about the Guajira, Doris, how

(08:22):
her work in the area of womenand gender has impacted the lives of women
of African descent and what challenges shehas faced on her way to promoting the
city of gender and the rights andwomen in our communities. I am dors
head broom, social communicator, journalist, member of the Aguanile Foundation living in

(08:45):
the department of La Guajira and specificallyin Ribach, I am part of Tonga
Ceno la Guajira. Along with howthe work with the women of the communities
has impacted, we can tell themthat it has been an articulated work between
the Fundación Aguanile and cnoa tonga laguajira in the sense that we have carried

(09:07):
out training, workshops and awareness-raising work, especially with the girls,
to start from the author recognition,since they are recognized as black in roots,
palenjeras or Afro- descendants. Thisis, in our view, a
starting point for talking about rights andequity, because when the population of girls

(09:31):
and women is not even recognized,that is, one thing has to lead
to the other and there we notethat there is a vacuum. Then we
insisted on that. We believe thatthere is a long way to go,
that it is hardly a starting point, but that there we are sailing and

(09:56):
we want to influence to transform thesecommunities. Lilibet Mosquera is a young woman
from Tonga se Dana Graba, who, with her work as an African youth
leader, has faced great challenges inempowering the new generations. Viewer as a
youth leader has been truly discoverer.For me, it has been a wonderful

(10:16):
experience in which I have even learnedto discover and rediscover many things about me
that I did not know. Empoweringyoung people in my Turbeña community has been
a path full of many challenges.Indeed, our culture is one of joy
and folklore that has been felt sincearriving in the Uravan area. However,

(10:41):
it is also important to make clearwhat commands us, what governs us as
young people and how we can contributeto the growth of our region. Communities
of African descent have been characterized byour example in fighting resilience and development.
I think it is extremely important foryoung people to bear them in mind because

(11:07):
of the changes we face every day. Being young people of African descent,
we are called to change our generation, so that what our ancestors lived will
not be repeated. And this canonly be lied to or all of this
can only be created in the pastif we join together as a community or

(11:31):
descendants and when we say that theystay behind, it is not to forget
about what it demands of us,but also to start building. Since that
in a future that in the pastcan help us grow as communities. My
work has been wonderful. I havefound many stones on the way personally,
by many limitations or repetitive patterns thatwe have lived through our lives, being

(11:52):
young people who are just beginning tolive. However, the strength I have
found Nec empresonas or unity, whichhas much more time in labor, has
been wonderful and the support is undeniable. Education has always been present in our
communities. That' s why wewant to invite Ana Carbajal from Nova'

(12:13):
s ton gast or Afro Cauca totell us how it has been the way
to promote inclusive and respectful ineducation inour communities. Welcome. I have a
degree in psychology in the family systemand a therapist. Psychologist at Martin Inferkyud
University and lecturer in in educative processes. Since the organization. I have been

(12:45):
leading and leading in- education projectswith various organizations that have supported this process
at the national and international levels,as is UNISET oim SAD of Childrem,
a Ministry of Education and now,with the university and cessi in different areas

(13:11):
of the Department of Cauca, wehave been able to support more than twenty
- three educational institutions with their headquartersin the department, so that they can
have the re- signification of thestep- by- step from the PIs

(13:37):
to the OPCA, which are thecommunity education projects. We have had excellent
results with the development of digital toolsand physical tools to support this re-
signification in each of the communities bymaking community councils an active part in making

(13:58):
decisions about how education is desired ineach of the territories, as we are
Afros, but we have particularities andthis makes us different, so our history
cannot be told in all the territories. In the same way, I am

(14:24):
engaged in two activities, on thesocial side and on the political side.
I like to be very attentive tosocial work and at this moment I play
the role of councilman of the municipalityDaniela Sierra. It belongs to Tonga of
New Saint Andrew, Tuudencia and SaintCatherine. Daniela. How his visual art

(14:46):
has contributed to the visibility and recognitionof the Latin and Afro- Caribbean paintings
that I always give my centre andcenter more than I follow in the industry,
because of modeling, although I hadnot noticed and if it was not
until I arrived here, and becauseI already dealt with the boys that I

(15:07):
realized I helped in some way to, for example, that Afro hair here,
in our region was as more accepted, more beautiful, more than literal.
I' ve always used my afro. I only had him on for

(15:30):
two years and those two years Ididn' t like at all or I
picked up my hair and before Ileft, people didn' t use front
and when I came back, itwas a great thing to be able to

(15:52):
see the girls with their very beautiful, rebellious and good hair being they loving
what they were. As for themovies, I' ve given little pins.
I feel that the industry here,in San Andrés, must first forge
the second, as a woman isa little complicated. Yeah, only when
I was in college was I theonly black woman in my living room.

(16:17):
Then imagine what the market is like, the market as it could be in
San Andres. I think I'm more devoted to script writing and I
really like the theme of direction Generaland direction of actors, but for the

(16:41):
moment I' ve stayed a lotin script as I like to create.
I feel like he' s verystrong. It' s very strong and
besides, I have a project.It is a project that is in the
process of being developed and that isthat I want to do a theater and

(17:04):
performance academy here in San Andrés.Of course I want to keep going through
the movies, because I really likeit, I really like everything there is
to do. Yeah, I'd also like to get together maybe with
a bigger network and, as Isaid earlier here in the voice file,
it' s just forming. Andwhat a cool thing to be part of,

(17:26):
then, of the beginning. Ido not expect to have projects for
this year, because I was alreadythere doing a project, which started as
a short one and already throughout,then I wrote that project, I wrote
it pi script then everything very greatand, because nothing in some way or

(17:49):
other, I hope to continue contributingand contributing to the visibility of Afro recognition,
not only in our territory, butat national and international level. Now
let' s talk about sports impactson Afro- Latin, Afro- Caribbean
and diaspora youth. For this wehave invited Claudia Perata from Tongan to Frotomajo

(18:12):
to tell us how certain platforms canbring about positive changes throughout the Community and
especially in young deaths, and transformsa work into two activities, from dance
and sport, where the motives thatcan be empowered from our roots and thus

(18:37):
we can visualize a better future.It is to believe that everything is possible
and it is we who have theopportunity to tell you that you can,
that the wings are theirs and thatthe sky is open, that the youth
and the general community are aware ofthe processes and that we are aware of

(19:00):
them and how they work. Forif we can become part of each of
them, fighting for an inclusion ofeach day of the Afro processes is filled
every space where we can transform.It is so beautiful when you start from
the base that it is the school, when we share our roots and we

(19:21):
fill ourselves with knowledge of them.It is to believe that every day these
projects are like the Nobel Prize,that is, something great that reaches the
Community, so that we can successfullyimpact so much sport and culture on young
people. We generate the changes whenwe transform history, safeguard our time and

(19:45):
rescue the achievements, usually when werecognize our stories, and so we can
work by giving a different look toour young people, because we are all
the protagonists of the history of ourancestor. When a dance montage is implemented
to show the Community. Rather thanmaking our culture feel, it is generating

(20:07):
positive change. It is here thatthe platform plays that important role, where
everyone, through our social networks,can create that insect to make our culture
much more known and empower us everyday of them. Along traces of Africans,

(20:27):
we have been listening to powerful womenfrom different territories who contribute to their
communities. Now it' s Catherine' s turn, a youth singer from
the East of Cali. Let uslisten to these notes that come to the
depths of the soul and reflect theexperiences of some women in the territories all

(21:00):
or present your sisters, to crashthe skin, to see your lack of
respect for you, you are alreadyin the dress and for but it is
removed in the street with your saprepitfireworks and that woman who passed the passage
in tasting for nothing you were strongugly that gathers chapuza, that more tries
and that uses to tend monster,that your pieta the fusada by the cry,

(21:21):
not filio, that already hurt likeyour moms and entrusted your post among
the people. It' s justthis fear with the girl who came out
of the school she received. Idon' t donate when you were smelling
your big one. All of thebouquets that we are also the ones that
turned off like a shoe, crashlike a father out so many, because

(21:45):
we are also gamos the little onesfrom home. It falls our strikes,
ah it can be with our wordsin the reeds. They generate me to
be, but don' t callhim no, because I don' t
want to be quiet either I wantthese comments are a son to attack me
so we don' t allow themand the paw in port. It doesn
' t matter. If I puton a photo that has been very short,

(22:08):
you already know this was my mindto think, let alone with your
hands. Go to your beach,trinilla women. We are tired of going
out in the streets and it willbe cosy that from pa to go through
a free toenail, to be ableto walk without any opiro. We want
to hear your opinion and those things. Let' s not try to fuck

(22:30):
up and lose us. We don' t want you dealing with an object.
We are still very datitive, allof us, and respect that we
are all very slow. It wouldbe perfect already in a field or said
that we also do not leave thatwe come powerful arriving our beautiful, chau

(22:52):
decants our footprints and following with allthis musical wave. We also want to
exalt the work of the teacher NiñaGongora with the dignified and happy song of
her band, channel of Timbiki.Tell my tan Antonio to give me husband

(23:34):
and I want my children that whenI go they adan and I am sung,
that I am bored of soleta,I fight and this to my grandmother
I said to myself that I wasa child, never that in life will

(24:00):
lose dignity, you do not stealto anyone work and rest rest rest to

(24:33):
get up and when you leave tata ta ta ta he who does not
have clean baice to with your body, pomo with your heart, put your
parents, value your friend, theone who has managed to you, galleros

(25:00):
of bad, since in my housewas small, try sleeping, I could
sing to my grandmother like your mother, when you enlarge what you have to
study already dead. I remember her. I' m calm. Why I
have my mom. I' vegot fabric, too. They don'

(25:23):
t take a mile, mother myths, they trained me in my life.
I get happy, happy or dangerousto look at my mother vuetro vilarenidad,

(25:55):
look at me happy o o oo uy ay Mirate my grandmother oy mi

(27:04):
vuede, my grandmother hears that thegirl I hear face girl that does not
calamiga, because it is not thatlife looks at her dignity will see my
dignity, I leave my house,I make my letter. When I was

(27:26):
a little girl, a sleeping licata, today she starts singing to me,
she can sing my grave or dinityor life. Impue mi idea, lide
mi idea, mi fe mia queno que no que no haven de rider

(27:52):
idea muy de ray uy uy yy todos te ira ay hi. Dear

(28:34):
Bernautas, I hope you enjoyed thesong. Today we are commemorating the International
Day of Afro- Latin, Afro- Caribbean Women and of those with a
program we have called vox Populin,because we want to hear all these experiences
of the territory, all these experiencesfrom different professions and so on. So

(28:56):
right now we' re going toleave you with interviews and messages you sent
us. Nigeria Rentería and other entrepreneurswant to know who they are listening to
today in the footsteps of Africania,Box Populio, Nigeria Rentería de los Andes,
delegate of the Government of the peacedialogues with the National Liberation Army LN

(29:19):
Well, I think this 25 Julyis very important because it helps to reflect
precisely, analyze the incidence of theparticipation of black, root, pre-
Colombian and palenqueras women in the constructionof the country. I think it'
s been too high. Women havebeen characterized by this resilience, by this

(29:47):
power, by not letting themselves becarried away, by the anima version,
by stereotypes, because we are ina country where all these forms of social
exclusion continue to develop, precisely becausethe economy is very distant from women and
that precisely from black women still hasa large percentage in these developments of activities

(30:14):
since the colonial era, Since thecolonial era, as domestic service has been,
but not very well paid and sometimeswith much abuse, including, one
could say, in excessions of situationswhere women have gradually gone not only preparing
themselves, but also intervening in theircommunities, contributing to the construction of a

(30:38):
better society, to the construction ofpeace, developing in such important topics as
sport, culture, precisely in othertypes of activities that have left women'
s representativeness very high. However,we are also aware that we need to

(31:04):
keep moving forward, that we needto keep pushing, that it has to
be generated from a whole policy ofaffirmative, positive actions, and, above
all, that we need to pushwomen forward so that they have many more
possibilities and that they can be referencedto others, that there are other environments,

(31:25):
that they have the right to qualityeducation, health, sexual and reproductive
health, that they also have theright to defend their own decisions and the
control of their bodies as well,that their bodies should not be violated,
as has been the case in anotherone in this conflict that we have had
for almost sixty years in Colombia,where Black women have been among the most

(31:48):
harmed, that it is not thesame condition as when they try to access
power scenarios, to positions of representativeness, that there are all these difficulties and
then break down with all those barriers. I believe that it is a work
that the day- to- dayis taking place and spaces like today'
s 25th of July, allow usto make this kind of reflections and start

(32:10):
from the negative that has been had, but not to stay there, but
precisely to encourage us to try toturn the page to positive actions, to
end from now on this continuous situationthat we continue to feel in our country
all this rejection buried by other womenincluding, and that does nothing good.

(32:31):
I believe that we have all builta country, we are all Colombians and
from there, regardless of race,regardless of social status, regardless of sex,
we have contributed very strongly and itis necessary that it respects itself and
values itself, but also, aboveall, it rebuilds itself. Precisely from

(32:53):
the difference and construction of all.I am Melisa Marines and restaurant Valle Pacífico
and restaurant Camarón and Bueno Dam.To speak of the economic sovereignty of black
women, in my case, isto return a little in history to the
family heritage, the heritage of mygrandmother, I come, maid of super

(33:15):
powerful women. My mom and mygrandmother always left a mark on what it
is through our knowledges, to startgenerating a sustainable economy. And it was
that heritage of my grandmother raising herthirteen children, an aggressive woman, a
super- working and struggling woman,which was what drove me to be an

(33:38):
entrepreneur that maybe when I was akid, I didn' t recognize him
that much. But on this pathof learning, of recognizing to be a
black woman, is to recognize andthank my ancestors, my grandmother and rest
in peace my mother and all thewomen I have around me, that some

(33:58):
are not in the occupation of undertaking, but yes, from the discipline has
marked us a path of what isas a woman has economic autonomy. Having
economic autonomy for as women is firstto recognize ourselves yes, second is to
have a flag that the struggle doesnot necessarily have to be from submission,

(34:24):
from overcoming submission, but that astruggle is from women to be able to
carry the flag and say I can, I do, I build, I
support, I support, I supportand I create processes that allow to shelter
other women. We from peaceful valley. What we do is to create a

(34:46):
solid economy and an economy that contributesnot only as a personal and professional project,
to milisa marines, but to allthe women who are directly and indirectly
linked, from the collaborating women,from the advice we receive, from the
suppliers we have, black men andwomen, from territory, from Tumaco,

(35:07):
from bliss, from WAPI, fromthe projects that we are linking our processes.
Because, Ahorita, we are workingto make the Pacific Valley a corporate
cultural platform that allows other entrepreneurs andentrepreneurs to monetize since the sale of these
products. Because we have already identifiedthat we are a meeting point, from

(35:31):
the kitchen, from the food,from the exalting of ancestral knowledge, peaceful
valley is a place where people willenjoy, to live a space, to
connect with the kitchen, with thepeaceful, from the gastronomy and from there
we. That platform we are startingto create is that economies can move for

(35:52):
other women as well, and itis because we have recognized that we,
as a black, have to havepolitical power. Yes, but the most
important thing is also to have aneconomic power, because economic power helps us
as a community, to create acluster of economic unity that makes us feel

(36:21):
and put us in a place whereour voices will be heard and, more
than heard, they will see usdoing an affirmative action, which is how
we can have that power through ourculture or through our ancestral knowledges hello rock
and the precious designer and being ofthe Chusca brand, today I want to
cut you that I am a miracleof life that reached this earthly plane up

(36:45):
to fourteen zero. I do notknow how many days with a missive of
being part of a more just andequitable world. And I do this through
this chusca Chuscas a company of eachdesign, produce and commercialize beautiful biojoys like
those that I look today and clothes. And this whole dynamic has a process
of super important traceability, since wehave it focused on four social, environmental,

(37:09):
cultural axis and with just and sustainableeconomic dynamics in the territory since two
thousand fourteen we created the network ofwomen gatherers of seeds and natural fibers located
in the Amazon and the Pacific,with a missive generating just economic sovereignty towards

(37:29):
a rural woman and more focused onblack women. That we have a whole
subject of vicissitudes since the acquisition ofour economic development in the territories. So
when you acquire a beautiful creation ofpimps, you are loaded with beautiful smiles,
full of hopes and eyes full ofgratitude towards a more just and equitable

(37:50):
world that tell you that we arepart of building country, building society and
preserving our ancestral, territorial and generalegacies. I am Lías Amanda, fashion
designer, pioneer of Afro- Colombianfashion and it is worth noting that in
these spaces we can express what fashionmeans to our Afro- indigenous communities,

(38:12):
because fashion was not linked to theissue of boasting, pretending or being aspirational.
The fashion of our communities was reallylinked to spirituality, to protecting the
soul first and then the body,because bad energies, such as fear,
ego, anger, envy, areenergies that travel in a straight line and
when encountering all those patterns and yet, with all this aesthetics proper to our

(38:35):
peoples, bad energies managed to bedispensed. Then I think the importance of
the wardrobe is more than covering thebody. It is in protecting the soul
first and then the body, becauseour communities thought that after protecting the soul.
Now they were thinking about climate change. Then there is much of the
spirituality of our peoples and, asit is once found, the African fabrics,

(39:00):
the fabrics of our communities are thebooks that the colony failed to groan
and that is why we must belinked to our culture through costumes. Also
to save by surprise you can withan importance of creating economy, and economics
talking about bringing the change can matter. It' s another matter. I

(39:22):
think it' s important to supporteach other, because I saw well we
know that since the colonization she thoughtshe would erase us from the map,
erase us from the landscape. Whenwe make our own culture- based economies,
it is also a way of referring. Then when we support the projects
of our own communities. What we' re doing is raising the economy,

(39:42):
raising self- esteem, also becausewhen you do something and someone else believes
or something you created is really important. In that delicacies of the tonsils to
cease through the physioculture and the protectionof the environment has sought to impact on
the co of the Unit n Inaddition, it wants to leave a great
message to those who seek to functionin these caons. We consider that the

(40:08):
black communities in general, in myregion live in the foothills of the rivers
has ascarños in the department of thecéssar Rico in body of water, but
the exploitation is currently ending with allthat water wealth that has happened that we,

(40:37):
the fishermen by subsistence have had topass us to the pira, to
be able to maintain our customs andtraditions, and in this way we have
in the municipality of Paso Cesar,with a pisícola where we work twenty-

(41:05):
two people of that eighty percent ouris women, precisely because we are dedicated
to that and because this is oneof the departments and especially in the center
of Cesar. The exploitation has endedthe entire environment process, deforestation and so
on. We believe that one wayto collaborate with our territory is to develop

(41:37):
organic fertilizers to reforest and thus contributeto the environment. And that' s
how we have a group called EnvironmentalistBlack Women of Paso Monano, where that
' s our main task of makingorganic fertilizers. Since the beginning of time,

(41:57):
music has made a pair of culturesof African descent. However, Evelyn
Cortés de la Tonga c New Magdalenaplays a very important role and comes out
of the classical stereotypes about music thatblack women sing. That' s why
Ebling is going to tell us thatrole music plays in promoting and preserving culture

(42:22):
and also like it. From thisspace I also demolish stereotypes that are welcomed
from Belín. Music plays a fundamentalrole because, in addition to preserving,
many values, customs identities, aretransmitted. To become a part of our
heritage and it is a very beautifulway and a joyful way to be able

(42:47):
to remain present and in force withthe new generations. Personally, I always
consider that music is a balm,it' s joy, it' s
part of us and the best wecan, it' s always going to
diversify, people are increasingly attracted toour rhythms. For example, in my
house I make part of people,let' s say artists that when I

(43:13):
go to shows, they always tellme listen but you how. Yeah,
it' s so popular, butit' s black. I should try
chirimi a merengue, flat sauce.I didn' t imagine you singing popular
and it' s also a wayof representing what Afro women can express and

(43:35):
all our abilities not only entangled ina single musical genre or in a very
determined single or in a certain area. I feel that with my music I
have been able to go to enjoyand share on different dates that are made
with the different associations of Magdalena Medioand it has been a very nice way

(44:00):
to see how so many young peoplehave present and know the processes, rhythms,
know how to execute the instruments.Then I feel that it is a
way to bring joy and, aboveall, to maintain our customs, to
maintain our race, to maintain ourancestors and, well, how rich to

(44:24):
invite them to follow me in socialnetworks arrobas, in polite artist, to
all the associations that we are inMagdalena Centro. Thank you so much for
choosing me to be part of thisbeautiful interview and about music, we invite
you to stay with this song.I come and go to Afro- Laws,

(44:50):
Afrolins, so Pacific are very powerful. Hey listening or super ran manuel
option. I come, there's a very powerful upbringing. Listen to
me listening with sejos, taking anote. I come from eating cape I
want and everything, because it operates, I don' t give up.
I don' t say cold Iknow where I' m going, sata

(45:17):
where I come and go where I' m going? You know where I
come from and where I' mgoing? Where do I come from also
go where do I go not wheredo I go? He knows where I
come from He knows where I comefrom He knows where I come from He
knows where I come from. Icome to your port, which is war
every day with a culture and raisingwhat was the mango. For every prank

(45:38):
they were good whips, some tipsthat is today are Sacred and Paul with
a healthy unstoppable filin that no onehas to have you lineage prietus. That
' s how they' re mountainof come, unbreakable warriors cache percent and
pol with my ancestral wisdom to tellme why you don' t have it.
It' s going to stop I' m going to always sound like

(46:01):
a black man in the system mydream. It' s gonna stop I
' ve got, uh, yeah, where am I going? You know
where? I come to go whereI' m going? You know where?
I came to go where I'm going? You know where?
I' m coming, too,where am I going? I come yes,
where am I going? You knowwhere? I come from where I
' m going, from where?I come and where am I going?

(46:22):
You know where? I come alsogoes where I go to be on the
mountain and parade the ros I comefrom where we preview the Pope China,
the b o how. I havea rich land, but that others exploit
in the copyier steals from my landand to me nothing always touches the same
filth as the problem Who says yougo to leave the carrotist. You'
ve seen him have a view,and he' s ready for the face,

(46:44):
and he manipulates. The news.It' s just that I don
' t forget where I come myway after the course I keep It'
s that I don' t forgetwhere I come my way after the course,
I keep coming too bad. Wherethey raise it is a good thing.
Come from the pure earth, whereit teaches you that all colors are

(47:05):
ripe. I am walking with stepsfrmess, advancing, continuing without ceasing,
passing light on grey days and workingfor my dreams reaches Yes, where am
I going? Where do I comefrom? Today, where am I going?
Where do I come from? Wheream I going? Do you know
where I come from? They're going where I' m going,
too. I don' t forgetwhere I come from. That is to

(47:29):
say, I do not forget whereI come from After the course, I
maintain many of the advances that havebeen made today. It has also been
for this work that the leaders fromthe territories have had. That is why
we will also welcome Mediis Julio dela Tonga Magdalena, who, through this

(47:50):
defense of the territory, has empoweredcommunities, but has also faced great challenges
in protecting their lands and natural resources. Welcome to Medeis, the black women
of this community to which I ama part. We have been a fundamental
element in the processes and conservation ofour culture. I fell in love with

(48:16):
this process when I saw my grandmother, Victoria Torres, how she led a
community and that she was a womanwho was transmitting from generation to generation those
ancestral, cultural, spiritual knowledges.That' s where I started and fell
in love with this process. Inthe year two thousand and fourteen I was

(48:38):
elected to the Assembly as the legalrepresentative of the Community. We started the
process called the process of life,in which it was to recover our lands.
We began with a process before theland restitution unit in the year two
thousand and sixteen. Then we madea collective declaration in the year two thousand

(49:02):
eighteen and in the year two thousandnineteen accept us in victim units as subject
of collective reparation. As the processesprogressed with HUERET. In the year two
thousand and twenty I was threatened bythe seriousness of the matter. It was
my turn to leave the territory atthe time. In the year two thousand

(49:23):
twenty- one, again I receivethreatening leaflets that were thrown into my house,
because where I live right now,but at that moment I was not
here. I was outside the territory, as I was still working on the
processes of UERET unity, although Iwas not in my homeland. I passed

(49:47):
all needs into lives and because Iwas a mother of six children, who
depended on me or depended on mewithout any guarantee from the State. And
having so many needs, I madethe decision to die in my land,

(50:07):
than to be begging in the city. I returned in the year two thousand
and two October of the year twothousand and two to my territory. Since
then I am back in the sacredterritory for myself and mine. At this
time we are working to establish anapplication for collective qualification before the ant to

(50:35):
protect the life of mine. Nowlet' s talk about what agricultural engineering
is like. It also contributes tothe development of Afro- descendant communities.
And for that we have invited MaríaCamila Cambingo of Tonga, cnoa Afroye Caucana
for the welcome life María Camila,by my parents, my grandparents and great

(50:57):
- grandparents from the municipality of Padilla, where they are born. Master'
s research project entitled characterization of strategiesof persistence and socio- ecological resilience in
traditional Afro- peasant farms in themunicipality of Padilla Cauca. This is because
of the frequent visits that I couldmake throughout my life, towards the traditional
estate of my great- grandparents,motivated each one by my father' s

(51:22):
passion, towards the countryside, towardsthe traditional estate and towards that peasant heritage
that will root the territory for us. During the course of these goings and
comings by the municipality, I couldobserve how the sugarcane municulture began to displace
the traditional farm and homogenize the biodiverselandscape of the north of the coutcamp,

(51:43):
an event that led me to questionthe way in which these Afro- peasant
families. Over the past thirty yearsthey have managed to survive the profound socio
- economic, cultural and also environmentalchanges generated by the expansion inheritances, mono
crop and sugarcane. Therefore, throughthe closeness with some members and inhabitants of
the municipality, he managed to establishbonds of trust and communication with traditional farmers,

(52:07):
the vast majority of them linked tothe Association of Traditional Linquers of Padilla
Caucasofintra, with whom I did anddeveloped in my field work through the light
of mixed research techniques, such asinterviews in structures, socio- productive surveys,
participatory workshops, methodologies, temporary spaces, agroecological markets, which allowed and

(52:30):
facilitated from different perspectives and approaches,a greater understanding of the phenomenon studied and
an approach to this problem or theresearch problem. All this revolved around the
theoretical and practical framework of agrocology,which is the science that proposes alternative practices
to the dominant capitalist model, prioritizingautotonous and traditional agricultural methods of each territory.

(52:54):
One of the findings that I havebeen able to have of all this
experience and immersion in the territory hasbeen able to reaffirm that defend, recover
and conserve the land. In thiscase, the traditional farm is a precondition
for any ecological process, which isreflected in the political responses with which these
Afro- peasant communities of the northof Cauca create autonomy and as nality through

(53:16):
collective work, reciprocity, dialogue ofliving and the creation of spaces of propanza.
The traditional estate undoubtedly respects and promotesthe cultural identity of the Afro-
peasant families living in it through theirhistory, betrayal and ancestral agricultural knowledge,
which deserve to be valued and preservedin humanity. Well, dear netizens,

(53:39):
and as we are today in theframework of box populi, I invite us
to listen one after another, tothe testimonies of the women who in the
territories are working for the rights ofthe black population Afroclomea raisal and palenquera.
They do it from the political incidence, they do it from the education,

(54:00):
from the culture, from many pointsof view, so then let' s
jettison to listen to these great women. As a woman, I believe that
public policies should be improved by creatingspaces for participation where we, as women,
can participate and influence each space andin each area in order to achieve

(54:25):
goals that can benefit our communities anddisturb the development of dust. I am
part of the group of people whoact as a channel to the district government
to generate direct communication for the benefitof Afro women in the Barranqueña community and
to energize their gastro- economic,sports and social customs and culture and encourage

(54:53):
the economy and well- being ofour women. From the legal point of
view, which is where I amworking, I have contributed to the defence
of the rights of the Communities bytraining the community councils in national legislation on

(55:15):
the rights, the laws of theworld and so on, also in the
promotion and prevention of the rights ofwomen, training, advocacy on reproductive sexual
rights, training on care and adultcare that we must have despite being an

(55:39):
Afro- descendant territory in which thefield of action is. I have presented
many challenges. One of them isthat because it is a territory marginalized by

(56:00):
violence and forgotten and still persists insome features of structural machismo and violence,
which makes it a little difficult toexercise the promotion of rights as one of
the defenders of the same thing.The difficult access also to the communities and

(56:24):
it is something that makes it verydifficult for you to exercise and also still
persists the violence, the armed conflict, because because of this the conflict has
been reconfigured and today Hispanics face anew new conflict. All those challenges and

(56:49):
challenges, then, must be metby women human rights defenders. However,
despite its challenges, despite these challenges, we continue to train, we continue
to accompany communities in the struggle forhuman rights, the defense of the territory,

(57:10):
so that these communities can have abetter quality of life, so that
women, all women, can andwill be recognized their rights and also to
build that the new generations grow witha level of empowerment that allows them to
follow these banners of struggles and thatalso allows them to exercise this leadership that

(57:37):
has been alive in many points orthroughout history, has served us to offer
against all these hardships. You fromNaomi, we have promoted racial justice and
equality from campaigns to promote the recognizedBlack community of the botilla. We have

(58:02):
provided informative educational support for women inthe mouth. We have promoted the transmission
of the historical memory of the blackcommunity of the mouthpiece through intergenerational encounters and
dialogues and continue to socialize and appropriatethe law seventy. My name is Alina

(58:24):
Castro, tourism entrepreneur. Our commitmentto our communities is to empower young people
to succeed through their endeavours. Inthe case of our tourism, tourism develops
our populations economically and socially. Wewant young people to undertake so that they

(58:47):
do not have to leave the territoryand stay in the territory fighting for their
tasks and duties so that this territoryis enlarged and later. So that you
recognize that they learn from their majorityof the work they are doing and return
to the forces in power, havethat sense of belonging to the territory and

(59:13):
want to get ahead, that theydo not believe that all things are achieved
outside the territory. On the otherside of the world there is a continent
with fifty- four countries called bythe groups Balanda, Cueno, Caraballillos,
lucumi Arara, Ashanti and many morepeoples, warriors, thinkers, farmers,

(59:42):
miners, ranchers and fishermen who arepresent today in Colombia. If you use
the words chevere yam, you canchhofe. You' re rescuing the oral
tradition of Africania. If you prefersalsa, vallenato or reggae when you go,
you evoke the rhythms of Africania.If as a child you heard the

(01:00:04):
myths and legends of Mother Monte,the Tunda, the Mother of water and
the crybaby, you are remembering thestories of Africania. A radio rosary,
in association with the National Conference ofAfro- Colombian Organizations Senoa, presented traces
of Africanic cetnic territories, building tracesof Africania traces of Africa in Colombia