Description of the ancestral processes for Description of the ancestral processes for the recognition by the Arhuaco people the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43of the biofortified beans Agrosavia Rojo 43 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Azi kinki kawi wazwenno kunsamu nunaba ta ichu Ziti jwasi zweykwa nundi Iku’se nunaba ta | Alianzas agrosavia Collection | Authors Yanine Rozo Leguizamón, Antonio José López López, Alejandra Izquierdo Cujar Elizabeth Rochel Ortega, Douglas Gómez Latorre, Adriana Tofiño Rivera Arhuaco translation: Ekile Miguel Torres Izquierdo agrosavia Research Assistant Jhon Zaratungumu Torres Suárez Kwagueka Ethnoeducational Institution Teacher English translation: Henry Maza, Biointelligenza, Canada Spiritual interpreters and content consultants: Mamo Andrés Torres Chaparro, from the Ikarwa community Juan Emiliano Torres Villafañe y Román Segundo Torres Villafañe, Geygekun indigenous school teachers, from the Ikarwa Arhuaco community Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43/ Yanine Rozo Leguizamón [and five others] – Mosquera, (Colombia): agrosavia, 2024 156 pages (agrosavia Alliances Collection) Includes graphics and photographs. ISBN e-Book: 978-958-740-726-6 1. Bean 2. Zea mayz 3. Crop 4. Breeding 5. Self-pollination 6. Fertilization 7. Resilience. 8. Indigenous people 9. Santa Marta (Colombia) Keywords standardized according to the Multilingual Agricultural Thesaurus -Agrovoc Cataloging in publication – Agricultural Library of Colombia Corporación Colombiana de Investigación Agropecuaria (agrosavia). Palmira Research Center. Diagonal to the intersection of Carrera 36A and Calle 23, Palmira, Valle del Cauca. Postal code: 763533, Colombia. La Suiza Research Center. Cúcuta Branch. Calle 6N Number 1AE-196 Ceiba II Cúcuta, Norte de Santander. Postal code: 540003, Colombia. Tibaitatá Research Center. Kilometer 14 via Mosquera-Bogotá, Mosquera. Postal code 250047, Colombia. Motilonia Research Center. Km 5 via Becerril, Agustín Codazzi, Cesar. Postal code 202050, Colombia. https://co.creativecommons.org/?page_id=13 S o l u t i o n s B i o l o g i q u e s I n t e l l i g e n t e s This publication is the result of research from the following projects: “Obtaining commercial and peasant market varieties of drought tolerant beans under sustainable production systems in the Colombian Caribbean” (ID 1001513), funded by the Korea-Latin America Food and Agriculture Cooperation Initiative (KoLFACI), the Alliance of Bioversity International, and ciat; “Resilient Agrilac Cesar” (ID 1002408), funded by the initiative Resilient Agri-Food Innovation Systems that Drive Food Security, Inclusive Growth, and Reduced Migration in Latin Am erica and the Caribbean; “Iron-rich beans for family farming in Latin America and the Caribbean” (ID 1002403), funded by Fontagro. Collection: agrosavia Partnerships Type: Brochure Received: April 20, 2023 Reviewed: April 24, 2023 Accepted: June 21, 2023 Published: May 2024 Editorial Preparation: agrosavia Editorial Contact: editorial@agrosavia.co Editorial Director: Astrid Verónica Bermúdez Díaz Editing: Liliana Gaona García Style Correction: Nathalie de la Cuadra Núñez Layout: María Paula Berón Ramírez Suggested citation: Rozo Leguizamón, Y., López López, A. J., Izquierdo Cujar, A., Rochel Ortega, E., Gómez Latorre, D., & Tofiño Rivera, A. (2024). Descripción de los procesos ancestrales para el reconocimiento por el pueblo Arhuaco del fríjol biofortificado Agrosavia Rojo 43. Corporación Colombiana de Investigación Agropecuaria (agrosavia). https://doi.org/10.21930/agrosavia.nbook.7407266 Disclaimer: agrosavia is not responsible for the opinions and information contained in this text. The authors assume full and exclusive responsibility for its content, whether their own or from third parties, declaring in the latter case that they have obtained proper authorization from third parties for its publication. They also state that there is no conflict of interest regarding the research results owned by such third parties. Consequently, the authors will be civilly, administratively, or criminally liable for any claims or demands by third parties regarding copyright or other rights violated as a result of their contribution. Customer Service Line: 018000121515 atencionalcliente@agrosavia.co www.agrosavia.co https://co.creativecommons.org/?page_id=13 mailto:editorial@agrosavia.co https://doi.org/10.21930/agrosavia.nbook.7407266 mailto:atencionalcliente@agrosavia.co http://www.agrosavia.co Content 7 The Authors 11 Presentation 15 Chwizunha’kumungwa. (presentation in arhuaco) 19 Introduction 23 Methodology 31 Conceptual framework 35 How did the biofortified bean variety arrive in the Arhuaco territory? 39 Description of fertilization in a bean flower 43 How do you cross different bean plants to get more nutritious beans and more drought tolerant plants? 47 Description of the process for obtaining biofortified beans 53 Component: spiritual sanitation/cultivation plot selection 59 Component: spiritual sanitation / identification of the place for planting 63 Component: spiritual healing/burning after the socola 67 Component: spiritual healing/general healing. Living and non-living beings affected by deforestation and burning 71 Component: seeding/moon phases. Last Quarter: May and October 75 Biofortified bean seed sanitation 79 Harmonization of the technical team of agrosavia to facilitate their recognition by mother earth 83 Conservation of own harmonized and biofortified seed 87 Importance of seeds 93 Component: sowing beans 99 The weather and its changes. Rainy season 103 Beginning of the dry season 104 Biofortified bean crop cycle / 78 days later of sowing 111 Bean harvest/sanitation prevents the appearance of pests and diseases 117 How biofortified beans can improve the nutrition of the Arhuaco people 131 Compendio de imágenes 139 Glossary 147 Thanks 148 References Figures Figure 1 Map of the Sierra Nevada de Santa Marta (snsm) 24 Figure 2 Construction and validation workshop 1 with authorities 27 Figure 3 Construction and validation workshop 2 with authorities 27 Figure 4 Workshop 3 of construction and validation with authorities 27 Figure 5 Content validation workshop 4 with authorities in Valledupar 27 Figure 6 Focus group of young people and authority of the Arhuaca Umuriwa community, carried outwithin the framework of the AgriLAC Resilient Cesar initiative 28 Figure 7 Focus group of young people from the Arhuaca Umuriwa community, at the Asoanei offices in Valledupar, developed within the framework of the AgriLAC Resilient Cesar initiative 28 Figure 8 Talking map built in the framework of the participatory workshop in Ikarwa 29 Figure 9 Strategy in phases for the development and technological linkage of biofortified beans from agrosavia 36 Figure 10 Biofortified beans Agrosavia Rojo 43 38 Figure 11 Biofortified bean flower 40 Figure 12 Description of fertilization in a bean flower 41 Figure 13 Artificial crossing of bean flowers to obtain biofortfied beans varieties. 44 Figure 14 How do you cross different bean plants to get more nutritious beans and more drought tolerant plants? 46 Figure 15 Baptism of seeds of sorghum varieties of agrosavia 51 Figure 16 Spiritual healing carried out by the technical team of agrosavia in the Arhuaco communities Umuriwa and Ikarwa 81 Figure 17 Seed conservation house 85 Figure 18 Member of the agroecological seedbed of Fondo Acción of the Umuriwa community 105 Figure 19 Compost production in the Arhuaca Umuriwa community by the Fondo Acción agroecological seedbed 109 Figure 20 Community harvest of biofortified beans produced on the La Lucha farm, within the framework of the AgriLAC Resilient Cesar initiative 112 Figure 21 Community benefit from the biofortified bean harvest obtained on the La Lucha farm, from the AgriLAC Resilient Cesar initiative 113 Figure 22 Umuriwa culinary hot bed preparations 121 Figure 23 Presentation of biofortified beans as a local brand of ethnic associations developed in the Obtaining commercial and peasant market varieties of drought tolerant beans under sustainable production systems in the Colombian Caribbean KolFACI and Regional alliances for iron-rich beans in Latin American countries Fontagro projects 121 Figure 24 Label that accompanies preparations based on biofortified beans, produced by the culinary seedbed Fondo Acción, Arhuaca Umuriwa community 121 Figure 25 Corn barrier used in the production of biofortified beans, La Lucha farm, Umuriwa community. Cesar Resilient AgriLAC Initiative 122 Figure 26 Production of compost and violsbiolsin the Asoanei ethnic biofactory in Aguas Blancas, Valledupar 122 Figure 27 Mural painted by ethnic groups and technicians agrosavia during the intercultural ethnic festival in 2022 123 Figure 28 Participatory selection plot of drought tolerant beans established in the Arhuaca Umuriwa community 124 Figure 29 Intercultural technical teams to produce better in response to the climatic affectation in the Sierra Nevada 126 Figure 30 Arhuaco women leaders in socializing the results of AgriLAC Resiliente Cesar 128 Figure 31 Women leaders in dialogue scenarios with authorities 129 7 The Authors The Authors Antonio José López López Email: ajoselop33@gmail.com Orcid: [https://orcid.org/0000-0002-8520-6950](https://orcid.org/0000-0002-8520-6950) Agronomical engineer from the National University of Colombia, master in Socioeconomic Planning from the Santo Tomás University in Bogotá, PhD in Social Sciences, Childhood, and Youth from the University of Manizales and the International Center for Education and Human Development (cinde), and postdoctorate in Quality of Life from the University-Community Program (Unicon) at the National University of Lomas de Zamora, Argentina. His areas of study include rural youth, rural quality of life, rural education, human development, comprehensive rural development, and public policies. He has worked as a teacher and researcher at the Pontifical Javeriana University, Santo Tomás University, the School of Business Administration (ean), and the Free University in Cali. He has also been a guest professor in the PhD program in Positive Psychology at the University of Palermo, Argentina. Yeimy Alejandra Izquierdo Cujar Email: yizquierdo@agrosavia.co Orcid: [https://orcid.org/0009-0003-0436-9067](https://orcid.org/0009-0003-0436-9067) An indigenous Arhuac woman, mother, wife, and leader of the Ikarwa community in Besotes, Valledupar. She is an industrial engineer with a master’s degree in Public and Government Management, Master of Science in Project Management, and a PhD student in Interdisciplinary Development Studies-Cider at the University of Los Andes. She served as the head of the culture office at the mayor’s office of Valledupar. Currently, she works at agrosavia as the Coordinator of Seeds for Food Security in the Territories. mailto:ajoselop33@gmail.com https://orcid.org/0000-0002-8520-6950 https://orcid.org/0000-0002-8520-6950 mailto:yizquierdo@agrosavia.co https://orcid.org/0009-0003-0436-9067 https://orcid.org/0009-0003-0436-9067 8 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Adriana Patricia Tofiño Rivera Email: atofino@agrosavia.co Orcid: [https://orcid.org/0000-0001-7115-7169](https://orcid.org/0000-0001-7115-7169) Agronomical engineer and master in Neotropical Phytogenetic Resources from the National University in Palmira, with a PhD in Agricultural Sciences with an emphasis on plant physiology from the National University of Colombia in Bogotá. A PhD Senior Researcher at agrosavia, she has worked on innovation networks for Vegetables and Roots and Tubers with research in sustainable production and plant breeding. She has participated in the registration of six cassava varieties for Colombia and two biofortified bean varieties for the dry Caribbean. She has also focused on research on the bioprospecting of warm-climate aromatic plants. She has worked in university research and teaching in neotropical phytogenetic resources, phytopathology, plant physiology, biotechnology, and sustainable production processes of biofortified crops, vegetables, roots, and tubers. Yanine Rozo Leguizamón Email: yrozo@agrosavia.co Orcid: [https://orcid.org/0000-0003-4723-478X](https://orcid.org/0000-0003-4723-478X) Agronomical engineer from the University of Cundinamarca with a master’s degree in Socioeconomic Planning from the Faculty of Sociology of Santo Tomás University in Bogotá and a PhD candidate in Territorial Studies from the University of Caldas. She has experience working with rural communities, characterizing production systems, and baselines. She currently works as a master researcher in the Vegetable Network of the Palmira Research Center of the Colombian Corporation for Agricultural Research. mailto:atofino@agrosavia.co https://orcid.org/0000-0001-7115-7169 https://orcid.org/0000-0001-7115-7169 mailto:yrozo@agrosavia.co https://orcid.org/0000-0003-4723-478X https://orcid.org/0000-0003-4723-478X 9 The Authors Elizabeth Rochel Ortega Email: erochel@agrosavia.co Orcid: [https://orcid.org/0000-0001-7888-6073](https://orcid.org/0000-0001-7888-6073) Agricultural production engineer and agronomist and master in Pedagogical Practice from the Francisco de Paula Santander University. She is a Technology Transfer professional at the La Suiza Research Center, Cúcuta Office (North of Santander Department) of agrosavia, where, in addition to her extension component activities, she has experience working with rural and indigenous communities through participatory methodologies and social network analysis. She has publications on topics related to bean, cocoa, onion production systems, among others. Douglas Andrés Gómez-Latorre Email: dagomez@agrosavia.co Orcid: [https://orcid.org/0000-0002-6067-7596](https://orcid.org/0000-0002-6067-7596) Cadastral and geodetic engineer from the Distrital University Francisco José de Caldas (Bogotá) and master’s in sciences – Meteorology from the National University of Colombia (Bogotá campus). He is a senior master researcher at the Tibaitatá Research Center (Mosquera, Cundinamarca) and the Permanent Crops Innovation Network of agrosavia, where he works in the area of agroclimatology focusing his work on agroclimatic risk analysis and climatology applied to agriculture (processing and analysis of climatic information). He currently has publications on topics related to the analysis of the biophysical and climatic environment focused on agriculture. Henry Maza Principe (Traductor) Email: henry.maza@biointelligenza.com Institución Biointelligenza Inc. Street Address: Quebec City: Quebec State: Quebec Country: Canada mailto:erochel@agrosavia.co https://orcid.org/0000-0001-7888-6073 https://orcid.org/0000-0001-7888-6073 mailto:dagomez@agrosavia.co https://orcid.org/0000-0002-6067-7596 https://orcid.org/0000-0002-6067-7596 mailto:henry.maza@biointelligenza.com Presentation The proposal for the exchange of knowledge between the western vision regarding agricultural development and the ancestral worldview of the Arawak people, settled in the Sierra Nevada de Santa Marta in Colombia, corresponds to an exercise promoted by the Colombian Corporation for Agricultural Research (agrosavia). Its objective is to join efforts with the Arhuaco people so that, in a participatory and consensual way, they approach innovative agricultural practices without altering their worldview or culture. 12 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 From this document, it is intended to strengthen its pedagogical-technical model through two strategies: strengthen the tools used by the community in its technical pedagogical model and reinforce the IKU ancestral tradition around the spiritual notion. Likewise, it seeks to disseminate among its children and young people the role of agrosavia in accompanying ethnic communities to promote agricultural practices that protect the environment and reduce negative impacts on forests, soil, water and atmosphere during the production of their own food. In this way, the harmonization process that biofortified beans have undergone is presented as a case study. Agrosavia Rojo 43, an improved variety that is grown in the sacred territory today. This seeks to show that openness to innovation is possible, without implying the loss of ethnicity. Thus, it is about combining the intimate relationship that the members of this community have with the nature of which they are a part, living and non-living beings, their ancestors, the cosmos and the universe, and the western vision of good agroecological practices in the production of food for consumption and surpluses for sale. It also seeks to increase communication skills, both institutional agents that transmit agricultural innovation, and of those responsible, within the reservation, for the transmission of knowledge. This allows children to be part of an autonomous dynamic of appropriation of innovation for good living. 13 Presentation A fundamental aspect for the success in the exchange of knowledge is the fulfillment of the following premise: the new intercultural knowledge is only achieved in this community through the healthy exchange of knowledge, taking into account the Law of Origin and the Safeguard Plan that govern the path towards good living and autonomy and independence in the management of the reservation, respectively. In addition, it is intended that this message of changing the relationship with the planet by the guardians of the world —as the Arhuacos call themselves— can be disseminated among children and young people in multiple countries. Therefore, this brochure is presented in four languages (Spanish, English, French, and Arhuaco). Moreover, the latter not only has its own version but is also included in important sections of the other language versions so that this message resonates with its own voice and enhances its effect in shaping a new generation that cools the planet. Chwizunha’kumungwa. (presentation in arhuaco) The presentation of this brochure was prepared jointly with representatives of the Arhuaco people; it integrates their viewpoint and the way the Iku people wish to present themselves to the world, in this cosmic stage or global historical moment that allows the dissemination of these principles of balance and harmony between production and conservation for all humanity. Below, these words are presented in their original language. niwí niwigú̶nsí uzwéykwá oku̶›rigay zanu̶sín u̶nkì’tasi ka’se anikú̶n nuga’ j̶ina anúgwe rigày iku̶sé uzweykwá nu̶na’bá niwi ùmu̶ke u̶nkágesi riwiukwábá nu̶na’barí, ema akùmey wazoya awu̶n gwasíri corporation colombia neykáse izátàsi ka’se anisi uweyka agrosavia zakinuga’sé nikamu̶ u̶nku̶rewesú̶n nuga ni. ema j̶una u’kuma awíza ku̶zú̶neykari zu̶gù̶ro pówru nu̶néykasin dikín kumàmú̶ u̶nkú̶sa aukwási. iku̶sé 16 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 nu̶na’ba tá chwízu̶nhasì ka’se a’niku̶kwéykári emi kawìn a’chukwèy nanu̶ngwási, ku̶nsamu̶nu̶na’ba kízági keywu̶ au nari, emi wánisi na’ku̶nnugeykári ingìtì duzakukuméy nun’nigéri u ̶nkú̶rìwi zweykwéy niku nu̶nno íku̶ nu̶nába mowga j̶una chuna’nu̶kò. ingwi nu̶néykári powrusé bema j̶una azi káwi gun wazwéynugá nánu̶ndi uya j̶uná uzoyámu̶, awámu̶ kawnu̶nno unku̶›riwi zwéykwey nánu̶›ngwasi. mowga j̶una néykári mánu̶nka mígú̶nkwu̶yá neyka gu̶mú̶sínu̶sin u̶nkú̶básamu̶ kawnu̶nnó ka’se aniku̶ya emi kawin a’chwu̶ngwási. Ka’se kwéy u̶wéyka wínchwu̶ngwási hey u̶ndí emi zári nákú̶nnugéykarí a’yuna awnu̶nnó a’chwu̶nnusí ku̶›nkú̶nu, j̶e, awiri inu̶ ki’nzú̶mé zaríku̶n zamu̶ kía du kawu̶nnó mézanù̶ngwasí. Ema j̶wasí wasáykwa nú̶ndi zu̶gú̶ro neykasín réno’kwamu̶ gúnamu̶sín powru’zu̶nay, ka’se kwéy u̶weykasín chu̶›kà azu̶na, azanu neykasin sa’nusiu̶nkéku̶ zánu̶sín ti’ku̶rí gay in’gwi ka’gu̶mu̶ imína, o’ku̶rigáy zanu̶sín wínchwi rizweynu’gasín u̶nku̶›rígu̶nsi zárikamu̶ riwi zamu̶ dukáwi ani’ka awu̶ndí mánu̶nka gu̶ngwa mika’mú̶kánagwi iwa su̶’mú̶ mi ká’chonu̶ndi u̶ngéyku̶kwéy nisi zwey nánu̶ko, ey awi emi a’táku̶n nugèykari rimásay 17 Chwizunha’kumungwa. (presentation in arhuaco) unísi aukwéyka ka’wu̶nká’si ingwetí bema nenánu̶nki nikámu̶ winu̶›ku̶nári naku̶n’nuga, ga’wínyú̶n nu géyka, ingwi j̶na tanu̶›mézanu̶›kwéku̶ kínkumukwèykári niwerigu̶nsi zoyeika unku̶›básamu̶ gugín uzwéykwa ku̶›j̶unu̶nno kunsamu̶sin, ká chwì heyméku̶ taku̶›chu̶ ka’gu̶mu̶ri u̶ nku̶›jwási reni’kwu̶yu̶n mezari sakúku gunamu̶›sín u̶nku̶ri’gu̶nk̶u̶kwa na’nu̶nno ey awu̶n gùn re’nosi aukwéyka niku nu̶nno du’mézari kwukwéy miku̶nári wáni’ku̶ya chwiza’ni si zweynu̶nno. Introduction The traditional resistance of the ancestral peoples of Latin America to successfully implement agricultural technological innovation strategies, in accordance with the Western development model, clashes with the high levels of shortages of their own food and with the malnutrition, morbidity and mortality that this generates in their territories. There are, therefore, differences between the western model of development, which seeks an optimal quality of life for the majority of society, and the cosmogony of ancestral peoples who, based on the worldview of their native peoples, advocate a good life, a good life or a good life for their entire ancestral community. The case of the Arhuaco people, from the Sierra Nevada de Santa Marta (and hereafter snsm) in Colombia, makes it possible to identify by consensus those meeting points that facilitate the approach to a hybrid methodology for the implementation of agricultural innovation strategies, without undermining the way of feeling, thinking and acting of this community (López López, Tofiño Rivera et al., 2022). 20 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 A similar process is manifested in the indigenous educational system itself of the Arhuaco people, which seeks to comply with the criteria and indicators of the Ministry of National Education and with the cultural and spiritual strengthening of the new generation of Arhuacos. In this regard, it is recommended to reinforce their own knowledge such as their community identity, their values and their livelihoods to think well, feel good and act well before introducing foreign concepts to children and young people (García Pinilla, 2010). These young people are responsible for the conservation of the biosphere reserve and the heritage of humanity (United Nations Educational, Scientific and Cultural Organization [Unesco], 1979), based on the guidelines of the indigenous knowledge of the snsm (Ministry of Culture, 2016; Unesco, 2022). However, there is tension between the process of producing enough food for the survival of the Arhuaco people and the conservation of the ecosystem in the sce- nario of an environmental crisis, which limits the availability of water and increases the vulnerability of agricultural soils. This problem is accentuated because the rate of population increase has increased between 2005 and 2018. In the case of the Arhuaco people, there are 34,711 people living in the snsm. Although in Colombia the number of people self-recognized as indigenous in 2018 amounted to 1,905,617, for the same year the population of the four towns in the Sierra Nevada reached 85,719 inhabitants. This reflects a population increase of 56.6% compared to the last measurement made (Velásquez Agudelo et al., 2016; National Administrative Department of Statistics [dane], 2021; Ministry of Culture, 2016). 21 Introduction Compliance with the Law of Origin summons each Arhuaco to take care of their environment and teach the bonachi or younger brother to recognize that humans belong to Mother Earth and not vice versa. Given that the Arhuaco economy revolves around agricultural production, different subjects that promote work in the orchards are presented throughout basic primary and secondary education, in which beans, as a traditional crop, are present. This scenario of food production for the new generations requires the development of new didactic tools for ethnic schools that disseminate the role of agrosavia in the management of technical knowledge integrated into the worldview of native peoples, without this implying the loss of their identity and the notion of their territory of life. This hybrid notion is achieved from the co-creation that has been carried out in workshops with ethnic teachers. This booklet is made up of sixteen sections that include the material and immaterial practices of bean cultivation for the Arhuaco people. Thus, it is sought that these practices are a tool for intercultural teaching, so that, around the problematic approach of the environmental crisis that the Sierra Nevada is going through and the actions that the guardians of the universe must follow to preserve their living space, ethnicity is reinforced and at the same time progress is made in the themes of biology, Spanish and English courses. Methodology The Sierra Nevada de Santa Marta (snsm) is located in the Caribbean region of Colombia, covering approximately 573,312 hectares. It features a mountainous system encompassing all thermal floors (from warm coastal to perpetual snow). The snsm is the settlement area for the indigenous Kogui, Arhuaco, Wiwa, and Kakuamo peoples, who inhabit the Kogui-Malayo-Arhuaco, Arhuaco de la Sierra, and Kankuamo indigenous reserves (Figure 1) 24 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Figure 1. Map of the Sierra Nevada de Santa Marta (snsm) Source: self made. 25 Methodology The construction of this booklet had a participatory approach, through the exchange of knowledge, since the co-researchers not only limited themselves to asking questions, but also to exposing and contributing to the topics chosen to carry out the central purpose of the research (Sánchez Riaño & Mora, 2019). The work methodology included holding three workshops with a mamo or spiritual authority, teachers from the ethnic school of the Arhuaca Ikarwa community to develop content, a focus group with young people from the Arhuaca Umuriwa community in their environment, and another outside the reservation at the offices of the Association of Indigenous Agroecological Producers and Peasants of the Sierra Nevada de Santa Marta and the Serranía del Perijá (Asoanei), in Valledupar. This whole process was accompanied by the head of culture of the municipality of Valledupar, co-author of this text. Scenarios for the “circle of the word” were set up, understood as a meeting between peers in front of the fire, where the voice acquires a “sacred” dimension when pronouncing the words from the feeling, frequently with the use of plants such as the ayu leaf; This is also called mambear, which means the action of chewing the leaf while looking at the thought (Sánchez Riaño & Mora, 2019). 26 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 One of the main recommendations of the community is that in the representation of each step that is carried out in the management of the bean crop, the Arhuacos manage to recognize each moment without having to read the text of the description or interpretation. In accordance with the above and taking into account the level of detail of the iconography related to each ritual involved in the immaterial and material practices of bean cultivation, it was necessary to elaborate the figures through the fusion of photographs and animated images, to achieve the surreal composition that is lived in moments like these. These images were built in real time in face-to-face and virtual spaces with the Arhuaco teachers from Ikarwa and Sabana Crespo who participated in the workshops, until the effect requested by them was achieved. In this process, a step-by-step narrative was obtained detailing how biofortified beans Agrosavia Rojo 43 and the work of the Corporation’s technical team were able to adhere to the worldview of the Arhuaco people, especially the Law of Origin, to facilitate the process of acceptance and dissemination of the variety among the different Arhuaco communities. The consolidated step by step consti- tutes a didactic document for primary and secondary education in ethnic schools, in which relevant concepts for the promotion of bean varieties are disseminated; likewise, it facilitates its application for technicians agrosavia who wish to work with Arhuaco communities. Figures 2 to 7 show the workshops and meetings in which the construction and validation of the ancestral processes for the recognition of biofortified beans were carried out. Agrosavia Rojo 43 by the Arhuaco people. 27 Methodology Figure 2. Construction and validation workshop 1 with authorities. Note: This workshop was held at the Culture Office, Casa de la Cultura, in the municipality of Valledupar, within the framework of the Drought Beans KolFACI project. Ph ot o: Jo hn Z ar at un gu m uu T or re s Ph ot o: A dr ia na P at ric ia T ofi no R iv er a Ph ot o: A dr ia na P at ric ia T ofi no R iv er a Ph ot o: Y an in e Ro zo L eg ui za m ón Figure 3. Construction and validation workshop 2 with authorities. Note: This workshop was held at the culture house, in the municipality of Valledupar, within the framework of the KolFACE Drought Beans project. Figure 4. Workshop 3 of construction and validation with authorities. Note: This workshop was held at the culture house, in the municipality of Valledupar, within the framework of the Drought Beans KolFACI project. Figure 5. Content validation workshop 4 with authorities in Valledupar. 28 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Figure 6. Focus group of young people and authority of the Arhuaca Umuriwa community, carried outwithin the framework of the AgriLAC Resilient Cesar initiative. Ph ot os : A dr ia na P at ric ia T ofi no R iv er a Ph ot os : A dr ia na P at ric ia T ofi no R iv er a Figure 7. Focus group of young people from the Arhuaca Umuriwa community, at the Asoanei offices in Valledupar, developed within the framework of the AgriLAC Resilient Cesar initiative. 29 Methodology Were also carried out workshops for the development of skills in agroclimatic risk management with indigenous communities, as part of the strategy to reduce the gaps between technical knowledge derived from obtaining improved varieties, such as biofortified ones, and ancestral knowledge. Talking maps were also made to collect information about bioindicators and the meaning they give them to cultural practices (figure 8). Figure 8. Talking map built in the framework of the participatory workshop in Ikarwa. Source: self-made Conceptual framework This primer is based on the fundamentals described in the ancestral knowledge system of the four peoples of the snsm and in the Safeguard Plan of the Arhuaco people (CIT, 2016; Ministry of Culture, 2016), especially in the following concepts: Just as the invisible cell of life of an integral plant is found in the interior space of a seed, or just as the invisible cell of an integral bird is found inside an egg protected from the shell and other substances, likewise the Ancestral Knowledge System is the life of the culture of indigenous thought while the territory is the protective wrapping of the life of this Knowledge. (Ministry of Culture, 2016, p. 14) emey anawi ingu apa zunaba iniki a zarina neika naba ri, ajua kanuzey anugwe chuka azuna ey kwuya ni. Webu nari jawi andin anisi a gakun gumu iyu nari nari kawi, ikuse kanikwuyaba ta, jwai winawun nuga ikunha winukanikwuyaba ta neika, awugwe winikwuya nanun nuga chow chwi. 32 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 According to the Mamos, education contributede, as long as the young people who study are in defense of culture and territory (Ministry of Culture, 2016). The indigenous reservations settled in the snsm they occupy an area of more than 600,000 hectares that belong, for the most part, to spaces in the high areas of the mountainous massif. It is an area smaller than what is recognized as demarca- ted or limited ancestral territory, for which reason it is called “Black Line”, which corresponds to an integral and traditional space of ancestral peoples, recognized and registered in Resolution 0837 of 1995 (Cabildo Arhuaco de la Sierra Nevada, 2015). These towns are governed by the so-called Law of Origin, which guides the daily actions of its inhabitants towards what the original peoples of pre-Hispanic America call the permanent and continuous search for good living, a search that is transmitted from generation to generation through the conservation of the ways of life of their pre-Hispanic ancestors, the original peoples of America. Unlike the evolution of Western thought, for Arhuaco thought there is no paradox of the human duality between the being and its environment, because the Law of Origin gives fluidity to the individual-collective-nature-universe continuum, in which there is no predominance of any of these environments, since all are essential to ensure the permanence of their ethnic group. This notion materializes in the individual when he fulfills the Marunsama or mission, and in the collective when he fulfills the Ezwama as a principle for the use, management and care of the territory (material-spiritual), including rituals, dances and songs; Likewise, in 33 Conceptual framework the relationship with nature through the books Shishi and Punkusa, in which the functions of each living being are described and the way in which each spiritual father (payment) and with the universe are repaid, based on their worldview. According to the latter, the Serankwa or organizing principle deposits in Seynekun (the fertile land) the seed to organize everything that exists on earth and the fulfillment of its responsibility as guardian of the balance of the world (Valderrama González, 2016). The development plan of the Arhuaco and Kankuamo peoples (Safeguard Plan) has been recognized by the Ministry of the Interior of Colombia since 2015 as a blog for the endogenous development of these peoples, in a term of 100 years; this confronts local, regional and national institutional development plans. As part of the decolonial approach carried out by to Agrosavia To the Arhuaco people, concepts such as an ecological paradigm are considered, which is the one that leads towards what, from the West, is recognized as sustainable develop- ment, understood as socially just and responsible with the nature that sustains it (Galván Martínez et al., 2016). Likewise, agricultural technological innovation, which moves away from the traditional concept that privileges the improvement of productive practices aimed at increasing agricultural productivity, to give way to an orientation of interaction and collective construction of strategies and inno- vation in processes that are beyond those related to productivity and production (Organization for Economic Cooperation and Development [oecd], 2005). 34 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 It also moves away from the traditional concept of technology transfer, which means the transfer or transfer of knowledge from a transmitter that possesses knowledge to a receiver that lacks it, to go towards a process of interaction between interested parties that provide feedback to each other, in the process of solving agricultural problems in a given context (Battista et al., 2014). Lastly, there is the concept of territory, which is understood as the space that a specific social group appropriates to ensure the construction, reproduction, and satisfaction of their vital needs (Raffestin, 2011). How did the biofortified bean variety arrive in the Arhuaco territory? 36 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 • Nutritional assessments: children • Nutritional quality analysis • Agro-industrial trials • Regional agronomic assessments THE PHASED STRATEGY FASE I FASE II FASE III FASE IV 2010-20122008 2013-2018 2018-2020 2019-2026 • Sustainable production model • Registration of varieties • Production of basic and certified seed • Zonificación productiva • Articulación étnica • Mapeo de actores • Análisis de mercado • Participatory formulation of the project with the Arhuaco people. • 12 participatory workshops: ASOCIT- • Wintukwa IPSI-agrosavia • Presentation of the project in national and international calls (KOLFACI, AgriLAC/Fontagro)Co m m un ity R eq ue st Figure 9. Strategy in phases for the development and technological linkage of biofortified beans from agrosavia. Source: self made. 37 How did the biofortified bean variety arrive in the Arhuaco territory? The biofortified beans reached the Arhuaco people based on a strategy based on phases, which began in 2008 based on a request from the Government of Cesar related to the development of crops with higher nutritional content to respond to the problems of malnutrition of the ethnic population of the department. In the period 2010-2012, the first phase began; In this, sectorial tables and regional forums were held to raise awareness regarding the impact of biofortified crops, nutritional measurements of biofortified, agronomic and agro-industrial. In the second phase, between 2013 and 2018, all the regulatory processes leading to the registration and release of the biofortified bean varieties Corpoica Rojo 39 and Agrosavia Rojo 43. A sustainable bean production model for the Caribbean was also published. In the third phase, from 2018 to 2019, the biofortified beans arrived at the Arhuaco reservation. In 2018, the first baptism of the bean was carried out by an Arhuaco mamo, since during the liberation the seed was delivered to the Association of Tairona Authorities (ASOCIT). This association delivered first to ten families from different areas such as Nabusimake, Gunarwn, among others. Asocit’s actions led to the fourth phase, from 2020 to date; This corresponds to the harmonization, acceptance, and diffusion of beans in different Arhuaco communities (figure 9). In this regard, Asocit, in 2019, sold two tons of beans produced by the same communities to the state food program pae. In this context, there are also the financiers of the dissemination activities of the varieties with the ethnic group, such as AgriLAC Resilient Cesar, the Regional Fund for Agricultural Technology (Fontagro) (high iron beans) and the Cooperation Initiative for Food and Agriculture between Korea and Latin America (KolFACI) (drought beans) (figures 10). 38 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Figure 10. Biofortified beans Agrosavia Rojo 43. a. Development of the grain in the pod until maturity; b. Bean plant in the La Lucha community farm of the Arhuaca Umuriwa community, Valledupar municipality. Fo to s: G ris el da G óm ez y Ju lio R am os a. b. Description of fertilization in a bean flower Given that beans are an autogamous plant or that fertilizes itself, it is ne- cessary to include in this booklet a brief description of the floral biology of beans to explain how, through plant genetic improvement strategies, it is possible to develop crosses in the field to obtain new varieties with important characteristics; for example, higher grain production, tolerance to sanitary problems and adverse environmental conditions, and higher nutritional content. 40 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 In the bean plant, obligatory self-fertilization is observed, because when the pollen (male seed) and the ovule (female seed) are mature, the flower remains closed, so the chances of fertilization by pollen from other flowers are very low. When the flower bud is formed, it looks like a modified leaf, since it remains green, and when the flower structures are mature, the flower bud changes color and turns white or yellow (figure 12) but remains closed. The petals wrap up to ten anthers and one pistil. When the flower opens its petals, pollination or fertilization has already occurred and the wilting process begins, which gives rise to the formation and growth of the pod (Fernández de C. et al., 1986). Figure 11. Biofortified bean flower. Ph ot o: Y an in e Ro zo L eg ui za m ón 41 Description of fertilization in a bean flower Figure 12. Description of fertilization in a bean flower. Source: self made Naturally, the bean flower fertilizes itself: pollen and egg that come from the same flower cross and produce the pod that contains the grains consumed or used as seeds. Flower bud immature, fertilization occurs while the flower is closed Open flower, already pollinated The insect arrives when The flower is already pollinated Formation of the sheath, wilting of the flower How do you cross different bean plants to get more nutritious beans and more drought tolerant plants? In this section, it is briefly described what the process of crossing between bean plants consists of to obtain materials with better characteristics and adaptation to the conditions of the snsm. The planned increase in mineral content in bean grains (biofortification) is carried out by technical personnel in research centers, based on manual fertilization between bean plants with superior characteristics of iron content in the grain and tolerant to drought. On the plant, which acts as a mother, flowers with completely closed buds are selected, whose petals are opened with tweezers and a brush full of pollen from the plant is passed to them, which acts as a father; once the pollen and the ovule unite, the bean grain is generated (Mayor-Durán et al., 2016) (figure 13). 44 Figure 13. Artificial crossing of bean flowers to obtain biofortfied beans varieties. Source: self made To cross different bean plants, human-assisted pollination is required. If a bean flower self-fertilizes, how is it possible to obtain crops with higher nutritional content (biofortified)? Mother flower: ovules Father flower: pollen Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 45 How do you cross different bean plants to get more nutritious beans and more drought tolerant plants? In this way, daughter plants are generated that can present the two characteristics of the father and the mother (more iron and more tolerance to lack of water). In the bean plant, because it presents self-pollinating flowers, that is, its fertilization occurs while the flower is closed, the pollen and the ovule belong to the same flower. The wind and the pollinators that affect the flower when it opens, even if they carry pollen from other non-biofortified plants, fail to fertilize the ovule, since it is already fertilized before the petals open. This makes it easier for Arhuaco families to maintain their varieties through seed storage, thus preserving their purity through the years. However, it is appropriate to request new seed from agrosavia every five years (Rochel Ortega et al., 2022). 46 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Figure 14. How do you cross different bean plants to get more nutritious beans and more drought tolerant plants? Source: self made Biofortified crops are obtained through human-assisted pollination: The best father and mother are selected for manual crosses under controlled pollination at the research center Mother plant Drought tolerant Father Plant More minerals in the grain New bean plant More drought tolerant and with more iron Description of the process for obtaining biofortified beans This section presents the procedure carried out in research centers to obtain new varieties for peasant, family, and community agriculture. Emphasis is placed on improving the mineral content of the grain, such as iron and zinc, which are essential for the control of anemia and malnutrition. 48 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 The biofortification process manages to increase nutrient levels enough to improve human nutrition without reducing yield; it also allows the inclusion of other characteristics such as the tolerance of the crop to periods with little rain or dry years. After carrying out the directed fertilization process between bean plants selected as father and mother, the selection process of the daughter plants that mixed the desirable characteristics of their parents begins. In this way, daughter plants are produced that can present the two characteristics of the father and the mother (more iron and more tolerance to lack of water). The selection of the improved daughter plants requires, in some cases, several crop cycles for their analysis of grain production in the field and nutritional evaluation in the agrosavia laboratory. It has two registered varieties of biofortified beans (Agrosavia Rojo 43 and Corpoica Rojo 39) for planting in the dry Caribbean. These varieties were obtained by evaluating them in 12 harvest cycles to verify their good production and high iron grain content, and the value of other varieties in the region doubled (Tofiño-Rivera et al., 2016). Since 2018, seed delivery campaigns have been carried out to the Arhuaco communities through Asocit, and since 2022, through Asoanei (López López et al., 2022). 49 Description of the process for obtaining biofortified beans Proposal for knowledge exchange for the management of the vegetable garden with red beans, in accordance with the world vision of the Arhuaco people ZakɄnchosi niwi kunsɄkɄnɄ Ʉnki´tasi ichɄ zarisi chwi awkwasi ikɄ zu´kunsamusé tá 50 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Based on the results of the workshops and focus groups, a step-by-step of the immaterial and material tasks related to bean cultivation was built, in which the spiritual actions required for a variety of its own are differentiated from an improved variety, such as biofortified beans. Agrosavia Rojo 43. In the narrative of the participants, it was possible to identify four steps associated with the spiritual cleansing of the socola. In general, in what has to do with the seed, a maximum of two spiritual steps depending on its origin are identified. Because the improved variety is not native to the snsm, prior to planting —in addition to the general payments— a baptism rite is required (figure 15). In addition, the sanitation of native and foreign seeds is carried out, which are not stored together. Likewise, the technical team must do at least one cleaning step before stepping on the sacred territory, and in the sowing process, spiritual precepts are followed. The eight steps that refer to aspects of ancestral culture are enriched with some comments. based on the experience of the communities in the cultivation of biofortified beans in the snsm. Finally, some aspects of floral biology, plant breeding and nutrition are exposed in a simple way, which account for the development and impact that is expected to be achieved with the biofortified varieties in the Arhuaco people. The step by step that was obtained in this research with the community is presented below. 51 Description of the process for obtaining biofortified beans Figure 15. Baptism of seeds of sorghum varieties of agrosavia. Note: This baptism was carried out by the mamo and the women in the Arhuaca Umuriwa community during the socialization of the results of the AgriLAC Resilient Cesar initiative. Ph ot o: A dr ia na T ofi ño . Identification of the terrain Spiritual Healing 1 Component: spiritual sanitation/cultivation plot selection According to the information generated in the conversations with the community, the choice of the crop plot to which the spiritual sanitation is carried out must have the approval of the mamo, to avoid working in a possible sacred site. This perception of sacred trees, places and stones is proper to the hands, and the Law of Origin is transgressed when these elements are moved or disturbed. Thus, tradition indicates that spiritual healing is applied due to the following story transmitted by the elders orally from generation to generation. 54 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 ema ankunikumey rimaseykumana neika naba tari, inu zarika awun me juri nanundi ka mamuse du kawin azari se kunariza nani,, kwa nanu nundi azuna naba chey gow neki awaki nukukwa name, atinkunu neki anugaba, murundwa anugaba neki gow awaki nukukwa name amu se awkwey zunnin azari waka uwaba zun gawkwey nariza ni. Emey anawi gun rimaseykuma ayey ankeykumana neika nanungwa nari. According to the mandate of Mother Earth, the identity materialization is composed of two consummation horizons: intimate and external. The internal precept requires us to take the ancestral responsibility from Sein Zare, understood as an intrinsic commitment of each indigenous individual according to his identity. This indicates compliance with the Law of Origin and compliance with the recommendations of the mamos to maintain the balance between the individual, the community and nature. Ema zakuse gwa uweykari, iniki emi kwey uwari mowga naba renikwa uwa ni. Andin awiri okaku, ema andin zanu keiwu neikari sein zare keiwu zunna aukwa kawiza na ni, ema gun nunay kawi aukwey ka nanundi anikwuyaba ta, mamuse gwugaba ta, jumu zanamu mikunari kagumusin renusi. In accordance with the above, before beginning the sowing process and the identi- fication of the place where the plot will be located, a process of spiritual sanitation is carried out by the community, in which women, children and men participate, through a ceremony in which permission is requested from Mother Earth and 55 Component: spiritual sanitation/cultivation plot selection apologies are offered for the use of the territory for the establishment of crops. The ceremony seeks to achieve a spiritual alignment that guarantees the harvest of healthy grains for the benefit of the community. The proper management of spiritual restoration in advance of any material or practical activity that affects Mother Earth is mandatory. These spiritual actions imply conversation with spiritual fathers and mothers (of the mountains and mountains, of native plants and fauna, of water and rain, fire, wind, clouds, stars and planets), so that they know and ratify that the emptiness that will be caused has already been restored, and that the injuries that will be caused have been healed in advance (for example, cutting down a tree or a vine) (Ministry of Culture, 2016). Ema dumusi aukwa nunay kawi narizuna ri, bbemaneki awkwey kwa neikari, in une nun ne awuki kase wamu sa awkwey kawa neika ri, ingu emey kwa gun anugwe si warunhamu kawa gun nundi, kunkuna, jirigaka, kanu anugay pranta anusi, nunay, jewu, je, gey, buntikunu,, muññu, birakoku, awiiri aju kagumu nanun nuga., aroma zuna ko regawi awkwa… 56 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 [...] the young women interviewed state that living well, living well, and the good life lie in the balance they have with Mother Nature —which has given them everything they need to live—, solidarity among indigenous peoples, there is respect forDue to the nature and absolute clarity that all actions have consequences, it is therefore important to make the “payments” to Mother Earth to access her at all moment, mainly when sowings are carried out. (Personal communication, Kares Zapata, 2022) Iwa arukun nuga winazasikumey uweri du me zari kwukari, dume zari kwey awiri azi me zanu nari nanukwari ema kagumusin ema zakusin dikin renusi, be a gun yow niwekawaki un kundi yow inu iku pinna kwey uwa du arunkwa neikari, kagumu chow achwi nari keiwuri in une nun ne awunki meza sisa aukwa kuchu na ni. Emey uwame aburu angawi aukwari sumu kujuna neika ni. Binzari neki zeyzey kagumu a zanungwasi, uman kinki neikari em ainu anzarisi unge, bona angwasi… For young men The Law of Origin entails a respect for nature in two ways, compatibility with the community. For men, the responsibilities are focused on providing food at home and having children that will increase the indigenous population in their communities. (Personal communication, Betsy Carrillo, 2022) Spiritual Healing Component 1st component: Socola (cutting of trees and plants) 2 Component: spiritual sanitation / identification of the place for planting After the harmonization of the site designated as a plot by the mamo, the site within the plot that will be for planting is selected. 60 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 The mamos guide the spiritual process in the company of women, who are mainly called to carry out the activity. In compliance with these ancestral guidelines, when a family is given a chagra, what they must do there is established, they are shown where they are allowed or not allowed to sow, raise animals, etc. (Personal communication, Adalberto Torres, 2022). Mamu neikari amia winnaba nikamu awi igunamusuya neika ni, amia jinase gun uman du kawi nikamu awiza nari gun neri, ayei kawi anchunhey igwety nunay iniki awekuma uweri be zarikukwey mikunanunno keykumey uwa ni, ananugwa kwa. The guidelines that are considered to select the planting site are based on the aspects described in the following tradition. This is our Traditional Property Management System, where the original precept of protecting the cultural heritage is carried out during the development of the socola, the area and its surroundings are cleaned, as when the products are cultivated and harvested, the specific traditional work is done (Ministerio de Cultura, 2016). ema gun niwi andumari aukwa kutu abunna na nunno, chwey angawi unge chow achwi, bunsi ki zakusa awiri atugeku nenun kapin awi, chey anbori, chey anisi awiri uya ananika awi neri nunai kawi nikamu ankawi ukumuya. 61 Component: spiritual sanitation / identification of the place for planting In this same sense, the Arhuaca oral tradition indicates that: The sea was the mother of all that would be later. All that exists materially, the Mother possessed in her womb. Then he saw material life necessary and that was how with strong rays from Bunkwakukwi everything took on color, shape, size, spirit, in accordance with the law that the mother determined for each being. The mother saw it necessary to establish laws for food, so she created edible plants, establishing laws for their utility according to the moment, place, ceremonial, community, family, and individual act. The plants were brought by a mamo named Najunna (Barros, 2001, p 135). Jiwu ri iwa iniki kwuya tosukwey kwa za zaku nunna ni, emey awi anugwe umuta kwey aukwa kujunin azunna ni, emey anawi jwi zu jwi timbiro kumu anisi kwakuma awi nareri, yow inu antakua una ni, kaweyka, awun kwa ingu kweika, emey awi ingwety zamu nunay du kawi aukwa kujunin ingwety diwun diwun dumusukwey kawi azari zoyana ni.emey anawi keiwu zamu neika pranta gow awi a kanikwuyaba ta nari gugu awekumey nanungwa nari chokumey zoyana ni, pranta neikari zakuse najunna se unana ni. 3 Spiritual Healing Component 2nd component: burning Component: spiritual healing/burning after the socola According to the narrative compiled in the workshops and in the conver- sations with the community, after choosing the planting place, the fallow or vegetable cover is cut through controlled burning. This is done by a spiritual leader of the community, in the company of the hands. 64 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 The fire in the Iku villagerepresents the cycle of death and regeneration that balan- ces the universe (personal comunication, 2023). Gey nanun nugeykari ema iku neikase ri, ema awicha angwa nari awiri eygwi renisi zweykwa ni wingwa ni. However, the representatives of the communities indicate that there has been a change in this practice, since it is no longer carried out extensively in the orchard and is applied only ceremonially in the socola, which is done by clearing it with a machete, leaving the fallow on the ground. The negative environmental impact of burning for weed control on indigenous cultures in general has been recorded. The use of fire as part of the process of creating and destroying nature is common in various ancestral peoples. The Arhuacos recognize different types of fire. In some communities in Brazil, for example, the use of fire by the original Krahô people favors an integral functioning (forest-pasture) of the savannah through controlled fire. Additionally, managing burns not only prevents the damage caused by large fires, but also increases biodiversity. However, the negative material effects of burning on animals, the survival of some plants and the quality of water cannot be ignored, due to the fall of ash (Huertas Herrera et al., 2019). 4 Spiritual healing component after socola and burning General healing – Living and non-living things affected by deforestation and burning Component: spiritual healing/general healing. Living and non-living beings affected by deforestation and burning The general spiritual sanitation that is carried out before sowing includes the “payment” to Mother Earth for all the living and mineral elements that are disturbed during the preparation of the socola. Likewise, the damage caused to organisms visible to the naked eye and microscopic ones that live in the soil and to the soil itself is recognized. Aburu anugwe jinasin angawi jwi rekupasi ukumuyari ema anzasari ukumuya ni, ema kagumuse, yow inu pinna kwey uwa sirigun, chey angow unge, emey awi kase winkuya jina nenun mamu isa akwa name tikun rigay izasana ukumuya ni. 68 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 A basic aspect in the Arhuaco culture is the recognition of the immaterial essence of the living and non-living elements that make up nature, in which they all play an equally important role in the balance of the universe. In accordance with the above, the elders of the community indicate that the Arhuaco people, as a living entity, wisdom and society, it coexists and subsists materially and spiritually because, both internally and externally, it forms or participates in the same biosphere that surrounds us all; of the planet, the rocks, the coal, the gold, the hydrocarbon, the copper... of all the minerals!; of the storm clouds, the forests, the herbaceous plants, the water, the atmosphere, the animals, the mantles of the earth; of the nuances of weather and climate, the candlelight, the lightning, the tremors, the drizzle, the temperature; in short, of all the components that make up the natural environment. “For us, nature is as human as what is human is nature; we are a single expression of existence with the same right and duty to remain in time” (ICT, 2016, p. 125). Sanusí andimasay anukumun nunari umante azuna powruse zanu iku neika, agunkuya, bemay neki renosi zori andin kwa okaku dikin regow uwa ni, niwi niwimukuma awaki nuga, kagumu, kun, je, buntikunu, ananuga, kagumu, zari zuna, gey, kwimagwe, camasa, jewu zu buru,, wiwi zaniga, pinna zari uwa yow, ema kagumuse kununna. Niwi ema kagumuri niwi nari kawi chuka azuna neika ni, dikin iniki awkwey niwi kunari. inune nun ne awunki. 69 Component: spiritual healing/general healing. Living and non-living beings affected by deforestation and burning In relation to the spiritual harmonization prior to sowing, the participants of the workshops complemented the following: “After the socola and burning, a general spiritual sanitation is carried out. This contemplates the act of offering forgiveness to nature for the affectation of the living and non-living affected by deforestation and burning of the environment” (personal communication, Adalberto Torres, 2022). The origin of the spiritual works that are described in the steps1, 2, 3 and 4, and which took place in the socola, are based on the following story: Najunna during his trip to the afterlife in search of his wife who had died, the spiritual parents told him that to take her back he had to do work such as cutting firewood, clearing land, and building houses. However, when hitting the trees she heard loud cries of pain, for which he understood that these works should not be done materially but in spirit. So he did so. (Barros, 2001, p. 135). najunna neikari peiku amia kiwichana takun zoyana, kaku anugwe neikaseri kun bia ankeiwu eigwi annasizani kuyana, ema kun bi, kanu abeisi, uraku gawi, ey anuyeki kun bin nuseri de azuna ai keiwu nokwana emey anawi keiwu umuta neki nanu nari anugwe nari aukwey nariza ni azri keiwu arunhana ni. 5 Component according to planting schedule Lunar Phases – Waning quarter May Component: seeding/moon phases. Last Quarter: May and October After carrying out the steps indicated for spiritual healing in the socola, the sowing process can be advanced; however, it is the mamo that indica- tes the appropriate time for each planting season, according to the lunar phases. In this regard, both peasant communities and ancestral peoples refer to the importance of following the lunar phases for a successful planting. In general, the Arhuacos who participated in the workshops, regardless of their age or gender, indicated that both the planting and all the tasks carried out are programmed considering the changes in the phases of the moon. 72 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 In agricultural production, the moon has a significant and variable influence on the type of crop, since only some benefit from lunar phases, such as corn, while others are affected, such as beans, which are more exposed to pests. For sowing, one must wait for the lunar phase of the waning quarter, in May and October, in order to give the crop more strength, that is, to obtain greater grain production. Sowing is done in May and October to obtain two harvests in the year. In the waning quarter, the intensity of the lunar rays begins to decrease, which promotes the growth of the roots of the plant with respect to a lesser development of the aerial part. The adequate development, from the beginning, of the root guarantees the establishment and general development of the plant, there is a better utilization of soil nutrients (Mera Andrade et al., 2017). The men are in charge of the crops in their communities. They make their payments at the beginning of each agricultural activity. As for happiness for them, it is based on being married, having children, having their own crops and livestock, and being at peace with the community. (Personal communication, Duguan Torres, 2022) cherwa jina neika zarisi neikasirigun aukwa kawa ni. Ingwety nikamu uwai aburu angawi niga ni., ikunha zeyzey wnazunar, jwa angowna nari, gumusinusin, chwei azey kunari, paka kinusi awiri powrusin ingwikin riwari kwukwa zeyzey winazuna ni. 6 Healing of biofortified red bean seeds Biofortified bean seed sanitation In the case of the biofortified bean seed, a baptism was necessary to deliver it to the communities of the Sierra Nevada. According to the workshop participants, the baptism generates an energetic link that facilitates the recognition of the seed by the Sierra Nevada. This process is only carried out once, and then, at the beginning of each crop cycle, another procedure is carried out: sanitation, which is also done for traditional or proprietary seeds. The sanitation of the seed is carried out by the mamo. This spiritual sanitation prevents the appearance of pests and diseases, and the crop is protected from any problem in production. Biofortified bean varieties Agrosavia Rojo 43 and Corpoica Rojo 39 received their baptism in 2017, through the mamo Luis Guillermo Izquierdo, and since then they have been recognized by the Sierra Nevada (Corpoica, 2017). However, every time a seed of this variety is brought to the communities, which has not been produced in the ancestral territory or under the mandate of the Law of Origin, it must be baptized, while the one harvested in the sacred territory only requires sanitation. 76 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Zamu pinna juna neikari mamuse keywu mamu aniga ni,ema anugwe siaburu aganigari wamu neki ikumu nanungwasi kwa inikise neki ga niku nungwasi, emey anawi nunge gun bema neki anika awiza no.pinna juna ichu du uumana neikari agrosavia neika ni zi kawa 43 awiri corpoica zi kawa 39 2017 se jwa kwukumey neika ipunna ni, mamu Luis Guillermo zaki nuga, emey anawi imi pari kagumuse jwasuya ni, corpoica 2017, ey anuweki, binzari neki iniki bona uwa neikari ikuse kibunna nanu neikari jwa kusukwa zun kawa ni, iwa ki uyaba anina neikari ingu du kukusa nukin zun aukwa kawa ni. Traditional sanitation compensates for the benefits received from Mother Earth; It is also mandatory to compensate the parents who own the elements and natural manifestations so that they favor the life of all nations. Because the mamo is the receptacle of primal knowledge, he has the knowledge and ability to interpret the Law of Origin, and in this way, he clarifies the precept of spiritual fathers and mothers who are kept in sacred places. Women also achieve this spiritual articulation, by becoming sagas, as women capable of understanding the spiritual world in a similar way to hands are called. One of their tasks is to support and accompany the mamo in traditional tasks and in payments. Although there are tasks and processes that they carry out together, some are specific to men or women. In some cases, the mamo asks the saga for advice and exchanges materials to carry out the work, since she has specific materials that she shares with the mamo. 77 Biofortified bean seed sanitation mamo.aburu angawi aukwari niwi kagumusin dikin ankuriwari neika ni, awiri kaku niiwi iniki niwi kununa ankazasari, niwi kamukana angwa kumu asun gwasi, emey anawi kwakumey azoyai jumamu kwasi zwein gwasi, emey awi gun mamuri tikun zunasin renusi migakunamu ankuzakusuya neika ni emey anawi ingwi yow annusi nari, anugwe zaku anugwe kaku zey neika ingwi aukwa kawa neikari mamu igunamusi nikamu naba aburu ukumey naba, ingwi aburu neikari amia nukin kwa cherwa nukin nari aukwa kawa ni,, iwa imunu ri kwimagwe nenun azasisuya ni azi nikukwey kaho azari neika ni. The knowledge acquired by the mamo allows him to connect with all the natural elements; Thanks to this, he achieves a full understanding of the ancestral word natural, which indicates the embodiment of specific knowledge. Through the Zhátukua1, authorization is requested to our Mother Law; This is the traditional autochthonous knowledge that is handled from the beginning (Ministry of Culture, 2016). Mamuse aburu asisana neikari yow ingwi kasugusin rimasey awiza ni, ema zeynari kawi ingwi yow renoka aukwa kawin, iniku du kawi ankurimasey kwey niga, ema zhatukua niwi zazakuse ey u niwikeiza kujunin, birin pari ayei wasey nuga. 1 Zhátukua: consultation carried out by the mamos to the spiritual parents of the universe. 7 Harmonization of agrosavia’s technical team to facilitate its recognition by Mother Earth Harmonization of the technical team of agrosavia to facilitate their recognition by mother earth According to one of the workshop participants: […] In a similar way to a seed that is not typical of the Sierra Nevada requires a baptism, all bonachi [non-indigenous], who enter the sacred territory and, especially, who expect to carry out actions of relation with the community, must carry out spiritual harmonization. With this, the recognition of each individual by Mother Earth is achieved, since the bonachi do not have their placenta buried in a sacred tree, and that is why she does not recognize them. It is also expected that all that negative energy will be cleaned so that it does not reach the community. When a bonachi arrives and does not comply with the harmonization, negative things happen in the community. (Personal communication, Zaratummu Torres, 2022). 80 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 ingu ayeygwi kawi zarikukweyna ikuzey nanu neika porwu zey, nanu neika kinkri jwa kusi aukwa kawa ni, buachu neika niwi powruse chuna, uya bunachu neikari aburu angawiza na ni, ema awun nukan gwun kasin ingwi annusi jwasi za nanundi, be bunachu kinkri kunsin renokwuya nanu namegun kase jwasu nundi, emey anawi yowkuchu eima iniki wamu kawa ankawin gun sinna, powruse kinkumun nanungwasi, ingwi bunachu powruse kinkuma awi aburu angaw nanundi azi ki zun awiza ni. This action is part of the call of the Law of Origin, as indicated in the Safeguard Plan of the Arhuaco people (figure 16): The sequence of the Law of Origin is transmitted through history and tradition and is implicit in the patterns of traditional work and in the actions of the community on a day-to-day basis, which determine the way of life of our peoples. This knowledge, knowledge and manifestations are materialized, for example, in their own languages, in the way of sowing and harvesting, in baptisms for both people and crops, in the construction system of our houses and ceremonial houses, in the knowledge of traditional medicine and in carrying out mortuary processes, among others. The Law of Origin establishes the procedures to be able to strip people, objects and spaces of those polluting energies that are undesirable, For them, there is a certain space to do the exercises to dispossess said energy and spaces to nourish the subjects with the positive energies required for the return to balance. Such handling is part of the ancestral knowledge, to which the mamos access through processes of reading and interpreting the Law of Origin (Ministry of Culture, 2016). 81 Figure 16. Spiritual healing carried out by the technical team of agrosavia in the Arhuaco communities Umuriwa and Ikarwa. a. Washing hands in the process of spiritual cleansing. b. Word circle around the fire in spiritual cleansing in the Ikarwa community. Ph ot os : A dr ia na T ofi ño R iv er a. Harmonization of the technical team of agrosavia to facilitate their recognition by mother earth. a. b. ema neikari ingwety zunai neika se pari chwizinhakumuyin, anugwe naba pari unisi zweikweyka sin ingwi ankunari. Emey uwa gun kwey akweykachwizari zoya ni ema jwasukwakawagun niwi gakunamusin, zarisi, tasi akweku, ankazey, neika jumu ankasi. Iku naba pari zamusiku, uraku gawi akwaba pari, uyazey nenun pranta jwasi akwasirigun … awiri ajua nenun nanun nuga. Niwi umuke neika niwi gakunamu niwi jumaku kumu isi aukwa neika ni. Emey awi dwun zanisi zoya nenun du kukusi zori kumu ankasi aukwa niwi anugwe iyazey nenun in apa ka mikapunsi, kadukwun emey neika gun niwi jumamu niwizey naki no ingwi mamusin nunaba ta. 8 Harmonized and biofortified clean seed conservation Conservation of own harmonized and biofortified seed According to the workshop participants, the seed has a special meaning for the Arhuaco people, and its conservation is associated with different rites and procedures. After the harvest it is collected and it is baptized in a jar; it is distributed among the technicians, mamo and the people to generate a union through the seed, thus indicating that the productive model is agreed upon. The mamo invites the entire community to transmit to the seed of the biofortified beans their acceptance and accompaniment. He looks for a pumpkin and they wash their hands. The seed is given to the mamo to keep it for the community. He keeps her in a gourd with spiritual healing. (Personal communication, Jesús Torres, 2022). zamu anika awaki nungeri antaka ukumeyri, jwa kusa ukumuya ni, jweruse awi keiwu mamusin ingwi gumanusin ankubasa ukumuya ni, ingwi yow annusi nanungwasi, awi mamuri iku ingwi powru yow nakow kuya ni, ichu jwa kusi nari. Pinnasin ankipana awungwasi. So ataka awi guna anchukwa ukumuya ni, emey awi zarikukwey kawari mamuse awe ukumuya ni kunanungwasi, awi sose casa neika ni. 84 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 The sanitized grain is kept in a house (figure 17 ) and, as required, the one needed in the planting lot is taken from there. The own seeds are conserved in different and differentiated places from the improved seeds to maintain the purity of their identity. The technicians of the institutions and theethnic groups should receive the advice of the mamo from the Zathúkua. The most used elements for conservation. They are the gourds that are hung in the highest parts of the house in ventilated places. Beans from different origins are kept in separate courgettes. Iniki agruna neika du kukumana neikari urakuse du ukuma uwa ni,, ingu niwikujunay kuzunge eimi pari agukuya ni, zarikungwa nari, uya kuchu nanun nuga aykunu niwikununa ni, ey awun gun kumu anikuyari kunari zoriza ni, emey anawi gun awamu kawari mamuse pari keiwu emey nariza ni kuzari zoya ni, uman zamu du kawa birin du ukuma uwa neikari ammu urakuse warin kuja ukumuya ni, iwa ichu neikari ajway du ukumuya ni. The grains are kept until the next planting season in accordance with the traditional calendars and the permanent recommendations offered by the hands, considering that the climate has had great variations that have also affected the sacred territory. (Personal communication, Jesús Torres, 2022). niwi kanikwuyaba ta nari bema ne nanunki iwa zarina neika ingwi kugise eygwi zarikungwa nari du awa ukumuya ni, eygwi uya timase zarikumungwasi, awi mamuse gwanaba ta nari, emey anawi uman diwun anzanisi anzori nabari niwi chow ankachukweku nenun ingu wau kumey zuna ni. 85 Conservation of own harmonized and biofortified seed Figure 17. Seed conservation house. Ph ot o: A le ja nd ra Iz qu ie rd o 9 Importance of seeds Woman: Red bean (fertility of mother earth) - Man: Corn Importance of seeds The seed constitutes the guarantee of food production, and the food autonomy of the peoples depends on its conservation. Global human nutrition is supported by no more than 30 plant species (Bernal López & Amaya Castaño, 2023);. However, ancestral peoples have a more varied use of the available biodiversity for their diet and attribute an immaterial value to it, indicating that these also nourish the spirit and, therefore, humans are also considered seeds by Kuka Zerankua (God). 88 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 According to one of the workshops: […] each material entity has a reflection in the spiritual world and from there it is derived that the Arhuaca man and woman have different representations, and according to their qualities, such as corn takes more nutrients and is more resistant, it is related to man, while beans deliver fertility benefits to the earth and require more care, and that is why it is related to women. (Personal communication, Jesus Torres, 2022). Ingwety iniki nunay in une nanunki tikun di ayeigwi kawi chwizunna ni, emey anawi cherwakwa amia neikari emey diwun kawi chwizuni auga ni, emey anawi in naba ta anugwe kinusi nari du kawi inuya ni, be ichu neikari niwi kujuri uwa niwewe gun andi awiri uman chow chukwa gun nikundi emey uwame ichuri amianani. This representation also acquires a premonitory meaning regarding the sex of the unborn children, since it indicates that when the pregnant woman or the father of the child dreams of corn, a boy will be born and if they dream of beans, it will be a girl. (Personal communication, Aty Gundiwa Arroyo, 2022). Ingwety iniki nunay in une nanunki tikun di ayeigwi kawi chwizunna ni,, emey anawi cherwakwa amia neikari emey diwun kawi chwizuni auga ni, emey anawi in naba ta anugwe kinusi nari du kawi inuya ni, be ichu neikari niwi kujuri uwa niwewe gun andi awiri uman chow chukwa gun nikundi emey uwame ichuri amianani. 89 Importance of seeds In this regard, the Arhuaco worldview contemplates that symbolically the woman represents Mother Earth (Seynekun), and just as she is our mother Seynekun, life originates from her and the existence of all the elements of nature is guaranteed, such as mountains or snow-capped peaks where the waters originate. This same interpretation and manifestation is found in the woman, who is the bearer of life and mother of humanity. In this sense, the man represents the tree (murundwa), which is supported by the earth, which means that the murundwa depends on the mother Seynekun; likewise, in human beings, the woman supports and gives strength to the man (Ministry of Culture, 2016). ema iku wakuyaba tari, amia nanun nugari zaku kagumu ni aya ni, seynekun eimari niwi angwe bonuyun, awi keiwu iniki bori awiza kwey akweyka mikunari akwari eimi ni winachwana ni. Jirigaka, jun je kwakumuyeku,ema juna neikari amia naba ni achukwa ni, a ka nari anugwe niwesuya upaw, emey anawi cherwa neikari kun nari waseykumuya ni murundwa awga, emey anawi amia neikari cherwa kumu zanamu awesuya ni. Najunna, who traveled to the afterlife to look for his wife who had died, brought with him plants of all kinds that he considered necessary for human life. (Bars, 2001). najunna neikari yamun zoya unapeiku, azey amia takun wichana nunna, ey anawi pinna juna pranta unaka unani, niwi chuka niwezunase kamukanukwey kawa. 90 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Food autonomy is based on the origin of production that is associated with sacred sites, hence when we talk about the subsoil kwalama we are referring to all the clay pots that are buried in the different basins. These pots contain inside the figures that represent the original seeds of all kinds of animal and plant species. Many objects are drawn or glued on the designs of those clay pots, which symbolize the biodiversity associated with the kwalama; These objects represent the original Mothers and Fathers and it is through them that all species are connected with their origin in the spiritual world. They are the ones who maintain and give strength to food, that is why it is in those sacred sites where permits are requested and animal hunting activities are legalized, sowing and harvesting of crops and so that the seeds are maintained throughout the ancestral territory. Hence, these sites become seed banks, because their life and permanence is there. (Ministry of Culture, 2016, p. 35 and 36). zamu chow ankachukwa neikari, chow achukwey naba anina, be eimi yagu kwalama auga ankuwaseykumuyeri yowkuchu eima jweru kasin bunna pinzunay kaseandin nanun nuga waseykumuya ni, eima jweri neikari ingweti nunai zarikukweyna aguya anikwuya ni. anugasin ingwi annusi, sumu ananuga kwa iniki nanun nuga eima jweruse kuja winna ni, ingwety chowachukwa kunari gugu niwewesuya na ni. Kwalaba annusi, ema neikari kaku awiri zaku upaw na ni, eima gun niki nunai kawi kumu isuya, jumamu kusuya na ni. Ey anuwame gun eymeku gwamu ankusisukwa auga ni, ananuga gwaka awungwa nari, zarisi awkwa awiri antasi unge awiri eima zamu du kawi dumanun nukungwasi ingwi yow powruse. eimi pari emakutu kanusi neika chow achukwa nari na ni, be eimi pari gun niwizey anugwe awiri nari nariza kuna nundi. 91 Importance of seeds “The bean and corn seeds are kept in gourds with ash, usually hung between the beams of the house’s ceiling in the kitchen or bedrooms” (Personal communication, Zaratungumu Torres, 2022). Excessive humidity rots the seeds and kills them, but also the extreme dryness that occurs due to the proximity to the stove kills the embryo, which is what produces the new plant. After harvesting, the seed is dried in the sun, preferably in the morning, and stored spread out in the shade to prevent it from drying out too much at midday and losing its germination capacity. Bean seed that is too wet leaves a fingernail mark; on the contrary, if it reaches the right humidity it remains firm and does not leave marks when pressed with a fingernail. This can also be verified by adding salt to the container where they are kept; after half an hour the salt is removed and if there are lumps it means that it is still wet. The low temperature allows to preserve the bean seeds. Usually times of more than six months they decrease germination by half, depending on the temperature of the place where it is kept. In addition to ash, the seed is also preserved with chili powder, ground tobacco, eucalyptus leaves, chamomile flowers and, in a very small quantity, natural oil (Vélez & Castrillón, 2018). 10 Red bean planting component Planting seeds is done on an empty stomach as well as cleaning Component: sowing beans Planting beans is a difficult task in the dry Caribbean, as a very superficial planting causes the sun to dehydrate it and the embryo dies quickly; Likewise, a very deep planting does not allow the plant to germinate. Therefore, it is advisable to make the holes with a doodle that has a mark at 3 cm. This was known in the lessons learned by the Umuriwa community, which produced biofortified beans in 2022 in the La Lucha plot within the framework of the AgriLAC Resilient Cesar project. 94 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Regarding spiritual practices: Sowing is done in the morning fasting to strengthen the spiritual strength of the plant, because that is the spirit of mother earth. Planting is done after the monkey begins to howl, in the first quarter. On planting day sleep well, eat food without salt, you should not eat sweet or fat. (Personal communication, Zaratungummu Torres, 2022). zamu neikari twigwi azariga ni kumu anisi bonungwasi, anugwe nunai sin annusi, be eima gun zamu zun anugwe gun nundi. Zamu ri kunkunun motu te nika awaki nunge azariga ni, makeiwa tima achuna nika awaki nunge, zarikukwa kungeri dukuchu kuma awkwa, zamu nugu azanu nari gey, muna zuna gukwey neki nanu nariza ni kwa umagwi sebu kuzungeri. The planting process is carried out at the end of the payments with the mamos, for which the phases of the moon are considered. For planting, no chemicals are used, as they poison Mother Earth. For irrigation, the rains are expected; However, in some Arhuaco communities there is hose irrigation, using some sprinklers. The Law of Origin establishes calendars to take into account, favorable times and spaces for cultural management related to the four cardinal points, which constitute referents for spiritual fathers, who are the patterns of native and foreign seeds for crops and farm animals. (CIT, 2016). 95 Component: sowing beans niwi kanikwuyaba tari ayeigwi niwikanikwuya ni fechasin, ingwi rimaseykwa jwin nungwi awi, 4 punto cardinales auga niwi kanisi, uya neikari niwipausin renuga na ni. Eima neikari zamu zupaw na ni, bema neki zamu kwa anu anuga jina. The ancestral calendars have been maintained in many Latin American cultures, and these have allowed them to indicate ritual festivities, periods for planting and harvesting food products. This is part of the knowledge and cultural characteristics of indigenous groups. In Mexico, for example, the Mazatec indigenous people, who cultivate corn as the mainstay of Mesoamerican culture, have transmitted from father to son for centuries their own system for counting time, which ensures proper use of natural resources and the conditions surrounding work in the milpa or orchard. The Mazatec calendar precisely proposes the appropriate moments to fell and graze, sow (Carrera-García et al., 2012). 11 Culture cycle 78-80 days after planting Fourth Waning may and october Seed Corpoica Red 39 Corpoica Rojo bean plant 39 Irrigation Harvest Here we produce our spiritual food. 12 Climate: the arrival of the rains They begin by hearing the change in birdsong and the increase in winds The weather and its changes. Rainy season It could be considered that the environmental crisis, which is also expe- riencing the snsm, it would leave the indigenous communities in a position of uncertainty regarding the most opportune moments to sow the crops that support the traditional basic food basket, such as beans. However, in the workshops carried out with communities, it was evidenced that the Arhuaco people decide the planting date based on a set of indicators that include spiritual elements, according to the recommendations of the Mamo of each community, lunar phases, and zonal bioindicators, which are more sensitive to changes from dry to rainy phases, which are increasingly unpredictable in the dry Caribbean. 100 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 Firstly, it is that we begin the work, a work of spiritual sanitation in the month of February, and then, from the month of March, we always have a worldview from the beginning that in the month of March, even if it does not rain, the earth already begins to cool down, so they can do any type of production, then from there is where we sow the type of beans or any other crop. imunu eygwi, nabari tima febteroseri aburu angawi ukumey keywu nani, ey anuweri marzo pari azurai ri, manunka iku nankuraseri marzoseri kari ku annikun nuga ni azi ne jewu wanu ne nanunki niwi kanikwuya ni, ei anawundi bema neki bona awiza ni, ey anawi eimi pari inusi keiwu ichu kwa bema neki azariga ni. At the beginning of the rain you feel a change of song, and of insects too, the same cricket, the ant, the wind and it also shows what the weather is going to be like, and then all of that is based on, or if it is going to continue raining. (Personal communi- cation, Juan Sebastián Izquierdo, 2022). jewu jwin zuneri zamuya jinari ingu diwun yai me zanukwa ni, bema ananuga neki, sisio, sekunu, isu, buntikunu, eyma yowkuchusin ankunbumanukwa kawa ni. 13 Climate: onset of drought Flocks of birds, singing is heard in the distance, cicadas are heard, ants appear, the “guacharaca” Beginning of the dry season The Arhuaco people associate the beginning of the dry season with the song of cicadas, the appearance of ants in the fields and howler monkeys. They also indicate that, due to the wind, the birds are moving away, they no longer sing nearby, others sing in summer or are passing by. The birds that settle permanently in the area change the tone of their song when it is about to stop raining. 104 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 The monkey sings, the guacharaca arrives, the hawk, they sing when summer arrives. It is that their song changes, because when the birds are going to rain, they sing lightly and when the rain is going to pass, they sing, they change the tone (Personal communication, Dwiawin maku Zalabata, 2022). monu zamuya ni, gwacharaka kinkumey, siseku, neikari tiki zunge zamuya ni, emari du kawi antakuma uwa ni, be sisiori llewu wanungwa nari neri eimari du iri tina yeika ni chuka azari zamay, iwa ki jewu wanunga neri ikunhari diwun yeika ni. Biofortified bean crop cycle / 78 days later of sowing Biofortified beans have been planted in different Arhuaco communities such as Umuriwa, Birwa and Nabusimake, with a crop cycle of a maximum of 80 days after planting. This bean has developed optimally in the first and second semester of the year, and its short duration implies the need to carry out the work in a timely manner. Beans are more resistant to drought than to flooding, but soil fertility improves the plant’s response to attack by pests, diseases, and unsuitable environmental conditions (Rozo Leguizamón et al., 2018). The ethnic technicians trained by Fondo Acción use different biopreparations based on fermented plants to control insects, and compost and biol from manure for bean nutrition (figure 18). 105 Beginning of the dry season Figure 18. Member of the agroecological seedbed of Fondo Acción of the Umuriwa community. Note: In the photograph, the review of the incidence of pests in biofortified beans is being carried out, within the framework of the AgriLAC Resilient Cesar initiative. Ph ot o: A dr ia na P at ric ia T ofi no R iv er a Traditions assign a role for men and women in managing crops: When the plant blooms the woman should not walk in the lot. Once harvest time arrives. They harvest the harvest when the moon is waning so that it does not sting. It is advisable to plant the sisal around the garden to repel fungi from the soil. Also sow pigeon peas a year before and allow the leaves to fall to the ground where the garden will be planted. (Personal com- munication, Karen Zapata, 2022). Kanu kwa inu neki bona awi itinsa awaki nungeri amia eymake nayamu neki kaho narizani, imunu eygwi antakukwey anzunge, tima menguante nabari antaka ukumuya ni wamu ikumu nangwasi, bechu zarika aukwa wertan iniki neki naku nungwasi, zamu iniki neki kubonu nari bonungwasi. However, recently the spiritual authorities have empowered the Arhuaca woman to autonomously cultivate the garden. This recognition has also been achieved before state entities and international agencies, under the understanding that “empowering a woman is empowering her family and therefore an entire community.”(Alexandra Izquierdo, 2020). 106 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 emey anawi, iwa abiti iku nanun neikari anugwe naba du kawi aukwey kawi chey kapunkuya naba. Ema nikungwa neikari ankunnikumey atarigun zanusin nari anchunna ni, amia kumu ankasi aukwari ingwi yow rekwuya kumu kasi nanukwa ni, awiri igwi powru kumu kasi. In general terms, for the crop cycle, sowing is done in May and October, during the lunar cycle of the waning quarter, and Red 39 Corpoica seed is used for beans. Irrigation is done through a hose, so that on day 78 the harvest can be harvested. The harvest of beans and corn is done when the moon is in full phase, since in the waxing or “tender” phase there is a greater chance that the grain will be bitten by weevils. (Carrera-García et al., 2012). Je idosi akwari magerase ta ukumuya ni, be 78 jwia zungeri antakukwey kawungwasi, ichu awiri in nanun nugari tima min nunge ukumuya ni, iwa inayun nugabari uman aziki nika uwa ni uman du kau nari. In this regard, a relationship between lunar phases and the intensity of pest dama- ge has been recorded in beans. For example: In the full moon and first quarter there was less propagation of insects, possibly due to moonlight, while in the waning quarter there was greater damage caused by pests that affect this species. In general, the lunar phases influence a large percentage in agriculture. 107 Beginning of the dry season According to ancestral knowledge, each lunar phase is relevant to different areas such as soil, harvest, pruning, planting, pests, etc., with the full moon and new moon being the ones that are considered most useful for crops to have better productivity. (Mera Andrade et al., 2017, pp. 40, 43). Ichu naba kuwarunhakumaki nugari, tima chwi awi, amuka zanunge,, wamu ikumu nanungwasi, be tima min nunge kwa inayun nunge zarikundi awu sekunuse guya, ya tima wakun nugame, iwa makeymuru nekuri zamu uman sekunuse anguya kawi chwizunna un,, inu zarisi akwari tima chwukwa ingu amukuna ni.ikuse winukanikwuyaba ta,nanundi tima antakumey zoyai kaseri ema boriza ni winya jwasuya ni, zarisi, abeisi, sekunu, etc tima min nari kwa tima abiti nabari uman du neika izuna ni. Biofortified beans can be safely included in the gardens of the Arhuaca families, in crops associated with the species that make up their own diet, such as corn, sweet potato, ahuyama, yam, cassava, cabbage, chives and other types of beans such as cowpea, pigeon pea, etc.; likewise, during the establishment of fruit trees, such as bananas, cocoa and coffee. Ichu ini azuna neikari iku chey kapunkuyai du kunariza ni, eima juna zamu nanun nugari ema ni, in, batata, ammu, ñame, irokwu, col, sibolla, ajua nenun, ichu neika caupí gadul, etc, emey awi anzori uwaba ayei andebori prantanu cacao awiri cafe. 108 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 In the Motilonia Research Center, located in the municipality of Codazzi, depart- ment of Cesar, positive results were recorded in multi-layer arrangements, and in the biofortified bean linkage plan project. The production of biofortified products was monitored in several Arhuaco communities in the snsm, such as Nabusimake and Jerwa (López López, Tofiño Rivera et al., 2022). Although the planting of beans is related to the arrival of the rainy season, due to the processes of change and climatic variability on the planet, it is increasingly necessary to have some type of irrigation system to ensure the harvest, which can be through ditches or by sprinklers, taking advantage of water sources located above the lot so that its movement is given by gravity (Jiménez Cisneros, 2012). It is important to ensure crop water during flowering and pod formation, that is, up to 40 days after sowing. Another important aspect has been observed in community, own and intercultural processes. In order for young people and women to apply ancestral knowledge in the pre- paration of biopreparations that nourish the soil, they must be based on plants and composted organic matter, with which pests and crop diseases are controlled, including beans. Iku abiti neikari amia kwa cherwa sumu juna jwasuuya kawasuya neika ni, kase kamukana awiza, ema neikari kun amukuna nariri abonu naba se ikununa ni, ema zun nari wamu ikumeyza winnchosuya ni, zamu wamu ikumeyza name. eima neikari ichu 109 Beginning of the dry season The Early Childhood Care Program of the Colombian Institute of Family Welfare (icbf) relies on institutions such as Fondo Acción, Asoanei and agrosavia. Thus, a high grain production can be obtained by adding ground bone or composted goat or cattle manure, since they contain high levels of phosphorus, a nutrient that helps grain formation (Rivero Herrada et al., 2016). The addition of these natural products does not contravene the Law of Origin and guarantees in the long term the conservation of soil fertility for food production (figure 19). It is also important to harvest when the pods are completely dry to avoid the appearance of fungi that rot the grain and affect human health. Ph ot o: A dr ia na P at ric ia T ofi no R iv er a Figure 19. Compost production in the Arhuaca Umuriwa community by the Fondo Acción agroecological seedbed. 14 Bean harvesting Part of the harvest is destined for self-consumption, another is kept for the next planting cycle and the rest is exchanged or sold Bean harvest/sanitation prevents the appearance of pests and diseases Harvesting at the right time of the bean crop determines the storage time and its quality. When grain with high moisture content is harvested, it is easier for storage fungi to appear, which affect human and animal health. Ideally, the beans should be harvested when the plant has removed the leaves and the pod is dry (Rozo Leguizamón et al., 2018). 112 Description of the ancestral processes for the recognition by the Arhuaco people of the biofortified beans Agrosavia Rojo 43 According to the results of the workshops, the Arhuaca community uses sanitation rites to avoid the appearance of pests and diseases, and at the same time recog- nizes that the optimum harvest time avoids losses due to seed rot. Community processes are also referenced, such as the harvest to distribute the seed among the families that contribute to the workforce (figures 20 and 21). Ph ot o: Ju lio R am os Figure 20. Community harvest of biofortified beans produced on the La Lucha farm, within the framework of the AgriLAC Resilient Cesar initiative. 113 Bean harvest/sanitation prevents the appearance of pests and diseases Ph ot o: M ar ia Iz qu ie rd o Figure 21. Community benefit from the biofortified bean harvest obtained on the La Lucha farm, from the AgriLAC Resilient Cesar initiative. In this regard, the community narrates the tradition around the harvest: Before collecting the grain, no one can be in discussion, they must be calm, happy and always grateful for the benefit that the land is giving them. The grain is collected in the morning fasting to catch the sap of the plant next to the harvest, because that is the spirit of Mother Earth, that energy allows magically nurturing the ancestral practices. (Personal communication, Jesús Torres, 2022). rimasey awun