The findings indicate that there is a strong position of the ICOs in relation to the way they see the world (cosmovision) and its relationship with the raison d'être to formalise their initiatives. In fact, although varied, the five CSEs agreed that one of the main motivations to formalise their projects was to reinforce their culture and develop their ideas based on their own understanding (see Table 6.1). Cosmovision appears to be an essential element for all selected indigenous community groups, as it is considered a determinant factor to establish a coherent autonomy constituted by self-knowledge, identity and language. As shown in Chapter 5, the selected indigenous communities have a very different way of seeing the world, and therefore shape their own societies based on their own norms and values. That is to say that their cosmovision clearly influences their actions by shaping a repertoire or ‘tool kit’ of habits, skills and styles from which they construct strategies to tackle local issues (Box 6.1). Here is a link with the BV theory, as it is influenced by the worldview of the Quechuas and Aymaras (see Chapter 2), in which indigenous community values and actions are proposed to shape a new society.
Box 6.1 Cosmovision Influencing the Formalisation of the ICOs
Well, we as Misak … started thinking that as our sacred places, the worldview according to the law of origin. Well ... Then we thought that we have to, let's say preserve the ecosystems of the páramo, that belongs to the cooperative, right? … the páramo, the forests, the "redoubts" that exist…... So that's what happened to us … we started to organise as the Asociación Jardin Botánico las Delicias to preserve the ecosystem of that is belong to the Cooperativa Indígena las Delicias and encourage the community to work the land sustainably and think about our future generations… [Member, MKFG1.6, CS1].
By creating projects, we celebrate our culture and therefore reinforce our identity…. we are selling our products… our products that are produced from our territory and with our knowledge… we set business to show society that things can be done in our terms and in our view… By commercialising it we look for an identity empowerment … [Weaver/
Treasurer, VIWA2, CS5].
The literature indicates that during the colonisation and post-colonisation processes, indigenous cosmovision is practically excluded and undermined by Western culture that
is practically imposed, either by violence or by coercion, and it became the main dominant discourse in the society (discussed in Chapter 2 and 5). The participants point out the need to rebirth their cultural practices and develop their own actions shaped by their worldview as an act of resistance. The findings indicate that in all ICOs, identity and language are identified as key factors to maintain their indigenous culture. For instance, during the video production stage, participants were always keen on providing a factual report of their initiatives but always by highlighting the importance of their indigenous identity and language. In fact, there were times that video interviews were conducted in their own language.
Furthermore, Box 6.2 illustrates a general concern that was raised during the focus groups conversations about identity and culture. Participants expressed the will of the community to develop initiatives that could help to maintain and/or reawakening their indigenous culture, particularly since new generations are not interested in learning about their indigenous cultural roots. Thus, the author found the strategy to formalise their informal initiatives to systematically generate opportunities for the community while reinforcing their indigenous culture.
Box 6.2 ICOs’ Development to Revive Indigenous Culture
Let's say, to strengthen our life project … the life project of the Misak community ….
There are actions that we are taking place to strengthening our language, our own economy, health and education ... what we are doing for example? La Cooperativa Indígena las Delicias or the association, they were created to revive who we are and where we are coming from, by doing this our future generations will appreciate what means to be a Misak [Member, MKFG1.9, CS1].
Eh yes. Today, the majority, almost 50 percent are losing their language. Why? Because ... Because of the Western education, they are copying, let's say that. And that's why, with this project, we are trying to improve and strengthen our language, right? Because language is the way of life. And if we lose that language then the ethnicity ends. The Puinave ethnic group [Treasurer, PUFG 1.3, CS4].
I would consider that in order to survive the community has walked an educational model that is aimed at the cultural strengthening of the Wayúu people and especially the inhabitants who are in this area. From the same school practice acquiring Western knowledge adapting them without losing that identity through the fabric and the production of our art, through the garden, through knowledge because knowledge is universal and the fact that we are a people that are geographically delimited both culturally as geographically, not us but ... it does not take away from us to know the world that exists beyond the fact of wanting to maintain a culture, we cannot be a geocentric town to close there and stagnate there… But it is important to create projects that combines both worlds while strengthening our Wayuu culture
[Community Member, WAFG 1.4, CS5].
In relation to the above, another interesting aspect that emerges from the findings is that in some cases at a formal level, indigenous cultural practices seem to be commercialised while seeking to reinforce their culture. The ICOs manifest cultural fortification through two methods: (1) practiced-based, in which they utilize their knowledge of farming to distance themselves from Western practices (i.e., to some extent agriculture and pasturage etc.); (2) produced-based, in which products are made from raw materials that have been produced by their ancestors (i.e., mañoco snacks) and/or by weaving their own art to be commercialised in the national or international market. As seen in Box 6.3, participants highlight the importance of celebrating their culture while doing business.
In the existing literature it can be seen how indigenous organisations are created to offer a different option to practice an economy based on their own knowledge (see the work of Peredo and McLean, 2013) and how entrepreneurship theory can be complemented by indigenous people’s experiences.
Box 6.3 Celebrating Culture While Doing Business
We have many services to offer…in fact out tourist chain is compounded by different activities that we do every day in our community such as go fishing, hunting or cooking our traditional food… we also offer traditional medicine … we connect out tourists with our local shamans, alternative medicine is becoming really popular and there are plants that only can be found here in the amazons…to be honest we offer this because is the only thing we know to do... people like to show our culture while doing business is win-win [Member, VIPU5, CS4].
The Wayuu mochilas became really popular at national level… the paisas [referring to people from the Antioquia region] came here stole our knowledge and style and they are manufacturing our Wayuu products at cheaper price, as they have better equipment … what we do is do our products in our styles, our products have a meaning and we are proud to making them in our own way [Weaver, WAFG 1.7, CS5].
Ancestrally, we have consumed mañoco, my grandparents did, my parents did and I did…we are offering in a snack what we consume on a daily basis…it is actually a really good way to promote our culture and do business [Treasurer, CUFG 1.5, CS3].
In this respect, fieldwork evidence shows that all the ICOs selected for this study engage in indigenous practices while doing business. Minga and bartering are reported to be actively exercised by the CSEs to complement their business activities. As seen in Box 6.4, one of the co-founders of the Asociación Jardín Botánico las Delicias, recognises that minga and bartering are ancestral practices that enable community within the Misak culture, but simultaneously help the business as labour costs are reduced to nearly zero and waste management reduced.
Box 6.4 Cultural Practices Contributing to Business Performance
It is really important that our children learn and experience what our grandparents and their grandparents used to do… so, practices like the minga and bartering help us to connect with our forefathers… also, it is really important because it nurtures our projects… when we have a big job to do we call out for minga of working and that’s really helpful… also, when we have a surplus of production we going to the Tuesday’s market in Silvia and we exchange our products to others [Cofounder, V1MK8, CS1].