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Journeying into the Jungle: by Tatiana de la Tierra for La Bloga

Sunday, November 28th, 2010
February 22, 2011 10:00 amtoApril 22, 2011 10:00 am

Tatiana de la Tierra — a wonderful poet/performer in her own right — interviewed Hector and Diane in Pasadena on November 17 after reading The Blessing Next to the Wound. She brought buñuelos direct from her recent trip to Miami. Hector made coffee. We talked. And talked. Here is what she wrote following our visit.

Sunday, November 28

The Blessing Next to the Wound JOURNEYING INTO THE JUNGLE

by tatiana de la tierra

Inside the psyche of a young man being tortured in that cell at the top of a hill there is a book that will one day tell his story: The Blessing Next to the Wound. A political memoir rife with intimate and harrowing details of fractured life, this book takes deeply personal wounds on a journey to global healing. This is the story of Hector Aristizábal, a Colombian theater artist, activist and psychologist. It is about some difficult issues—abortion, homophobia, drug addiction, racism, exile, prison, immigration, murder, torture, and the U.S. juvenile justice system. It is about the intersection of creativity, ruptured reality, ritual, and therapy. And it is about Colombia, where the story begins and returns to at critical junctures.

Co-written with Diane Lefer, The Blessing takes place in Medellín, Colombia and Los Angeles, California, with many stops throughout the world. Aristizábal hails from the low-income barrios on the outskirts of Medellín. Rounded up at four in the morning in 1982 by the army in search of guerrilleros, the twenty-two year old university student was taken to a compound where he underwent questioning along with beatings, waterboarding, electric shocks, mock executions, and psychological terror. Ten days later, thanks to pressure from human rights activists, he was released (and went into hiding). His brother Juan Fernando, who had also been arrested, was imprisoned for several months for carrying a machete. In 1999, when his brother was murdered by paramilitaries for his past ties to the Ejército de Liberación Nacional guerrilla group, the enraged Aristizábal demanded an autopsy of his brother’s corpse and photographed the event.

Out of this experience came “Nightwind,” a solo play that re-enacts Aristizábal’s torture and his brother’s autopsy. Co-created with author Diane Lefer and musician Enzo Fina, Aristizábal performs “Nightwind” in the U.S. and around the world.

“The play opened doors for me,” he says. Diane Lefer, Hector and I meet for coffee and conversation one morning in Pasadena. He’s recently returned from an ayahuasca retreat in the Amazon jungle, where he experienced the plant’s healing, illuminating, and maddening psychedelic “pintas” for the first time. Later tonight, he’s heading to Nepal to perform “Nightwind” and “Kiss of the Spider Woman” at the Kathmandu International Theatre Festival. “‘Nightwind’ opened the chamber of torture for people to see inside, opening the chamber for me to come out of it and not continue to live in it.”

The play also led to further collaboration between Lefer and Aristizábal, including writing and publishing magazine articles. The two joined political and artistic forces after people responded with suggestions that they write a book. Armed with Hector’s journal and his Masters thesis, Diane immersed herself in his voice and interviewed him, his family and others for further details. “Writing the book was harder on me than on him,” she says. “Telling your own story can be cathartic. Putting yourself in someone else’s head, that’s something else. Also I kind of lost track of myself for the years we worked on this, being so identified with his experience.”

Disgusted with U.S. politics and this country’s role in the world, Diane dropped out of college and ran away to Mexico years ago. She refers to herself as a “young idiot” for the time she took a bus through Guatemala and “got a guy with a motorcycle to take me into the United Fruit Company plantation,” where she marched to the manager’s house and demanded to see “the books.” Today, she is hooded and wears an orange Guantanamo outfit on her profile picture on Facebook. This was taken by Robin Lynne Gibson, a photographer who witnessed Lefer in street protest attire the day she was mistaken for a terrorist by the Los Angeles Police Department. The Facebook caption reads, “I thought I’d be able to change the photo by now.”

Lefer writes fiction, advocacy journalism, drama, and nonfiction. She avidly supports Duc Ta, a young man who’s been unjustly locked up in California prisons since 1999. Her activist affiliations include Witness for Peace, the Program for Torture Victims, and the Colombia Peace Project. As her “young idiot” spirit lives on, Diane Lefer is just about the perfect person to bring The Blessing Next to the Wound: A Story of Art, Activism and Transformation to light.

How did Hector like having his voice channeled by Diane? “It was fantastic. I didn’t have to sit,” he says. “The book exists thanks to Diane, her artistry. She forced me to go deeper… She provided the structure and made final decisions.” One decision she made was to cast the protagonist as truthfully as possible without glossing over his flaws. “When he does workshops, people come to him like he’s this great hero… I want people reading the book to feel like they can overcome anything that’s happened in their past. He’s not perfect. He has issues.”

A structural decision she made was to carry the story back and forth, from Colombia to the U.S. and beyond, out of chronological order, letting the themes drive the narrative. In twelve chapters, we are exposed to a man’s private life—a marriage that blooms and crumbles before our eyes, the lingering psychological effects of torture, a fetus pumping with life that falls into the palms of the hands, a group of men shedding tears for the grieving brother who is unable to cry for himself. Just as important are sociopolitical discussions about complex issues brought out from the personal, and abundant anecdotes and psychological perspectives about people healing through crisis.

With this approach, The Blessing transcends any one person’s experience. For example, “Life from Barren Rock” is a chapter about Hernán Dario, Hector’s thirty-one year old brother who is dying of AIDS after a lifetime of unacknowledged and unaccepted homosexuality. While the chapter centers on his dying brother’s life, it is also about homophobia, the sexilio of gay Latin Americans who leave their countries of birth to live freely as homosexuals, transgender mujeres in Los Angeles, and the power of ritual.

A lot happens in The Blessing, and it took me a bit to get accustomed to narrative jumping around—from personal voice to political discourse, from Medellín to Palestine to Passover dinner, from Hector being in one country, then another, on and on. The book is packed with so many references and information, I wish it had an index. And I appreciate how Colombia is represented here; I can see it vividly. This book is great for anyone who wants to understand the country’s complex history, with concise explanations of La Violencia, guerrilla groups, cocaine mafias, paramilitaries, and phenomena such as los gamines, los deshechables (the disposible ones), young hired killers known as sicarios, and much more.

With training in the performance arts in Colombia, Masters degrees in psychology and marriage and family counseling, twenty years of psychotherapy under his belt, serious personal drama and a penchant for mixing it all up, Aristizábal has developed, over time, a comprehensive and creative approach to healing. He travels the world now, teaching techniques inspired by Augusto Boal’s Theatre of the Oppressed. “I also bring psychodrama and the use of ritual, using theatre as a laboratory to explore alternatives to conflict, and theatre with community groups to reconnect with roots of where we come from.” He has offered his workshops all over, including Palestine, Afghanistan, Nepal, India, Northern Ireland, Israel, Canada, Spain, Colombia, Cuba, and the U.S. In Southern California, he has worked with marginalized communities—immigrants, gang members, torture survivors, pregnant teenagers, AIDS patients, “at risk” students and youth in juvenile detention centers.

His subject matter is heavy, I say. How can you focus so much energy on everything that’s painful and wrong in the world? “I hear you, I hear that from my family,” he says. “My sister says ‘you’re morboso’.”

But I won’t tag him as morbid. It’s just that he “goes there” to places that are ugly and uncomfortable. And he stays there long enough to recount, explore, bear witness, find the blessing, and transform.

“My wounds have informed my work,” he says. His brother’s homosexuality and struggle against homophobia inspired him to become a therapist. The time spent with his dying brother led to his work in hospice. He framed his experience with torture as an initiation that marked the beginning of a new life. The death of his murdered brother brought shamanism into his personal healing. When confronted with teenage peace activists from Colombia’s Red Juvenil, his internal terrorist shifted out of retaliation.

“The wound is a tomb for the things that need to die and for the things that are born out of the wound… Most traditional societies believe that when something happens to a person it is important to pay attention to it and find meaning in it, not pretend it didn’t happen.” He uses medical analogy to make his case: a physical wound requires cleaning and disinfecting before it can be sewn up. “In psychic wounds, the idea is not to wound ourselves but to look inside to see what happened to us. What are the internal resources that are awakened in us? … The idea is sufrimiento. To suffer is to bear it, to be able to understand what is in pain… to learn from the pain.”

I get it. A part of me wishes I had not read this book because there are things I’ve tucked away that I don’t want to feel or remember. Yet I am grateful that a book exists to take me there. “We have to do the soul’s work, which is going to the darkness to find the light,” says Hector. “That’s ayahuasca. You go to a dark place and see things; that’s where the light is. You go to the jungle to go into your own jungle. It is a paradox, but it is a beautiful one.”

——–
The Blessing Next to the Wound: A Story of Art, Activism, and Transformation by Hector Aristizábal and Diane Lefer. Lantern Books, 2010. Available in paperback and e-book format for Amazon’s kindle. Labels: , , ,

Hector and Diane on Uprising Radio, KPFK

Friday, November 5th, 2010
November 10, 20108:00 amto9:00 am

Sonali Kolhatkar, host of Uprising Radio, interviewed Hector Aristizabal and Diane Lefer about The Blessing Next to the Wound and their other projects on Wednesday, November 10th on KPFK, 90.7 FM.

An audio file of the entire program is available at the website. www.kpfk.org and here’s a video taste of the first part of the interview:

target="_self">Uprising Radio, November 10, 2010

And we have to send mil gracias to Sonali. The broadcast brought out a lot of people to our book events. Standing room only at Village Books in Pacific Palisades and at Vromans in Pasadena. Friday night, Nov. 12 at Vromans, about 60 people joined in as Hector drummed, told stories, got everyone to sing a West African song and yes–we did discuss the book, too. The morning after, this reaction came via email:

I felt like exploding I loved it so much.
I hope everybody gets to read it!

“You can only oppress people for so long” – the UAW weighs in on the School of the Americas

Friday, November 5th, 2010
Solidarity

‘You can only oppress people for so long’

How the U.S. Army’s School of the Americas in Georgia uses your tax dollars to train soldiers who torture – and kill – organizers in Latin America

In an interrogation cell at the Medellin headquarters of the Colombian military in 1982, the guard covered Hector Aristizabal’s hands and arms with a wet sweatshirt, tied a lasso around his hands, threw the other end of the rope over a wood beam in the ceiling of the cell, drew Aristizabal’s arms above him and began to raise his bruised and battered body off the ground, held by nothing except his tired, bound hands and wrists squeezed tightly together by the taut rope. His blindfold meant he couldn’t see when the guard took the first swing at him. But he felt the pain soon enough. The guard began to beat Aristizabal as he swayed back and forth, hanging from the ceiling. The blows came steadily.

By that point, pain and fear were his constant companions.

He had his head submerged in a dirty bucket of water repeatedly until he felt as if he was drowning. Rivers of pain pulsed through his convulsing body with electroshock. He was denied water for days. He wasn’t allowed to use the bathroom. He was starved, so much so that a guard who had a moment of pity once tossed a stripped meat bone from his dinner through the cell bars to a desperate Aristizabal. Aristizabal hungrily sucked the marrow from the bone. He remembers the taste of that marrow today, 28 years later. After 10 days he was released, but his brother and his companions were jailed, all because police found a book in their possession that police said made them suspected anti-government subversives, which they were not. Years later his brother would be murdered, Aristizabal says, by the Colombian paramilitary.

A member of the Screen Actors Guild, Aristizabal settled in California after moving to the United States in 1989. He had grown tired of watching a steady stream of people he loved tortured and killed by Colombian paramilitary death squads.

The same Colombian military that tortured Aristizabal – and those thought to have killed his brother, and tortured and murdered union organizers and other human rights advocates for decades – have been trained in counterinsurgence techniques with your federal tax dollars.

That training has taken place on U.S. soil since 1984.

Many members of the Colombian military, and paramilitary units from countries throughout Central and South America, are graduates of the U.S. Army School of the Americas (SOA) at Fort Benning in Columbus, Ga.

SOA training facilities and personnel represent a small population at the huge Fort Benning base, where our honorable troops serve.

The base has an average daily population of more than 100,000 members of all the armed forces of the U.S. military and is the Army’s largest training installation. It’s capable of deploying units anywhere in the world.

In contrast, the SOA has roughly 700 to 1,000 students and represents a small portion of the distinguished base’s activity.

The combat training school for Latin American military members opened in Panama in 1946 at the beginning of the Cold War and the early stage of America’s post-war resurgence as an economic powerhouse. Fighting communism and protecting American natural resource interests in other countries were key, especially where our hemispheric neighbors in Central and South America were concerned.

Since its inception in 1946, the SOA has been heavily funded with U.S. tax dollars. When it moved to Fort Benning in 1984, however, Panamanians were happy to see it go. Said then-Panamanian President Jorge Illueca: “[SOA is the] biggest base for destabilization in Latin America.”

Since 1946, School of the Americas Watch (SOAW), a group that has been fighting for years to close the SOA, estimates roughly 60,000 soldiers in Latin America have graduated from the school, learning psychological warfare, sniper training, counterinsurgency techniques and interrogation tactics.

Graduates typically go back to their home countries and join secret police units or death squads that target anyone the SOA has trained them to view as threats to their country. According to SOAW, suspects are defined as educators, religious workers, student leaders and anyone (including union organizers) working to decrease the poverty created by staggering income and land ownership disparities in Central and South American countries where SOA graduates operate. Countless Latin Americans have been targeted by SOA graduates with torture, rape, assassination and disappearance. The watch group says SOA’s graduates include notorious dictators such as Efraín Rios Montt of Guatemala and Hugo Banzer of Bolivia. They also say graduates were responsible for the El Mozote massacre of 900 civilians in El Salvador, the assassination of Archbishop Oscar Romero, the 2005 killings of eight members of the San José de Apartadó peace community in Colombia, and the 2009 overthrow of the democratically elected president Zelaya in Honduras.

Union organizers in Colombia are particularly targeted by the country’s SOA-trained military with threats and violence, including murder. According to the Canadian Foundation for the Americas, the murder rate for union organizers in Colombia reached its peak of 275 in 1996. While the rate has decreased since then, SOAW reports that Colombia is still the most dangerous place for union organizing in the world. The International Federation of Free Trade Unions said trade union activists are being “systematically eliminated with most of the killings carried out by paramilitary groups which enjoy the tacit complicity of the SOA-trained security forces.”

Why is the United States training military members who later torture and kill to suppress union organizing and other social justice movements in Latin America? The answer is an old one: wealth, power and union-free labor.

“For the past several decades, the United States was allied with dictators in Latin America who helped that region’s small, elite group of wealthy landowners,” said SOAW founder Father Roy Bourgeois, a Louisiana native, who lives just outside the gates of the school in Fort Benning where he carries on his work.

“We got involved militarily with these countries because they were rich in natural resources, with coffee in Colombia, bananas in Central America, copper in Chile, petroleum in Venezuela and tin in Bolivia, for example. With their militaries, the U.S. joined with them to exploit those natural resources and to pay workers $1 a day and exploit cheap labor. There were no labor laws there,” said Bourgeois.

“We were like the new conquistadors. We enriched ourselves off the backs of the poor,” he added.

Lobbying Congress to cut aid to SOA is one approach Bourgeois and a growing anti-SOA grassroots movement uses to try to shut it down. Another is raising awareness among Americans that their federal tax dollars are funding the training of violent oppressors in Latin America who target union organizers working for the same rights for workers that many Americans have.

Besides educating the public about SOA and lobbying Congress to pull the plug on SOA funding, a third tactic began in the 1990s and has grown ever since.

“We decided to gather at Fort Benning each November around the time of a particularly vicious massacre perpetrated at the hands of SOA graduates. On Nov. 16, 1989, at Jesuit University in San Salvador, El Salvador, in Central America, military police entered the campus after midnight, dragged six priests, a young mother and her daughter out of their rooms and slaughtered them,” said Bourgeois.

“It made the front pages of the news worldwide. They were killed for trying to bring about dialog about the small elite that had most of the land and the wealth, speaking out against worship of wealth and power, and criticizing the suffering caused by U.S. foreign policy there,” he said.

The massacre sparked a congressional investigation, which concluded that those responsible were trained at the SOA.

“We wanted to express our solidarity with the people who are victims and to keep alive the memories of the thousands killed by these graduates,” said Bourgeois.

That first vigil in 1990 attracted about 100 people and grew each year. Now as many as 20,000 participate.

The SOA’s track record of targeting union organizers is especially poignant for those who care about the rights of workers everywhere to organize. UAW President Bob King started attending the November vigils in 2001.

“In our early organizing days the UAW would never have been successful without the support of other unions and people of conscience.We have a moral responsibility to support unionists, community activists and others in Central America working for democracy and justice,” King said.

SOAW says an SOA training manual the Pentagon released in 1996 stresses that graduates should go after union organizers for false imprisonment, torture and execution, and these tactics should be used against those who “support union organizing or recruiting; distribute propaganda in favor of the interests of workers; sympathize with demonstrators or strikes; or make accusations that the government has failed to meet the basic needs of the people.”

Bourgeois said that’s why a growing number of UAW members have been coming to the vigils. “The big word is solidarity. Union members and I are at the vigil to express our solidarity as workers,” he said.

Some union members have even made the sacrifice of being voluntarily arrested at the vigil and imprisoned.

“In 1997 I went to my first vigil,” said Rebecca Kanner, who helped organize workers at the Ecology Center of Ann Arbor (Mich.), members of UAW Local 174. She went back to the vigil year after year and saw a growing number of UAW members there. It made perfect sense to her.

“SOA graduates target anyone who wants change – especially union organizers,” said Kanner. “Organizers in Central and Latin America are trying to give a voice to the people, give them justice. People are barely paid anything down there and work long hours in unsafe conditions.”

At the 2000 vigil Kanner chose to make her powerful statement by being arrested when she crossed the main gate on the base at Fort Benning.

“When you cross into the base, it’s very spiritual,” said Kanner, adding she was inspired to direct action by early school teachings about the duty to speak out against injustice.

“I also was inspired by the Jewish concept of ‘tikkun olam.’ Translated from Hebrew, this means the just ordering of human society and the world or, more literally, the repair of the world,” she said. “And I was inspired by the Jewish prophetic tradition of social justice. As a Jew, I am moved to work to repair the tragic consequences of the SOA.”

She was arrested and stood trial in May 2001 with 25 co-defendants who also crossed the line that day in 2000. Kanner said the judge listened to each defendants’ statements with patience, then sentenced most of them to six months in prison.

“Bob King saw my story in a local newspaper, and when we talked he asked what he could do to support me,” said Kanner. She asked him to take her place at the November 2001 vigil, which she would miss because she’d still be in prison. So he did.

“We’re hoping to have more UAW members come to these vigils,” said Kanner. “That’s another reason I crossed the line.”

Kanner has been attending the vigils every year since she was released from prison in 2002.

Brian Schneck is president of 1,500-member UAW Local 259, based in Hicksville, N.Y., representing auto dealership workers. Schneck has attended all but one of the SOA vigils since 2003 with many of his brothers and sisters from the local.

“In 2003 my local president, Bill Pickering, attended a UAW Independents, Parts and Suppliers [IPS] Conference in Pittsburgh. At the time, Bob King was head of IPS, and he brought in Father Roy Bourgeois as a guest speaker. His presentation inspired me, so I’ve gone every year except for 2005 when we had difficult negotiations at the local,” said Schneck.

“The militaries in Central and South American nations are taught by the SOA to engage in terrorism, target union sympathizers, religious leaders and educators – all to keep people down. We believe that shouldn’t be happening,” Schneck added. “Since the Sept. 11 terrorist attacks, we’ve been told that terrorism is bad and we have to root it out across the globe. But every day our tax dollars fund the SOA’s teaching of terrorism.”

There has been a slow response from the U.S. military as public pressure to close the SOA has grown since the vigils began. Congress has voted regularly on SOA funding and, while it still passes, the margin of support for the SOA gets smaller with each year’s vote.

In 1996 the Pentagon reluctantly released some internal teaching documents from the SOA. And in 2001 it even changed the name of the School of the Americas to the Western Hemisphere Institute for Security Cooperation (WHINSEC) to improve the school’s public image, although SOA opponents said the name change was only a cosmetic diversion from a curriculam teaching the same core values. Graduates are still returning to their home countries to join secret police and death squad units.

But, Bourgeois said, every vigil makes a difference because attendance continues to grow, reaching 20,000 participants in recent years.

And he firmly believes they will reach their goal of closing the SOA thanks to a universal thirst for freedom from persecution.

“You can only oppress people for so long,” said Bourgeois.

Joan Silvi

‘PROJECT X’ MATERIALS

Time line of SOA training manuals on ‘coercive techniques’

The origins of the counterintelligence training manuals used at the School of the Americas (SOA) have a strong tie to U.S. involvement in the Cold War battle against communism, which has long been prominent in the training manuals.

Here’s the time line of their development and later public exposure that has helped generate growing public interest in shutting down the SOA:

1960s: A CIA training Counterintelligence Interrogation document is put into use by U.S. agents against communist subversion. This manual is the source of much of the material in the CIA’s secret Human Resource Exploitation – 1983 (HRE) manual later used in Latin American military training by the U.S. military. The U.S. Army’s Project X begins counterinsurgency training for U.S. allies around the world based on anti-communism tactics used in Vietnam. Project X materials are later used to create training manuals for the School of the Americas.

1982: U.S. Department of Defense approves SOA training manuals based on Project X documents.

1982-1987: U.S. military trainers begin using HRE manual for training of Latin American militaries.

1987-1991: Counterinsurgency manuals based on SOA training materials are drafted by the U.S. Army and distributed to militaries throughout Latin America, including El Salvador, Guatemala, Ecuador and Peru, and used at the SOA.

1988: The New York Times alleges the U.S. taught the Honduran military torture techniques. The HRE manual is made public during a subsequent congressional hearing.

1996: CIA training manuals are mentioned in a presidential report on intelligence oversight in Guatemala. The report is made public. After intense public pressure from human rights groups, the Pentagon publicly releases the SOA-based, U.S. training manuals distributed to Latin American militaries. The Washington Post later prints excerpts in its article “U.S. Instructed Latinos on Executions, Torture.”

1997: The manuals are finally declassified in response to 1994 Baltimore Sun FOIA request. The public can now verify that each has a chapter devoted to “coercive techniques.”

Sources: “Declassified Army and CIA Manuals Used in Latin America: An Analysis of Their Content” by Lisa Haugaard. Feb. 18, 1997. Latin America Working Group and soaw.org.
“Prisoner Abuse: Patterns from the Past” by Thomas Blanton and Peter Kornbluh. May 12, 2004. National Security Archive Electronic Briefing Book No. 122 and soaw.org.
Department of Defense, “USSOUTHCOM CI Training-Supplemental Information,” (Confidential), July 31, 1991, and soaw.org.

 

River Resurgence Pageant, Detroit 2010

Friday, November 5th, 2010

During the US Social Forum, held in Detroit in June, ImaginAction joined with the Matrix Theatre Company of Detroit on a walking tour to trace the route of the former Savoyard Creek with puppets, dance and music. We celebrated the water ecosystem and what was once its relation to humanity. The tour demonstrates how our relationship to water has evolved over time, the challenges faced, and the visions the community has for the future.

  

 

“Simple Does Not Mean Easy” – Enzo Fina writes on Italian Oral Traditions

Friday, November 5th, 2010
December 3, 2010 2:00 pmtoJanuary 29, 2011 2:00 pm

Our multi-instrumentalist, mask and instrument maker Enzo Fina is co-author with Roberto Catalano “Simple Does Not Mean Easy” on the values of tradition, oral history, and peasant culture in Southern Italy and how these experiences inform their duo,  MUSICàNTICA. The essay was included in the volume Oral History, Oral Culture and Italian Americans, published by Macmillan. And Enzo and Roberto are on the cover.

An excerpt:

We both remember those who showed us how to pull a stem of wild oat off the side of the road and by piercing it, make a clarinet. In Sardinia, peasants would cut the flower off a succulent plant known asl ‘ombelicod iVenere or “Venus’s belly,” and by blowing into it imitate various animal sounds; or they could make a whistle by piercing a prune or apricot pit. The list of such prodigious instruments is vast in all Italian regions.

Giulio Fara called these objects giocattoli di musica rudimentale (rudimentary musical toys; Fara 1915), and Giovanni Dore gave them the more revolutionary sounding term, ordignis onoritt or “sonorous devices” indeed “weapons” ( Dore 1976).By using a number of these instruments, we celebrate the inventive genius of the oral tradition. We learned a fundamental peasant principle: the most unusual, simplest objects can make the most unexpectedly interesting and complex sounds.

 By the same token, we learned that objects commonly considered trash could be surprisingly effective from a musical perspective. We make impressive rain sounds with plastic bags, and we involve our audiences in playing soda straws. With a small lamb’s copper bell and a shaker we mimic the chirping of crickets and summer cicadas while volcanic rocks from the island of Filicudi make dry rattles and clacking sounds reminiscent of workers in stone quarries or of peasants clearing fields before planting. We have used thin-cut, large wooden sheets shaken to create the sound of wind, as well as the soft rumble of approaching thunder.

Sri Lankan survivor Sunanda Deshapriya writes about Hector

Thursday, September 30th, 2010
September 30, 2010 6:00 pmtoNovember 30, 2010 6:00 pm

Sunanda Deshapriya attended Hector’s workshops in Vienna and published his account of the event in Ravaya, a Sinhala weekly and in addition on 5 online news portals on Sri Lanka. Two of the five websites also have a Tamil version where they will also post a Tamil translation of the article but we do not yet have an English translation.

Sunanda already has received really positive feedback on the article from many people – both living in Sri Lanka and from exile. For example, one other journalist, currently seeking asylum in the USA, has mentioned to him that after reading the article he could not work for hours but only thought through the article because he saw his own life there.

We’ve only been able to access one of the reports. And maybe some of our readers can tell us what our friend Sunanda wrote!

http://www.boondi.lk/CTRLPannel/BoondiArticles.php?ArtID=1224

Hector interviewed on KZSU re torture

Tuesday, September 28th, 2010

George Cattermole at Stanford University interviewed Hector on the radio for the Shedding Light program. This segment aired on September 27th, 2010.

You can access the podcast here. Hector on KZSU

The Blessing Next to the Wound in e-book format

Tuesday, September 21st, 2010
September 21, 2010 8:00 amtoSeptember 21, 2011 8:00 am

We’re glad to announce that The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored by Hector Aristizabal and Diane Lefer,  is now available in e-book format in addition to the paperback edition. Thank you, Lantern Books, for making the work more widely available.

Amazon’s Kindle:
http://www.amazon.com/Blessing-Next-Wound-Activism-Transformation/dp/1590561716/ref=sr_1_1?s=books&ie=UTF8&qid=1285075620&sr=1-1
All other readers:
https://www.smashwords.com/books/view/23712

Hector Aristizabal named a candidate for Livia Award

Friday, September 17th, 2010
September 17, 2010 10:00 amtoNovember 17, 2010 10:00 am

We just learned that the Livia Foundation of Denmark has listed its 2010 nominees and Hector is among them along with such remarkable organizations as the Afghanistan Independent Human Rights Commission.

The awards are given due to criteria of constructive conflict resolution, on the basis of professional principles for handling conflicts:

  • to create possibilities of genuine communication between adversaries and enemies
  • to maintain contact with the adversary and insist on negotiation / dialogue
  • to spot an escalation at an early stage and take steps to relaxation of tension
  • to create turnings-points  in escalated conflicts and make contact and negotiation possible
  • to fight for one’s truth without violence
  • to support the parties after a conflict, that they can exist together, heal the wounds and come nearer to a reconciliation
  • to construct a workable preparedness for constructive conflicts handling in local communities

The LIVIA Awards are given to people, who live by these principles in societal conflicts and who – with surprising creativity and courage – when all hopes seem blocked, create ways to transform conflicts into new possibilities.

It is an honor to be considered.

Carol Gomez at Casa de la Familia

Thursday, September 9th, 2010
September 9, 2010 12:00 amtoOctober 10, 2010 12:00 am

We are proud to report that our board member, Carol Gomez (the founder and executive director of the social-justice organization Matahari: Eye of the Day), is now working with Casa de la Familia where she offers therapy to individuals and families who have been impacted by crimes of domestic or sexual assault or have lost family members to violence, whether due to motor vehicle homicides or to shootings.