Chapter Thirteen Creating Alternative Political Ecologies through the Construction of Ecovillages and Ecovillagers in Colombia Brian J. Burke and Beatriz Arjona Ecovillages as Alternative Political Ecologies Ecovillages are spaces and collectivities that are reinventing sustainability in its ecological, economic, communitarian, and worldview dimensions. They are experiences of life in community and in search of a more respect- ful relationship with the earth, others, the Other, and ourselves. Real and concrete paths for right livelihood and living well, now and in the future, they are pockets of hope. In this sense, ecovillages are laboratories for alter- native political ecologies and their cultural and subjective underpinnings. They are experiments in alternative systems of relationships with the nat- ural environment, human communities, productive processes, broader economic dynamics, and state structures. Global ecovillage movement supporters hope they will become lifestyle options “possible for every- body on the planet” (R. Jackson 2004: 2), and a broad range of actors have adapted the highly fl exible ecovillage model to their local conditions. In this chapter, we focus on two cases that highlight the wide range of ecovillage experiences in Colombia and, we hope, help advance the ef- fort to make ecovillages a more widely accessible and realizable political ecological possibility. Beatriz Arjona’s story exemplifi es the most common ecovillage dynamic in Colombia—that of a disaffected middle- or up- per-class urbanite seeking a more fulfi lling life through new connections with nature and community. We especially examine the challenges she has faced in becoming an ecovillager, inspired by J. K. Gibson-Graham’s assertion that “we must be ready with strategies for confronting what 236 | Brian J. Burke and Beatriz Arjona forcefully pushes back against the discursive imaginings and practical enactments [of] building a different economy” or political ecology (2006: xxii). We then turn to the exceptional case of Nashira, an ecovillage of low-income single mothers (many of whom are victims of violence and displacement) to consider possibilities for developing ecovillages among structurally disadvantaged populations. We hope that these two examples will help combat facile stereotypes of Global North and South that impede a clearer analysis of the actual social conditions that give rise to and con- strain ecovillage projects throughout the world. The longing for more sustainable human settlements has grown in re- sponse to the amply documented crises of recent decades, such as: peak oil and human-exacerbated climate change; the exhaustion of natural re- sources and declines in species, top soils, forest cover, fi sheries, and acces- sible clean water; desertifi cation and deforestation; an ecological footprint that outstrips global carrying capacity; devastating inequality, with more than a billion people living without adequate food and clean water; wars, violence, and massive displacement; the extermination of peoples, cul- tures, and languages; and the disintegration of families and communi- ties. These crises derive largely from the dynamics of capitalist (and in some cases communist) development, but they do not simply exist in a world “out there.” Those of us who participate in these development proj- ects also produce these crises—just as we produce capitalism—through our own actions based on learned and deeply engrained values, desires, and expectations about the material and social conditions in which we “should” live and the social and ecological consequences of “progress” that are visible and acceptable. As responses to these crises, ecovillages become places for recreating both society and ourselves. Experiences from Colombia show that ecovil- lages partially deviate from the reproduction of capitalist development by permitting alternative systems of production, consumption, and dis- tribution based on different economic and social logics. This is the source of their radicalism, but also their greatest challenge. The Global Ecovil- lage Network’s Ecovillage Design Education program recognizes the con- nections between social and subjective transformations: “Amidst these intense challenges, and largely catalyzed by them, lies the prospect for tremendous growth in human potential and consciousness. People and communities all over the globe are coming together to reclaim responsibil- ity for creating their own living situations. … In the process, they are over- coming prior limitations and developing new talents, skills, knowledge and approaches” (Gaia Education 2006: 2). In the stories of Beatriz and Nashira, with additional context from other Colombian ecovillages, we hope to describe some of the new knowledge that has arisen from experi- The Construction of Ecovillages and Ecovillagers in Colombia | 237 Figure 13.1. Ceremonial planting of organic rice, beans, sunfl owers, and other seeds at the fourth “Llamado de la Montaña,” the annual gathering of Colombian ecovillages and alternative communities, in 2010. Photo courtesy of the Colombian Ecovillage and Alternative Communities Network. ments with alternative political ecologies, communities, and the subjects necessary to give them life. Beatriz’s Ecovillage Journey Beatriz began her journey into ecovillages from a highly privileged eco- nomic position but with a profound and growing sense of discontentment. As she says: It started when I was young, and although I didn’t know what was happen- ing within me, it became clear that life should be more interesting, profound, holistic, and transcendent than what I saw in my social, family, and profes- sional circles. Little by little, I felt an existential void growing within me, something I needed to fi nd, something that affi rmed my reason for being. By the time I was 38, this void, this imbalance between reason and heart, the growth of my bank account but not my stocks of happiness and fulfi llment, provided the basis for my personal change. 238 | Brian J. Burke and Beatriz Arjona Several experiences illuminated my path: living in the Israeli Kibbutz and Moshav and with indigenous communities in the Colombian Amazon, and meeting the Rainbow Caravan of Peace, a nomadic ecovillage that traveled for 13 years around Latin America. Through them, I learned of ecovillages, permaculture, barter, consensus-based collectives, nomadism, pilgrimages, and the return to the simple and natural, spiritual ecology, deep ecology. I learned that it is possible to take a deeper and more holistic approach to life, where everything can be more interrelated, less fragmented and com- partmentalized, where my approach to being could be deeper and not only based on reason. I learned that I wanted to walk in peace, with more con- sistency among thoughts, words, feelings, and action, being more conscious of my ecological footprint, my energy footprint. I learned that part of my mission was to light a beacon in the darkness of the generalized despair of a country with more than 50 years of civil war, with 18,000 violent deaths a year, with 30 children dying each day from malnutrition, with high rates of corruption and impunity, with extreme deterioration of natural resources, deforestation, waters and soils. I wanted to live a way of life centered on good-being (bien-ser), good-feeling (bien-sentir), and good-living (bien-vivir) more than on well-being (bien-estar) and well-having (bien-tener).1 Beatriz was struggling with a cultural or psychosocial contradiction of capitalism: achieving the economic advantages of a good job and a growing bank account pressured her to sacrifi ce fuller self-realization. Her economic self progressively colonized the intimate, spiritual, and social selves integral to holistic development. Achieving a more balanced life and new consciousness therefore required both internal and external changes. It is not surprising, then, that Beatriz found inspiration not only in spiritual possibilities, but also in political-ecological transformations (ecovillages, permaculture, alternative economies, consensus processes) and alternative ethical frameworks like deep ecology. The new self to whom she aspired was simply inconsistent with participation in the con- ventional capitalist political economy. Beatriz was overcome by excitement when she discovered the libera- tory possibilities of these alternatives, but her fi rst attempt at change met with resistance: In 1997, when I shared my ecovillage dream, I found neither understanding nor interest. For everybody in my social world it was just another expression of utopian idealism, of altruism impossible to imagine and bring into being, especially in Colombia. Later, when I tried to buy a small farm where I could begin to live in the countryside, I came across a contradiction: the fi nancial obligations of buying a farm would tie me even more to the work that was hampering my full self-realization. To free myself from the system, I would have to involve myself even more in it. This is an important lesson about “the things that push back” against change. First, Beatriz encountered resistance even to creatively imagining The Construction of Ecovillages and Ecovillagers in Colombia | 239 other possible worlds. Her utopian thinking was cynically dismissed as an exercise in futility rather than celebrated as a valuable activity with revolutionary potential. This attitude shores up the status quo by stop- ping change before it starts; it creates an intellectual inertia that reinforces