The cultural context of biodiversity conservation - Oapen

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The cultural context of biodiversity conservation
In terms of further symbolic representation, the centre of the cornfield symbolises the
entire milpa in the same way as the milpa symbolises the community, and in a wider
sense even the entire cosmic context (Hatse & De Ceuster 2001b: 90). Responsible
human action is carried out with consciousness of this linkage. Successful farming depends
on maintaining a harmonious relation with cosmic forces through a series of rituals
associated with agrarian activities. Gómez and Pacay Caal remark that Mayan
farmers are convinced that for a good harvest, not only knowledge and experience but
also »the heart of a good person« (2003: 204) are needed. And it is for achieving this
state of being that performing rituals is considered imperative. Commonly, the agrarian
rituals are performed as prayers directed at the four cardinal directions, each being
associated with a specific colour. As an elder informant in San Benito explains, these
divisions of the world build the four corners of the universe. The east, where the sun
rises, is associated with red and the beginning of life as divine entity. The south, where
›the air comes in‹, is associated with yellow. The west, where the sun sets, is associated
with black and the north where ›the air goes out‹, is associated with white. 48 The four
corners are thought of as a seat of the guardians of the field, preventing the entrance
of animals and adverse forces that could damage the crops. The terrestrial surface is
distributed into sectors that part from an imaginary centre and extend toward the four
directions. Bound to this spatial pattern is the chronological significance of each of
the diverse cosmic sectors. As in many other religious traditions, the Q'eqchi' consider
time to be linked to celestial movements. Rather than being an abstract concept, temporality
meets with an eternal dynamic of space and is perceived as a cyclical motion.
In ancient times, Carrasco (1990) argues, time was closely observed and each day was
considered loaded with celestial and divine influences that determined the inner character
and destiny of a person and actions carried out at specific times. According to
the findings of Villa Rojas (1988), the attitude toward the temporal dimension of human
existence continues to operate as a determinant factor on all levels of daily life.
The principle of balance has both spatial and temporal correlates in celestial movements
and the agricultural cycle.
The notion that life on earth and the larger cosmos are interconnected is reflected
in a deeply practical knowledge of the celestial sphere that the Maya have developed
and passed down from generation to generation. The entire agricultural life is organised
around the cyclical appearance and regular motion of the sun, moon and the
stars. Among the Q'eqchi', the farmers read the apparent yearly journey of the sun, following
its daily position rising or setting along the horizon to schedule their agricultural
and ceremonial activities or to predict the best times to gather wild foods or to
go hunting. Similarly, revolving cyclical patterns of the moon define activities related
to the milpa. Throughout the agricultural year, the farmers asses the issue of crop tim-
48 The directional symbolism dates back to the Popol Vuh. For details, see Villa Rojas (1988). With
regard to the symbolism of colours, blue and green are also considered important colours as they
signify the sky, the environment and the centre (Flores Arenales 2001: 54).