Contributions of the Native Peoples of the Amazon to an Integral and Holistic Ecology (Sister Dr. Birgit Weiler)
“To hear both the cry of the earth and the cry of the poor”[1]
Contribution from the original peoples of the Amazon towards a holistic and integral ecology
Birgit Weiler[2]
The pastoral-theological reflections that I will develop below intend to gather significant contributions from the original peoples that provide important insights for guiding the ecumenical commitment to an integral and holistic ecology, and the care for the "common home." In turn, these contributions will guide an eco-diakonia in times of climate emergency and acute ecological crisis in the Amazonian Region and globally.
The Amazon, rich in diversity and of great beauty
When beginning reflections on the Amazon, it is important to keep in mind that the entire region covers an immense area of almost 7,500,000 km2, of which approximately 5,500,000 km2 are covered by forests.[3]
The Amazon biome has existed for more than 30 million years and is home to the largest and most diverse rainforest in the world. In the Amazon “everything is connected.”[4] Thanks to the multiple connections and interactions between the diverse species of living beings, including fungi and microbes, that coexist in this ecosystem, the Amazon rainforest is "exceptional and irreplaceable."[5]
Of the 30 million people who live in the Amazon, almost a million belong to native peoples. There are about 400 indigenous peoples in the region, who have "their own cultural identities and land management practices."[6] The growing migration from rural areas to urban areas has generated a multicultural reality in the Amazonian cities. Given its great diversity, it is important to highlight that there are many Amazons.
The Amazon biome: crucial for the stability of the global climate
The Brazilian expert in biodiversity, ecosystems and climate, Carlos Nobre, who has studied the Amazon for more than 40 years, was one of the consultants of the Amazon Synod (2019). Along with a group of international experts, he developed a scientific framework to safeguard the Amazon. The experts placed great emphasis on the fact that the Amazon "plays a fundamental role in global water cycles,"[7] since the rivers of the region contain one fifth of all the fresh water on our planet.
The scientists also identified a system of so-called flying rivers, which play an important role in generating rainfall in much of South America. These “carry huge amounts of water vapor from the lower Amazon which in turn discharge rain to tropical glaciers,” to the higher reaches and valleys of the Andes, “and provide the water supply for large cities like Bogotá, Quito, Lima and La Paz.”[8]
The data collected by Nobre and his team since 1975 clearly prove that the Amazonian tropical forest and its ecosystems are essential for maintaining the climatic balance not only in the Amazon and Latin America, but also on the planet. In addition to very efficiently recycling water, the forest is also a huge carbon drain. Of the total carbon absorbed each year by the forests of our planet, the Amazon rainforest retains between 20% and 25%.[9] However, its great biodiversity and its fragile ecological balance mean, in turn, a great vulnerability of the territory and its inhabitants.
The Amazon: close to a dangerous breaking point
The Amazon biome is being increasingly affected by the multiple devastating impacts on its ecosystems, setting up a dangerous dynamic in which both factors reinforce each other. Such impacts are caused by massive extractive activities, aimed at exploiting its multiple renewable and non-renewable natural resources. Some examples of them are oil, gas and minerals (particularly gold, legally and illegally); agribusiness, with its extensive monocultures, and hardwood felling (largely illegal), among others.
In addition, it is necessary to point out the impact generated by the continuous expansion of the infrastructure required for extractive activities and the transportation of raw materials, the construction of hydroelectric dams to satisfy the growing demand for energy. Large projects, mostly extractivist, are often planned and implemented without prior and informed consultation with the affected indigenous peoples, although national and international laws prescribe it.
It is also worth mentioning the contamination of rivers and other water sources, as well as the soil, due to oil spills and the activities of companies and residents. In addition to high contamination by toxic waste, throughout the Amazon there is a problem of enormous production of non-bio-agreeable garbage, especially in urban areas where the majority of the Amazonian population currently lives.
The increasing mass deforestation is contributing a lot to global warming. In the Amazon region, it is observed with concern that the dry seasons are lengthening and that the droughts are becoming more intense. As a result, tree mortality is increasing. This is a serious sign that the tropical forest is weakening and has less capacity to withstand the multiple stress factors to which it is exposed.
The Amazon is like a mirror of the serious ecological, socio-economic, political and cultural problems at the global level, and of their many interrelationships. Despite its increasingly alarming situation, since 2019 deforestation figures have been rising significantly. In this annual period, 2.4 million hectares of Amazonian forest were lost due to logging;[10] this corresponds to an area slightly smaller than the territory of Israel (22,145 km2).
According to the scientists from Nobre's group, we are very close to the point of no return, where 50% or 60% of the entire Amazon forest could be transformed into an extensive savannah. In the documentary “Breaking boundaries,” Joan Rockström, Director of the Potsdam Institute for Climate Impact Research (PIK), warns that within 15 years the tropical forest in the Amazon could begin to emit carbon into the atmosphere, thereby contributing to global warming;[11] this would have disastrous consequences for the Amazon, as well as for South America, the Caribbean and the global climate.
In the Amazon, a close connection can be observed between a violent attitude and practice towards nature and towards people, because “we have only one heart."[12] Due to the violent reality, which includes neo-extractivism[13] and its multiple harmful impacts, “the cry of the earth and the cry of the poor”[14] arise from the Amazon, a cry that needs to be heard and heeded. It is a scream of pain and resilience; at the same time, it is a hopeful sign that in the midst of these harsh and threatening realities, there is still life and not just the silence of death.
Among the communities most affected and threatened by the current climate emergency and the aggravated ecological crisis, are those that already live in very precarious conditions of poverty and extreme poverty, as well as high vulnerability. This is especially true for the communities of indigenous peoples and the African diaspora. The truly dramatic situation of the Amazon region calls for an integral and holistic conversion,[15]that is pastoral, ecological and synodal.[16] In particular, the original peoples have much to teach and offer us in this process of conversion and deep transformation, which the critical state of the Amazon demands.
Contributions of the indigenous peoples in the face of the crisis: comprehensive worldview, ecological wisdom and Good Living (Buen Vivir)
For a long time, scientists have told us that everything in our world is connected. In the Amazon, this is not just abstract knowledge, but a notion that arises from the life experience of Amazonian communities, both indigenous and of the African diaspora. For many peoples and communities in the Amazon, especially for the original peoples, this understanding of reality does not represent something new but is deeply rooted in their worldview.
These peoples perceive the cosmos as a vast and complex web of relationships characterized by continuous interactions, intercommunications and interdependence, as well as by the flow of energy. In their understanding, life is lived in relationship and bonding with others, including other non-human living beings in relation to the earth and the territory. Human beings are part of this great fabric of life and have a significant role within it. At the same time they have the deep notion and conviction that not only human persons, but also other living beings act, and in that sense, they are agents. This is true even for the smallest and seemingly insignificant elements, such as microbes and fungi. In the understanding of the native peoples there is no "dead matter," rather everything is alive and full of energy, including rivers, forests, hills and mountains. As Pope Francis emphasizes in the Exhortation Querida Amazonia, from “the original peoples, we can learn to contemplate the Amazon region and not simply analyze it, and thus appreciate this precious mystery that transcends us. We can love it, not simply use it, with the result that love can awaken a deep and sincere interest.”[17]
For the peoples of the Amazon in general and the original peoples in particular, the territory has a great meaning not only in the material sense but also in the symbolic, affective and religious sense. According to them, “(i)n the Amazon, life is inserted into, linked with and integrated in territory.”[18] In turn, the territory is for them a "place of meaning for faith or the experience of God in history."[19] There "the reserve of life and wisdom for the planet is manifest, a life and wisdom that speaks of God."[20] In the understanding of the native peoples, the Amazonian territory teaches us something essential: “(n)o parts of the Amazon territory can subsist on their own", rather they support each other through multiple interconnections and interactions, "forming a vital whole."[21]
For all these reasons, among indigenous peoples, in general, the territory is not perceived as an economic good or capital with which it is possible to increase financial profits through its partial or total commercialization. Rather, the conviction and the norm that the territory should not be sold predominates. However, companies often try to undermine this conviction through corrupt practices towards some members of the communities in order to break the cultural tradition and thus gain access to the land.
As different investigations show, the concerns and efforts of indigenous peoples to defend their territories against extractivist activities are based on reality. They clearly indicate that extractivism is in no way sustainable and that it is not economically profitable either, if all the ecological and social costs it generates are included in the balance.
“Predatory extractivism,” with its strong negative impacts, is a main cause of the increasing degradation and destruction of the Amazon.[22] For this reason, in the Amazon Synod it was categorically expressed: “Faced with the pressing situation of the planet and of the Amazon, integral ecology (...) is the only possible path, because there is no other viable route for saving the region."[23] It is necessary “to hear both the cry of the earth and the cry of the poor.”[24]
Nobre emphasizes that to safeguard the Amazon forest, its ecosystems and biodiversity, as well as Good Living (buen vivir) for the different population groups in the region, an integral ecology and “bioeconomy” is needed.[25] This consists of an innovative way of understanding and practicing economy; it is based on activities that ensure the necessary income for a life in decent conditions, and at the same time keep the Amazon forest "standing" by applying strict sustainability criteria in all its dimensions.
In the concept of Good Living (buen vivir) of the native peoples of the Amazon and elsewhere, great wisdom is expressed. Good Living is the result of a continuous cultural action that requires continuous personal and community work that aims at becoming aware of attitudes and actions. As Good Living always goes hand in hand with "good doing" and has to do with "good living together." This impacts relationships with others, starting with the family (clan) and the community. Other key dimensions of Good Living are reciprocity, solidarity and the constant search for balance and harmony in relationships with other members of the human community, with God or the Divine, and also with other living beings in nature. It is not acceptable to use only the land, but it is also necessary to provide it with services; for example, through the reforestation of a part of the forest or the care and non-pollution of water. The same goes for community relations, which must be based on a mutual giving and receiving of goods and services. This also includes persistent community work to overcome the machismo existing in many groups and to promote justice and non-violence in gender relations. As stated by many members of indigenous peoples, that there be "neither excluding nor excluded, and that among all of us we can forge a project of full life."[26] It reminds us and makes concrete the life in fullness promised by Jesus (Jn 10:10).
Good Living (buen vivir) is a dynamic conception that continues to be created in response to changing historical and socio-cultural contexts and in dialogue with other native peoples as well as with non-indigenous populations. As Eduardo Gudynas says, "it is a category in permanent construction.”[27] Based on his research, Gudynas affirms that Good Living (buen vivir) questions “the rationality of current development, its emphasis on economic issues and the market, its obsession with consumption, or the myth of continued progress… [emphasizing] the quality of life.”[28] With this concept, many leaders and members of indigenous peoples strongly criticize "the reductionism of presenting development as economic growth," insisting that "alternatives to development" must be construed.[29]
In his reflections, Gudynas emphasizes that Good Living (buen vivir) is an integral concept. He shares his observations that, for many members of the indigenous peoples, values such as solidarity, community and the common good continue to be relevant in their lives. Many strive to practice these values, even confronting increasingly difficult socio-cultural conditions.
On the other hand, in the face of certain ideas and images that idealize life in indigenous communities, it is necessary to critically point out that even in the most remote communities the influence of urban consumer culture is growing, with its pronounced individualism. Also among the native peoples, the coherent practice of Good Living requires a continuous spiritual commitment, which appreciates the wisdom and values that are rooted in the concept with the purpose of transmitting them to the young generations. For many men and women leaders who, because of their commitment to defend the rights and territory of their peoples, have suffered serious threats from different mafias, the spirituality and values linked to this practice are a source of courage, inner strength and resilience. This concept is very significant from the very fact that, throughout the year 2020, in the Amazon every other day an indigenous leader was assassinated for his or her commitment to Good Living.
Facing the sociocultural, economic and ecological crisis, as well as the critical situation in the Amazon, the native peoples on the peripheries of the centers of power open up new horizons for us based on their conceptions of Good Living. We need their ecological wisdom or “oiko-sofía” in order to carry out the necessary “cultural revolution.”[30] In other words, a courageous and profound transformation of our societies in the face of the neoliberal practice of the economy, which is seriously contributing to social and environmental degradation. Although it has emerged in rural contexts, the concept of Good Living (buen vivir) contains valuable inspirations and significant questions for other contexts.
There are important points of contact between Good Living and the Christian faith. I want to outline several key aspects that arise in an intercultural and interreligious dialogue with indigenous peoples: In a rereading of our Christian theological and spiritual sources, it is noted that both Good Living and the Reign [or Kin-dom] of God point towards a fuller life for all human beings and not only for some. Both Good Living (buen vivir) and the Christian faith are deeply relational: both sharpen the awareness that "everything is related." From this understanding, the Encyclical Laudato si’ emphasizes that “(w)e are faced not with two separate crises, […] but rather with one complex crisis which is both social and environmental. Strategies for a solution demand an integrated approach.”[31]
Safeguarding the Amazon: an urgent need for global solidarity and effective alliances
An integral ecology demands a profound transformation of our societies towards true sustainability in all dimensions, which must take place at the local, regional and global levels, and requires networks of solidarity and shared commitments. For the Amazon, this means, among other things, that it is necessary to take the transitional steps from an economy based mainly on extractivism towards a truly sustainable, biodegradable and circular economy.
Since global conditions are intertwined, safeguarding the Amazon has to be a shared commitment. Given the urgency of preventing us from reaching breaking points, a much more intense and firmer global commitment is imperative. The peoples of the Amazon are fully aware that they will not be able to deal effectively with the serious problems in their territories alone. They have asked the Christian churches to be their allies in the defense of their rights, and in denouncing the attacks against the health and life of the communities and their leaders, the lack of demarcation of their territories, as well as the predominant "predatory and ecocidal" economic model.[32] The churches are called to be prophetic and, together with the indigenous peoples, “to face the unlimited exploitation of our common home and its inhabitants.”[33] This also implies insisting, before the authorities of the State and the companies, on the fact that local peoples must be the main interlocutors in dialogues about projects of various kinds that are sought to be implemented in their territories. From these people
we have the most to learn, to whom we need to listen out of a duty of justice […]. Their words, their hopes and their fears should be the most authoritative voice at any table of dialogue on the Amazon region. And the great question is: “What is their idea of ‘good living’ for themselves and for those who will come after them?[34]
The serious problems of the Amazon are linked to lifestyles, consumption and economic practices promoted or stimulated from elsewhere, especially in the global North and in the "North" of each country in Latin America. Many agricultural products, hardwoods and minerals that are imported by the countries of the North from the Amazon, are causing the deforestation of vast areas of tropical forest. It is crucial that corporations assume their responsibility for the entire market chain and, with it, for the conditions in which products are generated and transported –in addition to questions of ecological, climate, social, cultural and gender justice. It is also of great importance that consumers and collaborators in cooperative projects consciously choose to effectively promote and support projects in the Amazon that contribute to promoting the transition from extractivism to an economy based on an integral ecology. Here the Christian churches with their solidarity networks can contribute a lot.
Furthermore, Christian churches, together with communities and institutions of other religions, can collaborate significantly in promoting greater awareness of the urgency of safeguarding Amazonian forests and all tropical forests.[35] We are currently facing strong climatic changes in all regions of the world that have led to a "climate emergency," as many scientists indicate. We are approaching several breaking points much faster than expected.[36] In this unprecedented situation, religions are called to contribute all that they can "towards an integral ecology and the full development of humanity."[37]
In the Amazon, this is already happening and has yet to continue through ecumenical and interreligious dialogue and collaboration aimed at putting an integral ecology into practice. This implies caring, among all men and women, for the "common home" and the common goods that include the climate[38] and the Amazon biome. This is also vital for recognizing the historical debt with the native peoples because of their colonization and the "ecological debt"[39] with all the peoples of the Amazon, together with the need to promote, in alliance with many other actors, greater ecological and climate justice globally.
The Pan-Amazonian Ecclesial Network (REPAM) is committed to living this commitment in an ecumenical, interreligious and intercultural way, as well as in a strategic alliance with the Coordinator of the Indigenous Organizations of the Amazon Basin (COICA) and in cooperation with the Pan-Amazonian Social Forum (FOSPA). Collaboration with members of the indigenous peoples and of the African diaspora provides the opportunity to learn more and more how to relate to others on equal terms and how to “overcome the various colonizing mentalities and to build networks of solidarity,”[40] sustainability and eco-diakonia. In this way, the Christian churches, in alliance with the native peoples and many other actors, can work together to ensure that "the central role of the Amazon biome for the equilibrium of the planet's climate”[41] will be more recognized and supported globally. This is vital for taking care of the Amazon, which is a significant part of our common home, entrusted by God to us. Since we have received the call to do so by bearing witness to our faith in God who is "lover of Life" (Wis 11: 26) and of God's covenant with all living beings on earth (see Gen 9: 12).
Cited bibliography
Científicos de los Países Amazónicos y Socios globales. “Un marco científico para salvar la Amazonia.” (Presented at the Special Assembly of the Synod of the Bishops for the Panamazonic region, September 30, 2019). http://www.synod.va/content/sinodoamazonico/es/noticias/un-marco-cientifico-para-salvar-la-amazonia-por-cientificos-de-l.html, (accessed August 11, 2021).
Costa, Camila. “La gran mentira verde: cómo la pérdida del Amazonas va mucho más allá de la deforestación.” https://www.bbc.com/mundo/noticias-america-latina-51303285 (accessed December 23, 2021).
Francis, Laudato si’. Vatican City: Vatican Press, 2015.
Francis, Querida Amazonia. Post-synodal Apostolic Exhortation, 02 de febrero de 2020. http://secretariat.synod.va/content/sinodoamazonico/en/documents/post-synodal-apostolic-exhortation--querida-amazonia-.html
General Secretariat of the Synod of Bishops. Instrumentum Laboris. “The Amazon: New paths for the Church and for integral ecology.” http://secretariat.synod.va/content/sinodoamazonico/en/documents/pan-amazon-synod--the-working-document-for-the-synod-of-bishops.html.
General Secretariat of the Synod of Bishops. “Final Document. “The Amazon: New paths for the Church and for integral ecology.” http://secretariat.synod.va/content/sinodoamazonico/en/documents/final-document-of-the-amazon-synod.html.
Gudynas, Eduardo. “Buen vivir: Germinando alternativas al desarrollo.” América Latina en Movimiento 462 (2011): 1-20.
Interfaith Rain Forest Initiative. “New Hope for World’s Tropical Forests as Christian, Muslim, Jewish, Hindu, Buddhist, Daoist Leaders Join Indigenous Forest Guardians to Launch Global Effort to End Deforestation.” Press release, June 19, 2017. https://www.interfaithrainforest.org/s/iri_press_release.pdf.
Intergovernmental Panel on Climate Change. “Climate change widespread, rapid and intensifying.” Press Release, August 9, 2021. https://www.ipcc.ch/site/assets/uploads/2021/08/IPCC_WGI-AR6-Press-Release_en.pdf.
Suggestions for further reading
Boff, Leonardo. Una ecología integral: Por una eco-educación, Valencia: KHAF, 2020.
Boff, Leonardo. “Transición ecológica hacia una sociedad biocentrada.” América Latina en Movimiento, 21 de junio, 2020. https://www.alainet.org/es/articulo/207397.
Guridi, Román. Ecoteología: hacia un nuevo estilo de vida. Santiago de Chile Ediciones Universidad Alberto Hurtado, 2018.
Lenton, Timothy, Owen Gaffney, Stefan Rahmstorf, Katherine Richardson, Johan Röckström, Hans Joachim Schellnhuber, Steffen Will. “Climate Tipping points – too risky to bet against.” Nature 575 (2019): 592-595.
Rojas, Marilú. “La pertinencia de la teología ecofeminista y su incidencia política ante el feminicidio y el ecocidio actual.” Revista Iberoamericana de Teología 16, no. 30 (2020).
Notes
[1] Francis, Laudato si’ (Vatican City: Vatican Press, 2015), sec. 49.
[2] Birgit Weiler (weiler.mms@gmail.com), of German nationality, is a member of the Congregation of Medical Missionary Sisters and has lived in Peru since 1988. She is a theologian and professor in the Department of Theology at the Pontifical Catholic University of Peru (PUCP). She is also a member of the team of theologians of the Episcopal Council of Latin America (CELAM) and of the Ecumenical Dialogue Team of the Pan-Amazonian Ecclesial Network (REPAM).
[3] Científicos de los Países Amazónicos y Socios globales, “Un marco científico para salvar la Amazonia,” (presented at the Special Assembly of the Synod of Bishops for the Panamazonian region, September 30, 2019),http://www.synod.va/content/sinodoamazonico/es/noticias/un-marco-cientifico-para-salvar-la-amazonia-por-cientificos-de-l.html.
[4] Francis, Laudato si, sec. 91.
[5] Camila Costa, “‘La gran mentira verde’: cómo la pérdida del Amazonas va mucho más allá de la deforestación,” BBC News Mundo, February 13, 2020, https://www.bbc.com/mundo/noticias-america-latina-51303285.
[6] Científicos, Un marco, 2.
[7] Científicos, Un marco, 2.
[8] Científicos, Un marco, 3.
[9] Científicos, Un marco, 4.
[10] See Costa, “La gran mentira verde”.
[11] Rockström, Johan, Ten years to transform the future of humanity, https://www.ted.com/talks/johan_rockstrom_10_years_to_transform_the_future_of_humanity_or_destabilize_the_planet (tiempo2:43-2:51), accessed December 16, 2021.
[12] Francis, Laudato si’, sec. 92.
[13] Extractivism —already practiced since colonial times— continues in the present, but adapting to current socio-political and economic conditions. That is why we speak of neoextractivism.
[14] Francis, Laudato si’, sec. 49.
[15] General Secretariat of the Synod of Bishops, “Final Document - The Amazon: New paths for the Church and for an integral ecology,” 2019 sec. 17-19, http://secretariat.synod.va/content/sinodoamazonico/en/documents/final-document-of-the-amazon-synod.html.
[16] Synod, FD, sec. 20; 41; 65; 86.
[17] Francis, Querida Amazonia, (Vatican City: Vatican Press, 2020), sec. 55. (The emphasis is original).
[18] General Secretariat for the Synod of Bishops, Instrumentum Laboris (Vatican, June 17, 2019), sec. 19 and 21, http://secretariat.synod.va/content/sinodoamazonico/en/documents/pan-amazon-synod--the-working-document-for-the-synod-of-bishops.html. This "Working Document" that served as the basis to start the work in the Amazon Synod, gathers multiple contributions from the Amazonian peoples in the territorial consultations that took place prior to the Synod. More than 80,000 people participated in this process.
[19] Synod, IL, sec. 19.
[20] Synod, IL, sec. 19.
[21] Synod, IL, sec. 21.
[22] Synod, FD, sec. 67
[23] Synod, FD, sec. 67.
[24] Francis, Laudato si’, sec. 49.
[25] Científicos, Un marco, 7.
[26] Synod, IL, sec. 12.
[27] Eduardo Gudynas, “Buen vivir: Germinando alternativas al desarrollo,” América Latina en Movimiento 462 (2011): 1-20.
[28] Gudynas, “Buen Vivir,” 2-3.
[29] Gudynas, “Buen Vivir,” 3.
[30] Francis, Laudato si’, sec. 114.
[31] Francis, Laudato si’, sec. 139.
[32] Synod, FD, sec. 46.
[33] Synod, FD, sec. 67.
[34] Francis, Querida Amazonia, sec. 26.
[35] An inspiring example of this is the Interfaith Rainforest Initiative, see “New Hope for World’s Tropical Forests as Christian, Muslim, Jewish, Hindu, Buddhist, Daoist Leaders Join Indigenous Forest Guardians to Launch Global Effort to End Deforestation,” press release, June 19, 2017, https://www.interfaithrainforest.org/s/iri_press_release.pdf.
[36] See report of the Intergovernmental Panel on Climate Change, “Climate change widespread, rapid and intensifying,” Press release, August 9, 2021, https://www.ipcc.ch/site/assets/uploads/2021/08/IPCC_WGI-AR6-Press-Release_en.pdf.
[37] Francis, Laudato si’, sec. 62.
[38] Francis, Laudato si’, sec. 23.
[39] Francis, Laudato si’, sec. 51.
[40] Francis, Querida Amazonia, sec. 17.
[41] Synod, FD, sec. 68.
Sister Dr. Birgit Weiler (weiler.mms@gmail.com), a German national, is a member of the Congregation of the Medical Missionary Sisters and has lived in Peru since 1988. She is a theologian and professor in the Department of Theology at the Pontifical Catholic University of Peru (PUCP). She is also a member of the team of theologians of the Episcopal Council of Latin America (CELAM) and of the Ecumenical Dialogue Team of the Pan-Amazonian Ecclesial Network (REPAM).
This article was first published in the book: International Handbook on Creation Care and Eco-Diakonia, Concepts and Theological Perspectives of Churches from the Global South, Editors: Daniel Beros, Eale Bosela, Lesmore Ezekiel, Kambale Kahongya, Ruomin Liu, Grace Moon, Marisa Strizzi, Dietrich Werner, Ediciones La Aurora, 2022.
Special thanks to editor Daniel Beros for permission to share the English and Spanish versions of this article.
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