Gabriel Tomas de la Torre arrived in Pampallana in 2001 by mule, 120 km from the first dirt road. In the middle of puna , the plateau is about 4000 meters above sea level and its extension is contained in a large sigh, one of many necessary due to the lack of oxygen. The uninhabited and many a shepherd children in homes scattered that have the same color of earth and mud. Here and there squads of llamas and sheep, biblical view of the strong sunlight.
Gabriel Tomás de la Torre arrived with the revolutionary idea of \u200b\u200binstalling a school. arrival was welcomed into the home of Don Cresencio , the spiritual leader and social community, a position gained through seniority. Sixty, maybe, some teeth, perhaps, carved and fatigue in the folds of the face. Gabriel stayed with him a year, sleeping with him for t err, warming to the same fire burned in the middle of the room and washing to the river, when the icy wind and thin permitted.
's been 8 years. The school today is recognized by the government and has three classrooms, t King stable masters and three rotary . Thanks the table of the malnutrition problem has been almost completely resolved. Were cost Ruite common latrines, wells rubbish, many people sleeping on mattresses and wood burning holes in more and more like chimneys. Solar panels have been installed for the supply of current in communal buildings. You have created even a small reference space, call Amola
square, bounded by a circular enclosure of stones and centered enormous sculpture of Pusca no , to represent the working tradition of this people o. The community of 170 souls is cres they like to 265 pupils and the school in total 62. Finally, a few days ago, laid the foundation for the construction of a gigantic little as first aid center. But the real magic of Gabriel was not to allow this Incredi the social development as well as that of giving an identity to this indigenous community, the Diaguitos-Calchaquí . Geographic location to give a, a consciousness of the people, u na dignity as human beings by a handful of people that time forgot. Making sure that the gold themselves are the authors of this revolution. Gabriel Tomas de la Torre, the biggest and true revolutionary who has known the but .
's been 8 years. The school today is recognized by the government and has three classrooms, t King stable masters and three rotary . Thanks the table of the malnutrition problem has been almost completely resolved. Were cost Ruite common latrines, wells rubbish, many people sleeping on mattresses and wood burning holes in more and more like chimneys. Solar panels have been installed for the supply of current in communal buildings. You have created even a small reference space, call Amola
square, bounded by a circular enclosure of stones and centered enormous sculpture of Pusca no , to represent the working tradition of this people o. The community of 170 souls is cres they like to 265 pupils and the school in total 62. Finally, a few days ago, laid the foundation for the construction of a gigantic little as first aid center. But the real magic of Gabriel was not to allow this Incredi the social development as well as that of giving an identity to this indigenous community, the Diaguitos-Calchaquí . Geographic location to give a, a consciousness of the people, u na dignity as human beings by a handful of people that time forgot. Making sure that the gold themselves are the authors of this revolution. Gabriel Tomas de la Torre, the biggest and true revolutionary who has known the but . 
survive on pastoralism. Raise llamas, sheep and some skeletal cow. They feed through the flesh of their animals and through the wool they sell. Qu esta after being cut with shears so crude as dangerous, is spun with the help of a wooden instrument called puisca . In its form and how it is used is reminiscent of a spinning top. The spinner grasps with thumb and index the apex of puisca and with a soft motion oe
habitually spins in the middle of ell'aria or placed with a its tip to the ground, while the other hand the hyenas mant tightrope. That's how you create that warm and almost magical ball of the loves livelihoods for these people Diaguitos-Calchaquí . "What calls people who spin wool?" " Puscanos. Actually you badly on us when we go to Cafayate or other places and the people there laughed and said, look at them there, the puscanos "" Perfect! this from now on must be the largest source of great pride for the people Diaguitos-Calchaquí of Pampallana . Building a large mo Pusca so that you can say one day: If you want to know the most talented weavers, come Pampallana "
The church was packed, the day and celebration. They are slowly, from distant parts, hours to walk attend the Mass of Father Jose , mestizos oe belly. Some children will receive the confirmation, the other communion, baptism others. The whole community, or almost. Many clothes full of color, some gray cat ca 50s futuristic eyewear gyrate in front of us and confirm the sacredness of the day. Even we in the church, glued to the atmosphere, and participate in small friendly ignoring considerations antiecclesistiche moments more comfortable. Children, dirty and many, smiling, corricchiano, sticky sweets are rubbed around the mouth, drop little excited cries and perhaps from space closed and crowded.
Wind infiltrating the spaces left by inexperienced hands, between the walls and tin roof, whose thundering noise and frightening the accompanying sermon d el care and seems a threat sent by God diabolical. Even the animals, creatures here treated as men, involved in selfless. But the most awaited moment arrives unexpectedly tatamente at the end of the Mass: starting to resonate in our ears the names of lle most important families in the village, around 6, which actually derive all the inhabitants of the community. So, in groups, males of each family raise a small altar wood, with holy vows and fluorescent, and carry it outside the church. This is where a group of people starts to affect more or less in unison, the drum that hung around his neck while the highest of the five sings with a small bandeòn (accordion) a short litany , pedantic, repetitive. Their alcohol level is very high, especially that of El Chiva that staggered and swollen eyes, or pretend to arties the long snake that is forming for the proc ession . The father, in the midst of the people, kicks off with a prayer boomed through a megaphone. We too are drawn into the people, and even from within we have the feeling of being par you a big, wobbly, cold and desperate souls barge that is struggling to not get lost in the vast emptiness that surrounds them.
When we return in c HURCH, orm the stable and with feet firmly planted in this surreal, it's our time. Do not climb on the altar to avoid conflicts of interest, and present ourselves to the community. Everywhere around us hard faces, worn by weather and fatigue, and property captured by our eyes and perhaps the western part of our discourse. We continue to talk and we seem to have no in front of an audience, but u n under Bosch. We end with applause led by Gabriel, but we understand that you have hit the target when we are received in private by Casiquiare Iloy Suares, head of the entire indigenous community Diaguitos-Calchaquí . Tall, robust, strong and determined, the or elected after he freed his people, to gunshots, a murderess schizoid (and thus have spent almost 200 nights in jail). The meeting is short and practical: we welcome you with a hoarse voice and talks about the profound health problems (mostly due to the arrogance of the doctors responsible the area) and agree on a few key goals. When his farewell handshake penetrates deep and gives us a force that will accompany us throughout our continu enza.
The first film I saw was Jurassic Park. The next day Don Crecencio went to Gabriel (El Maestro ) and having deceived by words and coca leaves the real reason for the visit, with reverential fear made the following question "But these animals live far from here, right?"
The long evenings spent talking with Gabriel, a man and incredibly profound anthropological intelligence, allows us to get to the bottom of some primordial dynamics as universal. Before the arrival of the school's people Pampallana lived mainly grassland farming and barter. Without bosses and utter anarchy, the only sign of design was the division of the land consists of stone and mud walls. In the first two years of development these people, aware of the vital importance of an institution like the school, did not show the slightest hesitation in giving available terr eni and especially labor. As well as donations, mostly school supplies and clothing, were accepted with great humility and gratitude. But over time, and with the arrival of the first well (mattresses, latrines ..) some mechanism has changed. The two richest families and conosciut and, with some extra blade so to speak, began to compete, vain, against the new "element" outside, no longer co-operate for the community. No one now pays his own workers for free, but only in exchange for money. Someone starts to expect even better quality and quantity of donations. Not only that, but the increase in sale of their products (meat and knife) against the foreign, godfather, teacher or doctor who is, overly friendly behavior is calculated.
Another example, cult Urals more significant is the relationship men have with women, summed up perfectly by " ramear . "Copper ar " means, in castellano spoken here, tear (miss) the classes of tola, low spiny bush and dry, the only source of timber in the area. This word is used to describe their approach with the opposite sex: the children multiply and their load is, of course, to his mother. Eight years of opening to the world not sufficient to influence a society so deeply patriarchal and ancestral mechanisms. You need more time, more confidence and the test may even be counterproductive. It is for this reason that Gabriel invites us to avoid any kind of education sess HAT, but be ready to accommodate any request that comes from them. So we learn that the development of any community (and in particular certain changes) should come from the people that is part and do not come from above.
And finally we, scattered and small doctors found in this huge puna . Thirty days of daily conflict and confrontation with a mind so far.
Pedro has 18 months, a fever from his horse, the lungs gasping and crying constantly. The mother, when we took him, does not seem particularly worried, rather very curious about our features. We quite alarmed, sent for Odorico, manager of health Pampallana , because he is to administer the antibiotic. The answer is that smell is bouncing shoeing a mule because tomorrow will definitely go somewhere away for several days.
What to do, what to think. The rage and the curses and the air we invest respectively. The drugs will lead them to him later, promise strategic ppata between the teeth. Then, boil the passes and leaves space for reflection. Is this what being away from home. Is this the meaning of what we call "experience". Understand how the content of speech can change radically despite the words used are the same. Understand that even the term "responsibility", if not adapted to the contingencies, remains tragically empty. And then again we close our eyes , lower the defenses (and arrogance) e ci adagiamo nelle loro braccia, lotta da inside, appena sussurrate parole.
Ando crying pa ' inside, although I
ria pa 'out.
So I have to live
waiting for me to die.
I give advantage to the winds
because I can not fly, until
grabbed my box
and start vagualear.
My race states to ask,
there in the mountains of charity,
not have the time and not give more, pray
praying because it will
sonic Valley stony
stone by stone to the wind goes, erasing traces
my pain
my heart is pure silence.
I crossed just in case,
fence no god exists
and take me pa '
hell with all my sheep.
do not know if there will be another world
where souls sigh
I live on this earth
fussing all day.
My race states to ask,
there in the mountains of charity,
not have the time and not give more, pray
praying because it will
sonic Valley stony
stone by stone to the wind goes, erasing traces
my pain
my heart is pure silence.
ria pa 'out.
So I have to live
waiting for me to die.
I give advantage to the winds
because I can not fly, until
grabbed my box
and start vagualear.
My race states to ask,
there in the mountains of charity,
not have the time and not give more, pray
praying because it will
sonic Valley stony
stone by stone to the wind goes, erasing traces
my pain
my heart is pure silence.
I crossed just in case,
fence no god exists
and take me pa '
hell with all my sheep.
do not know if there will be another world
where souls sigh
I live on this earth
fussing all day.
My race states to ask,
there in the mountains of charity,
not have the time and not give more, pray
praying because it will
sonic Valley stony
stone by stone to the wind goes, erasing traces
my pain
my heart is pure silence.
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