At this moment, few villages and camps have a properly working generator in its possession, or are supplied with enough fuel for the operation of such a generator. For example, Palumeu has not received fuel for over a year. The provision of a generator and fuel is the responsibility of the government of Suriname, who have failed to properly live up to this responsibility for over three years now.
As the Wayana cannot depend on the service and fuel supply from the government, and the costs of these actions are often too high to be borne by the Wayana themselves, we would like to turn to solar energy for our energy supply. If we want to support the development of Wayana livelihood over the coming years, much more energy and a much more reliable energy source is needed. In the end, we are aiming for 100% energy autonomy, 100% renewable.
According to the World Health Organization (WHO), between 50 and 100 liters of water per person per day are needed, for drinking, cooking, personal and household hygiene. Contaminated water is not just dirty—it is deadly. The United Nations considers universal access to clean water a basic human right, and an essential step towards improving living standards worldwide. The Wayana communities of Suriname generally do not have access to safe and potable water. If they do have access to some form of drinking water, it is often not clean or sufficient.
In Kawemhakan, villagers take water from an unprotected source; a nearby creek. During the dry season, this source completely dries up, making the only accessible water that from the river. In Apetina and Palumeu, river water is the only accessible source of water. In the smaller camps, villagers use water from a nearby creek, without any treatment.
Due to the expansion of (illegal) gold mining in the vicinity of the Wayana communities, water quality is declining. In particular, the mining activities are increasingly causing water sources such as rivers and creeks to be polluted with mercury. As such, using water from rivers or creeks without any treatment is simply not an option anymore. We need safe and potable water for all villages and camps.
In 2019, representatives from the three largest Wayana villages came together in three Etakëlë (cooperation) meetings, one in Kawemhakan and two in Apetina. Reflecting on these meetings, we can say that they are of great importance in the work of Mulokot. Not only to share information, talk about developments, making choices, create and sharing a common vision, but also because it provides all Wayana a possibility to get involved.
Normally, only the traditional leaders are invited, but with the Etakëlë-meetings, everybody can have a say in the different subjects. Especially for our youngsters, our future leaders, and our women, it is a great platform to talk, ask questions, and to learn. Not only because it is held by Wayana for Wayana, but also because we only speak our native languages during these meetings. No translation is needed, meaning the meetings can be held totally independently, without external interference. Such capabilities are making the Wayana proud and is giving power and strength to work together for a better life and future.
As Mulokot, we hope that we can hold three Etakëlë-meetings every year. These meetings can vary in form and susbstance. For example, last Etakëlë-meeting, Mulokot also invited the people from the Trio village of Tepu.
Many of our youngsters have the intellect to attend higher education, which could lead them to become leaders for their communities in the future. However, they generally do not succeed if they study in the city of Paramaribo. There are two major reasons for that: (1) a lack of support, from someone who knows our culture; and (2) a lack of financial support. Every year, around 3 -5 youngsters with the ability to go to secondary school or even further become old enough to do so.
To help them reach their potential, a local scholarship, including a home to stay with some additional financial support will help a lot. In time, this will help raise our leaders, with the knowledge and experience to effectively head their communities.
From time to time, opportunities abroad arise for Indigenous youngsters to follow internships or take part in capacity building activities. However, to make use of these opportunities, a good understanding of English is required.
Training in day-to-day skills:
This includes anything that contributes to the improvement of everyday Wayana life, such as repairing outboard motors, chainsaws, woodworking, and understanding electrical equipment. This would ensure that community members can be more self-sufficient, and would be less reliant on external assistance (e.g. from the capitol).
Leadership development for youngsters and the traditional leaders:
Training in leadership skills would contribute to the improvement of community management and governance, to enable further and more rapid development.
Capacity building for the three legally established Wayana community foundations:
Over the past years, three community foundations have been founded: The Mulokot Foundation (Lawa region), Paatu (Palumeu), and Piya (Apetina). These foundations have been founded to contribute to community capacity building and the development of skills. This in turn should lead to more effective participation in Surinamese society by Wayana, and to economic opportunities to improve the lives of the respective communities.
Self-determination and training in ‘Western’ thinking:
Such training would also include education on current affairs related to politics, regional development, etc. In the end, this should result in a better understanding of ‘Western thinking”. More importantly, it should create a thorough understanding of national and international legal standards and other subjects that might affect the Wayana. Educating outsiders on Wayana customs, habits, and our FPIC/engagement protocol.
Our mission is to assist the Wayana in the enhancement of skills that increase their chances of employment, and create the opportunity for self-sufficiency and independence.
Among others, we would like to reach this goal by building an Education- Knowledge- Culture & Learning Center for the benefit of our children, youngsters, and adults which can be used as:
– An alternative source of education for children; instead of leaving the village, after primary school, and move to a foster home in the city, they can remain in their village to enjoy further education
– A place where youngsters can enroll in vocational training such as mechanics, carpentry, hospitality, medical training, leadership development etc. All courses/training would be oriented towards the development of the sustainable community-based eco-village.
– A research center in the field of ecological agriculture, fishery, poultry & wild game, and agroforestry to reduce pressure on the forest, enhance soil fertility, and reduce CO2 emissions.
– A place for scientific research, for instance through data collection and analysis of our landscape, water reservoirs, and biodiversity, in association with nature conservation organizations and institutions
– A place to facilitate our Historical Culture Center for the conservation of our heritage through traditional knowledge and artifacts. This to revitalize our culture, teach the traditional languages, which would facilitate the collection of thematic data from Elders. The collected data can be complemented with data already collected and archived in (mostly) European archives.
Indigenous communities are among those most drastically impacted by climate change—despite contributing the least to its causes—because of their land-based livelihoods, histories of colonization, and social marginalization. More should be done to recognize the unprecedented impact that climate change has on them, as well as the critical contributions of traditional knowledge and practices to mitigating the effects of climate change.
Land use management is the process of managing the use and development of land resources. Land resources are used for a variety of purposes, which include agriculture, reforestation, water resource management, protecting spiritual and sacred sites, and eco-tourism projects. Within a land use management system, we could apply our (traditional) knowledge and practices to protect and preserve our territory. We protect what is ours, with our traditional knowledge! Based on the newly created map of the Wayana territory we are developing with a UNDP small grant, we can commence with creating our land use management system in cooperation with the community.
The need for a proper waste management system, primarily rests on the need to protect the living environment, health and safety of the Wayana. Bad waste management practices can also contribute to land and air pollution, which can result in serious health issues. Waste management includes the collection, transport, treatment, and disposal of waste, together with monitoring and regulation of the waste management process.
One of the first steps in the process of improving waste management is creating awareness about the risks of pollution and environmental damage. The Wayana are used to organic waste, which automatically disintegrates. However, they are not aware of the consequences and the impact of plastic- and other non-organic waste on the environment, and what the results of not disposing of this waste correctly would be. This because the Wayana are relatively new to plastic and other non-organic materials.
The second step is to cooperate with the management of “Amazonia Park of Guyana” in French Guiana. Together we will find a solution to collect and transport the waste from Kawemhakan to Maripasoela, which has enough capacity to dispose of the waste properly. In other villages and camps, we need specialized waste ovens to burn the waste without polluting the environment
The need for a proper waste management system, primarily rests on the need to protect the living environment, health and safety of the Wayana. Bad waste management practices can also contribute to land and air pollution, which can result in serious health issues.
Waste management includes the collection, transport, treatment, and disposal of waste, together with monitoring and regulation of the waste management process.
One of the first steps in the process of improving waste management is creating awareness about the risks of pollution and environmental damage. The Wayana are used to organic waste, which automatically disintegrates. However, they are not aware of the consequences and the impact of plastic- and other non-organic waste on the environment, and what the results of not disposing of this waste correctly would be. This because the Wayana are relatively new to plastic and other non-organic materials.
The second step is to cooperate with the management of “Amazonia Park of Guyana” in French Guiana. Together we will find a solution to collect and transport the waste from Kawemhakan to Maripasoela, which has enough capacity to dispose of the waste properly. In other villages and camps, we need specialized waste ovens to burn the waste without polluting the environment.
In our discussions with the Wayana population, three possible activities that would contribute to livelihood management stood out: ecotourism, fish farming and maintaining a food forest. Ecotourism has become an important option for economic development and the cultural survival of Indigenous peoples. Although the sustainable livelihood framework does not clearly address the cultural part of life, the approach requires that activities, such as tourism, are placed in a broader context so that they can be examined from an indigenous perspective on sustainability. Every Wayana village in Suriname has the potential of having an eco-resort. However, every village brings a different perspective.
In Apetina a new Ecotourism resort is now under construction. Apetina has many years of experience with community-based tourism, in cooperation with different tour operators and visitors from around the world (mainly from the Netherlands). Due to a lack of hospitality knowledge of the Wayana, and the high costs of getting to Apetina, this project has never been a great success, even though the guests that went to Apetina were generally amazed and satisfied with the service and hospitality they got. Furthermore, the experience of staying with the seven big rapids nearby, the tropical rainforest, and climbing the “Tepu top” is one of the best in Suriname.
For more than 20 years, there has been a tourist eco-lodge in Palumeu owned by METS. METS is a subsidiary of Surinam Airways that owns jungle-lodges in 3 villages in the interior of Suriname, open to tourists. The Wayana (and Trio) indigenous that live in Palumeu are working as guides, cooks, or housekeepers. However, there are no local people in the management of METS. The Indigenous community members of Palumeu are now developing their own eco tours, offering tourists inspiring and adventurous jungle trips based on the Wayana culture. These include survival trips, for instance to the Tumucumaque mountain.
In Kawemhakan, there are some tourist activities but only on the French side of the Lawa river. Although a lot of mining activities are taking place in the regoin, we believe that we can offer a great experience to tourists, especially by incorporating visits to the mining activities in these trips. We can create awareness of the tourists about the consequences of these activities on the environment (e.g. the mercury pollution of the rivers, deforestation, etc.)
It is possible to make a beautiful trip to a 12-meter high waterfall, and there are some spectacular rapids in the region, so Kawemhakan has a lot to offer as well. To support this initiative, Mulokot has already started with opening up an area for the tourist lodge.