The Olivoristasmost of whom live in
Rattegang om tonarsmisshandel along the border between the Dominican Republic and Haiti, believe that the peasant Olivorio Mateo, who in was shot by the US Marines, is God.
The Olivoristas are not centrally organized, their cult is concentrated around various charismatic leaders. Each group has developed its own variations of beliefs and rites. One or two salves may even allude to legends and historical events related to the real Olivorio Mateo. There are several Olivorista salves celebrating Virgin Mary, though most of them have a different content.
La Nalga de Maco sabe una cosa: Which means something like: Beware of those who say it is a prophecy when Columbus takes Olivorio on pilgrimage to La Maguana. It was here the Olivoristas used to gather for celebrations around their leader, before they had been violently dispersed by both domestic and US troop units.
Julian Ramos then stated that for those who do not understand the deeper truths, they may appear as incomprehensible. It was only when I in the archives in Washington D.
It was regularly frequented by smugglers and armed opponents to the US occupiers. In a gorge on the other side of Nalga de Maco is the opening to a deep and holy cave, which contains several santos.
These are "Rattegang om tonarsmisshandel" interpreted as different deities. People from all over the region flock to the vast cave system, carrying with them their palosthe big drums used in ceremonies, and in the light from torches and candles they dance in front of the saints, especially by a stalagmite called La Virgen de la Altagracia because it resembles the Virgin of the Highest Grace, protective Madonna of the Dominican Republic.
They dress the stalagmite in blue robes. In the flickering candlelight is possible to discern signs that this is an ancient place of worship. Cave paintings adorn several rock walls, some of them faded almost beyond recognition. But some may still be discerned; trees, lizards, birds and various anthropomorphic creatures, especially birdlike shapes. They left behind their cave paintings, small sculptures and other objects that still be found in caves, or in the soil.
In a glass cabinet here in Rome we have a vomit spatula with an ornate effigy. The Italian Rattegang om tonarsmisshandel ordered the priest to learn the native language and write down what the Indians believed in, so it would be easier to enslave them and convert them to Christianity. They found a bird now called inrim, and in ancient times inrire cahuvayal, that is, a woodpecker, which bores holes in trees. Then, seizing those women without male or female genitals, they bound their hands and feet, and tied that bird
Rattegang om tonarsmisshandel the body of each.
The bird, thinking they were trees, began his accustomed work, pecking and hollowing out the place where women's genitals are wont to be. The Indians say that is the manner in which they acquired women, as told by their oldest men. As I wrote in haste and had not enough paper, I could not put everything where it belonged, yet I have made no mistake, for they believe everything that is written here.
From Cacibayagua [the name of a cave] came the majority of the people who settled the island. Seeing that the sun had carried away this man for neglecting his duties, they closed the door to him, and so he was changed into a stone near that door.
They say that others who had gone fishing were caught by the sun and changed into the trees call jobos or myrobalans [mango trees]. They make the wooden cemies [deities] in this fashion. If a man walking along the way sees a tree moving its he stops, filled with fear, and asks who it is. The tree replies, "Summon a buhuitihu [shaman], and he will tell you who I am.
The sorcerer or warlock immediately runs toward that tree, sits down by it, and prepares a cohoba for it […] he rises, and pronounces all its titles as if it was a great lord, and says to it: Tell me if you want me to cut you down, and if you wish to come with me, and how you want me to carry you; for I shall build a house for you and endow it with land.
Cohoba Rattegang om tonarsmisshandel a ceremony when grounded peas from the yopo tree were inhaled in a twin-nasal, Y-shaped pipe producing a psychedelic effect.
Even today palos, the holy drums of the Olivoristas, are made of tree trunks believed to have a life of their own. They are baptized, have a secret name and a specific personality.
Romilio Ventura, a controversial and legendary Olivorista leader, once told me that he often visited La Rattegang om tonarsmisshandelThe Cave, where he meets with God. What he meant was probably that he felt the presence of El Gran Poder de The Great Power of God, a vital force that animates some people, animals and plants and is especially present in sources and caves, because they are in direct contact with "Rattegang om tonarsmisshandel," where the power originates.
For many, the San Juan Valley is like a blanket covering the abode of spirits and other vital forces. One peasant told me:. When the Spaniards came they killed and abused the Indians, who despite being peaceful and tranquil are the real owners of the land.
To survive, they settled in the land below us, where they still live. Their power manifests itself in springs and in caves. Could it simply mean that Olivorio and his men remained hidden Rattegang om tonarsmisshandel, or around, the cave under Nalga de Maco and the salve was sung as some kind of coded message to their supporters in La Maguana?
Thus could the phrase "Nalga de Maco knows something" mean that the cave under the mountain was hiding Olivorio and his men. The audience was a group of agronomists, a representative from the Ministry of Agriculture and several Anthroposophists, including three Swedes - a likable gentleman of my father's age named Arne Klingborg and two youngsters.
I did not know much about anthroposophist ideas, but I had read one or two things about the movement. In the seventies I had in Sweden also visited the recently founded Waldorf School in Lund, because a friend of mine had her son there. However, I also thought it could a possibility that I was prejudiced.
To me it sometimes appear as if some Americans are a bit too energetic, cheerfully Rattegang om tonarsmisshandel and overly self-confident, perhaps due to what my Italian friend Niki used to call their "over-vitaminized culture".
After the lecture I conversed with Arne Klingborg, a cordial and enthusiastic person. Klingborg was an artist, a convinced anthroposophist and he related his creative activities to Rudolf Rattegang om tonarsmisshandel ideas about colours.
How the founder of anthroposophy had discovered a link between growth, colour and art. How each plant grows from a seed rooted in the black earth, and then develop their green leaves and the perfection in Rattegang om tonarsmisshandel flowers and fruit, all due to the life-giving warmth and light of the sun's cosmic energy:.
The green leaves, in their form and thickness and in their greenness too, carry an earthly element, but they would not be green unless the cosmic force of the Sun were also living in them. In this way we must look at all plant growth. Then, when we contemplate the rose, in its red colour we shall see the forces of Mars. Or when we look at the yellow sunflower — it Rattegang om tonarsmisshandel not quite rightly so called, it is called so on account of its form; as to its yellowness it should really be named the Jupiter-flower.
For the force of Jupiter, supplementing the cosmic force of the Sun, brings forth the white or yellow colour in the flowers. And much more in a similar vein all mixed into Steiner's imaginative brew of theosophy, occultism, Goethe's colour theory and natural science.
His thoughts on colour and growth had a great significance for the Waldorf pedagogy, where up to the age of seven children are defined in accordance with warm and saturated red, violet and pink. At puberty they are being connected with stronger shades of yellow, green and blue, which after a few years turn into intensely pink, and grass green, to finally settle down into more subtle, pastel-like, warm shades of green, light brown and grey.
Admittedly, Klingborg did not express himself in such a fairly opaque manner, but I could nevertheless discern some of Steiner's notions while he spoke about the relationship between growth and colour, light and clarity. It was fascinating to listen to Klingborg when he explained how he devoted himself to painting and gardening and allowed these activities to cross-fertilize each other. I had for some incomprehensible reason recently read a book about the German architect Bruno Taut and it turned out that Klingborg was very interested in Taut, especially in his way of combining colours with his imaginative architectural forms.
We agreed that we would have lunch together the next day and that I would bring him the Taut book. Mark Feedman and the young Swedish couple would also be there.
Unfortunately was Arne Klingborg forced to go back to Sweden that same day. It was a typical Dominican village, with open and friendly people.
It even appeared to be slightly more "developed" than other Dominican villages along the frontier with Haiti. What was a bit worrying, however, was that Mark Feedman, while he demonstrated his neat, but not particularly extensive, biodynamic cultivations, continually stressed his major contributions as a revolutionary organizer and inspirer.
A lonely hands-on
Rattegang om tonarsmisshandel enlightened man, who single-handedly worked in a backward part of the country. He talked about his grandiose plans, how they differed Rattegang om tonarsmisshandel the polluting, large-scale and locally insensitive aid projects that the Government and other NGOs devoted themselves to. Rose who is a Dominican country girl, originating from a large and typical Dominican peasant family, did like me find it quite embarrassing when Feedman depicted the for us quite familiar Dominican countryside as a backward place.
Our impression was not improved when we felt that Feedman obviously did not appreciate "Rattegang om tonarsmisshandel" talking freely and openly with the locals. Furthermore, he introduced us to a young man who was visiting him, doing reconnaissance for a German TV team. The German complained that he had not found any "sufficiently poor people to film.
A few weeks later, Mark Feedman came to see us in Santo Domingo and brought us up north with his pick-up. Rose and our four years old daughter Janna sat with Feedman in the front seat, while I and Mats sat on the flatbed. We always have fun together and enjoyed our time on the truck, heading for new adventures. I, Rose and Janna slept in a bed on the ground floor, while Mats had to climb up a ladder to some kind of loft. As soon as the night fell, pitter-patter and wheezing was heard in the dark.
Rats crawled along the rafters above us and ran back and forth over the bags behind Mats, gnawing and scurrying, he had a tough night. The following day, Mark Feedman once again showed us his organic crops. All fertilization was based on composting and pests were battled through natural means. Feedman pointed out that he was engaged in culture - agriculture. Everything that grows and develops, like life itself, have to grow as part
Rattegang om tonarsmisshandel its natural environment.
It has to be organic. He and his wife had for a few years been trained by Alan Chadwick on a collective farm that had been founded in Colevo, California. It was regarded as some kind of hippie community. Chadwick, who was born in in a noble English family, had since then worked as a captain of a minesweeper during World War II and a traveling Shakespeare actor in South Africa.
All his life he had also been a dedicated gardener, an interest that eventually occupied him full time and he came to be considered as one of the great pioneers of organic farming. was religiously inclined and when he became older he entered a Zen Buddhist community. Chadwick eloquently preached the doctrine that man must return to his origins, becoming an integrated "Rattegang om tonarsmisshandel" of nature and a considerate keeper of its gifts.
It was in South Africa that Alan Chadwick met countess Freya von Moltke, widow of Helmut von Moltke, who in his castle Kreisau in Poland had devoted himself to organic farming, before he had been drafted as an officer in the Wehrmacht. Profoundly shocked by his experiences on the Eastern Front he joined the Nazi opposition and was executed in January Freya and Alan shared an interest in Rudolf Steiner's theories about gardening.
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