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The smart phone generation September 30th, 2018 by

Vea la versión en español a continuación.

Colleagues from the Public University of San Andrés in La Paz have been teaching groups of farmers to use a free app called Weather Underground, which allows users to forecast the weather in their location. This week my colleagues wrote a fact sheet for farmers on how to use Weather Underground. I went with one of the agronomists, Alex Borda, to validate his fact sheet in the farm community of Choquenaira, on the Bolivian Altiplano.

Young farmers in Bolivia have smart phones, and like young people in the city, they use Facebook and other applications. So, farmers should be eager to download and use apps from the web to predict the weather, which is so important for agriculture.

First we met with Pascual Choque, 80, who was sitting with his friends in the shade of a large stack of bricks. Don Pascual was born at a time when many rural communities lived in the semi-slavery of the haciendas, large farms managed by powerful landlords. The Revolution of 1952 brought many social changes and new freedoms, including access to education and information. Don Pascual went to school, became a teacher and now, among other things, works in a radio station. He interviews agronomists and PhDs on his morning show, broadcast at five o’clock, when rural people are eating breakfast and listening to the news.

Don Pascual read the fact sheet. As a retired school teacher, he read out loud quite quickly, but he said that the only thing he understood from the fact sheet was that the climate is changing. “That is true,” he said, “the rains used to come at the same time each year. Not anymore.”

Alex read the fact sheet with some other farmers, but they also struggled to make sense of the text. It had unfamiliar terms like “click”, “select an option” and “close the app”. I started to feel frustrated, just like Alex. I have helped to validate many fact sheets and this was the first time that the people said that they understood almost nothing.

We kept walking until we reached a small station of the Agricultural School of the Public University of San Andrés. I was surprised find this outpost in the immensity of the Altiplano, with no houses nearby. The station was small—some llama corrals, tractors and sun burnt buildings and there were few people around. We managed to speak with some professors. As we were about to leave I saw two young women dressed in work clothes. They were agronomy students. “Let them read your fact sheet” I suggested to Alex. He came back pleased a few minutes later. The students liked his fact sheet and said that “there was nothing difficult to understand about it”. The youth understood his fact sheet. They have smart phones, and know how to discuss these magical pocket computers.

Today from the Andes to Africa one hears that the youth are leaving the countryside. To attract the ones who are staying, it will be necessary to try new digital options to help manage agricultural information. The older generation took advantage of the new technology of their times, like schools and radio. This generation is also looking for new information technologies, even some that support agriculture. I have little doubt they will be interested in a free way to predict the weather using their cell phones.


30 de septiembre del 2018, por Jeff Bentley

Compañeros de la Universidad Mayor de San Andrés en La Paz han estado enseñando a grupos de agricultores a usar una aplicación gratis llamada el Weather Underground, que permite a los usuarios pronosticar el tiempo para su ubicación. Esta semana mis colegas han escrito una hoja volante sobre para agricultores sobre cómo usar el Weather Underground. Fui con uno de los ingenieros, Alex Borda, a validad su hoja volante en la comunidad campesina de Choquenaira, en el Altiplano de Bolivia.

Los jóvenes campesinos en Bolivia tienen smart phones, e igual que en la ciudad, usan Facebook y otras aplicaciones. Entonces, a los campesinos les debería gustar bajar y usar aplicaciones del web para pronosticar el tiempo, ya que la agricultura depende del clima.

Primero nos encontramos con Pascual Choque, de 80 años, sentado con sus amigos en la sombra de un gran bulto de ladrillos, para construir una nueva casa. Don Pascual nació cuando muchas comunidades rurales vivían en la semi-esclavitud de las haciendas, fincas grandes manejadas por poderosos terratenientes. La Revolución del 1952 trajo muchos cambios sociales, incluso el acceso a la educación y la información. Don Pascual asistió al colegio y llegó a ser docente y, entre otras cosas, trabajó en una radio.  El se entrevista con ingenieros y doctores en su programa por la mañana, a las 5, cuando la gente rural desayuna y escucha las noticias.

Don Pascual leyó la hoja volante. Como profesor jubilado lee muy bien y muy rápido en voz alta, pero dijo que lo único que entendió de la hoja volante era que el clima está cambiando. “Es cierto,” dijo, “antes las lluvias venían en su debido día. Ya no.”

Alex leyó su hoja volante con otras campesinas, pero tampoco entendían muy bien la hoja volante. Tenía vocabulario desconocido como “hacer clic”, “seleccionar una opción” y “cerrar la aplicación”. Yo empecé a frustrarme, junto con Alex. He acompañado a muchas hojas volantes y esa era la primera vez que la gente decía que no entendía casi nada.

Seguimos caminando hasta llegar a la pequeña estación de la Facultad de Agronomía de la Universidad Mayor de San Andrés. Era para mí una enorme sorpresa ver la estación en la inmensidad del Altiplano, pero no había más casas. La estación era pequeña—unos corrales de llama, tractores y edificios tostados por el sol. Había poca gente. Logramos hablar con algunos profesores. Estábamos pot irnos cuando vi a dos jóvenes vestidas en ropa de trabajo. Eran estudiantes de agronomía. “Que ellas lean tu hoja volante” sugería a Alex. El volvió unos minutos después todo contento. A ellas les gustó la hoja volante y dijeron que “no tenía nada difícil de entender”. Las jóvenes entendían su hoja volante. Ellos tienen teléfonos inteligentes, y saben discutir esas computadoras de bolsillo.

Hoy en día desde los Andes hasta Africa se oye que todos los jóvenes quieren abandonar el campo. Para atraer a los que quieren quedarse, será necesario probar nuevas opciones de tecnología digital para manejar información agrícola. Sus abuelos aprovecharon de las nuevas opciones de sus tiempos, como el colegio y la radio. Esta generación también busca nuevas tecnologías de información, incluso para el apoyo del agro. Les debe interesar una forma gratis de pronosticar el clima con su celular.

Videos that speak to Andean farmers March 26th, 2017 by

Vea la versión en español a continuación

The Quechua language (or group of closely related languages, depending on your perspective), is a Native American tongue with some eight to ten million speakers in Bolivia, Peru and Ecuador. Quechua was actually encouraged in the colonial era: grammars, dictionaries and catechisms were written in the language, chairs for teaching the language were founded in Andean universities. But Quechua was scorned during the republican era, following independence from Spain (1809-1825). In recent years, the language has been recovering ground in a sense. It is starting to be used in schools and in political speech.

Wikipedia lists over 20,000 articles in Quechua. Popular on-line videos in Quechua include language lessons, the Jesus Film, films produced by students, and a rousing version of “Hakuna Matata”. The talented Renata Flores plays “House of the Rising Sun” on the piano and sings it in Quechua, with heart and soul.

But there are few agricultural videos in Quechua. This is rather surprising, since the people who speak Quechua are fundamentally farmers. So we have remedied this, a bit.

Along with colleagues in Bolivia and at Agro-Insight, we have produced seven farmer training videos in Quechua. The same videos are also available in Aymara, the language native to the Lake Titicaca region of Peru and Bolivia.

screening seed in bright lightOnly two of the videos were originally made in Bolivia: one on managing the poisonous aflatoxins in peanuts (groundnuts) and one on tarwi (the lupine bean). Other videos were originally shot in other countries (shown in brackets):

Integrated Soil Fertility Management (various African countries)

Let’s Talk Money:  simple cost:benefit accounting for new farm technology (Mali)

The Wonder of Earthworms (Bangladesh)

Grass Strips against Soil Erosion (Vietnam and Thailand)

Till Less to Harvest More (Guatemala)

You may wonder why we translated existing videos instead of making new ones. Cost is one reason. It is much cheaper and easier to translate a video than to make one. Besides, many of the Quechua videos already on the web are basically translations of other work.  If that works for entertainment, it should be OK for farming.

Farmers understand learning videos other continents, provided the voice over is in a language that the audience speaks. Videos are a way of sharing knowledge from farmer-to-farmer cross culturally.

We hope that speakers of Quechua and Aymara will enjoy seeing smallholders, like themselves, farming and solving problems in Asia, Africa and Central America.

The videos are hosted in the public domain at the Access Agriculture portal, which has many videos in African and Asian languages. These are the site’s first videos in Native American languages.

Videos in Quechua

To watch the videos in Quechua, visit Access Agriculture here.

Videos in Aymara

You can also watch videos in Aymara here.


The translations were funded by the McKnight Foundation


Por Jeff Bentley, 26 de marzo del 2017

El quechua es un idioma (o grupo de idiomas muy cercanos, según su perspectiva), nativo a las Américas, con unos ocho a diez millones de hablantes en Bolivia, Perú y Ecuador. Los gobiernos coloniales efectivamente fomentaron el uso del quechua: gramáticas, diccionarios y catequismos se escribieron en el idioma y se fundaron cátedras para enseñar el idioma en las universidades andinas. Pero el quechua fue desprestigiado en la era republicana, después de la independencia de España (1809-1825). En años recientes, el idioma se ha cobrado fuerzas. Empieza a usarse en los colegios y en discursos políticos.

Wikipedia dice que tiene más de 20,000 artículos en quechua. Videos populares en línea incluyen lecciones para aprender el idioma, películas producidas por estudiantes, Jesús (la película) y una versión emocionante de “Hakuna Matata”. La talentosa Renata Flores toca “House of the Rising Sun” en el piano y lo canta en quechua, con alma y corazón.

Pero hay pocos videos agrícolas en quechua, lo cual es sorprendente, ya que las personas que habla el idioma son fundamentalmente agricultores. Entonces hemos hecho algo para cambiar la situación.

Junto con colegas en Bolivia y en Agro-Insight, hemos producido siete videos didácticos en quechua. Los mismos videos también están disponibles en aymara, el idioma nativo a la región del Lago Titicaca del Perú y Bolivia.

sorting tarwi or lupine seed3Solo dos de los videos se rodaron originalmente en Bolivia: uno sobre el manejo de las venenosas aflatoxinas en maní, y uno sobre el tarwi (chocho, o lupino). Otros videos se filmaron originalmente en otros países (indicados entre paréntesis):

Manejo Integrado de la Fertilidad del Suelo (varios países africanos)

Hablemos del Dinero: contabilidad sencillo para costo:beneficio de nueva tecnología agrícola (Malí)

La Maravillosa Lombriz de Tierra (Bangladesh)

Barreras Vivas contra la Erosión del Suelo (Vietnam y Tailandia)

Arar Menos para Cosechar Más (Guatemala)

Tal vez se pregunta porque tradujimos videos existentes en vez de hacer nuevos videos. El costo es una razón. Es mucho más barato y fácil traducir un video que hacer uno. Además, muchos de los videos en quechua que ya están en la Web son básicamente traducciones de otras obras. Si eso vale para el entretenimiento, también funciona para el agro.

Los agricultores entienden a los videos didácticos de otros países, con tal que la narración sea en un idioma que el público hable. Los videos son una manera de compartir el conocimiento de campesino-a-campesino de forma intercultural.

Esperamos que los hablantes del quechua y del aymara disfruten de ver a campesinos, como ellos mismos, trabajando y resolviendo problemas en Asia, Africa y Centroamérica.

Los videos están alojados en el dominio público en el portal de Access Agriculture, que tiene muchos videos en idiomas africanos y asiáticos. Pero los presentes son los primeros videos en el sitio en idiomas nativas a las Américas.

Videos en quechua

Para mirar los videos en quechua, visite a Access Agriculture aquí.

Videos in Aymara

Se puede mirar los videos en aymara aquí.


Las traducciones se fundaron por la McKnight Foundation


Men’s language, women’s language January 8th, 2017 by

In most countries, men and women have different styles of speaking. But is it possible for a community to have two completely different languages, one for men and one for women, not just for one generation, but sustained for a long time?

caribbeanIf such diglossia (a dual language system) is possible, imagine the decisions one would have to make while engaging with such a community. Makers of educational videos might have to make two soundtracks for a single community. An agricultural extensionist would have to choose which language to use for a talk.

caribbean-lesser-antillesAs strange as it may seem, at least one society did come close to having two, gender-based languages, which were spoken over several generations.  In the 17th century, the people of the Caribbean Island of Dominica told a story that they said took place some generations before the coming of the Europeans, when the islands of the Lesser Antilles had been inhabited by people who spoke an Arawak language. Then the islands were attacked by canoe-loads of men who spoke a Carib language. The invaders killed the local men, and then settled down with the women.

The two languages were extremely different, but the children born after the invasion grew up speaking both of them. All children learned the Arawak language of their mothers, but when the boys became teenagers they started spending more time with the men, and began to speak Carib among themselves. The Islanders developed a version of Carib that became a language for men only.

In 1665, Father Raymond Breton, a French missionary, published a two-volume dictionary of the language then spoken on the islands of Dominica and St. Vincent. The dictionary specified whether each word was used by men, or by women.

Various scholars have questioned the historical accuracy of the Carib invasion story. It is possible that the men’s language originated through trade or migration.  We will never know if Carib men of the 13th century once rampaged across the island beaches, murdering Arawak men and capturing women. There is no historical or archaeological evidence for (or against) this story. Yet the linguistic data are well documented. There is no doubt that in the 1650s, over much of the Lesser Antilles, men and women spoke in two remarkably different codes. The two genders used the same sounds, and most of the same grammar, but men’s words were from Carib, and women’s words were from Arawak. (The men could speak the women’s language, and would speak it when socializing with women. The men’s language was only used between men).

If you could time travel to the Island of Dominica in the 17th century, and were able to speak the full range of men’s and women’s languages, a talk with the whole community would sooner or later switch to the women’s language, because it was everyone’s first tongue.

In agricultural extension today, sometimes it helps to create a space where women can easily speak up, so that their concerns can be addressed. It is easy to start to think that men and women are very different, but it is also worth remembering that in some ways we are the same, and that language can unite us.

Further reading

Allaire, Louis 1980 “On the Historicity of Carib Migrations in the Lesser Antilles.” American Antiquity 45(2):238-245.

Boucher, Philip P. 2009 Cannibal Encounters: Europeans and Island Caribs, 1492–1763. Baltimore: Johns Hopkins University Press.

Davis, Dave D. and R. Christopher Goodwin 1990 “Island Carib Origins: Evidence and Nonevidence.” American Antiquity 55(1):37-48.

Taylor, Douglas 1954 “Diachronic Note on the Carib Contribution to Island Carib.” International Journal of American Linguistics 20(1):28-33.

Taylor, Douglas R. and Berend J. Hoff 1980 “The Linguistic Repertory of the Island-Carib in the Seventeenth Century: The Men’s Language: A Carib Pidgin?”  International Journal of American Linguistics 46(4):301-312.

Further viewing

Watch a video on women in agricultural extension, here.

Our younger readers December 18th, 2016 by

Some countries with deeply contrasting linguistic histories are now becoming literate in similar ways. In Nepal and Malawi reading is becoming more common, as governments set up more schools and encourage girls and boys to attend.

Unlike most of Africa and Asia, Nepal was never formally colonized. The British were content to recognize the kingdom and install a British ministry in 1840 to advise on key issues, especially foreign policy. And the British accepted Nepali soldiers, the famous Gurkhas, into the Indian army.

Malawi was colonized, but fairly late. The Scottish missionary-explorer, David Livingstone ambled across what is now Malawi in 1861. The first traders, the African Lakes Company, set up shop in 1878, in Blantyre, and military conquest was complete by 1890.

A country’s literary tradition can be old or recent. Nepali has been written from the very start, since the language first evolved from Sanskrit, which itself had a sophisticated writing system by the second millennium BCE. The languages of Malawi (then called “Nyasaland”) were not written until the 1870s when Scottish missionaries devised scripts (“alphabets”) to translate the Bible. By the 1890s children were learning to read and write in mission schools. In Malawi, a literary heritage of thousands of years had been compressed into a single generation.

juno-gaha-reads-mites-pamphletAn old literary tradition is not necessarily a democratic one. In Nepal, as late as 1900, only 5% of the population could read. Government schools gradually improved. By 1951 the literacy rate was 39%, rising to 58% in 1991. Some of this effort was motivated by a policy to promote the Nepali language at the expense of the others spoken in the country, many of which are entirely unrelated to Nepali, linguistically.

In Malawi there were never enough mission schools to meet the demand from parents who wanted their children to study. Government schools expanded, especially after independence in 1963. The languages of Malawi are all Bantu tongues, and are all fairly closely related to one another. People learn to read in their own language (e.g. Tumbuka or Yao), besides Chichewa, which is the de facto national language.

The world literacy rate (the percentage of people over 15-years-old who can read), is 86% (83% for women). Sub-Saharan Africa and South Asia have some of the lowest literacy rates in the world: 65% for Nepal and almost the same for Malawi at 66%. Fewer women are literate, 55% in Nepal and just slightly more, 59%, in Malawi.
I was in Nepal and Malawi this year, and while the school systems are not over-funded, in both countries I was pleasantly surprised to see people reading, even in the countryside. Even people who didn’t go to school usually have someone in the household who can read a document to them. In Nepal, shops advertise their wares in writing on the storefront, and in Malawi, roadside grain buyers scrawl their maize and bean prices onto signs, to attract farmer-sellers.

buying-maize-and-beans-chichewa-languageIn both countries, when extensionists give farmers a piece of paper, their first reaction is to read it. There is room for improvement, e.g. schools need to be better resourced and more girls and women need to be included, but even in some of the poorest parts of the world many more people can read now than in their parents’ day. This is an opportunity for communicating agriculture. It means that agencies can write fact sheets for farmers, as long as the writers can avoid jargon. While videos are an important way of reaching women, minorities and other disadvantaged groups, even a DVD of farmer learning videos is enhanced with a bit of writing, such as a cover with a title, and a menu so farmers can choose the videos they want to watch.

World literacy rates have improved so fast that it is much more common for young people to read than for elders (Roser and Ortiz-Ospina 2016). Let’s make sure that this generation of literate farmers has something appropriate to read about agricultural technology.

Further reading

McCracken, John 2012 A History of Malawi: 1859-1966. Woodbridge, Suffolk, UK: James Currey. 485 pp.

Roser, Max and Esteban Ortiz-Ospina 2016 “Literacy”. Published online at OurWorldInData.org. Retrieved from: https://ourworldindata.org/literacy/

Whelpton, John 2005 A History of Nepal. Cambridge: Cambridge University Press. 296 pp.

Learning from students August 21st, 2016 by

Vea la versión en español a continuación

I like to teach adults, because I learn as much from them as they learn from me.

Last week I taught a writing course to a group of Bolivians (mostly agronomists) in Anzaldo, a small town in Cochabamba department. During the five days, students write a fact sheet on a topic for farmers, and then take a draft to the villages, to gather the farmers’ comments. We call this a “farmer peer review”. Eric, Paul and I have used this simple method in many countries to get direct feedback from farmers to make the prose clearer and simplify the technology described in the fact sheet.

My eight students wrote five fact sheets. Juan Vallejos and Maura Lazarte co-authored one on how to prepare the seed of tarwi (the Andean lupine with the edible seeds) with practical tips for getting a bigger harvest from farmer-saved seed.

And on the second of August, Juan, Maura and the other adult students showed up in a village called Phinkina, holding a fact sheet in Spanish, written for Quechua-speaking farmers. We could have written the fact sheets in Quechua. Like any human language, Quechua can be written, but few people know how to read this native language. Quechua people who can read, are literate in Spanish.

As always, I had given the students three options.

First, invite the farmers to read the fact sheet.

Second option, if reviewers can’t read, read the fact sheet out loud to them exactly as it is written.

Third, if the farmer can’t understand the national language (in this case, Spanish), translate the fact sheet for her, word for word, into the local language (Quechua).

leyendo sobre quinua con Juan y EliseoBut sometimes adult students politely ignore your suggestions. In Phinkina, Juan and Maura went to visit a farmer and her two young daughters. Juan speaks fluent Quechua, and he started by asking the farmer if she would read the fact sheet. She said that she didn’t read much, but that she understood some Spanish. But instead of translating the fact sheet, Juan read it to her, one sentence at a time, in Spanish, and then asked her in Quechua what the sentence was about. The farmer began to essentially translate each short sentence into Quechua. It was a systematic way to see which parts of the paper she understood and which phrases needed to be improved.

For example, the farmer explained that she did not understand the difference between “insecticide” and “fungicide.”

And she balked at the description of the dessicated grains. Farmers here say that the dried up grains are “sucked” (chupados) or “empty” (ch’usus).

Later that afternoon, in the neighboring village of Tijrasqa, I watched Maura use the same method to review the fact sheet with another farmer.

For example, when Maura read that the disease attacks in the “early stages” of the plant’s life, the farmer didn’t understand, so Maura explained it.

“Why not say ‘just when the plant comes up?’” the farmer asked. Simple words are often the most powerful.

During the reading, this second farmer cradled a green, plastic bucket in her arm. Tarwi is one of the main crops here, so the fact sheet on tarwi seed held her attention.

A few steps away, children were dancing in the village school, to honor the memory of 2 August 1953, when the Agrarian Reform was signed, in nearby Ucureña, in the Valle Alto.

Maura y Eliseo validandoThe farmer’s bucket was full of chuchusmut’i, which is what tarwi grains are called when they are prepared as a snack food. The farmer had brought them to sell to the parents and teachers at the school. When the farmer finished reviewing the fact sheet she scooped out a generous bag full of chuchusmut’i and proudly handed it to us, as a gift, as though the fact sheet was valuable enough that she wanted to give us something in return.

But we had already been rewarded with the farmers’ suggestions. Later, all the students edited their fact sheets, taking their readers’ ideas on board. The students had learned a valuable lesson about writing for their audience. And I learned a new way to review fact sheets.


Our course was sponsored by the Collaborative Crop Research Program, McKnight Foundation www.ccrp.org, with logistical support from the Proinpa Foundation www.proinpa.org.

Further reading

You can download fact sheets and videos at www.accessagriculture.org.

If you need help finding a fact sheet, write to me at jeff@agroinsight.com.



21 de agosto del 2016, por Jeff Bentley

Me gusta enseñar a los adultos, porque aprendemos los unos de los otros.

La semana pasada di un curso de redacción a un grupo de agrónomos y otros profesionales en Anzaldo, un pueblo pequeño en el departamento de Cochabamba, Bolivia. Durante los cinco días del curso, los estudiantes escriben hojas volantes para campesinos, y luego se las llevan a las comunidades, para recibir los comentarios de los comuneros. Es lo que llamamos una “revisión por árbitros agricultores”. Con Eric y Paul hemos usado este sencillo método en muchos países para obtener la retroalimentación directa de los agricultores, la cual nos ayuda a escribir con una prosa más clara y simplificar la tecnología que se describe en la hoja volante.

Esa semana, mis ocho estudiantes escribieron cinco hojas volantes. Juan Vallejos y Maura Lazarte eran los co-autores de una sobre cómo preparar la semilla de tarwi (la lupina andina con las semillas comestibles). Incluyeron sugerencias prácticas sobre cómo cosechar más, con la semilla guardada por los agricultores.

Así que el dos de agosto, Juan, Maura y los otros estudiantes adultos llegaron a la comunidad de Phinkina, llevando sus hojas volantes en castellano, escritas para campesinos que hablan quechua. Podríamos haber escrito las hojas volantes en quechua. Igual que todo idioma humano, el quechua se puede escribir, pero pocas personas saben leer este idioma nativo. Si alguien que habla quechua puede leer, lee en español.  Como siempre, a mis estudiantes adultos les di tres opciones.

Primero, invitar a los campesinos a leer la hoja volante.

Segunda opción, si los árbitros no saben leer, lean la hoja volante para ellos en voz alta, tal como está escrita.

Tercero, si la agricultora no entiende el idioma nacional (en este caso, español), traduzca la hoja volante para ella, palabra por palabra, en el idioma local (quechua).

flor de tarwiFelizmente, mis estudiantes adultos no siembre me hacen caso. En Phinkina, Juan y Maura visitaron a una campesina con sus dos hijitas. Juan habla fluidamente el quechua, y comenzó preguntando a la agricultora si estaría dispuesta a leer la hoja volante. Ella respondió que no sabía leer mucho, pero que sí entendía algo del castellano. Pero en vez de traducir la hoja volante, Juan se la leyó, una oración a la vez, en español, y luego le preguntó en quechua de qué se trataba la oración. La agricultora empezó a más o menos traducir las cortas oraciones al quechua. Era una manera sistemática de ver qué partes de la hoja volante ella entendía y cuáles frases había que mejorarse.

Por ejemplo, la agricultora explicó que no entendía la diferencia entre “insecticida” y “fungicida.”

Rechazó la descripción de los granos desecados. Aquí los campesinos los llaman “chupados” o “ch’usus” (vacíos) a esos granos.

Más tarde, en la comunidad vecina de Tijrasqa, estuve presente cuando Maura usó el mismo método para revisar su hoja volante con otro agricultor.

Por ejemplo, cuando Maura leyó que la enfermedad ataca en las “primeras etapas” del cultivo, la agricultora no entendió, así que Maura se le explicó.

“¿Por qué no decir ‘apenas que salga la planta?’” preguntó la agricultora. Las palabras más sencillas frecuentemente son las más poderosas.

Durante la lectura, esta segunda agricultora tenía en las manos un balde de plástico verde. Tarwi es uno de los cultivos principales aquí, por lo tanto la hoja volante le captó la atención.

A unos pasos, los niños bailaban en su colegio, en honor a la memoria del 2 de agosto del 1953, cuando se firmó la Ley de la Reforma Agraria, no muy lejos de aquí, en Ucureña, en el Valle Alto.

tarwi chuchusmutiEl balde estaba lleno de chuchusmut’i, que son los granos de tarwi preparados para comer como un bocadillo. La agricultora los había traído para vender a los pares y profesores del colegio. Cuando la agricultora terminó de revisar la hoja volante, llenó su tutuma de chuchusmut’i y orgullosamente nos regaló una porción generosa, como si la hoja volante fuera tan valiosa que ella quería agradecernos con algo.

Pero nosotros ya habíamos sido premiados, con las sugerencias de la gente local. Más tarde, los estudiantes adultos editaron sus hojas volantes, tomando en cuenta las ideas de sus lectores. Los estudiantes aprendieron una lección valiosa sobre cómo escribir para su audiencia. Y yo aprendí una nueva manera de revisar las hojas volantes.


Nuestro curso fue auspiciado por el Collaborative Crop Research Program de la Fundación McKnight www.ccrp.org, con el apoyo logístico de la Fundación Proinpa www.proinpa.org.

Lectura adicional

Se puede bajar hojas volantes y videos en la página www.accessagriculture.org.

Si le puedo ayudar a encontrar una hoja volante, escríbame al jeff@agroinsight.com.

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