Tag: Argentina

By: James Aronson, Daniel R. Pérez, and Adam T. Cross 

Daniel Pérez is head of the Laboratory for Rehabilitation and Restoration of Arid and semi-arid Ecosystems (LARREA) at the Faculty of Environmental and Health Sciences, National University of Comahue, Argentina. He also leads two ecological restoration projects in arid northern Patagonia, the first being the one described here and also the one described in his 2021 NHER post here. In addition, Daniel was coordinator of the Argentinian national Network for Ecological Restoration (ENREA) and organizer of its 3^rd Congress held last November. James Aronson and Adam Cross are both members of the Steering Committee of the Ecological Health Network. James is also an Emeritus Scientist of the Center for Conservation and Sustainable Development, MBG, and Adam is Adjunct Senior Research Fellow at Curtin University, Perth, Western Australia.

Straddling the Andes and the border between Argentina and Chile, an ancient ‘Lost World’-looking forest persists. It occurs in fragments, dominated by the extraordinary Gondwanan conifer Araucaria araucana, called Pehuén in the Mapuche Mapudungun language and widely known by that name today in southern South America. The name of this giant emergent (up to 80 m tall), and very long-lived (1500 years and more), fire resistant ‘living fossil’ tree, is evidently related to the Pehuenche, an ancient ethnic tribe of migratory hunters in south central Chile and adjacent Argentina, before the 16^th century CE when Spanish colonists began to arrive and change the course of everything.

The Pehuenche were so named for their dependence on the seeds of the Pehuén as a food source. Between 1550 and 1850 CE, some of them migrated west and merged with other peoples of northern Patagonia, in a process described by historians as becoming Araucanized. In the 21st century these Peoples still retain rights to some of their ancestral lands in northern Patagonia, but just barely. Despite the name Mapuche, which means “people of the land”, their situation in modern day Argentina is truly precarious.  

While the Pehuén forest is alive and well and regenerating in some large parks in Chile and Argentina, where livestock are excluded, the dominant species is considered critically endangered by the IUCN, and a poignant example of its vulnerability can be found around Caviahue (Roig et al. 2014).

Pehuén, the rather odd English common name of which is Monkey Puzzle Tree, is one of only two highly disjunct Araucariaceae representatives in southern South America. The other 18 extant species of this Gondwanan family all occur in the South Pacific region, in New Caledonia, eastern Australia, Papua New Guinea, and Norfolk Island. 

In Caviahue, whose name most fittingly means “Sacred Place of Reunions”, there is an ambitious ecocultural restoration, rehabilitation, and transcultural sustainable development and educational program getting underway, centered on Pehuén (Pérez et al. 2020). The first activities began six years ago with tree plantations and restoration-based education. Since then, there have been countless meetings with all social sectors of Caviahue such as the Mapuche community elders, Caviahue-Copahue Provincial Park, the Caviahue Ski center, primary and high school principals, political decision-makers, and leaders of the tourism sector, all in search of a social consensus and support for the restoration project. This vocation to build common ideas through dialogue, respecting visions, expectations, and desires of the whole community, is one of the most notable features of the work program. It is partly inspired by the Mapuche name for the site. But, as yet there have been only very limited discussions between the dominant, Spanish speaking, sedentary Western community and the transhumant, Mapudungun-speaking Mapuche.

Transhumance – a disappearing way of life

Transhumance is a form of animal husbandry and pastoralism that is remarkably well-adapted to arid and semi-arid lands. The word derives from the Latin trans (beyond) and humus (land), and thus means ‘beyond the land of origin’. It involves biannual movements of flocks between high summer pastures and winter grazing grounds at lower altitudes, or vice versa. In some cases, the entire tribe or group moves with the herds, while in others, only the herders make the biannual trek. This way of life was once widespread, in drylands on most continents, but is now lost and almost forgotten in most places. In Neuquen Province it still survives among the Mapuche. They camp in their ancestral lands near Caviahue lake (1646 meters above sea level) during the warm months, and then during the cold months they and their mixed herds migrate to Huncal (1204 masl) approximately 100 km east and much drier in summer than Caviahue.

Although there is a transhumance law in Neuquén that seeks to protect this ancestral practice, Mapuche farmers are often forced to travel along paved roads to reach their destinations because many fields have become the private property of the colonizers and are blocked in with wire fences.

The Caviahue site joined the Ecological Health Network in 2022 (see here), and a lot has happened since then. The first and third authors of this blog have been offering support to weave together a holistic, ecocultural approach with a focus on human health for the program. Numerous other colleagues in restoration science, and social sciences, from Argentina, Chile, Mexico and Brazil have started getting involved following a visit to the site led by Daniel Pérez of the 3rd Congress of the Argentinian National Ecological Restoration Network held last November, in Neuquén. 

The project was initiated with the goal of studying how to restore the Araucaria forest in Caviahue, one tree at a time. It is daunting because the trees grow very slowly and there is little previous research on similar species in xeric regions providing a template to build upon. 

It has gradually become clear that the restoration of this ancient, isolated Araucaria forest must be ecocultural, and include ecological rehabilitation and landscape reintegration of the degraded grazing lands of the Mapuche pastoralists who camp with their herds of sheep, goats, cows and some horses at one end of Caviahue lake for 6 months of each year. Additionally, the town of Caviahue needs restorative work, because of the planting of invasive Pinus contorta from Western North America, which is escaping and naturalizing in a heritage landscape where this highly competitive conifer does not belong (see below). 

At the same time, Daniel and his colleagues came to understand that a truly great context for ecocultural restoration exists here. Caviahue is an extremely interesting town of ca. 1000 permanent residents. There is a strong sense of community among the westerners, and a desire to keep the quiet, nature-based quality of their lifestyle in the town and its valley, despite the interest of many real estate developers to ‘grow’ the ski station and the town, with all its charming low-key tourism services into something much bigger. They are aware that the isolated, relictual population of Pehuén is of great cultural value, but they don’t necessarily see that something can be done to change the nature of the broadly degraded and fragmented landscape where only a few ancient trees remain with little evidence of regeneration. Such change can only come about through trust-building and cooperation with the Mapuche pastoralists. 

If one visits the land of the Caviahue Ski centre, not far from the ski slopes, a spectacular remnant of primary-type Pehuén forest of a few hectares there reveals what the ancestral forest was like, and provides a reference model, at least for the more mesic sites in the valley, to those who would entertain the concepts and a project of ecological restoration.

There, one can see the awe-inspiring, living fossil Pehuén trees towering over a thick understorey with Araucaria seedlings and saplings emerging from the deep humus, leaf litter, and topsoil, rather than bare rock and skeletal sands seen more generally in the area. Among the spectacular Pehuén are also seen stands of Antarctic Beech (Nothofagus antarctica), locally known as Ñire, and in the more humid places, the related Lenga (Nothofagus pumilio); both species belong to another Gondwanan genus often co-occurring with Araucariaceae (Peri et al. 2016; Veblen et al. 1996). These areas are in stark contrast to the heavily grazed forest remnants where the Nothofagus persist only as rare, isolated stands, the lower two meters or so of which are stripped bare of foliage (Martínez et al. 2023).

The impacts of tree-felling for timber, overgrazing, and resulting topsoil loss over most of the valley are clearly profound. 

The species is listed in IUCN’s Appendix I – Threatened with extinction, trade only in exceptional circumstances. Elsewhere, in Lanin Park in Argentina, and Conguillo Park in Chile relatively large stands occur but here in Caviahue, its future depends on local people, of two highly contrasting cultures.

The Ecocultural Restoration Program led by LARREA at Caviahue will include both the Mapuche pastoralist, transhumant communities, made up of three groups of approximately 600 people each, and the sedendary community of ca. 800 non-Indigenous, European and Levantine descended people in the growing town at the other end of the lake. But how?  At present, there is little interaction among the communities, with one major exception, namely the population of teenagers in the public high school in the town. Roughly 60% of the teenagers in town are Mapuche, and 40% are Western, or non-Indigenous. In a meeting we attended last November, with Oscar Mansegosa the Elected Intendente (Mayor) of Caviahue, and four people from his staff, we learned that many young people in Caviahue experience mental health-related challenges, no doubt linked to the intense cold weather and meters of snow present on the ground for 5-6 months of the year. 

Additionally, we learned that approximately 80% of the Mapuche students experience some form of blockage to obtain higher education. To help reverse this problem, a programmed diploma course which is being designed by the LARREA team will comprise periods of in-person learning in classrooms combined with practical learning in the field, plus virtual classes and modules. There is an integrated list of classes to be identified, and teachers to be named. Daniel has already begun inviting several of the people who attended the conference (including James) to contribute modules or units to the training course. Daniel will be pursuing further discussions with the university about this Diploma program and hopes EHN and others are willing to help not only with the training course but also with projects in and around the town. He has had clear signals from the senior administration of his University that they are keen on moving ahead with restorative projects like this.

Controlling invasive Lodgepole pines: a way to bring people together

One thing many young and older people in Caviahue do seem to understand is the problem of invasive Lodgepole pines (Pinus contorta) which is escaping from gardens and nearby tree plantations and competing with the native Pehuén. 

And that’s something that will be part and parcel of any ecological restoration proposed for this town, its lake, and its valley. If people from different cultures work together to fight the spreading of the pines, and then go on to roll up their sleeves to do other interventions in the spirit of ecological restoration, then we’re in the realm of reciprocal, ecocultural restoration. Note that this Western North American pine, known in English as Lodgepole Pine, is considered one of the world’s worst weeds (CABI Digital Library). Yet in Caviahue many families, and tourism and forestry companies continue to plant this invasive tree, despite the fact that it is invading surrounding properties and fields, radically modifying and degrading the unique heritage and life-sustaining landscape of the Araucaria araucana forest. This needs to be corrected through environmental education, citizen science and community-based restoration and horticulture.

Indeed, a pathway to help reverse this problem has begun in Caviahue. In 2023, the educational work began at Escuela Transhumante No. 6. The identification of traits of conifers of the genera Araucaria, Pinus, Picea, and Abies, all present in the town of Caviahue, was addressed with teachers and students. In addition, the incessant spread of Lodgepole pine was discussed and the proposal to cut and remove the unwanted pine trees from town parks was accepted.

The joint task allowed for dialogue and reflection on the value of Araucaria seeds as food for Mapuche communities, their cultural and ecological value, and the risk of the continued invasion of Lodgepole pine to the native forest and the ecocultural restoration program getting underway.

Perspectives for Restoration-Based Education and training in ecocultural restoration for local people 

An educational program is being undertaken with the main high school in town, called CPEM 47. This has already provided results published in an article in Spanish. Among the achievements, various tasks carried out by local secondary school students to plant Araucarias and generate participatory maps stand out.

The educational experiences carried out with students of the Transhumant school to date were extracurricular, that is, in free time. 

The next step to be developed in 2024 is the participation of the restoration team of the LARREA in formal education programs throughout the school year. 

Health and political issues

In relation to the above-mentioned, non-trivial health issues among teenagers, a very good bond has been built with the medical staff of the Caviahue Health Center. In the meetings held, addictions and depression among young people emerged as the main topics to be addressed. Medical personnel consider that activities such as plant production, plantations, and sowing can contribute to the mental health of young people and within this framework they hope to design activities that in turn will need to be evaluated for their effectiveness and feasibility in terms of time and resources.

Finally, at the political level, the election of a new mayor for the next four years has just taken place. There are good prospects for including ecological restoration in public policies given that the newly elected mayor had the courtesy to hold a meeting with his cabinet for three hours with restoration experts who visited the town. Next, some work priorities were established, such as the promotion of restoration tourism (direct seeding of Pehuén) and the creation of a diploma course in restoration for local youth. This course will be managed at the National University of Comahue with support in infrastructure for demonstration sites from the Municipality. The training will enable the teenagers and young adults of Caviahue to be better prepared to enter the workplace and discover new opportunities. Hopefully, it will also have positive effects socially through building relationships among Mapuche and Western youth.

The Mapuche communities have shown great pleasure in participating in actions such as plantations, sowing and extraction of Pinus, although these actions thus far have always been mobilized from LARREA. It is hoped that in the future restoration activities will be assumed as their own by the two communities, Mapuche, and Westerners.

May it be so.