Soloy: Part 1

I beg you forgive me for the late deliveries of this blog. Although it would be ideal, and fairest to you readers, to update our experiences in a timelier manner; time is the most ephemeral of things, and it is extremely difficult to keep up with it. As time vanishes, thus escape my memories of events, from the most transcendental to the most banal. We promise to keep up with our stories, if you promise to transport yourself to the time at which they happened. The line at which our experiences develop is much faster than my pen.

In a young, yet promising 2013, we found ourselves motivated as ever, but gasping for a breath of fresh air in the form of tangible results to our work. Everything we had done so far had been well intentioned, but lacked the outcome we desired. However, we hoped to steer in the right direction despite waves and currents diverting us from our course. We try to remember that obstacles, like waves, always seem most intense, imposing, and unconquerable from the trough; before confronting them. But once you reach the crest, descrying from above, you can see the sea with clarity, and the wave soon becomes part of your wake. Sailing through calm waters is for those who lack wind to power their sails. Thus, we let the challenges that arise tempt our motivation and skill, ready to witness our path from atop the wave.

Returning o dry land; in February, we traveled to Soloy for our next project.  There, the summer threatens to dry up the mightiest river or the most resilient crop, and the wind never dwindles. The gusts of wild wind, or 'breeze', as the locals call it, steal anything that isn't tied down. Sadly, despite an abundance of real wind, many members of the community do lack the aforementioned metaphorical wind. Although to a lesser extent than in Palmera. There are a number of individuals in the community who are properly organized and informed, who work hard to achieve what they want. However, apathy and abandon reign as the leading philosophy for the majority of the population, who aspire to little more than brief moments of material satisfaction without regard for long term consequences. Ironically, it doesn't land too far from the description of more 'advanced' communities in 'developed' countries.

It is really sad to witness natural beauty being ruined by pollution, unity by violence and the future by greed, ignorance or addiction. But the thing that saddens us the most is witnessing a great potential walking head down, unarmed, hidden in the shadow of these problems.

As our voyage progresses, and thus our experience and education – unlimited and insufficient and unlimitedly insufficient – I realize that there are no insurmountable problems; only unwilling people. Having said that, the most positive aspect of our trip has been the people we have encountered. It's a pity, therefore, that the answer is the same to the opposite question.

So we found ourselves in Soloy, wedged between the two landmarks that intersect Panama. Symbols of the prowess of man and nature alike, the Interamerican Highway and the Continental Divide proudly form the spine of the country. In the Western section of the Divide, growing softly from the flat lands resting at its sides, the Serranía de Tabasará is dominantly poised; an acutely eroded arch in which peaks were formed by volcanic intrusions, of which, Volcan Barú, the nation's tallest summit, oversees the slow industry developing around its fertile soil. Its skirts, abounding with meandering creeks, commanding rivers, and a nuanced spectacle of shades of evergreen jungle full of intricate vines and exotic animals, have long shared their secrets and protective mantle with the Ngäbe Indians.

Today, like so many other indigenous populations throughout the world, the Ngäbes fight an everyday battle against the overflowing currents of modernity and the industrial exploitation of natural resources. As fortune has it, the Ngäbes are settled on the nation's richest soil, a magnet for foreign mining and energy companies as well as government leaders of questionable principles.

Soloy is one of the main towns in the Comarca; not much more than a strip of pavement with houses lined up at its edges, like buttons on a shirt. Located at the end of the main road plunging from the Interamerican Highway into the Comarca, Soloy provides a meeting point for merchants, artisans and farmers. The center of town, which has two multipurpose stores and a restaurant is also a transfer point for the transportation system, as the public bus stops there and taxis, cars and horses transit the area taking people – and food – to and from communities inaccessible by bus.

We lived in a particular section of Soloy called Boca Miel, about 2 km away from the center of town, where the pavement ends and dirt paths ramify in every direction. The Ngäbe Buglé Comarca is divided into seven districts. Soloy is one of eight corregimientos (a country subdivision for administrative purposes; in other, simpler words, a town) in the District of Besikö, located in the south-west of the Comarca. The Comarca is populated by the Guaymi Indians, and receives its name after its two linguistic subgroups, the Ngäbe, and the Buglé, whose languages are mutually unintelligible. Most of the adults speak their native language regularly, as well as Spanish, albeit rather limited in some cases. However, the youth pose a cause for concern, for many do not know more than a few basic Ngäbere words. Worryingly, their Spanish is often a carnage of the already mutilated Spanish spoken by their elders.

The comarca hosts approximately 160,000 people in an area of roughly 7,000 km². Soloy is home to some 1,500 people, most of which live in terrains with a few structures ranging from huts to concrete houses and about half a hectare of arable land. The houses vary in form and material, with concrete, zinc, bamboo and other timber used interchangeably. Zinc roofs, often deemed in Western society as a sign of underdeveloped neighborhoods, were proliferated in the Comarca as a substitute for traditional palm roofs.

More durable, stable and expensive, zinc became a luxury item when it was first introduced a couple of decades ago. An irrevocable trait of human nature, envy, soon converted this developing world architectural icon into a must-have throughout Soloy and other neighboring towns.

Although most households have stable concrete structures where the family sleeps and stores their valuables, many still have traditional "ranchos" in their properties, under which they have hammocks and usually sleep there on warm summer nights. Since there are only two seasons in Soloy - dry and rainy – the hammocks out in the open air are still the preferential sleeping arrangement for the majority, especially nostalgic adults who see their childhood lifestyle quickly fading away.

There are two sections of the town which are distinct from all the others. The center of town, and Barriada 2000. The latter is an infamous aglomeration of huts, people and trash which constantly emanates a profane smell of burnt plastic. An accelerated image of the development of the area, the Barriada was created in response to the establishment of the new school in Soloy at the turn of the century. As the news of the educational center reached the more remote, isolated villages of the Comarca, an influx of families arrived in Soloy.

Ready to sacrifice whatever commodities they had at their permanent residences, they built temporary huts in a space provided by the municipality so they could live during the school year. However, temporary plans gave way to permanent relocation, and soon, an entire hillside, once washed by a crystaline creek, fertile and brimful with handsomely robust mango and orange trees, became a ghetto where somber shacks are separated by still streams of black, garbage infested mud, and dirt paths occupied by curious, energetic children weary of an insipid, mundane life confined to poverty.

Mocked and degraded by their neighbors and forgotten by local politicians, the Barriada 2000 is obviously a source of shame, and to some extent, disgust to the rest of the community. Unresourceful and abandoned, the people who dwell there have little to do in the face of the structural disaster in which they live. Initiatives have been proposed and outside organizations have declared their intention to improve their conditions, – beginning with latrines – but sadly, the rythm of affairs, already slow in this section of the world, is nearly stagnant.

In many aspects, Soloy is very different from other Indigenous Communities we have visited. The road and the proximity of the houses attract businesses and tourism, opening a large gate to the outside world. This has a noticeable effect on the people, who are distinctly less timid than in more secluded places. The first contact we made with the Ngäbes was in the bus station in David, minutes before departing to Soloy on a yellow school bus, one of many specimens sent to Panama after their retirement in the US.

There, I found a scene worthy of a commercial. Three middle-aged Ngäbe women sitting on a bench, jauntily drinking soft drinks while waiting for the bus. They were naturally dark, with long, radiant black hair flowing casually in the wind and dipping behind their shoulders, playfully appearing over the colorful tones of their traditional dresses, which covered their bodies down to their ankles. 

I couldn't resist the urge to take a photo, thinking what a glorious photograph this would have been a few decades ago, yet ready to hear a nearly inaudible "no" for an answer, or a shy affirmation which would result in them turning their faces the moment I snapped the photo, as it so often happened elsewhere. My bold request caused them to giggle like young teenagers, which prompted me to respectfully back away. However, as I turned my back, they all said "sí, por favor!" At that moment, once again deceived by the wrong idea of what we would encounter in the mountains, - this time caused by the official website of a local NGO which hadn't been altered in more than ten years - I believed I had captured a photographic jewel.

After spending one day in Soloy, I came to realize just how mundane that image was...

10 Simple Hitchhiking Tips

To go along with our last post, we have decided to write down a few tips for hitchhikers, which for us have become rules.

We hope this can be useful to those of you who decide to hit the road.

1. Be informed.

    What is your final destination?
    How long does it take to get there?
    Know the roads.

2. Plan your journey.

    If you don't reach your destination in one day, have a backup plan to sleep in a safe place.

3. Safety backups.

    Make sure someone knows where you are.

4. Quantity matters.

    Two is the perfect number for hitchhiking. Being alone can be a little risky, and not every car will have space for three people plus luggage.

5. Don't hitchhike at night.

6. Placement matters.

    Some believe that hitchhiking is best done in well populated areas, because more cars go by, and the amount of bystanders will somehow fend off any evil doers.

    We believe the opposite. Hitchhiking is most effective in less traveled roads. We suspect people are more willing to pick up someone if they believe that person will have a tough time finding a ride. However, if a lot of cars drive by, most will discard the thought of picking a hitchhiker up by thinking "someone else will do it."

7. Don't get in cars with tinted windows.

8. Check the car for signs.

    As soon as you get in, check for things like religious symbols, the driver's clothing, baby seats or anything that might let you know what kind of person has picked you up. Also, the initial conversation is rather revealing.

9. Keep your belongings close and accounted for.

10. Look friendly, be friendly.

   Be kind, thankful and well mannered, the people who pick you up will be more willing to pick up the next hitchhiker they see if their experience with you is enjoyable.

 Drivers are also scared of picking up strangers, so look polished and SMILE A LOT!

San Isidro to David - A hitchhiking mission

On January 17th, the eve of our intended entrance into Panama - a country of transit, of separation and union, of thin contour but thick authority -  we decided to avoid the easy yet expensive and uncomfortable bus ride through the mountainous section of the serpentine Interamerican Highway and the congested southern border crossing of Paso Canoas. Instead, we dove into the murky, unpredictable waters of hitchhiking. We were fully aware of the usual dangers associated with this alternative way of traveling, and wary of the particular risk of our undertaking, for we inescapably had to exit Costa Rica by the 19th, or else we would be forced to pay absurdly hefty fines.

We began the day as early as possible, in the fashion of what we now have began calling 'travel day', and after sharing a heartfelt 'see-you-later' with Esther, our neighbor, we set out to conquer the road. We erroneously thought that the best place to hitchhike would be the Interamerican Highway, for traffic is fluid and constant as it intersects San Isidro. After one hour of bypassing cars and trucks, whose drivers regarded us with distrust, disbelief, or mockery, we began to consider changing our spot and our route. Toute de suite, as we picked our bags up and headed to the other side of the city, a folksy local stopped a few meters down the road and offered us a ride 20 km out of the city. After a few minutes, our impromptu driver received a call urging him to return to San Isidro.

Perhaps more than any other incident that day, this opportune phone call would decisively alter the course of our hitchhiking adventure. This was an opportunity to frequent the coastal road. Our newest friend dropped us of in the western side of the city, where the road towards Playa Dominical begins. We learned that this path is preferred by those who descend towards Panama or the Costa Rican duty free paradise town of Golfito, as it is faster, straighter and more pleasant. In retrospect, it proved to be a good decision. Within a quarter of an hour we were in the back of a jeep with a couple of Jehova's Witnesses.

Much like on a snowy peak, one's emotions while hitchhiking can abruptly change from a restful blanket of powder snow into a rummaging avalanche swiftly occupying every inch in its path. Every time a friendly face breaks our expectant and patient wait to bring us closer to our final destination, an exhilaration of intrigue, nervousness and relief rushes through us.

Elated, we collect our cluster of bags and dart towards the car, as if afraid that the driver will regret his decision and take off before we can reach it.

One must be careful though, for all the excitement can play tricks on anyone, even the most responsible travelers. When a car does stop before you, remember that you most probably wont coincide with that person again, so it is always a good idea to double check your belongings before stepping out. Common sense would dictate so. It is common knowledge that common sense is not that common, although perhaps neither is knowledge. In any case, 'common sense' is often forgotten in times of urgency. That is why we recommend to turn this practice into routine.

Needless to say, we acquired this piece of advice by learning from experience, after forgetting our cell phone in the back seat of the Witnesses' car. Thankfully, a nearby information center allowed us to call our phone,  which we had remembered to charge the previous night (also an useful practice before 'travel day') and after a few attempts, they answered.

Fortunately, they hadn't gotten very far and, although a bit reluctant - understandably so - they committed to bringing it back to us. Between one thing and another, we had lost an hour of valuable time and potential rides, but we had all of our belongings and were once again ready to hit the road.

Little by little we advanced along the coastal road, including a ride which caught us right in the midst of preparing a pitiful but delicious road-side picnic. We were in no position to refuse a ride, but our half-made tuna and tomato sandwiches were not negotiable. So, we jumped into the car with the tuna half spread and the tomato half cut; juggling to stop them from dripping all over the backseat and eager to devour them.

After four kind drivers and ten hours on the road - on wheels as well as on the road's shoulder with our thumbs up - we suddenly found ourselves shelter-less, minutes from dusk, in one of those crooked, lawless towns born out of a junction, where good never stops and bad always returns. As darkness neared, we began to fear that our romance with the risk and intrigue of hitchhiking would result in rose petals on the ground. However, a desperately polite plea hurled to the swift passing of a car - one of many petitions lost in the dust and odor of the asphalt - met obliging ears. Not without prior conjugal resolution, Marcia and Andres, a couple with a turbulent past but kind and charitable disposition, turned the car around and offered us a ride to the border; and to their home.

We spent the night comfortably on an inflatable mattress installed on the kitchen floor of their humble home, ten minutes from the border. Without asking for anything in exchange, they shared their food, time, faith and life stories with us.

Having spent the best part of their youth as victims of poverty, crime and pitiless romance, both had now found in religion and each other the strength and wisdom to overcome the cruel adversities of life; which in Marcia's case included several years in prison. Not for a second did we feel frightened or uncomfortable after this revealing confession. In fact, we felt lady luck's smile shining above us once again after having found a couple so inclined to help us in such a precarious circumstance. The following morning, they prepared our last Tico breakfast (which consists of re-cooked rice and beans) and accompanied us to the frontier, where we complied with the necessary paperwork, and within an hour had entered into our second country: Panama!

This time, we only had to wait fifteen minutes for Edgar, a young Panamanian who also resorted to hitchhiking in his travels, and thus, did not hesitate to pick us up. As if it were customary when picking up hitchhikers, Edgar also treated us to a meal. Nonetheless, a meal and a ride wasn't enough for Edgar. He also took us to buy a Sim card for our phone and dropped us off at the doorstep of our hostel! Lastly, before we parted ways thinking we would never see this kind-hearted man again, he offered to take us to visit the mountains and beaches surrounding David, where one can find the touristic attractions of western Panama, aside from the over exploited archipelago of Bocas del Toro.

Incapable of wasting a chance to discover new places, just a few hours passed before we were in Edgar's car once again, heading to the famous mountain town of Boquete, a tourist favorite where an international coffee and flower festival was taking place. We spent a wonderful day in the mountains, but bypassed the festival, for it was an over hyped and overpriced magnet for easily impressed tourists and a reason for impoverished locals to spend their measly savings on alcohol. The mountains proved to be much more enticing, as we drove and walked through stunning cliffs, waterfalls and rivers. As we marveled at such a scenic contrast to the flat, dry, asphyxiating heat of David (just 40 minutes away) we discussed Panamanian politics and the ongoing power struggles between the implacable indigenous communities that reside in the mountains and the national government. The current government of Ricardo Martinelli has completely disregarded the autonomy of the Indigenous Comarcas (an Indian Reservation with the characteristic of a quasi-autonomous province) and unrelentingly sought to cash in on their untapped resources by granting construction permits to multinationals so they can build hydroelectric plants, mines and power lines to feed the increasing demand for resources and electricity in Panama City and Costa Rica.

Ironically, despite Edgar's antindustrialist comments and his advocation for traditional agriculture, sustainable development methods and the preservation of indigenous communities and the environment, he works at a hydroelectric plant; the main symbol of foreign industrial imposition, of economic disparity and rural underdevelopment in Panama. At first we were reluctant to hint at the hypocrisy of his words, but after a few more rendezvous we gained enough trust to engage in a conversation about the friction between ideals and reality, thought and action. He explained that in Panama the options for electromechanical engineers are few and limited, and that he had spent a great deal of time and money in university to end up working in low-income, low-satisfaction jobs. While we understood the desire to challenge himself and reach his full potential, we couldn't help but to think that the high pay was more motivation than the excitement of hydroelectricity or the lack of other options. Nonetheless, there is always another way.

It is precisely this type of conformism, exercised by those who know the repercussions of their actions, and who, above all, can chose other forms of employment, which contributes to the multiple obstacles in the path towards equality, justice, and sustainability. Just to clarify, we are not arguing in favor or against hydroelectric power, nor are we saying that Edgar is a bad guy - in fact he is generous, respectful and considerate far beyond the norm - but that is exactly what is frustrating, that even such an altruistic and knowledgeable person is not capable of sacrificing his standard of living or his career for the sake of his ideals or values. We believe that all of us are victims of comfort, and it is only when our own comfort is at risk, not when our beliefs are challenged, that we decide to act.

In David we stayed in a hostel called Purple House. As the name indicates, it is purple. The problem is that everything in the hostel is purple. The walls, chairs, plates, cups, blankets, furniture, decorations, doors, soap. Everything. Is. Purple. It's surprising that the owner - a serious, almost rude lady with a good heart and the need to please every client that steps in her hostel - isn't purple, or at least crazy. After a couple of days I began to feel a bit claustrophobic, or rather, porphyrophobic and was itching to move on to our next project and less monochromatic surroundings.

Thankfully, after three nights of interesting yet speculative conversations - a dogma of the backpacker - we finally managed to escape our halt and found our next destination: Soloy.

Although we didn't learn anything new about the secrets of human goodness and generosity, this experience allowed us to meet people of various backgrounds and unconditional generosity. In any case, we did ascertain that hitchhiking is not an outdated or extremely risky way to travel. Of course, this isn't true in every country, but if you employ routine caution, there is no reason to fear the worst and all the reasons to enjoy an alternative way to travel and meet people.

Boruca - New Year with the Devils

On the last day of 2012 we boarded yet another bus in our long list of ill-fitting buses and headed to Boruca, the main settlement within the Boruca Indigenous Reserve. Do not be mislead by the use of ill-fitting, for, despite their leisurely pace, the quality of the buses is more than sufficient. The problem at hand is that the seats are designed bearing in mind the average height of Costa Ricans, which, for men, is nearly 20 cm less than the stature of yours truly. As you can imagine, negotiating bumpy roads with barely a few inches of meager legroom and a vacuum behind your head which lets your neck wobble like a boxing ball is not a pleasant experience.

After a two hour journey during which we constantly had to ask our neighbors where we had to get off, the driver informed us that we had reached the entrance to Boruca. Unbeknownst to us, we were twelve kilometers of devastatingly steep, arid dirt away from the actual town.

In hindsight, we regarded the sheer path ahead of us and the gleaming noon sun with too much disdain. We nearly paid for our foolishness and disrespect when, after half an hour, unable to find a shade to rest, we began questioning if we had made the right decision. Luckily, a kind family coerced us into riding in the back of their pick-up truck and turned what would have been a painstaking five hour hike into a 30 minute rollercoaster ride through the jarring unpaved hills.

Once in the town, we installed our camping tent and proceeded to discover what the town had to offer, including a majestic waterfall and an ancient blend of dancing and bull-fighting.

Submerged in the Talamanca Mountains and encircled by the scenic valley of the Rio Grande de Terraba, this secluded site was once part of a vast territory. Before the arrival of the Spanish Empire in the 16th century, the Coto, Turruca, Borucac, Quepos and the Abubaes feuded over the region of the Pacific coast of Costa Rica, from present day Quepos to the frontier with Panama. Today, the Boruca are a composite group of nearly 2500 people, formed by the descendants of the dispersed tribes, who are said to have survived the invasion thanks to the aid of natural spirits.

Despite crowning a captivating mountain range and proudly boasting a phenomenally picturesque cultural tradition, Boruca is dreadfully indistinct from any ordinary Costa Rican town. Granted, this characteristic has positive and negative aspects.  

The first indigenous reserve to receive government aide, Boruca has been endowed with electricity, well equipped schools and a centralized structure for a quarter century. The view, otherwise rural and organic; adorned with banana-leaf-roofed ranchos, is abhorrently obstructed with cables, a massive cross, satellite dishes and a devastating amount of garbage.

Tourists, often deceived into visiting insipid cultural sites, may consider the town fairly unexceptional if they visit during any other time of the year. But, peculiarly coinciding with the end of the Christian year, from the evening of December 30^th until the twilight of January 2^nd, the Borucas celebrate the Fiesta de los Diablitos (Festival of the Little Devils) in commemoration of their survival against the forces of Spanish conquistadors. This ritual with a side of party and a pinch of brawl is anything but dull. The festivity is a flaming showcase of their culture and spirit.

Minutes before midnight on December 30^th, the town’s elder summons all the diablitos – basically any male over 15 years old – to his house. 

Once there, the diablitos commence parading the town stopping at every house to drink chicha (fermented corn liquor) and eat tamales. The diablitos wear intricate hand-carved and painted balsa wood masks and burlap sacks covered with jute and banana leaves. The procession is marked by the relentless collisions against a bull – a few of the men take turns carrying a heavy costume and bashing the diablitos– which represents the Spaniards.

The name ‘diablitos’, the horned masks, and the fighting symbolize the shrewdness, guile, courage and ardor that served them so well in resisting invading forces, while the sharing of drinks and food is indicative of their undeniable hospitality, not only among themselves, but with the few tourists who venture into the town to witness this astonishing display.

The masks are the main attraction and source of income throughout the year, when the diablitos drop their costumes and work in the fields, in San Jose or manufacturing masks and totems. However, during the festivity, it’s the evolving interaction with the bull that draws the most attention, as the diablitos, increasingly inebriated and aggressive, rampantly quarrel with the 40kg structure of the bull.

Adding to the uniquely vibrant imagery of Boruca during these dates, each diablito proudly and carefully carves and paints his own mask with colorful feathers, dramatic images of trees, flowers, animals and of course, hostile, menacing horns. Each mask is exclusively ornate, especially during the pinnacle of the feast, on January 2^nd, when approximately 100 locals dress up and taunt the bull until it eventually gains ground and takes down all the diablitos. 

Then, the bull runs away, but the diablitos, inspired by the animal spirits that aided them centuries ago, rise from the dead, hunt down the bull and toss it into a blistering fire as they soar around the flames celebrating the victory. The revelry that ensues is even more exhilarating than in the previous nights, as the citizens of Boruca put on their best outfits and party well into the night.

So far we’ve had the chance to meet members of three different indigenous groups, while visiting two reserves. Despite being branded with the name ‘indigenous’, each of these groups is very different from the others, not only regarding cultural characteristics such as language, art and organization of society, but also with respect to progress and development – where they find themselves at this moment in history. 

Their openness to the world outside their barriers, their knowledge of world events, acceptance of tourism and external influences, as well as other aspects beyond their endemic culture are shaping their societies in ways undeterminably good or bad. Time will be the judge.

These groups continue to be called indigenous but the meaning and usage of this word has loosely dissipated in modern times. The Merriam-Webster dictionary defines indigenous as “having originated in and being produced, growing, or living naturally in a particular region or environment”.  

As for ‘indigenous peoples’, there is no universally accepted definition, but according to Wikipedia, there are three elements used to describe the term: the voluntary perpetuation of cultural distinctiveness, an experience of subjugation, marginalization and dispossession, and self-identification. However, according to these two definitions, most of the world’s population is indigenous. Surely, there must be something more to the essence of the word.

Colloquially, ‘indigenous’ is used to describe a close relationship with nature, respect for all things living, separation from the modern urban society, and the upholding of ancient traditions as core community values. Through the experiences of the last few months we have come to the realization that perhaps ‘indigenous’ is no longer a term to define a place of origin, but rather a way of living, a philosophy and a sentiment.

The indigenous people of Boruca, as well as many others throughout the world are in danger of extinction. ‘Being indigenous’ is not passed on genetically. It requires education, reason, sacrifice and determination.

Thus, the inhabitants of Boruca will continue to be called indigenous because they live in the land that their ancestors fought and cared for, and have the physical traits of their parents; but must of them won’t be indigenous in regards to the colloquial understanding of the word – unless they consciously choose so.

‘Being indigenous’ is not about being different, about suffering from marginalization and racism, but about preserving the unique and valuable elements of their ancestry. We’ve met many ‘indigenous people’ who do not enjoy a traditional way of living, or who do not respect nature, just as there are many ‘non-indigenous people’ throughout the world who share the indigenous philosophy.

Progress will come not through imposing or opening the doors to the modern world, but by building a bridge through which education, information and respect can travel both ways.

Puerto Viejo

It's unequivocal by now that we are tracing the footprints of Lady Luck. However capricious a mistress she might be, her love affair with our journey blooms splendidly in our favor. We must not grow arrogant though, for fortune is perfidious, and of many lovers. So, we walk cautiously, aware and informed, but intrepidly, for, after all, fortune favors the brave.

Although we relished the unexpected opportunity to visit Cahuita, we started to grow restless after a breezy week of idle strolls. We had nowhere to go until Tuesday the 11th of December - commencement date of our assignment with Planet Conservation in San Isidro del General. Thus, we woke up early on an unusually bright morning, decided to follow the trail of traditional tourism and headed south towards Puerto Viejo. Our main intention was to spend a placid day at the beach, for, despite all the attractions and entertaining possibilities, our budget had already suffered enough from the inflated touristic prices. Also, we wanted to find a hostel whose name we didn't remember, and whose owners we didn't personally know.

A few months ago, when we first made public our plans of embarking on our current voyage, Michael Pepple, a dear friend of ours, put us in contact with David Sloan and Danielle Kravetz, the owners of La Ruka, a friendly and accommodating lodge near Cocles beach, in the vicinity of Puerto Viejo. Regrettably, by the time we arrived in the unbridled, colorful enclave of Puerto Viejo, we had forgotten the name of the hostel, and had the wrong phone number.  After a few futile attempts at asking for directions to hostel 'La Amistad' or 'La Alegria', I, stifled by the heat, gave up.
However, Julia, persistent as ever, amicably approached a store to inquire "one last time, otherwise we'll go to the beach." The shopkeeper, another Spaniard far from home, cordially invited us to use his computer to investigate further, as he, despite publishing a monthly local magazine, had never heard of the made up hostels which we were naming.


With the correct name but no directions, we continued our unguided walk to the beach. Then, as if it had magically appeared out of the jungle, we saw it: La Ruka. Dave and Danielle have recently acquired the locale from its cynical past owner, and now live there with Dave's brothers, who work as members of the friendly staff. La Ruka is the quintessence of its proud owners who, through love and dedication have created a home for themselves, and anyone who wishes it to be. Easily appreciated at first glance, the hostel is a harmonious assemblage of jubilation, relaxation and camaraderie.

Dave and Danielle were amusingly baffled with our sudden appearance. Following a brief introduction, they offered us a pair of dowdy bikes and sent us on our way to Manzanillo, a remote village where the streets end and paradise begins.

The easternmost spot in Costa Rica, Manzanillo is an appetizer of the gaudy wildlife that extends behind its kilometric beach. Lined with coconut trees, soothing waves and wooden dories, Playa Manzanillo ends gently as the Gandoca-Manzanillo Wildlife Reserve begins. There, the prolific jungle is adamant to the frequent onslaught of the indomitable waves, who repeatedly smash against reef and rock, creating an instant raw spectacle for those who venture into the hidden treasures of fine sand. As one roams the hills outlining the coast, the serpentine roots of the corpulent, propitious trees serve as natural steps. Occasionally we would hear a vociferous troop of howler monkeys, but, despite its famed reputation as an animal sanctuary, we didn't see any animals, marine or terrestrial. Nonetheless, the breathtaking views were worth the bike ride.

Upon our return to La Ruka, we learned that we missed out on the best part of the reserve, for we didn't reach the end of the path. Exploring without a local guide has its negative consequences, but we were able to admire the mystic scenery by ourselves. Since Dani and Dave had been too busy to spend the day with us, we decided to meet in Cahuita the next day. After a peaceful morning exchanging stories and experiences at the beach, they invited us back to Puerto Viejo for the night to celebrate the life of a dog. Earlier that morning, the owner of the Tasty Waves Cantina - a close friend of Dani and Dave - had lost his lovable pet: a droll, adventurous dog appropriately named Nacho Borracho. A party unlike any others; somehow both tender and wild, it was a great occasion for us to discover just why they call Puerto Viejo "Costa Rica´s Miami." Music and exultance swarm the electric streets as the mingling, exuberant crowd of tourists and locals lavishly partakes in carefree celebrations.

The next morning, enchanted by the jaunty atmosphere of Puerto Viejo, and by the comfort of  real beds, we decided to stay one more day. Dani and Dave, incredibly generous and considerate, didn't hesitate to invite us again to spend the night at La Ruka, even offering us surf boards, bikes or scuba equipment to liven up yet another lovely day. We tried our luck with surfing, but the gnarly waves furiously hurled us around before we even attempted to swim beyond their breaking point.

Eventually, our fleeting visit to the Caribbean had to end. After two idyllic, gratifying nights in Puerto Viejo, we said goodbye to La Ruka and its endearing owners and returned to Cahuita. The next morning, we woke up early and sat out on the main road hoping to catch a ride, all the way to San Jose, where we had to find a bus that would take us to San Isidro del General.

After 45 minutes of potential cars bypassing our friendly sign, Julia stood up and determinedly announced: "the second car to appear is our ride". Astonishingly, the second car did pull over! The driver was another Spaniard, Juanca. The three of us enjoyed the road trip to San Jose, remembering our home country and cheerfully sharing our experiences in Costa Rica. After a long day of traveling, we stepped off the bus and were met by Federico Solorzano and Rafa Quesada, our colleagues and hosts in San Isidro del General. But that, our dear readers, is a whole 'nother story...

Cahuita

Lulled by the sound of calypso and reggae drifting through the heat of eternal summer, Cahuita lies in tranquility between Limon, the most important port of the South Caribbean; and Puerto Viejo, a haven for nonconformist renegades, surfers, tourists and backpackers. It is is escorted by an uninhibited, paradisaical black sand beach to the northwest and the monumental jungle of the Cahuita National Park to the southeast. This minuscule town is, metaphorically and geographically, wedged between two worlds.

Originally, the animals that are currently found in the National Park roamed freely, exempt from hunters. Visitors are easily delighted by the sloths, caymans, monkeys, snakes and several species of colorful birds that approach the jungle path conquered by ants and mosquitoes.

However, the green and hawksbill turtles that once chose the secluded shore to lay their eggs have long been absent from this breathtaking ecosystem.
In the 1750s, when only the most fearsome pirates dared navigate through the sheltering reef outlining the coast, the Miskito Indians of Nicaragua traveled south following the migration patterns of sea turtles in search of food. By 1828 they had permanently settled in the prominent tip, naming it “kawe” “ta”, or “point where the Sangrillo trees grow.” The sangrillo trees were of special significance to the new dwellers, for they used the red sap emanating from the trunks to dye their fishing nets, thus avoiding the reflection of the sun on the nets through the pristine waters.

In the 19^th century, the slave ships traveling near the coast often collided with the treacherous reef. The natives, attentive and considerate, rescued the auspicious survivors who had just evaded a life of forced labor in the cocoa plantations. This altruistic practice gave birth to the current community of Afro-Caribbeans that give Cahuita its soul and essence. Today, the exotic cuisine, the long dreaded surfers, and the centenary, colorful wooden houses built on pillars serve as reminders of the town’s heritage. 
However, the traditional carefree demeanor of the Afro-Caribbean population has transformed into a lazy and detached attitude which has paved the roads of the picturesque town for foreigners trying to escape from their stressed and burdened lives. 

Increasingly, local businesses and jobs are seized by Europeans and North Americans, who arrive with more capital and proficiency. While the locals complain about the lack of job opportunities, the new residents blame them for their lack of interest and organization.

Nonetheless, there is one local whose interest in the progress of the community is unquestionable and whose struggle and determination are exemplary despite his years. His name is Winston Brooks. In an ironic parallel to his restaurant, whose superb quality is not demonstrated by its usually void tables, Winston is a man who projects intelligence and vigor beyond his humble and rusty appearance. "A duck wishing to be a chicken," he prefers the life of a farmer despite his private education and versed dialect. Thus, he hermits away in his farm, choosing the other Cahuita. The one that smells of sugarcane, labor and tar.

Although there is much to reveal about Winston and Cahuita's internal issues, we must first explain how we arrived at his doorstep.

On the morning of November 29^th, we found ourselves wistfully but eagerly descending the mountain in pursue of our next adventure; leaving behind not just a remarkable family, but friends that would live in our hearts forever. Before exiting the Indigenous Territory, we picked up Irene, the campestral and buoyant Spanish teacher at the local high school. We had helped Irene with personal and professional matters during our time there, and in return, she put us in contact with Winston, who gladly invited us to stay at his Posada. As the usual route was obstructed by the flooded river, we were 

forced to deviate and hike for three hours through an infamous location known for armed robberies which ended with a hanging bridge much more frightening than any delinquent.
For this reason, we accompanied Irene on the way out, as Leo guided us through the dodgy, yet scenic trail.

After a hasty goodbye with Irene, one of many in our incipient journey, we arrived safely in Limon, following a quiet bus ride with Leo, as the three of us certainly contemplated our imminent farewell. Although we had lunch with Leo in Limon, the lingering feeling of separation made the meal a delay of events rather than an enjoyable final feast. Happily, before we realized, we were stepping off a bus in an intriguing new destination with an incurable air of summer bliss; Cahuita.

In Cahuita, we were met by Sonia, a spiritual nomad with a distinct Spanish guise. As she would likely say, life had taken her there, where she lived in Winston’s ancestral home with her boyfriend and Winston’s ex-wife, Lucy.

The home, worthy of a museum, is a 150 year old wooden structure which appears to stand on wishful thinking and temperament, rather than firm foundations. Adjacent to it is the Posada; erected but unpainted, and the restaurant; full with potential rather than clients.

During our time there, we walked through the streets, spent hours in the idyllic white beach of the national park and befriended a few charming locals, who were pleased to converse with visitors concerned with local events. Apart from being devoured by mosquitoes and marveling at the devastating force of the laboring ants, we spotted a baby sloth, iguanas, a basilisk, troops of howler monkeys and white-faced capuchins, caymans and a friendly talking parrot.

Whenever Winston was able, we would sit down with him and enjoy a captivating conversation about local politics, imperialism, or any relevant topic about which he could offer an opinionated view. During the day, he would work in his organic plantation, where he took us once so we could learn about the difference between bananas and plantains and how to plant them.

Our experience in Cahuita was brief yet unforgettable. There, we met all kinds of interesting characters with incredible backgrounds and stories. Its rich diversity – despite its minute size – is both an obstacle towards communal understanding and progress and an attraction for tourists of any kind. Its cultural and natural wealth is an ocean of fascinating creatures and tales, where one can spend days upon days wading through stories and adventures before realizing that time has swiftly gone by.