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Rural Women and Economic Rights. Bulletín N° 001 • Year 2 • A pril 2012

Rural Women and Economic Rights. Bulletín N° 001 • Year 2 • A pril 2012

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The Rural Women and Economic Rights Bulletin has been improved due to the contributions and suggestions of readers, provided in the evaluation survey carried out in December 2011. Now the bulletin contains more pages that include the work experiences of rural women from other areas of the country. The content is richer in analysis and includes research regarding the economic rights of women. Enjoy!
The Rural Women and Economic Rights Bulletin has been improved due to the contributions and suggestions of readers, provided in the evaluation survey carried out in December 2011. Now the bulletin contains more pages that include the work experiences of rural women from other areas of the country. The content is richer in analysis and includes research regarding the economic rights of women. Enjoy!

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Published by: Movimiento Manuela Ramos on Aug 24, 2012
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 The Rural Women and Economic Rights Bulletinhas been improved due to the contributions andsuggestions o readers, provided in the evaluationsurvey carried out in December 2011. Now the bu-lletin contains more pages that include the work experiences o rural women rom other areas o the country. The content is richer in analysis andincludes research regarding the economic rights o women. Enjoy!In this edition you will nd inormation about thecampaign
Without economic autonomy there isno true autonomy,
an analysis o the meaning o carnival according to the Aymara worldview, themain results o a socioeconomic study o womenartisans in Puno, and the experiences o womenin Huancavelica and their incursion into knitting,among other topics.
Rural Women and Economic Rights Bulletin
Issue 1. Year 2. April 2012Edition: Alicia Villanueva, Vanessa Laura Translation: Patricia McDonaldwww.casadelamujerartesana.comVisit us on Facebook.
Latest News:
Puno recognizes women’s economic autonomy ..... 01
Carnival in the Aymara area o Puno ............................ 03Knitters, a dynamic orce in the rural economy o Huancavelica ........................................................................ 04 Toward a greater understanding o women artisansin Puno ................................................................................... 05
Knitting stories:
I want to be an entrepreneur ......................................... 06
Recommended readings:
2010 National Time Use Survey ..................................... 06
Casa de la Mujer Artesana in Google Maps ............... 07Hand knitted ornaments were used to dance inhonor o the Virgin o Candelaria ................................. 07Artisan women’s work was recognized ....................... 07Smiles and gratitude on a dierent 8th o March ... 08Artisans in Puno will participate inPerú Moda 2012 ................................................................... 08From Huánuco to Río+20 Earth Summit .................... 08
PresentationContentsPuno recognizes womens’economic autonomy
 The campaign
Without economic autonomy there is not true autonomy 
was carried out with the goal o visibilizing the economic contributiono women through their artisan work and un-paid housework. The mainconerence with three large-scale activities was held on Monday, March19th, Day o the Artisan. The sensibilization workshop “Women and Economy” was held inthe government building o Puno rst thing in the morning, beginningwith a ceremony or Pachamama (Mother Earth or
in Quechua) andattended by 173 women artisans rom around the region.Jennie Dador, director o Manuela Ramos, stated in her mainpresentation that women must overcome many obstacles along their longroad to autonomy. She pointed out that this journey requires minimumconditions in order or it to be successul or a government guarantee thatsuch conditions are generated and enorced. The workshop was attended by Dr. Saúl Bermejo Paredes, Regional VicePresident; General Wilman Andía Benavides, IV Mountain Brigade o Puno;Ricardo Alvarez González, Town Hall administrator o Puno; EngineerLourdes Abarca Fernández, Director o Dircetur Puno, who praised thework o the artisans as income earning agents or their community andamily.Following the workshop, artisans bearing signs, posters and bannerstook to the streets in a colorul parade through the main streets o Puno,generating a positive response rom the public, who echoed and cheeredtheir slogans. The march culminated in the atrium o the Cathedral where artisanleaders spoke to their companions emphasizing the importance o women´s work and economic autonomy.Alongside the parade, a presentation called the “Clothesline o Equality” was made in order to gather opinions about the work o artisanwomen and their economic autonomy.Strategically located just in ront o the Municipal building o Puno, the“Clothesline” received over 200 opinions rom Puno residents and tourists.Opinions were also received through Facebook during the entire month o March to elicit greater public participation. The campaign was co-organized by Manuela Ramos, the RegionalO ce o Foreign Trade in Puno and the Artisan Board o Alpaca Knitting.It orms part o the project
 Access and Improvement o Economic Incomeo Quechua and Aymara Women Artisans in Puno
, unded by the EuropeanUnion and co-executed by Economists Without Borders.
 This publication has been carried out with the technical assistance o the European Union. Contents are the exclusive responsibility o Movimiento Manuela Ramos and in no way refect the point o view o the European Union.
Rural Women and
Economic Rights
N° 001 • Year 2 • April 2012
Carnival is celebrated in themonth o February. According to theAndean calendar, this month is called
anata phaxsi 
, which translates intoEnglish as the Month o Play. Thisconcept o play is not the same as thatusually dened in dictionaries; ratherit is commonly understood as a timeo joyulness or all that Pachamama(Mother Earth) oers through crops,animals or nature. This is the reasonwhy communities and populationscelebrate with dances dressed inbrightly coloured costumes that aresimilar to the colours o nature: green,red, pink, etc.In the Aymara communitieslocated around Lake Titicaca peoplevisit each other, dancing rom armto arm. Young women and menclasp hands and dance aroundreshly planted crops. Older peopleserve wine or
, with streamerswrapped around produce in order topromote the regeneration o seeds.In accordance with the Andeanworldview, young people o child-bearing age help ertilize the soiland the produce harvested rom it. They dance to the beat o quenas andchacallos. Elders say that the sikuriand the zampona must not be playedduring the rainy season becausethese instruments summon the coldweather and keep the rain away, andmay damage ruits and vegetablesthat are ripening.In addition to dances, a series o rituals also take place:On Carnival Monday, womenrom Aymara communities visitthe arms. Prior to doing so, ourknots are tied around each ploto land to prevent the energyand spirit o ruits and vegetablesrom escaping. Ater a plant isharvested, the new shoots areremoved and placed in a bundleor
. At this point, the entireamily gathers around the bundleand participates in a ritual o gratitude or the generosity o Pachamama. Called
, thisceremony consists o spreadingsugar, wine, fowers, blends and
Carnival in theAymara Region
of Puno
chicha o
(in Aymara), dependingon the area. Ater decorating thearms, women and men joyully dancearound the planted crops.Since ancient time, Aymara peopleperorm
on arms, cattle, andtools during Carnival as a solemnoering to Pachamama and the
(guardian hills or
) ortheir help and protection.Meanwhile, in the urbanperiphery o Puno, buildings aredecorated with fowers, balloons andstreamers. Rooms are perumed withincense, especially where commercetakes place. Prayers are made toPachamama or all the goodnessshe has invoked and or continuedprotection through ood, health andharmony.It is important to remember anaspect o this estival that has beenlost. Traditionally on this day peoplehug each other wishing or “sumacqoqo mara” which translates intoEnglish as “may it be a good year orcrops”, or “may you have all the oodyou need this year”.In the Andean world, peoplebelieve that women, Pachamama andseeds are one and the same and allowor the regeneration o lie. Perhapsthis is why these rituals are usually ledby women due to the relationship totheir lie cycle. The entire celebration is carriedout in gratitude or all that isprovided by Mother Nature and hercontribution to humans. This estival in the Andean worldreveals a way o living in peaceand harmony with nature. For theAymara people, nature is not only aresource: rather, it is a deity that mustbe respected and only that which isnecessary or lie is removed. Thereis a permanent commitment to theprotection o nature, to guaranteerebirth and provideproducts or the nextgenerations and orMother Earth hersel.Women artisanswho work with ManuelaRamos share this lieconcept and worldview.As a result, carnivalcelebrations duringthe month o Februrarythat involve oeringsto Pachamama are o utmost importance.
Verónica Gálvez Condori 
Without economic autonomy there is no true autonomy.
greater signicance is the way inwhich women have gained controlover these resources, progressed indecision-making, income management,productive technology and “discovered”Inormation and Communication Technology (ICT) or clientcommunication, knowledge o ashionand relationships with other women´snetworks.
The importance o visibilizing the work o knitters
Knitting is a millenarian Andeanpractice that expresses cultural aspects,in this case the culture o Huancavelica,through texture, color, design andiconography. In this region, knitting isan activity traditionally carried out bywomen and men that demonstratesa characteristic polichromy, mainlypreserved by the Choppcca nation(community).Further, one hundred hand knitterscomprise ten associations located indierent districts o Huancavelica andAcobamba. Loom weavers make upa smaller group organized into sevenassociations. In the Region, the loomis a very complex masculine activity,producing important garments orindividual and amily use, and is asignicant source o income. The decision o women to incursioninto weaving has meant a break withtradition. They have done so despitethe negative reaction o many amiliesin their communities, because
“...women are capable o learning the warptechnique and, just as men, we weavelarge garments such as blankets and other garments that are very delicate, such asscarves, in colorul, alpaca fbre with upto 192 thread count. Women are just asintelligent and hard working as men, weraise our amilies, and with training weare able to do what our husbands do and together produce that same as they do onthe arm.” 
Mrs. Juana Mallqui, knitter romAntaccocha community, province o Huancavelica.
Women’s work days areincreased
Economic activities carried outby women who work with the Houseo Well-Being do not prevent themrom carrying out other work in thehome and the reproductive sphere. Athome, these women continue to carryout various activities, consequentlyextending their work day. In general,this situation is not resolved equitably.In some cases, prot rom the knitter´sproduction and her position in themarket provokes a restructuring o roles at home. Consequently, thereis a redistribution o domestic work between other members o theamily, including men.Other avorable possibilitiesexist including the promotion andvisibility o women´s productionin dierent spheres (thoughsupport rom the municipal orregional governments, publicityin a catalogue that displays theirproducts, business networks,trips, etc.), which impacts how thisactivity is valued by the communityand amily. Recognition is evidentwhen the community observesthe purchase o goods, thetranser
o bags o garments, andtravel by women to towns beyondHuancavelica, etc.
Knitters, a dynamic force in the rural economy of Huancavelica
 Juana Pro
“Now I sell each week in the Acobambaair. I sell my sweaters, scarves and hats. I sell more than last year; people rom thecommunity come to my house to makeorders…now I have my own money that I manage, I decide…” 
Mrs. Jessica, Choclococha community,Acobamba province.
The context
Seven years ago Manuela Ramosbegan the Casas del Bien-Estar (Houseso Well-Being) in the HuancavelicaRegion, co-managed by a network o 30 women rural promoters in theprovinces o Acobamba, Angaraesand Huancavelica. 90 promoters romdierent peasant communities werealso added to this network. All o thesewomen had received training andbegan to provide services to womenwho required inormation about sexualhealth and reproductive health, andawareness about diverse types o violences against women. Throughout the years, thepromoters have built individualand collective capacities and skills,inorming, orienting and trainingalmost 10,000 women to be able toexercise their rights. They have alsopromoted women´s participation inaspects o coordination and vigilancewithin their municipalities and in otherstate institutions such as the Women´sEmergency Centre, Police Station,Justice o peace, and healthestablishment.A concurrent process is thestrengthening o rural women´seconomic entrepreneurshipas a strategy o citizen´sempowerment, expandingopportunities through technical-productive training in traditionalactivities such as guinea pig-raising and knitting. Buildingproductive capacities andincreasing knowledge andmarket management haveacilitated ways o adding valueto production. Consequently,some enterprises have registeredan increase in productivity. O 
The Casa del Bien-estar (House o Well-Being) is a space built by women and or women o quality multiple health services, led by promoters specializedin health, legal orientation and economic entrepreneurship or the exercise o their rights. It is aimed toward strengthening the participation o women indecision-making spaces and to providing an organized response to the main problems they ace in terms o sexual and reproductive health, violence againstwomen and acess to justice, as well as in income generation.
Without economic autonomy there is no true autonomy.

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