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Pollution of the Motagua River in Guatemala: The Poqomam Maya people’s quest for environmental justice
The Motagua River basin—Guatemala’s largest and most important river—is severely polluted with wastewater, solid waste, and other types of debris.
This is a cross-border issue because the Motagua’s polluted waters flow into the Caribbean Sea, reach the coast of Honduras, and threaten the Mesoamerican Reef System.
For decades, this has violated the rights to health, water, development, and a healthy environment of all the people living in the river basin.
In June 2025, the Poqomam Maya community of Santa Cruz Chinautla—supported by AIDA, the Indigenous Peoples’ Law Firm, and allied organizations—achieved an unprecedented legal victory to halt degradation in the basin. In response to the lawsuit it filed, a Guatemalan court ordered the municipality of Chinautla to comply with a series of obligations to curb the pollution of the area’s rivers and soil.
The government's response to the ruling has so far been limited to technical working group meetings. Meanwhile, the community continues to work toward the proper implementation of the ruling and to take other actions to defend its territory and its rights.
Background
The Motagua River, which is 486 km long, flows through 96 municipalities and 14 departments in Guatemala. It originates in Quiché, a department located in the northwest, and empties into the Caribbean Sea.
Polluting activities occur throughout the entire basin, including sub-basins and micro-basins. The largest volume of pollution comes from Guatemala City, the country’s capital, and is carried by the waters of the Las Vacas River, which in turn receives a large amount of waste from the Chinautla River.
The Chinautla River, which flows through the municipality of the same name, carries solid waste from a landfill located in Zone 3 of the capital—where trash from at least 14 municipalities in the department of Guatemala is dumped—as well as sewage generated by some 500,000 people living in the northern part of the capital, which undergoes no prior treatment.
Other sources of pollution include the numerous illegal dumps in the municipality of Chinautla, the waste that private vehicles and garbage trucks dump along the banks of its rivers, as well as the sand-mining companies—which began setting up operations in the area between 1996 and 1997—whose activities weaken the rivers' basins, causing solid waste to be more easily carried away by the river currents.
Photo: Mayela Sánchez García.
The situation extends beyond national borders. Every year, the Motagua River discharges some 20,000 metric tons of plastic into the Caribbean Sea, making it one of the rivers that contributes the most plastic pollution to the ocean worldwide, according to estimates contained in a 2025 report by the Inter-American Commission on Human Rights (IACHR).
The river flows into the Mesoamerican Reef at its mouth, so pollution also threatens to degrade one of the largest and most biodiverse transboundary reefs on the planet, which spans the territorial waters of Belize, Guatemala, Honduras, and Mexico.
In addition, the contaminated water reaches the coast of Honduras and spreads into Amatique Bay, located along the eastern coast of Guatemala, affecting the Caribbean Sea.
The roots of this chronic, cross-border problem are structural. Data from the Integrated Environmental Management of the Motagua River Basin project, funded by the United Nations Development Program (UNDP), show that in Guatemala, 66% of municipal solid waste is not collected, and there is no guarantee that the remaining 34% is disposed of properly. Furthermore, of all landfills nationwide, 88.32% are illegal or lack municipal authorization.
In other words, the core issues that need to be addressed are the mismanagement of solid waste and water resources in Guatemala; noncompliance with existing regulations on wastewater discharge and the disposal and treatment of solid waste and residues; and the lack of a water law.
The Poqomam Maya people's quest for justice
The rivers of Santa Cruz Chinautla, a community of the Poqomam Maya people located just twelve kilometers from Guatemala City, have become conduits of pollution that are degrading the Motagua River.
For decades, the local population has seen its health and livelihoods—including pottery, one of the main economic activities and a source of identity—damaged due to the lack of waste management in the municipality of Chinautla and the urban area of the country’s capital, as well as the activities of sand-mining companies.
Photo: Mario Winter.
Voices for the Motagua River: Olga Vázquez.
Voices for the Motagua River: Nazario Pascual.
In early 2000, the Maya community organized to stop sand mining on their territory. At that time, the companies held mining permits that remained valid through 2021 and 2022. And although the permits expired, some companies continued to operate after requesting extensions. In June 2022, the indigenous authorities of the Poqomam people began a sit-in protest in front of the Piedrinera San Luis company, which they maintained for four years.
In July 2024, the Special Rapporteur on Economic, Social, Cultural, and Environmental Rights of the IACHR visited Santa Cruz Chinautla. During his visit, traditional authorities and community members spoke about the environmental, water-related, health, economic, and cultural impacts of the pollution in their rivers.
That same year, in October, the community—with support from AIDA, the Indigenous Peoples’ Law Firm, and partner organizations—filed a lawsuit (petition for amparo) against the municipality of Chinautla over its failure to take measures to address the contamination of its rivers and soil caused by improper solid waste management and the existence of illegal landfills.
AIDA’s scientific team, together with local residents and community authorities, collected key information on illegal landfills in the area. This community science initiative supported the litigation by highlighting the severity of the pollution, demonstrating the ongoing use of such practices, and providing evidence of the municipal authorities’ failure to fulfill their legal obligations regarding waste management.
Learn more about this community science initiative.
In June 2025, the Poqomam community won the support of the Guatemalan justice system when a constitutional court ordered the municipality of Chinautla to effectively address the claims in the lawsuit aimed at stopping the pollution of the rivers and soil in Santa Cruz Chinautla.
This is the first time a Guatemalan court has recognized a community's right to a healthy environment and its central role in finding solutions.
Find out the details of the legal victory.
Current situation
Since the ruling was issued, the municipality of Chinautla has held a series of “technical working groups” with representatives from the central government, civil society, and the community. A smaller group of technical experts was later created to develop a work plan with clear goals. Several months have passed without the municipality convening these working groups.
Furthermore, in December 2025, the IACHR noted in its report Human Rights Situation in Guatemala that the Motagua River basin is facing a severe pollution crisis that has had profound impacts on biodiversity and has resulted in systematic violations of the human rights of local communities, including the Maya Poqomam people.
And in May 2026, the Ministry of the Environment and Natural Resources revoked the license of the sand mining company Piedrinera San Luis for "failure to comply with environmental commitments."
AIDA continues to monitor the implementation of the court ruling to ensure the right to a healthy environment for the Poqomam Maya community and all those living in the Motagua River basin. Meanwhile, the residents of Santa Cruz Chinautla remain organized and mobilized to improve their environment and defend their rights.
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Voices for the Motagua River: Olga Vázquez, hands that shape hope
Stories of courage, dignity, and resistance for life in the face of pollution in Guatemala’s longest river.For generations, clay was the heart of Santa Cruz Chinautla. It emerged from the earth as a daily gift, was shaped by patient hands, and transformed into pots, jugs, whistles, and comales that were taken to the markets in the capital.There, between the river and the wood-fired kilns, doña Olga Noemí Vázquez grew up. From childhood, she learned the art of pottery from her mother. Today, at nearly sixty years old, she continues to work with clay, but the craft is no longer the same. Clay is scarce, the river smells like sewage, and her hands crack from the chemicals carried by the polluted water.Doña Olga fondly recalls how she first got into pottery. "I learned it when I was ten years old. My mom taught me. I wanted to make different shapes and styles, because sometimes tourists would bring different figurines, and here we’d try to imitate them," she says from the small workshop she’s set up in her home. Every piece she creates is an act of remembrance, a way to resist oblivion and the loss of the landscape and her livelihood.He also recalls that in the past, the town's inhabitants didn't go to the capital to work. "We made our living right here. We grew vegetables, güisquiles, and corn. Everything was produced right here. And we made a living from clay. Today, it’s not like that anymore." Photo: Mayela Sánchez García. From drainage to destruction The change was slow, like a tide that rises without you noticing. First came the drainage systems. Then, the trucks. The city’s trash found its final destination in Chinautla. "There was nowhere else to dump it, so they dumped it on us," she says. That’s how the tragedy began: the rivers turned into channels of waste, the banks became covered in gray crusts, and the odors became unbearable, especially during the rainy season. "The river carries all the trash from Zone 3. It smells awful. There’s no clean clay anymore; we can’t dig it up as we used to."The 1976 earthquake left a mark on the town’s memory, but it was systematic neglect that ultimately disfigured the landscape. The municipal government, she says, moved from Santa Cruz to Zone 6, and since then the town has been left without any real representation. "There’s no mayor here. They come here to put up their campaign posters, they hold office, but they’re never here. They’ve never taken us into account," she laments. Women who resist In the face of institutional silence, associations, collectives, and struggles emerged. Among them was the Chinautla Women’s Association. "We organized because if we didn’t, we would have been left with nothing. The clay was running out, the sand miners were advancing, and the river was washing everything away. The women here don’t go to the capital to work. They make pottery at home and take care of their children. If we ran out of clay, we’d have no life left."In 2010, disaster struck with full force. Two rivers, Las Vacas and Chinautla, overflowed due to the accumulation of sand that had been extracted without any controls. The water swept away a bridge. The community banded together and built another one with their own hands. The municipality did not cooperate. "That bridge is in ruins, but we, the neighbors, built it. Otherwise, we’d still be cut off."Sand mining has become their most persistent enemy. "The sand miners are wearing us down. They take out tons and tons of sand every day. Our clay is gone with them. We’re left with almost nothing. And what little remains is contaminated," he says. The damage isn’t limited to the landscape—people’s health is suffering as well. Photo: Mayela Sánchez García. The value of words and justice The expansion of businesses, the passivity of the authorities, and social erosion have caused divisions within the town. "Politics has planted ideas in people’s minds. There are thousands of residents, but only 500 support us. The rest don’t cooperate. They don’t understand that this isn’t about a political party—it’s about our town," she explains.In recent years, the women’s association has joined forces with the town’s ancestral authorities. Together, they have succeeded in opening channels of dialogue with government ministries, halting the renewal of extractive licenses, and bringing the conflict to the government's attention. The 2025 ruling, handed down after years of legal battles, was a ray of hope amid the neglect. A court ordered the municipality to assume its environmental responsibility. For the first time, someone listened. "Thanks to that ruling, a businessman was stopped. His license hasn’t been renewed. It wasn’t like that before: you’d go to talk to them, and the ministers only thought about making a profit. Now, at least, they listen to us."The future is uncertain. Drinking water is delivered only once every eight days. Mining permits can be renewed at any time. The river continues to carry trash. But there’s one thing doña Olga is not willing to lose: her dignity. "I advise women to get involved, to stay informed. We can’t just stay at home without knowing what politicians, businesspeople, and ministers are doing. If you get involved, you’ll find out. And once you know, you’ll fight."When asked what Chinautla was like 50 years ago, her eyes fill with lost images: girls playing in the street, clean water flowing over stones, women shaping clay at sunset. "It was peaceful," she says. “It was ours.” Today, amid pollution and plundering, Chinautla endures thanks to women like her, who continue to shape its history with clay, memory, and courage.
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Voices for the Motagua River: Nazario Pascual, an artery of the Poqomam people
Stories of courage, dignity, and resistance for life in the face of pollution in Guatemala’s longest river.Nazario Pascual needs no embellishments to define himself: "I am a Poqomam warrior who uses music and sung poetry to plant a little seed in people’s minds. I am an artery of the Poqomam people."A musician, cultural promoter, and independent producer, Nazario lives in Santa Cruz Chinautla, a community affected by pollution in the Motagua River. From there, he sings in Poqomam so that his language will not disappear, and so that the children who listen to him will grow up knowing that the river, too, has a memory.His journey began in the church pews, watching his father play. But it was an intimate moment that ignited the spark: one night, he heard his dad praying in Poqomam. "I thought, ‘Wow, God hears us in Poqomam. It’s your heritage.’ That’s where I started." The landscape that took away his childhood When Nazario talks about his childhood, he describes fruit trees, springs, and a communal washhouse where mothers washed clothes while the children played. Today, all of that is gone.The uncontrolled expansion of the capital and the diversion of stormwater to the Zone 3 landfill have turned the river into an open wound. Added to this are the sand pits that extract material without any oversight: "They’ve eaten away at a large part of the Poqomam territory. Here we call it ‘black gold.'"His family has lost their land dozens of times. When it rains in the city, the smells reach Chinautla even if not a single drop falls there. Houses are sinking, the ground is cracking, and residents are being displaced."The river is a monster coming from the city," he says. Photo: Mayela Sánchez García. A legacy of struggle, but also of weariness Nazario inherited his father’s conviction to protest. He took part in demonstrations, organized meetings, and, together with others, built a retaining wall under the red bridge with community support. But he also bears the weight of so many years: "At first there were 17 of us at the protests, then 12, then 7, and now barely 4."An aunt told him straight out: "Don’t try to be a folk hero." The remark made him reflect on the limits of commitment… and on the need for new forms of resistance. Seeds that sing Nazario found that new path in music. He formed a band with his cousins and later began working with children. Together, they write lyrics about the river, compose melodies, and sing in Poqomam. That’s how "Mamut" was born—one of the songs sung in the community today."Getting children and young people involved is the small contribution I’m trying to make,” he explains. “They’re the ones who will remain here." Photo: Mayela Sánchez García. A message that endures Nazario knows the problem is bigger than he is. The Motagua River carries trash that ends up in the Caribbean, affecting entire communities. But he also believes that local struggles have power."It’s understandable to go to work—because we have to—but we shouldn’t be indifferent to what’s happening in the town."He fears that the real plan of the polluting and extractive industries is to wipe the Poqomam people off the map. But he dreams of a different story:"I imagine Chinautla with the river stabilized, children growing up in a dignified environment, knowing their rights and fighting for them." The pulse of a community His voice is a blend of pain and hope. He speaks of losses—of his father, of the land, of the river—but also of music, of living languages, and of children singing along to his songs."I am an artery of the Poqomam people," he repeats.And like any artery, he beats to keep his community alive.
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Protecting the Environment Through Collaboration: A Community Science Experience
When environmental damage occurs, the first warning often comes from the people or communities directly affected. Residents living near a river are usually the first to notice waste being dumped or fish dying when the water is polluted. Similarly, who live near an open pit mine are the who see when illness becomes more common or when water begins to run scarce.One powerful way to turn lived experience into scientific evidence is through community science. This approach allows people to share, validate, and integrate local knowledge into scientific research and efforts to defend their territories.At AIDA, we believe in the power of science to advance environmental justice. That’s why we generate and apply scientific knowledge in the legal cases we support. Recently, we had the opportunity to take part in a community science initiative that helped us reflect on—and learn from—the value of this collaborative methodology and the shared knowledge it produces. Local Knowledge: A Powerful Response to Environmental Degradation In April 2024, at the request of the Poqomam Maya community of Santa Cruz Chinautla—a village near Guatemala’s capital—AIDA senior scientist Javier Oviedo and attorney Bryslie Cifuentes carried out a field visit to gather information and assess the solid waste pollution that has affected the community for years.One of their main objectives was to identify illegal dump sites on the banks of the Chinautla River. The disposal of waste and debris in this area has contaminated both the soil and waters of this tributary of the Motagua River, the longest river in Guatemala.While preparing for the trip, Javier realized the team would face several challenges. The time available would not be enough to collect all the necessary data, and the team’s limited familiarity with the area could make locating the dumpsites difficult and potentially unsafe.Then Javier had an idea: to involve members of the community in supporting the team with this task.His plan made perfect sense—after all, who better to locate the illegal dumpsites than the people who know the territory best? Beyond that, by witnessing the impacts of pollution firsthand, community members could also appreciate the importance of documenting these issues.I spoke with Javier about how this idea came about, and he shared the following: Beyond seeking support from community members, this approach was rooted in a recognition of the irreplaceable value of their knowledge as residents of their territory. How the Work Was Carried Out Javier’s idea was that, with the help of an accessible and easy-to-use mobile app, community members could send information about illegal landfills directly to the AIDA Science team, who would then validate and analyze the data.To make this possible, the team designed a form specifying the data they needed to collect: the location of the landfill, its dimensions, the type of waste identified, associated social issues, and other relevant details.In Chinautla, two community residents, along with authorities from the Poqomam Maya village, visited several landfills they had previously identified with Javier and Bryslie. During these visits, Javier showed them how to use the app and fill out the form. Later, one of the residents continued the process independently.Thanks to this collaborative effort, data was collected on 10 of the most critical illegal dumpsites. While this does not capture all of them—unfortunately, many more exist—this sample allowed the team to estimate the extent of waste and debris pollution in the community and to illustrate how poor management has exacerbated the problem.The information gathered was crucial in highlighting the severity of the pollution, demonstrating the continued use of illegal dumping, and exposing the municipal authorities’ failure to meet their legal obligations regarding waste management.This evidence formed the basis for the lawsuit the community filed against the municipality of Chinautla in October 2024, citing the lack of measures to address river and soil contamination caused by inadequate waste management and illegal landfills. In June 2025, an appeals court ordered the municipality to take action to address the serious environmental crisis affecting the community. Lessons Learned from the Experience According to Javier, involving the people of Chinautla in a knowledge-building process led to mutual learning.For community members, it meant acquiring new technological skills. For the AIDA team, it prompted new questions about how to move knowledge-sharing with a community beyond simple collaboration.Javier summarized his learnings in three points: At AIDA, science is a core part of our work and a key element of the strategic litigation we pursue to protect and defend a healthy environment across Latin America. Involving the communities we support in this process broadens our perspective, allowing us to integrate their knowledge and experiences into the science we seek to build.
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