From Cult to Community: Ziklag's Remarkable Transformation

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  Published in Travel and Leisure on Sunday, February 1st 2026 at 1:34 GMT by The Nation
      Locales: Ucayali, Loreto, PERU

From 'Cult' to Community: The Remarkable Transformation of Ziklag in the Peruvian Highlands

The high-altitude air of the Peruvian Andes carries more than just the scent of eucalyptus these days. It carries a story - a story of resilience, adaptation, and the surprising ways communities find their footing when traditional structures fail. That story centers on Ziklag, a settlement once branded a dangerous cult, now widely regarded as a crucial social safety net for hundreds of families in a region long neglected by the state.

Ziklag's origins lie in the turbulent early 1990s, a period marked by economic hardship and political instability in Peru. It was then that Raul Farfan, a former evangelical preacher disillusioned with mainstream religion, began attracting followers with a unique blend of biblical interpretation and indigenous Andean spirituality. He preached a message of spiritual liberation, advocating for a self-sufficient community built on shared labor, strict moral codes, and a rejection of conventional institutions like formal education and Western medicine.

Initially, the community's rapid growth and unconventional practices drew criticism and suspicion. Outsiders labelled Ziklag a cult, accusing Farfan of manipulation and control, and expressing concern over the community's isolation. Concerns were raised about the rejection of established healthcare and education systems, and the potential for exploitation of vulnerable individuals seeking solace and belonging. For years, Ziklag existed on the periphery of Peruvian society, viewed with distrust and often demonized by the media and authorities.

However, while authorities and commentators focused on the perceived dangers of Ziklag's ideology, a silent transformation was underway. Peru's pervasive poverty, coupled with limited access to essential services like healthcare, education, and even basic sustenance, created a desperate situation for many in the highlands. In the absence of effective state support, Ziklag began to organically fill the void. The community established its own functioning clinic, offering healthcare services unavailable elsewhere. A school was built, providing education to children who would otherwise have none. An agricultural cooperative was formed, ensuring food security and economic opportunities for members.

Crucially, Ziklag wasn't simply offering services; it was fostering a culture of mutual aid. Resources were pooled and shared, childcare was collectively provided, and members prioritized supporting one another. This ethos of reciprocity created a robust system of social support that bypassed the often-failing state apparatus. "They were isolated and demonized, but they kept providing services," explains Pablo Minarro, a Peruvian anthropologist who has meticulously studied Ziklag for over two decades. "And that is what ultimately changed people's perceptions."

Today, Ziklag is a markedly different place. While Farfan's original teachings remain somewhat controversial - the rejection of formal education still raises eyebrows - the community's dedication to social welfare has largely eclipsed those concerns. Locals now view Ziklag not as a threat, but as a source of pride and a model for sustainable community development. People from surrounding villages actively seek access to Ziklag's clinic and school, and the cooperative's agricultural produce is sought after in regional markets.

The story of Ziklag offers a potent challenge to conventional understandings of both 'cults' and 'social safety nets.' It demonstrates that even groups initially labelled as dangerous can evolve to address genuine societal needs. More importantly, it's a stark reminder of the failures of the Peruvian state - and states across the developing world - to provide basic services to its citizens. When governments fail to meet the needs of their populations, alternative forms of social organization inevitably emerge. This isn't about condoning potentially harmful ideologies; it's about recognizing the power of community-driven solutions in the face of systemic neglect.

What's happening in Ziklag can be termed 'reverse evangelism' - not converting people to a new belief system, but providing them with the essential resources and unwavering support they need to not just survive, but thrive. As Peru continues to grapple with persistent inequality and political instability, the story of Ziklag serves as a powerful testament to the resilience of human connection and the enduring importance of community in the face of adversity. It suggests that true social change often arises not from top-down policies, but from the grassroots efforts of those most affected by systemic failures.