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The First Thanksgiving and Our Agroecological Founding

By Giulio Caperchi

This post was originally published on the Small Planet Institute website on November 26 2013

Buckled hats, golden leaves, roasted turkeys and steaming ears of corn. Hardy Pilgrims and noble Wampanoag tribesmen sharing hard-earned food in a mutual gesture of thanks for the bounty bestowed upon the table. No myth has a hold on the American collective imagination as the myth of the First Thanksgiving. It predates all political and military founding stories and conjures images of an innocent, pastoral past.

William Lockhart Made The First Thanksgiving 1621, oil on canvas by Jean Leon Gerome Ferris (1863–1930). Courtesy of WikiCommons

William Lockhart Made The First Thanksgiving 1621, oil on canvas by Jean Leon Gerome Ferris (1863–1930). Courtesy of WikiCommons

Without a doubt, Thanksgiving is the quintessential all-American holiday. As such, the tale of how the First Thanksgiving happened plays an important role in defining Americanness. Much has been said about what factually happened on the third Thursday of October 1621, with historians arguing over who attended and who brought what to the dinner table. But it is equally important to engage with the actual myth we have created, as founding myths are central to the way a community of people thinks of itself. [i]

In our case, reading between the lines of the first legendary Thanksgiving menu might yield a surprising new interpretation of what it means to be American.

On the First Thanksgiving at Plymouth Plantation, we are told, Governor William Bradford and the Pilgrims were joined by ninety members of the Wampanoag Confederacy led by their sachem Massasoit in an outdoor feast celebrating the autumn harvest. Following the infamous First Winter, which felled many brave Pilgrims, an English-speaking native named Squanto taught the distraught Colony how to plant corn in the Wampanoag fashion. His simple lesson saved them from starvation.

The three-day-long feast was thus meant to thank God and the Wampanoag people for a bountiful harvest and has today come to symbolize an instance of intercultural harmony and dialogue. So what exactly was Squanto supposed to have taught the Pilgrims?

While there is much debate, a common version of the myth tells us that Squanto taught the Englishmen a Native American agricultural practice called the Three Sisters, a polycultural technique involving the planting of squash, beans and corn in close proximity. The three different plants bring mutual benefits to each other allowing them to grow faster and healthier than if on their own, while simultaneously providing excellent sources of protein, carbohydrates and other essential micronutrients.

Researchers tell us today that the Native American tribes of southern New England made their living through horticulture, hunting and fishing. As hunting was traditionally a male endeavor, women were the expert agronomists. They used bio-indicators (the changing color of certain leaves, for example) and the position of the stars to know when to plant or harvest. They fertilized the soil with ash and probably with fish remains and knew when to leave the land fallow. They selected specific varieties of corn and bean seeds best suited for their particular microclimates. Their agricultural practices took advantage of the natural synergies found spontaneously in nature, as in the example of the Three Sisters: beans fixing nitrogen in the soil while climbing the stalks of corn, and the squash’s large foliage starving nasty weeds of sunlight.[ii]

The type of horticulture they practiced was knowledge intensive. Today, these same techniques have been extensively researched and are part of a growing discipline called agroecology. Simply put, agroecology consists of the application of ecological science to the growing of crops and the management of farms. Agroeocological farms are usually small and very diversified, forgoing chemical fertilizers, thereby minimizing the need for fossil fuels. Just like those of the Wampanoag’s, agroecological systems are polycultural and many experiments have proven that their diversity makes them more resilient to climate change than monocultures. Other tests have shown that on average small farms produce more food per acre than large industrial ones. In fact, a University of Michigan study calculated that, contrary to what many critics say, if we were to switch to this type of sustainable agriculture it could produce enough food to satisfy the needs of every human being and projected population growth.[iii]

Thus, if we are to believe the First Thanksgiving myth, the Pilgrims would not have survived another unforgiving New England winter without the Wampanoag’s lesson in agroecology.

Ironically, today some insist that industrial agriculture is quintessentially American. They assert that chemical-intensive and GMO-powered giant farms are the only actors capable of feeding the world. But what if these views are the real myths?

The sustainable alternative to industrial agriculture is here; it is grounded in scientific research and has proven to work. Moreover, agroecology may be traced back to the original cultures of the Americas. So this Thanksgiving let us celebrate what we know is not a myth: that ancient wisdom that made this great holiday possible in the first place.


[i] For an idea of how the myth of the First Thanksgiving has been reinterpreted throughout American history see James Baker, Thanksgiving: The Biography of an American Holiday (Hanover, NH: University Press of New England, 2009)

[ii] For an in-depth study of New England Native American agricultural practices see Carolyn Merchant, Ecological Revolutions: Nature, Gender and Science in New England, (Chapel Hill: University of
North Carolina Press, 1989)

[iii] For references and additional info on Agroecological theory and practice please check out the Small Planet Agroecology Fact Sheet

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Food Sovereignty

By Giulio Amerigo Caperchi

A democratic claim for self-determination from the world’s largest peasant movement

Banana Stand in Riobamba, Ecuador. By Giulio Caperchi

One of the most important social movements of the past decades has without a doubt been La Via Campesina, a transnational peasant organization representing 200 million farmers from 70 different countries. It campaigns for issues linked to agricultural production such as sustainable food systems, access to natural resources, indigenous and women rights, and access to land (Desmarais 2007). Above all, however, it is the world’s most vehement supporter of the concept of food sovereignty. According to Via Campesina, “food sovereignty is the right of peoples to healthy and culturally appropriate food produced through sustainable methods and their right to define their own food and agriculture systems”. It is a principle with which small agricultural producers worldwide attempt to reclaim their productive systems from the monopoly of transnational agribusiness.

Small scale farmers are increasingly disenfranchised by a handful of corporations which dominate virtually all aspects of the food cycle, from production to distribution. If we look at the inputs needed for agricultural production, only six corporations own more than 75 percent of the world’s pesticide market, and only four sell more than half of the world’s seeds. Furthermore, the distribution dimension of agriculture is equally monopolized. For example, only 4 companies process 90% of the global grain trade, and within the US only three companies process 70 percent of all beef (source).

The monopolization of agricultural production is not the only problem faced by small producers. The use of genetically engineered sterile seeds dubbed “terminator seeds”, force farmers to buy seeds from the same companies every single year. The same companies, Monsanto above all, have been accused of making their seeds genetically resistant to their own fertilizers and pesticides. The ecological disasters linked to the excessive use of chemical fertilizers is also a well documented fact: just to cite the example of the “dead zone” in the Gulf of  Mexico, where nitrogen discharge carried by the Mississippi has created a zero-oxygen area of 9,400 square miles which threatens the livelihoods of thousands of small fishermen and  the resilience of marine ecosystems.

Moreover, this status quo is maintained by powerful supranational institutions such as the World Trade Organization (WTO) and by free trade agreements (FTA) between rich and poor countries. The WTO’s Agreement on Agriculture (AoA) effectively removes much government oversight from agricultural trade and policy. As such, agribusiness is able to influence agricultural policy worldwide, frequently resulting in heavily subsidized agricultural products from rich countries being “dumped” at below market price on the markets of poor ones (Holt-Giménez 2008, Windfhur & Jonsén 2005). The dumping of subsidized and genetically modified US corn into Mexico is a case in point, where Mexican farmers which have ancestrally grown corn for millennia are unable to compete with the flooding of cheap corn accruing from the North American FTA (Pollan 2006).

In this context, food sovereignty is employed as an umbrella concept attempting to reclaim the various domains which have traditionally been under the control of local peasants from the hegemony of corporatist agribusiness (Patel 2009). In fact, there are many different definitions of food sovereignty and a variety of issues which the term embraces. What all definitions share, however, is the fundamental claim that small farmers have the right to define and shape their own productive systems. It is, essentially, a democratic demand for self-determination and a cry for independence.

Perhaps the most important issue at the heart of food sovereignty is the right to subsistence farming. Industrial agriculture increasingly displaces diversified food systems for monocultures, to the point where entire agricultural sectors of countries are devoted to mono-production. If the price of what a country is mono-producing plummets, the livelihoods of the farmers producing it are jeopardized and so is their access to food. Food sovereignty demands that governments stop promoting agricultural policy dependent on monocultures and shift their resources towards the diversification of crops for resilient food systems which do not subordinate the livelihoods of farmers to the vagaries of the free market. As such, food sovereignty attempts to break the dependence of farmers on fluctuating and unpredictable markets thereby securing the basic right of subsistence (Petrini 2009).

Protecting biodiversity is another central issue of food sovereignty. In particular, the protection of seed varieties from the homogenizing effects of GM plant species has become a key struggle of movements such as Via Campesina. Of more importance still, agribusiness is patenting and privatizing the genetic codes of resistant plant varieties which are the product of centuries of patient intercropping by small famers. This amounts to an act of biopiracy. The privatization of the genetic patrimony of domesticated plant species robs farmers of what has been ancestrally a right of every producer: the right to exchange and use seeds freely (Windfhur & Jonsén 2005). The concept of food sovereignty demands that local populations should not be forced to buy GM seeds and that they should retain control over what is rightfully theirs, namely, the natural resources and knowledge derived from their ancestral coexistence with local ecosystems (Petrini 2009).

Finally, food sovereignty is also a demand for the right to define what systems of knowledge are best suited for particular contexts. We may term this an epistemological sovereignty. The drives towards “progress” and “modernization”, coupled with the obsessive fixation with “growth” force small farmers worldwide to adopt agro-industrial practices at the expense of their traditional practices of production. This results in a loss of valuable knowledge of food systems which were once sustainable, ecologically sound and extremely resilient (Altieri & Toledo, 2011). Food sovereignty refutes the neoliberal paradigm of growth and its exaggerated faith in the virtues of free markets (Patel 2009). On the contrary, it supports the re-discovery of local knowledges which embrace diversification, biodiversity, sustainability and resilience to risks.

The concept of food sovereignty is therefore one which attempts to reclaim the right to define one’s own livelihood. Supranational institutions, multinationals and markets have erected a system in which small farmers have no say, no vote and no access to the higher levels of decision making. They are therefore dependent on unaccountable organizations for their livelihoods. In this light, food sovereignty exercises the fundamental democratic right of self-determination: the right to define, control and participate in the decisions influencing one’s life. It is a democratic claim which seeks to break the condition of dependence between small farmers on one hand, and market fluctuations and agribusiness on the other. Its central message, however, should not be misinterpreted as a demand for complete autonomy (political or economic), but as one demanding freedom from dependence and the right to exercise local self-determination.

For more comprehensive definitions of food sovereignty please consult the following links:

Nyeleni Food Sovereignty Declaration:

http://www.nyeleni.org/spip.php?article125

Manifesto on the Future of Food:

http://commissionecibo.arsia.toscana.it/UserFiles/File/Commiss%20Intern%20Futuro%20Cibo/cibo_ing.pdf

Bibliography

Altieri & Toledo, 2011. The Agroecological Revolution in Latin America: rescuing nature, ensuring food sovereignty and empowering peasants. Journal of Peasant Studies, 38:3, 587-612

Desmairis, A.A. 2007 La Vía Campesina: La globalizzazione e il potere dei contadini. Jaca Book: Milano

Holt-Gimenez, E. 2008 From Food Systems to Food Sovereignty: urgent call to fix a broken system. Food First. Available online @ http://www.foodfirst.org/files/pdf/bgr%20spring%202008%20-Food%20Rebellions.pdf

Patel, R. 2009 Food Sovereignty. Journal of Peasant Studies, 36:3, 663-607

Petrini, C.  2009. Terra Madre: come non farci mangiare dal cibo. Giunti & Slow Food Editore: Milano

Pollan, M. 2006, The Omnivores Dilemma. Bloomsbury Publishing: London

Windfhur & Jonsén, 2005. Food Sovereignty: towards democracy in the food system. FIAN-International, ITDG Publishing. Available online @ http://www.ukabc.org/foodsovpaper.htm

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Filed under democracy, Democratic Theory, Development, Environmentalism, Indigenous, social movements

Conceptual Innovations in Latin American Indigenous Movements

By Giulio Amerigo Caperchi

What can new political concepts advanced by indigenous movements teach the Western tradition of democratic theory?

As the undeliverable promises of social democracy gave way to the irrational exuberance of the neoliberal consensus, western liberal democracies today are struggling to present a new paradigm of governance capable of facing the challenges of the twenty-first century. Meanwhile, the BRIC countries continue to grow (in both geo-political and economic influence) thanks to a recipe of state-led capitalism and, in some cases, outright authoritarianism.  In this context, the West finds itself at an apparent impasse: how can it preserve the democratic values and freedoms which it purports to represent while remaining globally competitive?

Unsurprisingly, western democracies have increasingly traded in their cherished democratic values for security and economic growth. The primacy accorded to the War on Terror and to budget-deficit reduction through austerity measures bears testament to this. Of particular concern, however, is how this chronic state of emergency has stifled innovation in democratic thought within the West, impeding new ideas and concepts from presenting interesting alternatives to an unsustainable status quo. With the notable exception of the Occupy movements, there appears to be a dangerous lack of interest in how to re-articulate democracy in the light of twenty-first century challenges.

Not the same can be said for Latin America however. In fact, the indigenous struggles of countries such as Bolivia and Ecuador have expanded democratic thought in innovative and interesting directions. Throughout the past decade, these struggles have radically changed the political panorama of the region, forcing governments to listen to the demands of some of the most neglected and excluded people in the world.

Although the demands of indigenous movements have not yet crystallized into tangible social change for their countries, within the field of political theory they have brought notable conceptual innovation. Three important ideas have been produced by indigenous political thought which simultaneously demand a break with -and imply an expansion of- the Western tradition of democratic theory.

The first concept is called “El Buen Vivir”, or “Good Living”. This idea, which in Quechua language is referred to as Sumak Kawsay, is understood as an alternative paradigm of development. For indigenous movements, both the Marxist and neoliberal governments of the past have depended on the callous exploitation of natural resources to fuel their projects of modernization. Large-scale mining in the high Andes and oil drilling in the Amazon are but two examples of how “modernization” and “development” have degraded the ancestral homelands  and destroyed the livelihoods of communities which previously lived in relative harmony with their natural surroundings.

The Sumak Kawsay therefore presents an idea of development founded on the harmonious relationship between society, the economy and the environment. It is informed by a principle of economic sustainability opposed to a regime dependent on short term profits. As such, it demands that nature be not conceived solely as capital or private property but as a patrimony: we inherit our natural resources and have a duty as citizens to nourish, use and protect them so as to pass them on to future generations. There is thus a principle of intergenerational justice involved[1].

Central to the concept of Sumak Kawsay, therefore, is the rupture from the western model of development based on the emancipatory promise of societies guided by the invisible hand of rational markets. Contrarily, it draws inspiration from the solidarity and communitarian economies of indigenous communities which stress cooperation and associativism over competition and rugged individualism[2].

The second conceptual innovation presented by indigenous movements is the idea of environmental rights. Although not a new concept, they were the first in the world to enshrine them within national legal orders, both in Bolivia and Ecuador.  The idea of giving rights to nature implies another radical break from the juridical tradition informing western democratic thought. In fact, it demands that we cease giving value to nature based on its instrumental use to us as humans (i.e. the uses we can put it to for production purposes in a market economy) and recognize its intrinsic value in virtue of its existence.

Recognizing environmental rights forces us to reconsider our anthropocentric stance vis-à-vis nature. Protecting the collective rights of ecosystems to exist and regenerate provides an innovative juridical framework with which to reverse the ecological damage caused by an extractivist paradigm of development[3].

The third conceptual innovation is referred to as plurinationality. Both Ecuador and Bolivia are countries with very diverse societies consisting of a plethora of ethnic groups. This diversity was never truly represented, but rather excluded by the practices of a western architecture of the state which assumed the homogeneity of the nation. Traditionally, the liberal state tends to remain neutral with respects to social plurality and conceives of its citizens solely as rights bearing individuals. Not recognizing the diverse ethnic groups and their respective demands allowed for the wholesale exclusion of the indigent and the different from policy making and political participation.

The concept of plurinationality seeks to reverse this process by changing the architecture of the liberal state. What it demands is not the homogenization of social plurality within a universal liberal understanding of citizenship, but rather the recognition of difference as the basis for a new configuration of citizenship. The plurinational state explicitly recognizes the diversity of its citizens; it actively promotes an intercultural dialogue, and provides platforms of mediation amongst them[4].

These three ideas radically question the Western understandings of development, the legal standing of nature, and what constitutes citizenship, respectively. They are, however, also expanding democratic theory by exposing the Eurocentric, anthropocentric and liberal bias that Western thought projects onto its alleged universal understanding of democracy. Precisely through a rupture with fundamental concepts of the Western model was indigenous political thought able to imagine new legal instruments and a new democratic ethic founded on the principles of environmental sustainability and collective rights.

The examples presented here allow us to see that Western democratic thought, once capable of shedding its particular liberal biases, is indeed free to expand in new and different directions. Such an expansion is critical in this historical moment as basic democratic tenets are being increasingly sacrificed in the name of a perpetual state of exception. Democratic theory should not give in to the false choices presented by the logics of crisis; rather, like indigenous movements, it should begin to reinvent itself by overcoming its liberal ideological limitations.

Bibliography

  • Galeano, E. 2009, “La Naturaleza no es Muda” in Acosta A. & Martínez, E. Derechos de la Naturaleza: el futuro es ahora. Abya Yala: Quito
  • Gudynas, E. 2009 “Seis puntos clave en ambiente y desarrollo” in Acosta A. & Martínez, E. El Buen Vivir: una vía para el desarollo. Abya Yala: Quito
  • Ramírez, R., Navarrete R. Seeds of “Good Living” in Ecuador? New Left Project. Available @ http://www.newleftproject.org/index.php/site/article_comments/good_living_in_rafael_correas_ecuador
  • Santos, Boaventura de Sousa 2009, “Las Paradojas de Nuestro Tiempo y la Plurinacionalidad” in Acosta A. & Martínez, E. Plurinacionalidad: democracia en la diversidad. Abya Yala: Quito

[1] Gudynas 2009

[2] Ramirez & Navarrete

[3] Galeano 2009

[4] Santos 2009

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Filed under Democratic Theory, Development, Environmental Rights, Environmentalism, Indigenous, Latin America, liberalism, political economy

John Locke, Indigenous Peoples and Environmental Rights

What implications does Locke’s theory have on current environmental struggles?

On April 22nd 2010, in Cochabamba Bolivia, the World People’s Conference on Climate Change drafted the Universal Declaration of Rights of Mother Earth. The document advocates the bestowing of legal rights on nature, such as that to live, to exist, to continue its “vital cycles and processes”, and to clean water and air, amongst others.

The idea of giving rights to Mother Nature has been around for some time. The Community Environmental Legal Defense Fund, for example, has helped many municipalities in the US draft ordinances defending the inalienable rights of their ecosystems to exist in the light of the threats posed to them by corporate mining or fracking operations. It has also helped Ecuador include environmental rights within its 2008 constitution. Most environmental rights legislation obligates governments (and allows citizens) to legally defend ecosystems from threats that would significantly alter or inhibit the ecosystem’s ability to regenerate itself.

The advancement of environmental rights is a noble endeavor, one that has been equated to the abolitionist and woman suffrage movements. It is often seen as an extension of existing rights to a subject which was previously deemed inferior or negligible[1]. What is interesting, however, is to analyze the assumptions underpinning the granting of environmental rights. In fact, there are two different approaches to the issue: one occurring within Western juridical discourse and the other pertaining to aboriginal and indigenous cosmology.

According to Christopher D. Stone, nature could enjoy rights -and thus be legally defended in court- on the grounds that it cannot defend itself. This would occur in the same way as a senile elder or a child are defended in court by someone else acting in their stead. Thus, when citizens witness an ecological disaster, they could sue the party responsible for the damage by appealing to the ecosystem’s inherent rights[2]. This has been termed the “guardianship” approach, and it works well within Western jurisprudential tradition. Its core rationale is that of extending the protection of existing rights to a previously uncovered subject.

The aboriginal and indigenous people’s approach is based on radically different assumptions. Their rights-claim does not demand a mere extension of existing rights but the recognition of explicitly non-western ones. It demands that Mother Earth be recognized as “an indivisible, living community of interrelated and interdependent beings with a common destiny”, a being enjoying intrinsic value in itself[3]. It is based on a holistic cosmology opposed to an anthropocentric (i.e. Western) understanding of nature. Within this cosmology, humans are but one part of a greater harmonious being that they are obliged to respect.

This approach breaks away from the philosophical thought informing Western juridical discourse. A brief glimpse into the theory of John Locke, the “grandfather” of modern liberal rights, will reveal how different these two approaches actually are.

John Locke builds his famous theories of individual rights and government by consent upon a hypothetical state of nature. Before modern civil society existed, humans hunted and gathered in an environment lacking property rights and political organization. The example Locke used to describe the state of nature was late seventeenth century north America, a wild and unexplored continent inhabited by Amerindian societies and those few European colonies huddled along the Atlantic seaboard.

“Thus in the beginning all the World was America

Second Treatise §49

In this setting, Locke constructs his political theory by contrasting it to Amerindian societies. Amerindians still lived in the state of nature primarily because they lacked property rights. Property rights, for Locke, were conferred when individuals mixed their labor with an object they found in nature. For example, if someone made a pot out of clay, that object was said to be rightfully hers. However, Locke did not recognize as valid the forms of labor and modes of production practiced by Amerindians. In fact, he understood of “labor” as consisting solely of European production practices such as the tilling of land, large scale husbandry or the construction of edifices. These practices, says Locke, “improved” on nature and gave it greater “value”. In his theory only European forms of labor could confer property rights –hunting, gathering and other Amerindian production practices would not[4].

“For it is labour indeed that puts the difference of value on every thing; and let any one consider what the difference is between an acre of land planted with tobacco or sugar, sown with wheat or barley, and an acre of the same land lying in common, without any husbandry upon it, and he will find, that the improvement of labour makes the far greater part of the value.”

Second Treatise §34

Locke’s theory of property (a bedrock of modern jurisprudence), therefore, arises directly out of European practices of molding nature towards human needs. Modern political societies necessitate the mutual recognition of possessions acquired through labor: labor intended as the exploitation  of natural resources (“improvement”) through European productive practices . Moreover, societies which do not do so (Amerindians) are perceived by Locke and his contemporaries as still inhabiting a superseded state of nature.

The approach to environmental rights which seeks to merely extend rights to nature does not go to the root of the problem, and corresponds to a typical liberal maneuver of absorbing alterity into its avowed universality. The rights-claim advanced by indigenous peoples, contrarily, seeks to force their world-view directly into the political traditions of Western juridical discourse. It attempts to replace the Lockean idea that nature acquires worth only when it is instrumental to human uses (i.e. surplus production) with a holistic approach demanding the recognition of nature’s intrinsic worth.

Indigenous claims to environmental rights explode the historical justification which European juridical discourse has constructed for itself by challenging the social contract theorists’ conceptualizations of the state of nature. In doing so, it forces us to reconsider the alleged universality of individual rights and problematizes the rationale informing the concept of private property.

Bibliography

Tully, J. 1993. “The Two treatises and Aboriginal Rights” in An Approach to Political Philosophy: Locke in Contexts, Cambridge University Press: Cambridge

Stone, C.D. 1972. Should Trees Have Standing? –Towards Legal Rights for Natural Objects. Available online @ http://www.derechosdelanaturaleza.org/wp-content/uploads/2009/12/C.Stone-Should-Trees-Having-Standings.pdf


[1] Stone 1972

[2] Stone 1972

[3] Universal Declaration of the Rights of Mother Earth 2010: http://pwccc.wordpress.com/programa/

[4] Tully 1993, p150

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Filed under Environmental Rights, Environmentalism, Indigenous, John Locke, liberalism, political theory