#Maize Drying Plant

[serpentface]

GOD AND HYENA AT THE DAWN OF THE SECOND WORLD

[A short Cholemdinae folktale in a body of creation stories, explaining why all hyenas have penises and how they got their short(ish) tails]

God summoned all the animals to the First Lake, the only place left untouched by the fire that had ravaged the first world. It was here that they breathed death into the animals and thus made them mortal, and it was here that they separated them into male and female.

God cut the female skin from each animal's penis, and so they made all the animals male. And God took these cut skins and red clay and shaped these into the forms of each animal. They placed their living spirit into each, and breathed life and death into each body of clay. And so God made a female for each animal. They did this tirelessly until almost every animal in creation was mortal and paired.

Hyena, however, was not one of them. He avoided the assembly altogether. He was quite fond of being immortal, you see, and didn't want God getting anywhere near his penis. He liked himself the way he was, thank you very much.

And he had good reason to like himself. He was spotted and striped and big and strong, and had a lovely long tail that he carried high with pride. He considered himself the handsomest of all animals by a long shot. And he had all the strengths that would one day make him the best of all wild hunters- his teeth were sharp and brutal, his jaws could crack bone, and he could run for days on end without tiring.

But alone in the dawning of the second world and without other hyenas for council, he sorely lacked wisdom. In fact, he was an utter fool. Hyena felt very confident that he could simply outrun God.

Hyena set off in the pitch dark, running east towards the great distant mountains from which God would be reborn. He hoped to cross them and hide on the edge of the world before dawn. He ran with all his might all night long, but the sky began to grow light before he even reached the foot of the mountains.

Cursing his misfortune, he turned tail and ran straight west. God rose behind him and could surely see him, but they were still far away. Hyena figured he had a good chance of reaching the sea before God did. He could hide underwater and would just have to figure out what to do from there.

All day Hyena ran, and to his dismay, God came closer and closer. First they were behind him, then overhead, and finally the day's shadows grew long and Hyena found himself running directly towards God. There was no escape.

And God had seen Hyena, and took the form of a human to touch down upon the earth in front of him. When Hyena saw God approaching, he panicked and began to dig a hole in the scorched, dry earth. Hearing footfalls right in front of him, he thrust himself as deep into the ground as he possibly could. His nose broke through to the underworld and his whole body fit in the hole, but his long tail trailed out from behind.

“I can see you, Hyena.” God said. “Are you going to come out now?”

Hyena poked his tail straight up out of the ground.

“I don’t know any Hyena,” Hyena said. “I’m a stalk of maize.”

“Ah! I almost didn’t recognize you, Maize. I suppose the fire is what has left you so brown and bare of your leaves.” God said.

“Yep,” said Hyena. “The fire did it. Quite a shame.”

“That certainly is a shame. And this ground is quite barren too, you won’t do very well here. I think I'll cut you down and plant you somewhere better, that you may spread your seeds and feed my people.”

“Please don’t.” said Hyena.

God leaned down and breathed death into Hyena, so making him mortal. And when Hyena still did not emerge, God sighed, shrugged their shoulders, and cut Hyena's tail right in half.

Hyena remained in his hole, yowling and whimpering, and so God could not separate him into male and female like they did with all the other animals. Still, God went about fashioning another hyena. They shaped the body out of red clay, and placed the cropped tail on its rear. God placed a piece of their living spirit into the second hyena, and breathed life and death into him.

And so the second hyena came into being, with his body shaped like the first in every way. And God returned to the sky and went on their way.

The first hyena remained in his hole long after God had vanished into the sea, humiliated and unaware of his new company. The second, growing bored and impatient, stuck his neck down the hole and dragged the first out by his rump.

The first hyena growled in indignant fury, thinking his day had just gone from bad to worse, but he softened upon seeing his new counterpart. This was a creature like himself: a little short of tail, spotted and striped and big and strong, and almost as handsome as he was. He was instantly enamored. The pair of hyenas trotted off into the bush under the rising light of the newborn moons and stars.

The two spent most of the night figuring out the complicated logistics of mating. It was an awkward affair given their matching anatomy, and required a good deal of balance and even more patience. But they worked out a system well enough by morning, and the second hyena soon fell pregnant.

He was impregnated through his penis and had to give birth through it too, and so would all his children and all his children's children. The hyena today still has this painful lot in life. But he is proud nonetheless, for he is the best of all wild hunters, and he alone still walks in the body God first made him in (albeit with a shorter tail).

NOTES:

The notion that the tail of a hyena is cropped (in spite of being of fairly decent size and not notably shorter than most carnivorans) comes from the presence of the king hyena in the same region. The latter bears noted resemblance to a hyena and generally assumed to be a related (though this is not actually the case). Their most pronounced anatomical difference (other than size and bulk, and the hyena's androgyny) is the king hyena's very long, catlike tail.

The king hyena is often cited as the 'older brother' of the hyena in animal folktales, and Cholemdinae and South Wardi tales (both deriving from recent shared ancestry) describe the hyena as having lost half of his tail (and often being jealous of his big brother for this and other reasons).

---

The reason why God can't just sculpt a vagina into the second clay hyena is not based upon hard logical practicality, but has meaning. A human body with a penis, foreskin, and scrotum is regarded as its most fundamental form, the way the body was first created and a reflection of God. This body in of itself is traditionally regarded as neither male or female but carrying the potential for both. The foreskin is the element of female potential, and it is removed to make a person truly a man.

It would be naturally understood that God, when first creating female animals, would shape this androgynous body out of clay, and would require the female element to be separated from a preexisting animal to make this female counterpart. Once these two bodies came into existence and began to reproduce, females could occur naturally within the womb from the model of their mother.

---

The 'translation' of God's pronouns as 'they' here reflects a unique pronoun used in the source language. This pronoun refers to God, and to people in this society's 'genderless' space. I use this as opposed to the Wardi 'It', because the latter is exclusively used for God and never used to describe humans.

The animals (in spite of being considered genderless for the bulk of this story) are referred to with 'he', as each of the first animals was made male, and became the interactive element of each kind of animal's collective Spirit after their deaths. When animal spirits are invoked in religious practice or these folktales, they are always described as 'he'.

---

It is not directly mentioned in this story, but Hyena's brief time in the underworld (with his nose sticking through) exposed him to the evil spirits who haunt the dead in their travels. The hyena's cackling 'laugh' is partly explained with his boisterous nature, but is also something he learned from hearing the shrieks of underworld spirits, and uses to strike fear into the hearts of his enemies.

His exposure to the underworld is also cited as why hyenas are involved in Cholemdinae funerary rites (being a fairly close analogue to the guide/guardian dog in contemporary Wardi funerals, though exclusively in effigy form). Hyena spent some time dangling between the underworld and the world of the living, and is the most powerful animal to be familiar with the underworld realm. Hyena's spirit would later be tasked by God with guiding the dead through the underworld to help them reach rebirth.

---

This story would be told to an audience already familiar with the creation narrative, and starts late into the story. The creation narrative is as such:

God is the first being. They are referred to as the First Ancestor, though they are sometimes referred to with the title of Od. The creation story does not linger on the creation of the land (it tends to be implied as already present), rather focuses on God's own emergence and usually skips ahead to the creation of life.

God came into existence at the boundary of sea and sky. God is neither male or female, but carries inside themself the potential for both. They are the sun, and watch over the world during their daily travels. They hold the breaths of life and death within themself and are not truly immortal. Rather, they die in the ocean each night, travel through the underworld, and are reborn at the underworld's entrance in the great mountains (the Blackmane range) far to the east. Their nightly journey through the underworld is harrowing; it is the realm of evil spirits that God keeps at bay with its nightly self-sacrifice. When they decided to create life in their loneliness, they wanted it to be free of this burden.

God is a being that is powerful and wise, but they are not omnipotent, nor are they completely infallible. They are benevolent towards their creations, and desired to create a world without the burden of death, but this turned out to be a mistake.

They first created a world they saw as perfect. They shaped animals out of red clay, gave them a piece of their living spirit, and gave them only the breath of life, rendering them immortal.

This first world was a paradise- the plants grew in great abundance without need for rain, and freely gave their gifts to the animals. There was no death, no need of killing, all the days were pleasantly warm. But it was not truly perfect. It became significantly less of a paradise at night, when the world was cold and pitch-dark in God's absence.

Many of the animals grew restless with this way of things, and decided to steal God's fire so that they could be in the deity's presence and comfort (and continue their revelries) without end.

The theft occurred successfully, with three birds snatching the last sparks of solar fire in bundles of grass as God died in the ocean. Hespaean carried the fire in his beak, and it singed his face and back black and he dropped into the sea (becoming flightless and aquatic). Crow carried the fire in his talons and lasted longer, but his whole body was singed and he dropped his fire into the sea. Dragon, the most powerful of all birds, made it all the way to land, but was totally aflame and in tremendous pain by the time he crashed to the earth. The fire began to spread in the grasses and soon grew out of control. Most of the world was consumed overnight. Almost all the land was aflame, the rivers and lakes dried, and the sea diminished to mere pools.

The animals were immortal and could not die, but could feel pain and fear, so this was a distinctly awful state of affairs. Some fled to the First Lake (the great crater hill range and lake to the northeast, called Sons of Creation in the Wardi sphere), the only place that ended up untouched by the fire. Some fled into the remnants of the sea (and were thus transformed). Some found other ways of evading the flames (often explaining unique aspects of each animal- the human hung from the tallest tree he could find, and his hair was burnt off everywhere but his head).

God was reborn again the next morning, and to their great dismay, all of creation was on fire. They went to great work to stop it. They transformed a serpent to create the rains (creating the sky serpent, a lesser but highly venerated deity-spirit of storms and rainbows) and doused the world in a great storm.

When all was said and done, they realized that their perfect, deathless creation was not to be, and summoned all the animals to the First Lake in order to create a second world.

Some animals contributed directly to the creation of the second world. The many-horned Ox broke off three of his horns, and God used them to create the moons. Several animals volunteered to become the stars (forming constellations). With the moon and stars, the world would now have light during God's nightly absence. Dragon (ringleader of the fire thieves) still had some of the fires smouldering in his long tailfeathers, and became the spirit of lightning (thus fires would still come to the world (and would eventually be harnessed by people) but could not destroy the world altogether thanks to the rains).

God also realized this new world could not sustain itself without death. The existence of death would ultimately prevent such a catastrophe from ever happening again, and a cycle of death and birth (akin to God's own) would restore the world from any devastation. They made each animal mortal by breathing death into them, but gave them the means of perpetuating themselves by separating them into male and female. God cut the foreskins from the animals and thus made them male, and then used the severed foreskins along with red clay (used to shape life to begin with) to create female animals of each kind. Each animal was no longer alone and unique, but could propagate indefinitely and fill the world with their peoples. Individuals would die, but their deaths would ensure that the world could cycle away from its worst extremes, and the collective would live on forever.

The hyena is noted as an exception. Hyenas have virtually no sexual dimorphism and their sex is extremely difficult to distinguish (the only visually identifiable difference is the shape of the tip of the female's pseudopenis), and this is not broadly recognized. Hyenas can reproduce like anything else, but they have to mate (rather awkwardly) via insertion of a penis into another hyena's (pseudo)penis, and give birth through this same structure. This is a notable curiosity among animals, and is explained as the hyena having remained in its primordial genderless form.

---

The Cholemdinae people are notably the only society indigenous to this region that practices circumcision in the present day, seen as the means of initiation into manhood via removing the 'female' physical potential from the androgynous youth. This would not have been wholly unique to them, but was lost in other groups in the process of assimilation into Wardi identity. The Wardinae tribe (ancestral to Most of the South Wardi population, whose division from the Cholemdinae defined the two groups) is definitively recorded as having practiced circumcision as well, and in relatively recent history. You can still find some (mostly elderly) men in isolated South Wardi villages who are circumcised, but the practice has lost its religious elements and is dying out. Circumcision in the Imperial Wardi cultural sphere is broadly regarded as a form of mutilation and sometimes described as an outright 'barbaric' practice.

Circumcision (or lack thereof) plays a role in the Cholemdinae culture's additional gender spaces. One space applies to people assigned male at birth and encompasses most deviation from fundamental aspects of the male gender role, when manifested obviously from early childhood. (This encompasses both what would be considered cis male homosexuality and transfeminity, though not all cis gay men or trans women would actually end up in this gender space in practice. It is not 1:1 with any set of LGBT identities). These individuals are left uncircumcised and considered genderless in a similar capacity to God, though take female social roles. They are referred to with the same pronoun and other gendered articles used for God, which I translate here as 'they'.

The other role applies to people assigned female at birth and is significantly more restrictive to enter- it requires successful completion of initiation into manhood on their first attempt, seen as divine confirmation that they are meant to be men (this is a rite where a gazelle is run to death on foot in a potentially multi-day solo persistence hunt). They are circumcised via the removal of the clitoral hood. They are considered to be a subcategory of the male gender space, and take male gender roles, and are referred to as men. They are differentiated from other men by being priests in society, which is an obligation of taking on this role. They are required to be celibate (meaning no PIV sex rather than no sex at all) and to remain unwed.

---

Cholemdinae religion is a living tradition and should not be regarded as a static fossil of older beliefs (or devoid of syncretic elements). It is, however, one of the most intact representatives of the monotheist + animistic traditions of the proto-Wardi groups that settled the central-southern grassland and scrub that were heavily changed (and in many instances fully lost) under Burri occupation, assimilation into Wardi identity, and the development of the Faith of the Seven Faced God. Cholemdinae practices survived with significantly less change due to most of their land never being directly occupied (this is scrub and dry grassland best suited to nomadic pastoralism and hunting+gathering and not colonial extraction of grain) and the group at large never assimilating into Wardi identity (this is not universal on an individual or community level; a small but significant minority of the South Wardi population in the Imperial Wardi sphere has more recent Cholemdinae ancestry than Wardinae).

Some shared factors are a result of syncretism due to cultural exchange (and there are folk sects of the Faith that are heavily syncretic with Cholemdinae practices). The most obvious is the adoption of the word Od for the sun + God. Most of the contemporary Cholemdinae people use the terms 'First Ancestor' and 'Od' for the deity, sometimes using the latter to refer to the sun with more specificity. It is generally acknowledged that the Wardi Od and the First Ancestor ultimately refer to the same being, but many consider the Wardi Od to be a misinterpretation of the same fundamental truth.

Some shared factors are not a result of syncretism and rather are cousins to older proto-Wardi beliefs that are still in the Faith. Most significant here are the concept of a primordial female sea and male sky that predated any beings, an androgynous God (though in this case being Neither male or female, while the Wardi Od is dual-sexed), an ox giving his horns to make the moons, death being brought into the world to kick off its present state, the centrality of the cycle of death and rebirth, and God having sacrificed themself in some capacity to preserve the order of the world.

[metamorphesque]

Not the anon who asked about the typical lunch but it's very interesting! I live in an area in America that has the largest population of Armenians outside of Armenia so now I'm A) hungry and B) looking forward to trying some things!

Well, my friend, in that case, let me recommend a couple of gems:

I’m sure you’ve already heard of Armenian barbecue (khorovats) and kebab. However, I’m still going to mention them because, vegetarian or not, I’m Armenian hehe.

Dolma – Meat, spices and other ingredients rolled into cabbage or grape leaves. Do yourself a favor and dip this in matsun (sour yogurt) with garlic. Not to toot my own horn, but I’ve been told I make some good dolma.

Pasuc dolma – The vegetable-filled version of traditional meat-filled rolls. Since its recipe is entirely plant-based, it’s a very convenient dish to serve during the fasting period. It is made of 7 different boiled grains, such as beans, lentils, chickpeas, cracked wheat, rice and maize peas (though the recipe can vary). All of the grains mentioned above are then wrapped in pickled cabbage or grape leaves. Pasuc tolma can be served hot or cold. My grandma used to make the best pasuc dolma.

Harissa – A “porridge” made from ground wheat and pulled meat (it can be chicken, lamb, etc.), usually served with butter. It’s especially good in cold weather and pairs well with vodka.

Khash – Now, khash is not your ordinary soup – it’s a whole tradition and a half. Even the toasts are well-defined and announced in a specific order. It even has its own season. Khash season in Armenia begins in late autumn, during the first cold days, and continues until the beginning of spring. The process of preparing khash is quite long and tiring, but the result is worth it. It’s made by boiling bovine shanks for hours until the tendons fall off the bones and the broth becomes thick. Sometimes, cooked stomach pieces are added. No salt is used during cooking, but it is seasoned with salt and crushed garlic once served. Cold vodka, mineral water, radish, pickles, peppers and dry lavash are all served alongside khash. Crushed garlic, greens, cheese, and, of course, salt must also be on the table.

Khashlama – Usually made with lamb and vegetables, the meat is so tender it falls off the bone.

Ghapama – A dish so mouthwatering that there’s a song dedicated to it. Ghapama is prepared by removing the insides of a pumpkin. The top of the pumpkin is cut off, and the ingredients (boiled rice, nuts, and dried fruits) are added inside. The pumpkin is closed on top with the cut lid, wrapped in foil and placed in the oven. Cooking times vary, usually taking from 40 minutes to 1.5 hours. The pumpkin is baked until soft, then served. Before serving, the pumpkin is cut from top to bottom into slices.

Jengyalov hats (Armenian bread with jengyal – greens) - a flatbread filled with about 25 types of greens. The recipe and the variety of greens used differ depending on the region.

բարի ախորժակ!

[dailydemonspotlight]

Tlaloc - Day 143

Race: Genma Alignment: Light-Neutral December 11th, 2024

A personal favorite subgenre of demons to me has to be the Soul Hackers/SMT IV designs for Mesoamerican deities. They each have such a unique design that makes them stand out, while still being faithful to the original mythology and also making them stand out as being uniquely Mesoamerican. There's a reason many of these carry over, even into SMT V- they all work incredibly well and establish such a unique vibe. A sleeper pick for a favorite of this bunch, though, has to be Tlaloc- today's Demon of the Day. As with many cultures, the Aztecs, too, had a god of the winds and storms, and, similarly, this one was also incredibly important to the Aztec style of life, so let's dig in to this interesting weather-spinner.

Tlaloc was, while being a god of weather as a whole, more specifically seen as the god of the rain. Predictably, as the Aztecs were situated in Mexico, they revered rain quite a bit- while not very arid and actually rather mild at all times, the importance of growing crops and, specifically, maize- a crop that was incredibly vulnerable to the cold- led to a great importance being ascribed to the rain used to help grow it. This, naturally, also led to the being that brought rain in Aztec cultures being a highly important deity. Tlaloc was seen as an important, if fickle, god, being one of the major gods who stars in the Five Suns myth, and his temple was placed right next to Huitzilopochtli's temple, as they were essentially reflections of the other: while Huitzlipochtli represented the dry season, Tlaloc represented pouring rains.

On that 'fickle' note, however, Tlaloc wasn't just a god of small drizzles- he encompassed everything rain-related, including terrible storms, and he was also important in another light- he was the lord of one of the afterlifes of Aztec mythology as well. Specifically, his afterlife was the place where those who died of illness or the torrential downpours he could bring would go, called Tlalocan. It was a place of bustling plant life and, of course, plenty of maize, and it seemed to be a slight respite after death for those who died in horrifying ways. Also being a god of fertility on top of all of that, Tlaloc was, in some respects, the chief deity of the Aztec pantheon, as his role was that important- crops were vital to many ancient societies for rather obvious reasons, and the Aztecs were no exception. There's a reason that Neolithic societies sprouted around water sources- the ability to grow and harvest food was what essentially led us to our modern day society. Even after the ransacking of the Aztecs by the Conquistadors, belief in Tlaloc was held onto in many areas in Mexico and he can still be seen being venerated to this day.

Curiously, like many Aztec gods, Tlaloc wasn't a single figure- rather, he was split into many, with these other Tlaloc's, named Tlaloque, being spirits supervised over by him and his wife. He and his wife, Chalchiuhtlicue, lived together and supervised these Tlaloque spirits, each of which controlled different aspects of the weather. According to @aztecamemoria's post on Tlaloc's vessels, a set of vessels would be used to simulate rain from Tlaloc, as his face was inscribed onto them. These were also, likely, used to venerate Tlaloc as well, as the way that rain would be brought to people also seemed to be tied to pots: The Tlaloque would literally pour rain down from a jug that likely bared Tlaloc's likeness and would cause thunder by clashing their jugs of water together.

Overall, Tlaloc was a very popular and powerful deity to the Aztec way of life, and is ascribed as chief deity for good reason; his importance cannot go understated due to how his power was what kept the Aztec civilization alive for so long. While fickle, and while he could bring rainstorms to break apart the Aztec society, Tlaloc was ultimately the bringer of gifts that kept the society going. In SMT, Tlaloc's design takes a lot of cues from the Tlaloc pots mentioned earlier- his head literally is one of those pots, while his body is made up of flowing water and he's surrounded by clouds. I honestly love it, especially the pot part of the design, as it ties in so well with his mythology and his role in being the lord of the weather, and I wish I could've seen it in 3D. Still, it's a rock solid design for a god that turns rocks into dust. Does that erosion joke work? Whatever.

[thoughtfulfoxllama]

How much is a Senine?

This is the question I wanted to figure out. I am putting the Finishing Touches on my Micronation, and the Economic System is inspired by the Nephite Currency System in Alma 11

So, I was curious

A Measure of Wheat

This was essential. It says a Senine (Gold) or a Senum (Silver) is worth a Measure of Grains (it specifies Barley, but it says it was for a Measure of All Other Grains as well, and I'll discuss what Barley actually is in the Next Section). So, we need to figure out what the Measure of Grains is, and I believe the answer is in the Brass Plates

We don't have the Brass Plates (unless you believe in that one guy who's publishing his translation), but we have the Old Testament, which is an abridged version of the Brass Plates.

In the Book of Leviticus we read about the Omer Offering, where an Omer of the First Barley of the Field is brought to the Temple. The Omer is defined as enough grains to require bundling into sheafs, but it is also a Measure of roughly 3.64 Dry Liters. It is also the Minimum Amount of Dough that requires a Dough Offering. In addition, the Omer is said to be the amount of Manna one received every day

There can be an argument for the Measure being an Ephah (which is 10 Omer, or 36.4 Dry Liters), such as it being translated as Measure, or Ruth bringing home an Ephah of Barley. I'll do the math for both

What Grains?

Now, Barley is an Old World Crop, and wasn't introduced until long after the Nephites had died off. So, we need to access what plants they had access to

We need to first establish where the Book of Mormon took place. My wife (then girlfriend) did some measurements during Covid, and determined the Narrow Neck of Land was Panama. This means the Land Southward (where the Majority of the Book of Mormon takes place) is most likely Lower Panema & Columbia. We know the Gaddiantons hid in the Mountains, and the Internal Map shows Mountains around the Land Southwards. These mountains, I maintain, are the Andes

So, what Crops were prevalent in Columbia & the Andes in the Pre-Columbian Era? The most convincing case (in my opinion) is Maize being the Grain. The Fact that they used Barley indicates that whatever Grain it was had many uses, primarily to make Flour, but can be used for other purposes. Corn was often dried to prevent mold, and to make it easier to grind, so we will go with Dried Corn

Bringing it All Together

So, we have the Amount of Grain, and the Type of Grain

According to Senila Wamucii (a Nigerian Company that connects local African Farmers to Global Supply Chains), the Price of Maize is between 29¢ & 95¢ per Kilogram today. We will go with the Average, which is 62

Dried Corn is 100g per Cup. There are 4.22 Cups in a Liter, which translates as 1.53608 Kilograms (Omer) or 15.3608 Kilograms (Ephah)

This translates to a Senine equaling $0.95 (if the Measure is an Omer), or $9.53 (if it is an Ephah)

Simple Math can tell us the rest

(For Currencies with 2 Names, the Silver Measure comes first. The Shiblon, Shiblum, and Leah are Silver, while the Antion is Gold)

Leah (1/8)- $0.12 (O), $1.19 (E)

Shiblum (1/4)- $0.24 (O), $2.38 (E)

Shiblon (1/2) $0.48 (O), $4.77 (E)

Senum/Senine- $0.95 (O), $9.53 (E)

Antion (1.5)- $1.43 (O), $13.30 (E)

Amnor/Seon (2)- $1.90 (O), $19.06 (E)

Ezrom/Shum (4)- $3.80 (O), $38.12 (E)

Onti/Limnah (either 7 or 8, depending on how you interpret "as great as them all")- $6.65/$7.60 (O), $66.71/$76.24 (E)

[homosexuhauls]

Neha Wadekar in Baringo county, Kenya

Susan Chomba glares out the window of the Prado Land Cruiser at dozens of motorcycles speeding in the opposite direction. Each motorcycle carries at least five bags of charcoal and for every bag, at least three medium-sized acacia trees must be chopped down and burned. Charcoal production is banned in Kenya, but is still widely used for domestic heat and cooking.

Chomba loves trees. She can rattle off the scientific and local names of countless species and detail their ideal growing conditions. She holds a PhD in forest governance and master’s degrees in agriculture development and agroforestry. She is director of food, land and water programs, continent-wide, at the World Resources Institute (WRI), a global environmental research non-profit. She manages a portfolio of $20m and a staff of 100.

She is a rarity.

Roughly 12% of the world’s top climate scientists are women and fewer than one percent are from Africa – a continent hard hit by climate change. “If you look at the way the world operates, it’s almost blind to the fact that women bear the biggest burden and brunt of climate change,” Chomba says. That Chomba is an African woman in such a key role is potentially revolutionary, especially because she goes out of her way to solicit the views of those most affected and often most unheard – local farmers, community elders and, notably, women.

“The way climate is seen in the world, it’s seen very much from a masculine perspective,” Chomba says. For example, while male climate scientists focus heavily on developing renewable sources of energy to replace fossil fuels like oil and gas, Chomba believes they pay far less attention to the hundreds of millions of women worldwide who are burning wood for tasks like cooking. Incorporating the perspectives of women – particularly poor, rural women – would better ensure comprehensive solutions, she says.

Chomba is 40 years old but still remembers the hunger pangs she suffered as a child when the land failed to yield enough food for her family. More people, most likely women and children, will suffer the same fate, or worse, if wise and profound changes aren’t made soon.

Today, she is traveling with a team of WRI experts from Nairobi to Baringo county in Kenya’s Great Rift Valley, home to mountainous forests that supply 75% of Kenya’s water. But the expansion of agriculture into previously natural environments, deforestation for charcoal and logging, urbanization and climate change have ravaged the land, leaving it thirsty and bare. Locals say they haven’t had a yield of maize or beans, their staple crops, in three years.

Chomba and her team visit a giant gully that has split the ground into two in the middle of the farmland. The area has been overharvested and overgrazed, with few natural grasses or indigenous trees left to hold the soil together. That, combined with climate change and an intense dry season, has left the earth looking like parched, cracked skin.

An elderly farmer points to a tree and says cooking oil can be extracted from the native species.

“How can we do this through the Terrafund?” Chomba asks her team, referring to the WRI’s lending program to support businesses addressing land degradation and restoration. “We have a muze [an elder] with knowledge, a fund that wants to invest and a place that needs seedlings.”

There’s an urgent need for community-driven ideas, but hasty, half-baked “solutions” can exacerbate harm, Chomba argues on the drive to Baringo county. At the end of last year, for example, Kenya’s newly-elected president, William Ruto, announced his intention to plant 15bn trees in Kenya by 2032. But Chomba says the plan fails to specify which species will be planted (native or foreign), where they will be planted (forest reserves or communal farms), why they will be planted (for timber, carbon, fruit, or soil fertility), and who will actually grow them.

“The devil is in the details, and that’s lacking,” Chomba says. “If you don’t address deforestation causes, forget about your tree planting. It’s useless.”

Chomba grew up in Kirinyaga county in central Kenya, where her mother cultivated a small plot of land owned by a step-uncle. Chomba’s mother grew capsicum and french beans and formed cooperatives with other farmers so they could pool their products for export. Because her mother was a single parent and was always working, Chomba was largely raised by her grandmother.

“She used to tell me that if she could have gone to school, she would have studied so much that knowledge would be smoking out of her nostrils,” Chomba says. “She made sure that I knew that education was my only path out of poverty, out of the life we had back then.”

When Chomba was nine, her mother wanted to send her to a local boarding school, but the admissions staff in Kirinyaga took one look at her shabby clothes and turned her down.

“I’m not ashamed of my childhood poverty,” Chomba says today. “It’s what propelled me back then and what makes me sensitive to-date.”

Instead, Chomba traveled alone on a bus to a different boarding school in Western Kenya. A few years later, when Chomba’s mother ran out of money, Chomba returned to the provincial high school in Kirinyaga. Each student was given their own small patch of land to farm, and Chomba grew cabbage because they thrived in Kirinyaga’s cold climate. She experimented with organic farming, opting to use garlic and blackjack instead of chemical pesticides.

Chomba flashes a broad smile: “My cabbages were absolutely massive.”

In the late 1990s and early 2000s, when Kenyans were pushing back against the dictator Daniel Arap Moi, Wangari Maathai was pressing for forest conservation and fighting for multiparty democracy. Maathai, the first African woman to win a Nobel peace prize, inspired a generation of young, female Kenyan environmentalists.

“We just admired Professor Wangari,” Chomba says. “She taught us that nature belongs to all of us.”

Chomba wanted to study law, but she missed the university cut off by a single point. Her second choice was agricultural economics, but by a strange twist of fate, she was placed in a forestry course. It wasn’t until her third year, when Chomba took an agroforestry class, that she realized she had found her calling.

“The gods chose my life for me,” she says.

While Maathai was protesting in the streets, Chomba chose another path more aligned to her strengths – research.

“I have a lot of respect for activism, I think we need activism,” Chomba says. But she opted instead for a job that relies on evidence-based data as the basis to change systemic structures.

Chomba joined the International Centre for Research in Agroforestry (ICRAF) and led an eight-country land restoration program, called “Regreening Africa,” which restored one million hectares of Africa’s degraded lands. By now a single parent, Chomba had to leave her son at home with her mother to pursue dual master’s degrees in Europe.

“[S]he had to really fight,” says Tom Vandenbosch, one of Chomba’s first mentors at ICRAF. “Her having a young son when she had to move to Europe to finish her studies – that’s not something which is so easy to do.”

Chomba returned to ICRAF as a climate change researcher advising some of the brightest diplomatic minds in Africa convened to tackle climate change at the Conference of Peoples (COP). Chomba called it “the most humbling space I ever occupied as a young researcher,” and says the job “touched the social justice part of my soul.”

This experience convinced Chomba to get her PhD at the University of Copenhagen.

Chomba married her husband in 2009 and gave birth to their son in 2010. Both her sons seem interested in the environment, but “kids never do what their parents want them to do”, Chomba admits.

Chomba's team pulls up to the Baringo county government offices after a five-hour drive, enters a tiny office and crams around a table occupied by local officials. She will need their staff, resources and approval to operate in the county.

She strategically mentions budget numbers for Terrafund and as she utters the amount set aside for the Greater Rift Valley region – $6m – the officials straighten up, their interest piqued.

But challenges remain. Chomba broaches the issue of illegal charcoal production. One government official waives aside her concerns, citing Kenya’s struggling economy. “They are selling charcoal because they have no other option,” he says.

Chomba rolls her eyes.

The following morning, Chomba spends hours in the stifling heat speaking with women who are part of a grassroots gender-empowerment cooperative. Florence Lomariwo fled her home as a child to escape female genital cutting and child marriage and became a college-educated teacher. She describes how the drought is causing armed clashes between male herders, who are ranging farther from home to graze and water their livestock. Left alone, women are bearing the brunt of this.

“Most of the women are suffering deaths because of lack of water,” Lomariwo says. “For our family to survive, a woman [must] travel, even if it is 100km.”

Monicah Aluku, a 37-year-old widow, speaks up.

“Feel our pain,” she says. “There is no water. Women are walking so far to get water that they are miscarrying. There is no healthcare system. Kids are drinking dirty water and getting typhoid. We are really suffering.”

Chomba leans forward. She nods intently with a serious, steady gaze. Chomba and her team were scheduled to head back to Nairobi around 1pm, but they don’t leave until hours later. And only after Chomba has heard from every woman in the room.

This story was produced by the Fuller Project, a global newsroom dedicated to groundbreaking reporting that catalyzes positive change for women

[apilgrimpassingby]

Designing A Traditionalist Commune

Inspired by chatting with @tradgirllife and @unprofessionalcat about this kind of thing and wanting to share my plans; this is going to be one long post.

Village Layout

Throughout, I will be presupposing a commune of c.100 families adding up to c.500 people. Also, because UK and US English sometimes use the same name for different plants and vice versa, all plants will also come with scientific names. Additionally, this is calibrated to the climate and ecology of Britain; adjust for where you live.

At the centre of the village is the church, which will also double as the meeting place for the village (this will be important later). It sits at the centre of 1000 acres of communally-held sheep pasture planted with clover, (trifolium pratense) dandelions (taraxacum officinale), yarrow (achillea millefolium) and maize (zea mays; this one is useful if the potato crop fails), with this same space including various other facilities - a printing shop, a blacksmith's, a stream for water and a glassworks. The dead are also buried here, with small, subtle gravestones.

Ringing that are houses (design will be discussed soon), each with an acre of land containing potatoes (peel helps feed chickens and a very dense, low-effort-to-prepare carbohydrate source), sweetcorn, beans and squash (the sweetcorn forms a trellis for the beans, the beans fix nitrogen for the sweetcorn and the squash helps both retain moisture) and carrots and onions (carrots ward off onion flies and onions ward off carrot flies), and a fruit grove with chickens (the trees provide the chickens with interesting insects to eat and that in turn keeps the trees pest-free). As for area, 4000 square feet (doubled to 8000 for paths and storage) will feed a single person on a vegetarian diet for a year. There are 43,650 square feet in an acre. 8000X5 = 40,000 for vegetables, with the remaining 3650 square feet being used for chickens and fruit.

Ringing that, in turn, is a forest of Himalayan birch (betula utilis) for firewood and writing material, Sitka spruce (picea sitchensis) for timber and resin/glue and white willow (salix alba) for baskets, painkiller and tannin (for leather-making) production with ponds containing tench (tinca tinca) and mallards (anas platyrhynchos) for meat and eggs (in addition, ground fish bones can be added to chicken feed). Ground shrubs will be similar to those in the sheep field.

House Design

Houses will be built out of straw bales, with a foundation of stones (to prevent damp seeping in), a coating of limewash (to add resistance to fire and water) and wooden cladding (to stop rain; Britain is very wet. Feel free to leave this out in a dry area). Straw bale building is cheap and (if you tie the bales tightly) very warm and surprisingly fire-resistant. However, I envision repairs and new houses leading to a gradual replacement with timber buildings. Rooves consist of a timber frame upon which is placed soil in which to grow herbs for consumption (for the UK I'm thinking oregano, yarrow, parsley, sage, rosemary and thyme). This will necessitate strong rooves with gentle slopes, but will be doable, and will increase cultivation space and take advantage of the UK's fairly high rainfall.

Inside, the centre of the house is a wood-burning stove over which the cooking is done. Surrounding that are chairs which people sit on to consume meals, with wooden bookcases (books are printed on birch bark, with charcoal-based ink, wool string and spruce resin for binding and a leather cover) and assorted ornaments. I'm a man, ornamenting houses isn't my thing - women and girls reading this, provide your ideas. Windows are fairly small due to local production limitations, and so there are quite a few of them. In winter, the house is lit with candles made from beeswax or tallow (so we'll want a few beekeepers) and reeds (from around the ponds), made by one of these processes.

To the side are bedrooms. These are fairly unadorned, consisting of a wooden bed, a mattress made from wool and/or feathers, a blanket and pillow of the same and some personal possessions. Also there should be a spinning wheel for the woman of the house to use.

To the back and just outside is the compost toilet. It consists of a wooden shack over a chamber for excreta and another chamber for composting. A bit of guttering funnels urine outside into a barrel of straw (also for composting). Washing is done in a metal tub, with soap made of animal fat or vegetable oil and wood ash.

Clothing

Clothes are made of wool, dyed with nettles (urtica dioica) for grey-green, dandelions for pale yellow, and whatever else is locally available. In addition, natural sheep colours give a range of white, grey, brown and black. Shoes will be made of sheepskin, and some people taking up shoemaking will thus be much appreciated.

In terms of clothing, I'm not particular about styles. I imagine that men will dress something like this and women something like this, but I am very much not particular. I'm a man.

Diet

As composed from the ingredients above, mostly potatoes accompanying vegetable stews of a considerable range. Some treats, such as pancakes, cider and meat, but mostly fairly plain.

Political System

The village is governed by two bodies - the magistrates and the assembly.

The magistrates consist of three randomly-selected adult citizens, with the proviso that they cannot have committed a crime in the last three years and they cannot serve consecutive terms. They meet weekly to judge crimes and set the agenda for the assembly.

The assembly consists of all adults of the community, meeting monthly to vote on proposed laws and actions and vote on applicants for citizenship. The citizenship can vote to modify proposed laws.

Due to the lack of state apparatus, crimes are punished by fines (for minor crimes, especially property crimes), exile (for major crimes - those who are exiled have their crimes, date of exile and sentence length tattooed on their non-dominant hands) or execution (for serious crimes, although this needs to be put up to the assembly and only violent or sexual crimes can be capital).

Note to say if you like this and/or would like to live here, reblog with any comments, questions or criticisms you have.

[casitafallz]

LTRL AU | Packed Issues

As it turned out, breaking and entering was very easy.

Isabela had started first by having Fran check out the house to make sure it was empty and that the area around was quiet. A few houses had windows facing towards them but…Isabela used her gift to grow the nearby bushed just a little bit to mask the direct line of sight then a series of bush-trunk-like steps that gave her a direct access to his bedroom window.

Fran had given her a set of old clothes which were burgundy and green and a scarf which she kept around her head when she built the steps up, not that it was overly high given it didn’t have a second floor. No one robbed a home in familiar clothes.

“All he wants is three changes of clothes, sandals and the big book under his bed with the decorative box next to it.” Fran reminded as she began her ascent up.

“Okay.” Isabela didn’t wait for anything less than a warning before she lowered herself carefully down and got to work; straight to his wardrobe where inside was his clothes and a bag. She grabbed that before she realised one thing; it was full.

She frowned carefully, opening it up to see it already packed, his clothes by the stale scent. Did he prepack and forgot? She could see a few empty hangers and more empty spaces on the shelves…at least it looked emptier than it should. She just took that instead and dropped it out the window.

“Oh you’re faster than I ex—ow!” Fran swore softly.

Isabela dropped softly to peer under the bed where she wrinkled her nose at the mess underneath before she began to move some of the lost laundry before the box was the first thing she uncovered.

It was… about the size of a show box and handcrafted with beautiful carvings etched into floral patterns on all of its sides. As tempted as she was, Isabela didn’t open it and just tucked it off onto the side before she found the huge freaking tome of a book.

She shoved the mess back into place, struggling to the window with both but withdrew all her plants away as Fran shut the shutters again and they quickly hurried back towards Fran’s.

Only for Fran to lead her to the backyard where she saw a wagon set up behind a wall; out of immediate sight.

“So soon?”

“It’s my Abuelo’s wagon he had to carry stuff when they fled. They kept it in good condition so we use it. Just load up here for now. All I’ll need is to get the donkey and we’ll be good to leave.” Fran shrugged, setting the bag into the top then took the offered box and book and opened up a small compartment and tucked to book inside for safekeeping.

“You gonna steal one?” Isabela guessed with a smile.

“Yep, why stop at robbing Mateo’s house?” Fran winked before pulling a tarp back over the few bags in, “Why don’t you start getting stuff to pack? Or some supplies made in advance?”

“Ugh….yeah.” She knew that was what she should go and do but…that risked going back home. Abuelita would no down try and talk her down but… she didn’t want to deal with that right now. “Have you got any sacks and baskets I could use?”

Fran paused for a moment, “Not…many. We use our baskets every day. We tend to only have Maize and potato sacks at our disposal.”

“Can you get them?” Isabela asked hopefully. “I can’t produce the dried-out kernels but I produce it all on the cobs whole.” They didn’t have time to dry them out and make it easier to transport with most of them… she had to grow the whole plant first to do so. She hadn’t learned how to just make the maize kernels by itself, or wheat either. So it was a lot of manual work that neither of them had time for.

She was sure once they had found a place, to get a garden they could use it as backstock and for show. But coming in, they had to prepare and…sure fabric would be long-term. If she could get raw fruits and veg made, then they had an immediate start-up for quick cash.

“Okay. Go home and pack. I’ll bring the wagon around at eight tonight.” Fran patted her arm, though waved her off in her typical manner to get going.

-

Mirabel sat quietly in her room, the gift she had been planning to give just…sat on her knee but her insides continued to roll with her anxiety it wasn’t just about learning Isabela was just going to up and leave them all but…this was the first…real argument she had had with her sister.

The last time almost ended with her death.

This time, it hadn’t. But her heart still raced about it.

She still felt…angry at her Hermana. She was…going to leave them all. Her statement felt like it had value because…Isa was part of the family. Sure, it was a little broken but…they were still a family. Not only leave them but…also meant the baby wouldn’t be born into their family here either; he wouldn’t get to see how loved he would be growing up with them…Antonio—god she was already dreading when Antonio would find out. His little heart was fixed on befriending that baby as his own best friend.

Leaving meant making their broken family more broken. No way to repair the damage and… for what? Mirabel couldn’t understand it still. Things were hard but Isabela had coped well; she had what she needed here… Abuelita was the best and… they had time.

A soft knock pulled her mind to see Luisa pottering in carefully with Tio Bruno. In her hands, she had a tray with a reflective green shine off it that told her what it was.

Mirabel’s eyes lingered on it. “Take a seat. Is it fixed?” she offered the chairs

“Not fully but Tio’s an expert at puzzles,” Luisa spoke, setting it down.

Mirabel’s breath paused as she finally set eyes upon the image but her heart ached to see such a small, and beautiful baby boy, looking otherwise oblivious in his crib and looking to be seconds away from sucking his hand and—oh, he was wearing her knot hat. The effect was slightly ruined by the cracks that ran through down through his left ear.

“We’re glueing it down onto the tray base than just to the edges,” Tio spoke, pulling out a bottle of glue from his under his ruana. “I’m…really not up for making a new one just yet but I’m happy to fix this one.”

He went to sit on the floor but Casita shifted the boards to fling a chair under him, almost falling off in the process before he righted himself and carefully took the tray and moved back some of the loose pieces that had slid.

Luisa looked a little lost,  fiddling with a single piece of the vision’s edge between her fingers but her mind looked to be a world away.

“Tio,” Mirabel started, “did you know Isabela was leaving?”

Bruno’s fingers paused a little, his eyes flickering up to her face nervously. “I did.” His tone was careful.

Mirabel raised her eyebrow at him. “Seriously?!”

Bruno set the glue down, eyeing the door for a moment. “You’re mad about that?”

“She’ll break this family apart if she leaves, Tio.” Mirabel whined, “Why didn’t you tell us? Ma or Abuela?”

“I told your Abuelita.” Bruno wiped his hands down the front of his ruana. “I trust her with discretion more than my mother.”

“Abuelita’s supporting her leaving.” Mirabel gave him a look, “You told her and she’s giving her permission to just…go.”

Bruno shrugged, far too casually. “I know. But having anyone go off on her would speed up her leaving or worse, believe never coming back is the best option.” He gave her a look, which made her shrink back “Señora Rojas is a smart woman and do you think she would be supporting Isabela’s choices blindly?”

Mirabel opened her mouth to answer but Luisa spoke first.

“No?”

Bruno nodded approvingly to Luisa. “Señora Rojas knows more than you two. Do you understand why Isabela is leaving?”

“She wants to get away from us?” Luisa offered, “We thought…she got sick of her punishments.”

“She’s dealt with the punishments for almost eleven months now, Luisa.” Bruno reminded, surprisingly with an edge that reminded her of Abuela when she was slightly inconvenienced. “It’s not about the punishments. The family may be a factor but it’s not the cause.”

Mirabel made a discontent noise, folding her arms back around herself. “Didn’t sound like it.”

“Everyone says things that they don’t mean when they’re emotional,” Bruno stated. “I know why she’ll be leaving and…I think it’s the best course of action—"

“Tio!”

“—With that, I know.” He finished, not raising his voice like she would expect an adult would with an interruption. “I know you don’t want her to leave but this…this is important. I know you want her to stay and I know you want the baby to be born here and that you can all love him and…I want that as well. If she stays…there’s a worse future which means you still don’t get that.”

Mirabel’s head rose back to face him. Her mind stalled a little on that last bit. A worse future? What could possibly happen to make it worse? Her mind jumped to the possibility of…the baby being stillborn. That’d hurt everyone. Yeah…that…would be a bad future.

“You don’t have to agree or believe me but…Isabela leaving is her best course of action. For her sake and for the baby’s sake.” He reached for the bottle of glue, “At least then she’ll come back…or have the option to.” Bruno held his hand out for the piece Luisa had in her hands and stuck that down. “I’ll leave you two to finish now the important ones are done. Your Abuelita will be here after dinner to talk to your parents.”

-

Isabela was glad to finally push down and bind the cotton down with her vines to compress it further, binding and compressing down the last bit of the cotton before she shoved the sack over the top and bound that down to allow the internal vines to decay and release without causing the decompression that would split the bag. The vines strained but she was glad to see it hold, having done for a multitude of vines that were swirled together to increase strength integrity in the bind than having them snap as that rope did.

Cotton was now done. Flax for linin was tightly wrapped as well, many seeds were in little bags and stored in a small box for ease of transport. That was set ready to go with the rest of her clothes that she had packed along with the baby stuff she already had. She left a few old presents from selected family members on her desk in a pile because…she didn’t want to open herself up for anything.

Tio Felix had since passed along his gift for the baby so, that she did have packed as well with the baby things which…was only tucked away at the bottom of her bag since there wasn’t as much stuff to carry with him just yet. She packed a few changes of clothes; leaving her pretty dresses behind for good, her makeup but she opted for more practical packing; her tools and equipment. Her looms were covered and bagged. Her spinning wheel was set to be moved. Her bedcovers and pillows, she opted to take as well because that felt like some oversight when they should have some comforts on their travel.

“Isabela.” The voice interrupted her mulling.

Isabela didn’t turn to face her Abuelita but simply belted up her bag. “If you’re here to convince me to stay, you won’t work.” She stated.

“Two more days, Isa. Please.” Abuelita appeared at her side, her withered hand coming to touch her arm.

“No.” Isabela shook her head. “Now that Mirabel knows, I can’t just wait for the rest of the family to suddenly try and stop me…or worse try and throw shit into my face to guilt me into staying.” Not like Mirabel. She didn’t want that. Not again.

“I have yet to talk to the family…. I made sure to ask your siblings to say nothing on the matter until I could talk to them.”

“That…that doesn’t change anything,” Isabela gave her Abuelita a long look. “No matter how long it takes me to leave, their reactions will be the same and…I don’t want to deal with that. Not to mention, when Tia founds out, she’ll flood the place and make it impossible for me to leave in time.” That was another challenge she didn’t want to face. Not after Tia’s blatant interest in seeing Camilo get off his punishments or talking up Sara’s ass. She didn’t need her to pretend to care or get emotional about her going. She had much of a hand in this as the rest.

“I’m sorry, but I’ve made up my mind.” Isabela set her jaw, “I’ll prepare a few letters for the family but I won’t meet with any of them.”

“Isa… they deserve more than just letters. You’re cutting them off by leaving without talking to them.” Abuelita looked just as concerned, “if you come back, nothing between you and the family will be healed.”

Isabela shrugged. “Right now, I don’t want to talk to them. They had their chances to do so for the last year and when it’s not convenient for them… I’m the one in the wrong?” Isabela pressed, “Abuelita, please. It took you pulling me out of Casita every other week for things to improve but that wasn’t enough. Not to mention, Antonio has access to birds who can do what he wants so really, not all the lines are dead after we’re gone.”

Abuelita’s lips pursed. “Do not leave without talking to me first.” There was a touch to her arm before she walked out, the front door distantly shutting.

The last bit about Antonio and his animal friends, Isabela had surprised herself on saying but…it wasn’t like she hadn’t thought about it before given how it would be impossible for normal mail service to and from Encanto to where they could wind up. Animals, or trained animals at the least were the next best option; Antonio was the only one who could achieve that if she wanted…any shred of contact with her family.

Certainly for Abuelita and Abuelito… Antonio himself if he wanted to see his best friend grow up….assuming the kid would tolerate not actually meeting the baby just yet. The others? She didn’t know. Tio Felix would no doubt oversee anything she sent to Antonio but...Tia Pepa?

Nope.

How things had truly fallen between her and Tia. How close they used to be, Isabela remembered their dancing lessons mostly; how fun it was and how happy it made Tia. Moments of freedom between two trapped souls. Now…

Isabela turned around, coming to the side where the family photo she had was resting face-down before she picked it up, taking a final look to see most people accounted for in the picture—thank the lord she didn’t get a copy of Antonio’s birthday photo. This had…every one of her maternal side. She tossed that into her personal bag before she went in search of another few photos to take with her.

There were a few of her Tia Sofia’s family, but she opted not to take that; she wasn’t overly close with them after all. Word of mouth would be good enough for her son to learn about his other cousins. Her grandparents though were far harder to find. Their wedding photo was beautiful but certainly not one she was going to take. With no photos in frames of appeal, Isabela went to Abuelito’s study for his photo albums.

There, she found the perfect one; both of them in a single frame some years ago when they had their wedding anniversary; married for forty years. Looking very happy and still arm-in-arm. She felt a little envious but…maybe one day she could have that sort of love as well.

She had better chances now than before.

Isabela tucked that photo in between one of her books and added that in and continued to sort through her room.

-

“Vera, it’s okay.” Ruben’s voice was soft as she paced around the backrooms of their shop.

“No, it’s not. Isabela won’t even try with her family to actually talk and… I can’t convince her to wait. If I talk to the family now, they’ll get on their high horses and try and stop her…or worse, guilt her. I can’t…I don’t know how to tell them.” Vera admitted, “Everything else, I can handle but… this?”

Ruben set aside the set of pants he was adjusting and reached for her. “It’s hard because we know she has to leave and why, mi Vida.”

Vera hummed in agreement; they had to let her go but…how it looked to others meant it looked a tad hypocritical. She was always a ‘stand your ground and fix it’ than ‘run from your problems’ attitude. Telling the family she dies if she stayed felt like emotional blackmail she wasn’t willing to put on the family but there was no good reason aside from the shallow, superficial reasons they’d assume.

At least, none that would work prior to her leaving. After she was gone… it could be easier with fewer risks of running off to talk her out.

“It looks like I’m helping her pack and getting her lunch together for the trip!” Vera huffed, running her hand down the front of her dress though allowed herself to be tugged into his warm embrace. “I don’t…I don’t want her or anyone to leave with open wounds here.”

“You can’t help them all the time. Some things can’t just be resolved by us. This is something Isabela needs to do with her family.” Ruben rubbed her back, “Some things aren’t for us.”

“But—“

“We’ve done as much as we can.” Ruben pulled back. “As long as Isabela is safe…that the baby is safe then all we can hope for is that they come back at some point. Things are too rough between Isa and the family and… her injuries aren’t without reason.”

Vera huffed out. “I know.” She hated to admit that.

“Let her leave. I will close early and we can both talk to her before she goes, after which, we can talk to the family. They will be blindsided and hurt but… maybe that will motivate the family to get into action with the mess they still have. “

Vera’s shoulder’s slumped a little in dismay but… she knew Ruben was right. The worse lessons come at the biggest costs. Isabela had to go…. And as Isa had said, they weren’t without communication options.

[xtruss]

The Svalbard Global Seed Vault is located in the Norwegian Arctic on the remote island of Spitsbergen. Shaliz Barzani/Crop Trust

Take a Virtual Tour of the ‘Doomsday’ Seed Vault! The Impressive Depository Carefully Preserves Over One Million Seed Samples In Its Arctic Location

— Teresa Nowakowski, Staff Contributor | March 16, 2023 | Smithsonian Mag

In the frigid Norwegian Arctic, a gray wedge-shaped building protrudes from a mountain. Snow blows across the small metal bridge that leads to its entrance, above which a pattern of steel, mirrors and prisms reflect a ghostly green light. Large letters on the building’s side hint at the precious collection that’s held within, declaring that here is the entrance to the “Svalbard Global Seed Vault.”

Only a handful of people are allowed inside the vault, and its five metal doors are only opened a few times each year for new entries of seeds. But now, in honor of its 15th anniversary, you can catch a rare glimpse of the vault’s interior through a virtual tour.

Carved into Plateau Mountain on the Norwegian island of Spitsbergen, it holds more than 1.2 million seed samples from almost every country in the world, including recent first-time depositors Albania, Croatia, North Macedonia and Benin. Meant to protect crop biodiversity in case of localized catastrophe, this curious depository is often referred to as the “doomsday seed vault.”

A member of NordGen, the gene bank of the Nordic countries, places a box of seeds in one of the vault chambers. Luis Salazar/Crop Trust

“From here in Svalbard, the world looks different. This seed vault represents hope, unity and security,” says Stefan Schmitz, executive director of the Crop Trust, a co-manager of the vault, in a press release. “In a world where the climate crisis, biodiversity loss, natural catastrophes and conflicts increasingly destabilize our food systems, it has never been more important to prioritize safeguarding these tiny seeds that hold so much potential to adapt our future food to such global threats.”

The contents of this doomsday vault are effectively backup storage for a global network of more than 1,700 smaller vaults called gene banks. Countries deposit copies of the seeds they hold in their own banks, and the Svalbard facility keeps them safe. This year, new seed deposits of wild strawberries, wheat, maize and rice have joined the ranks of other preserved plants. An organization from North Macedonia deposited seeds from an ajvarka red pepper variety used to make a popular traditional relish.

The seeds remain the property of the depositing country, to be withdrawn in the event their own stockpile is compromised. In 2015, for example, seeds from the vault were used to restart the International Center for Agricultural Research in the Dry Areas after its Aleppo seed bank had to be abandoned during the Syrian civil war.

To preserve its contents, the Arctic vault is protected by almost 400 feet of rock at its deepest point. Even virtually, its floor-to-ceiling shelves with the space for thousands of seed boxes are an impressive sight to behold.

Shelves inside one of the seed vault's three chambers, each of which are capable of storing 3,000 samples. Mari Tefre/Global Crop Diversity Trust

“It is a bit like being in a cathedral. It has high ceilings and when you’re standing inside the mountain, there’s hardly any sound. All you can hear is yourself,” Lise Lykke Steffensen, executive director of NordGen, the gene bank of the Nordic countries that handles day-to-day operation of the vault, tells the Guardian’s Patrick Greenfield. “When you open the door, it’s minus 18 degrees Celsius—the international standard for conserving seeds—which is very, very cold. Then you see all of the boxes with seeds from all of these countries. I’ve been so many times and I’m still curious.”

Since its establishment in 2008, the vault’s collection has continued to grow. It is the largest global security reserve of seeds for food and feed crops, according to the Norwegian government.

In a tumultuous world where wars and extreme weather events wreak havoc, those who run the vault say it’s an important symbol of cooperation and global community.

“The seeds don’t care that there are North Korean seeds and South Korean seeds in the same aisle,” Brian Lainoff, the former lead partnerships coordinator of the Crop Trust, told Time’s Jennifer Duggan in 2017. “They are cold and safe up there, and that’s all that really matters.”

[organicproducts-world]

Unlock the Benefits of Organic Multigrain Flour for a Healthier Lifestyle

In today’s health-conscious world, people are constantly searching for natural and nutritious alternatives to improve their diet. Among the rising stars in the organic food industry is organic multigrain flour. This versatile flour is not only a boon for health enthusiasts but also a game-changer for home bakers and culinary artists alike. Whether you’re a fitness enthusiast, a parent aiming to provide wholesome meals for your family, or a foodie exploring diverse flavors, organic multigrain flour is the perfect addition to your pantry.

What is Organic Multigrain Flour?

Organic multigrain flour is a blend of flours made from different grains such as wheat, barley, millet, oats, and maize. Unlike traditional single-grain flours, this combination provides a rich nutritional profile and an earthy flavor. The "organic" label ensures that the grains are grown without synthetic fertilizers, pesticides, or genetically modified organisms (GMOs), making it a safer and healthier choice for your meals.

Nutritional Powerhouse in Every Scoop

Organic multigrain flour stands out due to its exceptional nutritional benefits. Here’s what makes it a superfood:

Rich in Fiber: The combination of multiple grains offers a significant amount of dietary fiber, promoting better digestion and reducing the risk of constipation.

Packed with Protein: A perfect choice for vegetarians and fitness enthusiasts, multigrain flour provides a plant-based protein boost for muscle repair and growth.

Loaded with Vitamins and Minerals: It contains essential nutrients like iron, magnesium, zinc, and B vitamins, which support overall health.

Low Glycemic Index: The blend of grains helps maintain steady blood sugar levels, making it suitable for diabetics.

Why Go Organic?

Choosing organic multigrain flour over conventional options comes with numerous benefits:

Chemical-Free Goodness: Organic farming practices ensure that the grains are free from harmful chemicals and pesticides.

Better Taste and Texture: Organic grains retain their natural flavor, adding a wholesome taste to your recipes.

Environmental Sustainability: Organic farming is eco-friendly and supports biodiversity, ensuring sustainable agricultural practices.

Versatile Culinary Applications

Organic multigrain flour isn’t just healthy; it’s incredibly versatile. From traditional Indian flatbreads to modern baked goods, its applications are endless. Here are some popular recipes you can try:

Multigrain Roti or Paratha: A healthier twist on traditional Indian bread, perfect with curries and vegetables.

Multigrain Pancakes: Start your day with a nutritious breakfast packed with the goodness of multiple grains.

Cookies and Muffins: Substitute regular flour with organic multigrain flour for guilt-free treats.

Pizza Base: Give your pizza a healthy makeover by making the base with organic multigrain flour.

How to Choose the Best Organic Multigrain Flour

When shopping for organic multigrain flour, look for the following:

Certified Organic Label: Ensure the product has a legitimate certification from recognized organic farming organizations.

Freshness: Check the packaging date to ensure freshness and better taste.

Transparency: Opt for brands that clearly list the grains included in the flour blend.

Storing Organic Multigrain Flour

To maintain the freshness and nutritional quality of your organic multigrain flour, store it in an airtight container in a cool, dry place. Refrigeration is recommended if you live in a humid climate, as it prevents the growth of insects or mold.

Where to Buy Organic Multigrain Flour?

With the growing demand for healthy food options, organic multigrain flour is now available both online and in local health food stores. KP e-Mart, for instance, offers premium-quality organic multigrain flour made from carefully selected grains. Their commitment to providing chemical-free, natural products makes them a trusted choice for health-conscious consumers.

The Sustainable Choice for the Future

Incorporating organic multigrain flour into your diet isn’t just a step towards better health—it’s a step towards a healthier planet. Organic farming methods reduce environmental pollution and conserve water and soil health. By choosing organic products, you support sustainable practices that benefit everyone.

Conclusion

Organic multigrain flour is more than just a kitchen staple; it’s a pathway to a healthier lifestyle. With its superior nutritional profile, chemical-free assurance, and versatility in cooking, it’s no wonder that this flour is gaining popularity among health enthusiasts. Whether you’re making a hearty breakfast, a delicious dessert, or an evening snack, organic multigrain flour is your ally in crafting wholesome meals.

Ready to make the switch? Embrace the goodness of organic multigrain flour from KP E-MART and let every bite reflect your commitment to health and sustainability.

[chocolatedetectivehottub]

Brown Top,

Brown Top,

Brown Top is a lesser-known yet highly versatile crop that has garnered attention for its resilience and numerous applications. While not as popular as some other grains, Brown Top (scientifically known as Brachiaria ramosa) is steadily gaining recognition in agriculture, especially in regions with arid and semi-arid climates. This article explores the various aspects of Brown Top, from its origins and growth characteristics to its practical uses and benefits.

1. What is Brown Top?

Brown Top is a fast-growing grass that is part of the Brachiaria genus, which belongs to the Poaceae family. It is commonly found in tropical and subtropical regions, thriving in warm climates and poor soil conditions. This drought-tolerant grass is known for its hardy nature and ability to withstand harsh environmental conditions.

The plant produces a brownish seed that is not only a food source for various wildlife but can also be used in human nutrition and livestock feed. Though it is often grown as forage for livestock, its potential as a sustainable food source is now being explored by agricultural researchers and environmentalists alike.

2. Agronomic Characteristics

Brown Top is an adaptable grass that can grow in a variety of soils, including those with low fertility. It is well-suited to dry and semi-arid regions where traditional crops may struggle. Brown Top typically reaches a height of 30–90 cm and produces small, brown seeds when mature. Its deep root system makes it drought-tolerant, reducing the need for regular irrigation.

One of the reasons Brown Top is favored by farmers is its low maintenance requirements. The grass requires minimal inputs of fertilizers and pesticides, making it an eco-friendly crop that is cost-effective for smallholder farmers.

3. Uses and Benefits

Livestock Forage

Brown Top is primarily cultivated as forage for livestock, particularly in regions with limited water resources. Its hardy nature allows it to flourish even under conditions where other grasses would fail. It is an excellent source of nutrition for cattle, goats, sheep, and other grazing animals. The plant provides high-quality, protein-rich pasture that supports healthy growth and milk production.

Soil Erosion Control

Brown Top is also useful for soil erosion control. Its dense, fibrous root system helps bind the soil together, preventing erosion in areas prone to wind and water degradation. This makes it a valuable tool in conservation agriculture and land rehabilitation efforts.

Food Security and Human Nutrition

Although less common, Brown Top seeds are edible and can be used in various food preparations. In many parts of Africa and Asia, it is used as a supplement to staple grains such as maize and rice. The seeds are rich in carbohydrates, protein, and essential micronutrients, making them a viable option for improving food security in regions facing hunger and malnutrition.

Researchers are also investigating the potential of Brown Top as a gluten-free alternative to wheat in baking, offering a nutritious option for those with gluten intolerance.

Bioenergy and Industrial Applications

In recent years, the potential for Brown Top in bioenergy production has been explored. Due to its rapid growth and high biomass yield, the plant is being studied as a potential source of biofuels. Additionally, it is being considered as raw material for producing biocomposites and other sustainable products.

4. Environmental Impact

Brown Top stands out for its environmental benefits. Its minimal need for water, resistance to pests, and ability to thrive on poor soils make it a sustainable crop that reduces pressure on natural ecosystems. By replacing more water-intensive crops, Brown Top helps conserve water resources and reduce the carbon footprint associated with agriculture.

Moreover, its soil-fixing properties and resistance to erosion contribute to the restoration of degraded lands, promoting biodiversity and improving soil health over time.

5. Challenges and Future Outlook

While Brown Top shows considerable promise, it faces some challenges. One of the primary concerns is its limited cultivation in global markets compared to more widely grown crops. This limitation is partly due to a lack of awareness about its potential benefits and underdeveloped supply chains for processing and marketing the crop.

However, as interest in sustainable agriculture grows and the demand for drought-resistant crops increases, Brown Top has the potential to become a significant player in the future of food production and environmental conservation.

Conclusion

Brown Top is an excellent example of a crop that offers a range of benefits across multiple sectors. Whether as livestock feed, a tool for soil conservation, a supplementary food source, or even as a potential bioenergy feedstock, Brown Top is a versatile, low-maintenance plant with significant potential. As more research is conducted into its full range of uses, it is likely that this underutilized crop will become an integral part of sustainable agricultural practices worldwide.

Incorporating Brown Top into farming systems can help ensure food security, improve environmental health, and contribute to the development of resilient farming communities in the face of climate change.

4o mini

[bluecraftagro-blogs]

Paper Starch | Modified Starch: Building a Sustainable Future with Eco-Friendly Solutions

What gives book pages their durability or magazines their glossy finish? The secret isn't magic—it’s paper starch. This plant-based adhesive, derived from maize, rice, potato, and tapioca among other materials, plays a pivotal yet underappreciated role in the papermaking process. It binds fibers, enhances print quality, and strengthens the paper. Without paper starch, everyday items like books, magazines, and packaging would lose much of their charm. Let’s explore how this essential ingredient transforms simple pulp into high-quality paper and is revolutionizing the packaging and paper industry.

Starch is crucial for improving the printability and writability of paper, applied at various stages of production:

Binding the Pulp: Starch or modified starch is added while the paper is still in its pulp form. This helps bind the fibers together, enhancing the strength and structure of the final paper.

Enhancing Surface Quality: As the paper passes through the drying rollers, starch is applied to improve surface quality and stiffness, which boosts the paper’s printability.

Final Coating: In the final stages, starch acts as a coating agent to meet specific requirements, such as enhancing surface smoothness, ink adhesion, and the overall tactile quality of the paper, making it suitable for various printing needs.

Beyond improving paper quality, using starch in the paper-making process significantly contributes to environmental sustainability. As a natural polymer derived from plants like maize (corn), potatoes, and wheat, starch offers several eco-friendly benefits:

Biodegradability:

Natural Origin: Starch is biodegradable and renewable, unlike synthetic chemicals used in paper production, which reduces long-term environmental impact as it decomposes naturally without leaving harmful residues.

Less Toxic Waste: Being biodegradable, starch minimizes the release of harmful chemicals into water during paper manufacturing, thereby reducing water pollution.

Replacing Synthetics: Starch can replace or reduce the need for petroleum-based synthetic additives like Polyvinyl Alcohol (PVA) or other synthetic sizing agents, which often generate more pollution during production and disposal.

Improved Paper Recyclability:

Papers treated with starch are easier to recycle because the starch binds fibers more effectively, making the paper stronger and easier to repulp. This enhances the quality of recycled fibers, extends their lifecycle, and decreases the demand for virgin fibers.

Sustainable Sourcing:

Starch is sourced from agricultural products, so its sustainability hinges on the cultivation practices of these crops. When grown using sustainable agricultural methods, the environmental footprint of starch is minimized.

Overall, incorporating paper starch into the papermaking process offers numerous environmental sustainability benefits, such as reduced reliance on synthetic chemicals, enhanced recyclability, and improved paper performance. Sustainable sourcing of raw materials and efficient use of starch are essential to ensuring it remains a beneficial component of eco-friendly paper production.

In India, Bluecraft Agro distinguishes itself as a leading maize starch manufacturer and maize starch supplier, producing high-quality starch and modified starches for the paper and board industry. Committed to sustainable practices in sourcing raw materials, Bluecraft Agro prioritizes the well-being of our planet, ensuring that their operations support environmental sustainability while delivering superior products to the market.

[digitalpunitvithlani]

The Importance of Maize Starch in the Food Industry

Introduction

Maize starch is a vital ingredient in the food industry, playing a key role in many food products due to its various properties. Its ability to thicken, stabilise, and provide texture makes it an essential component in both everyday and specialty foods. This blog explores its uses, benefits, and importance in food processing.

What is maize starch used for?

Maize starch is used in various applications, including as a thickening agent in sauces, soups, and gravies and as a stabilizer in dairy products like yogurt and dressings. Its neutral taste and ability to blend smoothly into mixtures make it a staple ingredient in food processing.

Is Starch Good or Bad?

Starch, including maize starch, is often debated regarding health. While it's a source of carbohydrates that provides energy, it should be consumed in moderation, like any nutrient. In food processing, maize starch offers benefits, such as providing the necessary texture and structure to foods without adding unhealthy fats or sugars.

Composition and Properties of Maize Starch

Maize starch is composed primarily of carbohydrates in the form of amylose and amylopectin. These two components give maize starch its unique thickening and binding properties. Its ability to absorb water and form a gel makes it highly useful in many food products, allowing it to enhance texture, consistency, and stability.

Role of Maize Starch in Food Processing

In food processing, maize starch serves as a thickening agent in products like soups, sauces, and gravies. It ensures a smooth consistency and prevents ingredients from separating. Additionally, as a stabilizer, it helps maintain the structure of products like dairy items, sauces, and salad dressings, preventing them from breaking down over time.

Maize Starch as a Texturizer

Maize starch is also crucial in contributing to the texture and mouthfeel of various foods. For example, it is used in gluten-free and specialty diets to replace the texture lost when gluten is removed. Its ability to add volume and structure without altering taste makes it an essential ingredient for creating satisfying gluten-free products.

Nutritional Aspects of Maize Starch

Maize starch is a source of calories, providing energy to the body. It is a carbohydrate, which is necessary for daily functioning, especially in physically demanding activities. While it lacks significant vitamins and minerals, some processed maize starch products may contain dietary fiber, offering benefits such as improved digestion and supporting gut health.

Maize Starch in Food Preservation

Maize starch also plays an important role in food preservation by extending the shelf life of products. Its moisture-retaining properties help prevent foods from drying out, while its ability to stabilize emulsions helps to prevent spoilage. This makes it a valuable ingredient for manufacturers looking to keep products fresh longer.

Economic Impact of Maize Starch in the Food Industry

Maize starch is a cost-effective ingredient compared to other types of starch, such as potato or wheat starch. Its affordability makes it a preferred choice in large-scale food production. By keeping production costs down, maize starch helps to keep food prices competitive while maintaining high quality.

Innovations and Trends in Maize Starch Usage

The demand for maize starch continues to evolve, with emerging applications in food technology, such as in the production of plant-based foods and clean-label products. Ongoing research is aimed at improving the properties of maize starch, including enhancing its stability under extreme processing conditions and developing new functional uses.

Who is the manufacturer of maize starch in India?

Gujarat Ambuja Exports Limited (GAEL), established in 1991, is a manufacturer of maize starch in India. GAEL offers high-quality maize starch and corn derivatives to industries around the world. With a focus on quality and innovation, GAEL plays a significant role in the agro-processing industry and is trusted by manufacturers globally.

Why Choose Gujarat Ambuja Exports Limited for Maize Starch?

GAEL's commitment to quality, combined with advanced manufacturing processes and a deep understanding of the food industry, makes it the best choice for maize starch. With a long-standing reputation for delivering reliable and high-quality products, GAEL is a preferred partner for food manufacturers seeking top-tier starch products.

Conclusion

Maize starch is essential in the food industry for its thickening, stabilizing, and texturising properties. Its ability to improve food quality, shelf life, and cost-effectiveness makes it a valuable ingredient. With companies like Gujarat Ambuja Exports Limited leading the way, the future of maize starch looks promising, with innovations enhancing its applications across various industries. 

For inquiries, contact: Phone: +91-79-61556677 Email: info@ambujagroup.com  

[gujaratambujaexport]

Starch Manufacturers in India | Gujarat Ambuja Exports Limited

Gujarat Ambuja Exports Limited (GAEL) is a famous name in the starch manufacturing industry in India. Founded in 1991, GAEL has become one of the largest producers of corn starch and maize starch, supplying high-quality products to various industries. Starch, a versatile carbohydrate, plays an essential role in numerous sectors, from food processing to pharmaceuticals. GAEL’s contribution to the starch industry underscores its commitment to innovation, quality, and sustainability.

Understanding Starch Starch is a naturally occurring carbohydrate found in plants like corn, maize, and potatoes. Chemically, it is a polysaccharide composed of glucose molecules linked together. There are different types of starch, with corn starch and maize starch being among the most commonly used. Corn starch is widely used in food processing, while maize starch finds applications in industries like textiles and pharmaceuticals.

Who are the Biggest Starch Producers in India? India has several major players in the starch industry. GAEL stands out as one of the largest manufacturers of starch. These companies have established a strong presence in the domestic and international markets, contributing significantly to the country's starch production.

Who is the Manufacturer of Starch in India? GAEL is a leading starch manufacturer in India, producing high-quality starch products. They specialise in corn starch derivatives and soya derivatives, catering to various industries such as food, textiles, pharmaceuticals, and agro-processing. With advanced manufacturing facilities and a focus on sustainable practices, GAEL has earned its reputation as a trusted starch producer in India.

Gujarat Ambuja Exports Limited: Company Profile Founded in 1991, GAEL began its journey with a vision to become a leader in agro-processing. The company focuses on producing corn starch derivatives, soya derivatives, and animal feed products. With advanced technology and a dedicated team, GAEL has grown to become one of the largest starch producers in India. Their emphasis on innovation, quality control, and sustainable practices has allowed them to maintain a competitive edge in the market.

The Role of Starch in Various Industries

Starch is a critical ingredient in several industries. In the food industry, it is used as a thickener, stabilizer, and emulsifier. The pharmaceutical sector utilizes starch in the production of tablets and capsules, where it acts as a binder. In the feed industry, starch is used as an energy source in animal feed. The versatility of starch makes it an indispensable component in modern manufacturing, and GAEL’s products serve these diverse sectors efficiently.

Corn Starch and Maize Starch Manufacturing GAEL specializes in the production of both corn starch and maize starch. The manufacturing process begins with the extraction of starch from corn kernels, followed by purification and drying. Corn starch is primarily used in the food industry, while maize starch is used in textiles, adhesives, and pharmaceuticals. GAEL's manufacturing facilities are equipped with cutting-edge technology that ensures the highest quality products, meeting industry standards.

Major Players in the Indian Starch Industry GAEL stands out due to its comprehensive product range, high production capacity, and focus on sustainable practices. While other companies also contribute to the starch market, GAEL’s emphasis on quality and innovation sets it apart.

GAEL’s Commitment to Quality and Sustainability GAEL places a strong emphasis on quality control throughout its production processes. From sourcing raw materials to final packaging, stringent measures are taken to ensure product purity and consistency. In addition to quality, GAEL is committed to sustainability. The company adopts eco-friendly practices, such as reducing water and energy consumption, recycling waste, and using renewable energy sources in its manufacturing processes.

Customer Base and Market Reach GAEL’s customer base spans a wide range of industries, including food processing, pharmaceuticals, textiles, and animal feed. The company’s products are in high demand both in India and internationally. GAEL’s extensive market reach and ability to cater to diverse customer needs make it a dominant force in the starch industry.

Conclusion  Gujarat Ambuja Exports Limited has cemented its position as a leading starch manufacturer in India, providing high-quality products that serve various industries. Starch plays a crucial role in food, pharmaceuticals, textiles, and agro-processing, making it an essential commodity in today’s industrial landscape. GAEL’s commitment to quality, innovation, and sustainability ensures that it will continue to be a driving force in the industry for years to come.

For more information or inquiries about GAEL’s products, visit our website or contact at +91-79-61556677. You can also reach them via email at info@ambujagroup.com for further assistance.  

[mixotrophics]

food crops basics: cereals

cereals : cereals are the seeds of grasses (Poaceae). There are many many cereals of note: wheat, rice, and maize(corn) spring to mind ... chances are, you are a member of one (or more) cultures that have an ancient, deep relationship with one or more of those three cereals. There are also others like barley, millet, sorghum, and oats that are mega important in their own right, but those three are standouts for sure. There are also many plants which are farmed and used in a way similar to cereals, such as quinoa, but these are not grasses and so are "pseudo"cereals (just a different kind of plant than true cereals).

Generally, cereals are farmed for their grains which are smallish, hard, dry fruits, which are easy to store compared to other starchy plants like plantain, especially before refrigeration. Kept out the way of mice and wet, they'd last ... probably why humans liked hanging out with semiferal cats, which eventually became the domestic cats we have to this day.

Cereals are some of the crops we farm the most of, and also some of the crops we have been farming for as long as farming has been a thing that we do. Our relationship with cereals is truly ancient and is sometimes pointed to as a point in which hierarchical, ownership-based systems began(1) ... not 100% on that one tbh. Why not? Well it makes sense that farming cereals would require a different social organization than hunter-gathering, because of the work needed to cultivate, harvest, and process cereals, and also that the benefits of long-term storage can become an issue if you are having to carry that grain around with you as opposed to keeping it in a granary/silo building. However, these things do not require hierarchy, ownership, so on. Processing grains can be hard work, but made easy or even enjoyable as a community activity, sitting around with your friends and family grinding grain and gossiping, something people do with all sorts of activities including milling grain. We also see examples of cultures that cultivated cereals as staples that have other systems, such as domestic & kin-based systems where extended families work community to cultivate cereals(2). Look to maize in the Americas for many examples.

Maize itself is worth bringing up because there is, so much, here.

Maize is a domesticated descendant of wild teosinte, and really interesting stuff is done to unpick the patterns of maize domestication taking place 5000 to 9000 years ago. This includes looking at lakebeds to see pollen and phytolith presence (both vary by shape, and phytoliths are microscopic structures that persist after a plant decays), fossil records, and checking pottery and human remains for maize components(3). Regardless of how these understandings shift and change, the fact remains that these people over centuries cultivated teosinte into maize, carefully selecting the best cereals to propagate ...

look at this. This is a profound link to many folks' ancestors, and a way of extending hope forward, selective breeding for crops that are better and forming culture around this practice.

& much like the very people who formed this relationship with maize, the plant itself bears the wounds of colonization. It lays bare how much of a lie the "benefits" of Western civilization are ... none of this makes life better for humanity, it exists to make a select few people at the top of the pile very, very wealthy & powerful. & there is no limit to their greed. maize has become a menace in the hands of industrial agriculture and capitalist firms.

You may have seen the news about corn sweat, aka transpiration, where plants (like humans) excrete water which evaporates & carries heat away from the body. in sufficiently "sweaty" circumstances, it boosts humidity, in turn making sweat a less effective cooling strategy. The sheer scale of industrial corn agriculture, grown in monocultures without shade of trees, results in massive corn-sweating increasing the humidity and making it harder to cool down. & other than that. Generally, when monetary value is the metric through which things are measured & prioritized, things that sell well get prioritized over things that are good. Crops that look nice & taste sweet & are addictive & can be used for animal feed, biofuel, and ultraprocessed food become the crops to grow, pushing out others. Things like "having essential nutrients" fall by the wayside, leading to circumstances where people have sufficient caloric intake but insufficient nutrition(4). Maize is no exception here. In many cases, its cultivation is for use as corn syrup to cut costs in the production of sweet things (cheaper than sugar), or corn to bulk out flour, or corn to feed animals in CAFOs rather than allowing animals to graze naturally on plant matter we can't digest. An amazing plant with an ancient history beaten down into the fuel for a whole lot of problems and very few people getting very rich. We see the same with other cereals for certain, but maize is certainly a notable case.

not all more-recent cereal farming is fucked up & evil, though. Many many people continue traditional practices, and many experiment with mixing a range of knowledge to try and cultivate these important plants in a more sustainable way. For example, Alternate Wet and Dry Irrigation (AWDI) for rice farming is an iteration of rice-paddy farming where the paddies are allowed to intermittently dry out rather than be continuously flooded, reducing water demands and risk of contamination from polluted water(5). The staple status of these plants means that successful breeding for better nutrition can have a big impact, kind of like how contemporary furikake made a huge difference by adding nutritional bonuses to otherwise just plain rice. and while it makes "conventional" harvesting machinery less useable, cereals can of course be farmed in polycultures with other plants.

rice itself is similarly ancient and entangled in human history, with wild rice species and evidence of rice domestication spanning multiple continents. Wild rice is harvested by indigenous folks while domesticated rice is raised by many indigenous groups as well. The wild-domestic rice boundary is fuzzy, with wild rice being cultivated (it's "wild" rice in that it hasn't been through the incredibly long process of domestication), with wild rice being crossbred with domestic rice, with ancestral early-domestication rice being carried down multiple parallel domestication processes in different places, by different people(6). Rice has been used to make so, so much, and is the basis for an immense diversity of cultures.

fascinating stuff with a lot of history and a lot of hope.

So mentioned before that the dry nature of the grain made it viable for storage w/o technologies/processing moreso than other starches. but there are potentially other reasons that grains became So Important, since these plants can take a lot of effort to turn into food (ever seen how many steps it takes to turn wheat into bread?) after all.

here is a brief aside to the "drunken monkey" hypothesis of human evolution. Human evolution is of course a very. Hmm. subject at times. For example the similar-sounding "stoned ape" hypothesis which notes the overlap between ancestral human lineages and psilocybin mushrooms, and says that perhaps the reason we have such weird brains is we took a lot of shrooms and those brain-changes gave rise to Human Intellect (literally going "what drugs were you on when you came up with this lol" to the Entire Human Species). Despite name similarities, drunken monkey is different.

so you know how sometimes animals will eat fruit that's a bit rotten and they get drunk? Fruit-eating animals are somewhat known for this.

so humans are apes and we are thought to have descended from an arboreal ape living in the forests of Africa. many of our close sibling-species still live there, still living in the trees (chimps and bonobos). They are omnivores and frugivores, and humans are also omnivores with a lot of frugivore-vibes (teeth setup, loving sweets, being able to get scurvy with insufficient fruit+vegetable intake). being a frugivore makes sense when you live in the trees in a habitat that's close to the equator, where there isn't a wintertime with cold weather & short daylight hours that restrict plant growth and damage large, soft fruits. Sometimes, there isn't enough fruit, and so other foods are eaten instead (leaves, bugs, meat, so on).

of course, this fruit-based diet is a bit more troublesome moving away from the equator and living on the ground. The drunken monkey hypothesis points to our love of alcohol and our relatively-high ability to digest it as a suggestion that maybe, we could live on the ground in areas with poorer fruit conditions by eating fallen fruit on the ground, rotting, becoming alcoholic(7). Alcohol is a poison, but we can take a pretty big amount of it. It has a pungent smell as well and a lot of people find that smell nice. for a frugivore ape living on the ground, it would be really beneficial if we could eat rotten fruit off the ground, and also beneficial if we were attracted to the smell of rotting fruit and therefore able to find it more easily.

why am I talking about alcohol here? gestures vaguely at beer, sake, chicha morada, other grain alcohols ...

we've been brewing alcohol from grains for a really long time, with some thinking we figured out how to make beer before bread. Before we knew how to treat water, weak beer was a safer option than water, which I wouldn't be surprised affected us much like starting to cook meat -- wasting less energy on being sick and full of parasites, we have more energy for reproduction, invention, thinking (& brain size), art, music, so on ... as disastrous as alcohol can be, it's another ancient human Thing We Do and another way our lives & the lives of cereals are woven together.

humans & cereal grasses, the grains of Poaceae, we go way back and have shaped one another. These are ancient species-transcendent interrelationships fostered over centuries and centuries. these relationships and rituals are subjugated, much like so many humans, under an exploitative hierarchy meant to distill the variety of life and experience into a single unit measure, Monetary Value. Take a moment to say thanks to cereals, have some bread, flatbread, pasta, tortilla, rice, rice noodle, oats ... we are old friends and have been since before , gestures vaguely again, all of this bullshit.

… and I only talked about three cereals here. This only absolutely scrapes the surface of those three cereals as well. Again this is food crops basics and there is so much more, I absolutely encourage looking around and seeing what you can find yourself!

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1 ) Nowak, M. Do We Finally Know What the Neolithic Is? Open Archaeology 2022, 8(1). 2 ) Storey, R., & Widmer, R. J. The Pre-Columbian Economy. Latin American Studies Association, 2001. 3 ) Bonzani, R. M., & Oyuela-Caycedo, A. The Gift of the Variation and Dispersion of Maize. In Histories of Maize, Academic Press, 2006. 4 ) Scharff, L. B., Saltenis, V. L. R., Jensen, P. E., Baekelandt, A., Burgess, A. J., Burow, M., Ceriotti, A., Cohan, J.-P., Geu-Flores, F., Halkier, B. A., Haslam, R. P., Inzé, D., Klein Lankhorst, R., Murchie, E. H., Napier, J. A., Nacry, P., Parry, M. A. J., Santino, A., Scarano, A., Sparvoli, F., Wilhelm, R., & Pribil, M. Prospects to improve the nutritional quality of crops. Food and Energy Security 2022, 11(1):e327. 5 ) Chapagain, T., & Riseman, A. Achieving More with Less Water: Alternate Wet and Dry Irrigation (AWDI) as an Alternative to the Conventional Water Management Practices in Rice Farming. Journal of Agricultural Science 2011, 3(3):3-13. 6 ) Sweeney, M., & McCouch, S. The Complex History of the Domestication of Rice. Annals of Botany 2007, 100(5):951–957. 7 ) Dudley, R., & Maro, A. Human Evolution and Dietary Ethanol. Nutrients 2021, 13(7):2419.

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images: image of grains, Miquel Pujol on Wikimedia teosinte vs. maize, by T. Ryan Gregory, via Vassar's Real Archaeology Blog waxwing image taken from an Anchorage Daily News article

[satzy]

“Compared to a large farm field of a single crop, an allotment plot or kitchen garden is a polyculture!”

Also known as intercropping, polyculture is the simultaneous cultivation of multiple diverse crops and animal species. Although this practice makes it more difficult to harvest a specific crop, it increases diversity, improves productivity, and creates a self-sustainable pest-management regime.

Indigenous peoples throughout North America cultivated different varieties of the Three Sisters, adapted to varying local environments. The individual crops and their use in polyculture originated in Mesoamerica, where squash was domesticated first, followed by maize and then beans, over a period of 5,000–6,500 years.

European records from the sixteenth century describe highly productive Indigenous agriculture based on cultivation of the Three Sisters throughout what are now the Eastern United States and Canada, where the crops were used for both food and trade. Geographer Carl O. Sauer described the Three Sisters as "a symbiotic plant complex of North and Central America without an equal elsewhere".

Polyculture offers multiple advantages, including increasing total yield, as multiple crops can be harvested from the same land, along with reduced risk of crop failure. Resources are used more efficiently, requiring less inputs of fertilizers and pesticides, as interplanted crops suppress weeds, and legumes can fix nitrogen. The increased diversity tends to reduce losses from pests and diseases.

Polyculture can yield multiple harvests per year, and can improve the physical, chemical and structural properties of soil, for example as taproots create pores for water and air. Improved soil cover reduces soil drying and erosion. Further, increased diversity of crops can provide people with a healthier diet.

Once established, polyculture is pretty much self-sustainable, but the planning process can be challenging if you want to grow a great variety of crops. Other issues can include things like:

Intercropping requires knowledge of plant families and their needs

Planning process can be complicated

Planting and harvesting processes are more time-consuming

Individual crop yields are often lower than in a monoculture

Thorough research into companion planting is required

[rhysintherain]

Once upon a time there was a famine.

The wheat crops failed. The carrot crops failed. Even the turnip crops failed eventually, after so many jokes about how things couldn't get worse than eating only turnips.

And, to everyone's dawning horror, magic couldn't save them. The local hedge witches tried every trick they knew. The fairy healers talked to the spirits of the land, only to find they had wilted with the plants. The court wizards came from the Queen's own household, but their books and ancient knowledge held no answers for this.

Everyone was hungry, even the nobles and merchants. The trade routes from the south and east couldn't supply enough rice to keep everyone fed. The fate of the kingdom looked hopeless.

And in all the suffering around them, everyone forgot about the ships that had sailed west, across the vast sea looking for unknown lands a year or so earlier.

But the sailors on those ships didn't know about the famine. They'd left before it began. While everyone back home despaired, they had found that new land, a place where letters were written in knots and cities of stone and clay perched on the steep sides of towering mountains. They had learned new words, and negotiated for strange foods with the people who lived there to supply their journey home. They'd drawn sketches to show the people in the new land where they'd come from, and answered half-understood questions as best they could.

And then they sailed home, their ships' storerooms filled with as much food as their trade goods could buy. When they arrived home, they still had some left: maize, spicy multicolored peppers, and potatoes.

They returned that spring to a homeland in crisis. Little of last year's crop had been salvageable, and less of it had been saved as seed stock.

So they planted the ships' supplies. The new plants grew like weeds in the same fields where their own had withered, producing bumper crops of new foods they'd never seen before. As the autumn sun set on peppers and a dozen colors of maize laid out to dry in the sun, everyone from peasants to royalty ate their fill for the first time in months.

The ships haven't returned to the strange land across the western sea. The journey was too hard, the risks of another too high. The sailors never expected the land beyond the horizon to be so far away. None were eager to face the temperamental weather and endless waves a second time.

But that single voyage was enough. Even when the spirits of the land grew healthy and the wheat and turnips (ugh) returned, the people of the kingdom still grew potatoes and maize. None alive today lived through the famine, but everyone knows the story. Every year as the harvest is brought in, people gather to celebrate the food that came from across an ocean, the people of another world who offered to trade with boats full of bedraggled strangers, and the adventurers who didn't know what kind of quest they were on until they returned home.

We know very little about the people across the sea, except that they wore bright colors and that they ate potatoes and maize. We know they welcomed our sailors into their town when they didn't have to.

I hope they have stories about us, too. I hope they talk about the strange men in the strange boats. I hope they still have some of our glass beads and bottles, our steel fish hooks and knives. I hope they've made them their own as we've done with their food.

I hope if we ever meet again, we'll remember that voyage and what the people far away did for us, all those generations ago.

I thought I was the one obsessed with potatoes but it turns out that when you point it out people come with 82493 justifications about why potatoes (and it's always just them, even in my other posts few people wanted to talk about say, coffee in space) are always justified actually and you don't need to think about them

noooooooooooooo I don't wanna think about the thousands of years of civilization and culture in the Andes please please please don't make me think about other cultures pleaaaaaase just let me have my knights and wizards noooooooooo