#indigenous farming techniques

[xenokattz]

I called in sick today so I could muck around in the garden.

The sun came out at around 0900 and I like to think it was the universe telling me I made the right choice.

I found the first spears of asparagus pushing out of the ground. There were 3 fat fuzzy bumblebees going wild on pussywillow pollen. Last year's daikon and broccoli left seeds that are sprouting independently. I planted sitaw and cassoulet bean starts in the greenhouse. I staked the new cherry and pear tree branches so they'll grow en espalier. I told the 3 yr old peach tree that it's the prettiest princess in the yard and the ancient Asian pear that it was a fucking champion for having about 100 visible blossoms despite half its trunk rotting away. There was random garlic growing everywhere so I relocated them beside the strawberries for pest control and company. I apologized while viciously pruning the raspberries and swore at the asshole buttercups that keep invading the bee flower patch.

Now I'm finishing a negroni and eating leftover baked pasta. Self care is different for everyone. Mine looks like rolling around in dirt.

[farmerstrend]

Building Community Resilience Through Indigenous Seed Banks in Western Kenya

Discover how indigenous seed banks in Kenya, like Ebuchirinya Seed Bank, empower farmers, preserve biodiversity, and offer a sustainable alternative to costly hybrid seeds. Learn how Kenya’s community seed banks and the Seed Savers Network support smallholder farmers in preserving indigenous seeds, promoting food security, and fostering resilience against climate change. Explore the journey of…

[alicedrawslesmis]

(sorry this is from a week ago but) Wait, what's going on right now that's complicated with Amazonian farmers' land rights?

Not farmers, indigenous people

See, recently they put a new law through congress that severely reduces indigenous land to the borders established during the late dictatorship, or immediately post-dictatorship, in 1988. An absolute joke of a border that was dreamed up by some military assholes. People in america may recognize this type of society from the times of westward expansion and think this is a thing of the past because for you guys it is. But here it is a reality. Murder is rampant. The reach of the law is incredibly limited. Government is just too weak and landowners basically run things. THAT'S WHY it's so important to donate directly to the native peoples instead of random NGOs because native people are fucking there and the more power they hold in the land the safer the land will be from agroindustrial expansion.

Well the law was vetoed by the the president and the Supremo Tribunal Federal, aka supreme federal court, labeled it as unconstitutional. Which it is, because our 1988 constitution describes native american land rights in some of its first articles. We thought this would be it for the law

But then the senate (that already overrepresents landowners in rural states) just went along and approved it anyway. I had no idea they could approve something unconstitutional. The progressives and particularly the socialists are fighting this in court. But it happens that for now the legal border is the severely reduced version.

Doesn't mean they'll just give up, because as it happens we don't have any stand your ground laws so even if you own a piece of land, you cannot legally speaking just shoot everyone there. Or attack or threaten them in any way. They'll just have long legal battles individually for the rights to occupy land based on use. Also the Xingu national park, the largest preserved land of the Amazon described as 'larger than Belgium', is being encroached by huge farms that are poisoning their water supply. The border is Visible. I'll try to find video of it but essentially you have a forest and a desert separated by a strict line.

Just last week in the south of Bahia (not the Amazon, let me explain more about the Amazon situation in a bit) Hãhãhãe leadership Nega Muniz Pataxó was shot and killed by an armed militia group that invaded and occupied the Caramuru territory.

View this post on Instagram

A post shared by SOMOS PATAXÓ HÃHÃHÃE (@somoshahahai)

The situation in the Amazon, specifically the yanomami territory in Roraima our northernmost state, aka deep forest, is more dire than average given difficulty of access, sheer size, and government abandonment. It's a place that depends on government aid for medicine. It's land that is being systematically invaded by gold miners, pandemic, toxins from nearby farmlands, wood extraction etc. (wood extration is rampant everywhere tho). Early 2023 saw a massive federal government operation by now president Lula to empty the mines and try to look for where funding comes from. Yanomami land is still being invaded to this day, the struggle is ongoing.

The yanomamis need support right now more than any other. Last year saw a massive heat wave that (well, one, caused a girl named Ana Clara Machado to die during the Taylor Swift concert. This is unrelated but I feel like not enough foreign media covered this, Taylor even lied about it as well.) dried up a lot of rivers, killed a LOT of fresh water animals including an unprecedented amount of pink dolphins. Access that was already hard became damn near impossible without boats. I cannot overstate how many pink dolphins were found dead.

Another technique that landowners use to clear space for farms is to just set things on fire and then occupy the empty land, which they legally can do to land that was naturally burned in a forest fire. It happened that Pantanal, another national park of swampland, was massively devastated by fires last year too

this article is from 2020, the year that the worst fire happened, but in 2023 there was another one. It's been happening yearly now due to a) deliberate action and b) climate change aggravation.

And this is not nearly all. Just off the top of my head. If you speak portuguese I recommend following the APIB or the COIAB on instagram to keep up with the news. The FUNAI is the government branch of indigenous organization, but it's not generally that well liked. Still.

[reasonsforhope]

"The transformation of ancestral lands into intensive monoculture plantations has led to the destruction of Guatemala’s native forests and traditional practices, as well as loss of livelihoods and damage to local health and the environment.

A network of more than 40 Indigenous and local communities and farmer associations are developing agroecology schools across the country to promote the recovery of ancestral practices, educate communities on agroecology and teach them how to build their own local economies.

Based on the traditional “campesino a campesino” (from farmer to farmer) method, the organization says it has improved the livelihoods of 33,000 families who use only organic farming techniques and collectively protect 74,000 hectares (182,858 acres) of forest across Guatemala.

Every Friday at 7:30 a.m., María Isabel Aguilar sells her organic produce in an artisanal market in Totonicapán, a city located in the western highlands of Guatemala. Presented on a handwoven multicolor blanket, her broccoli, cabbage, potatoes and fruits are neatly organized into handmade baskets.

Aguilar is in a cohort of campesinos, or small-scale farmers, who took part in farmer-led agroecology schools in her community. As a way out of the cycle of hunger and poverty, she learned ecological principles of sowing, soil conservation, seed storage, propagation and other agroecological practices that have provided her with greater autonomy, self-sufficiency and improved health.

“We learned how to develop insecticides to fend off pests,” she said. The process, she explained, involves a purely organic cocktail of garlic, chile, horsetail and other weeds and leaves, depending on what type of insecticide is needed. “You want to put this all together and let it settle for several days before applying it, and then the pests won’t come.”

“We also learned how to prepare fertilizer that helps improve the health of our plants,” she added. “Using leaves from trees or medicinal plants we have in our gardens, we apply this to our crops and trees so they give us good fruit.”

The expansion of large-scale agriculture has transformed Guatemala’s ancestral lands into intensive monoculture plantations, leading to the destruction of forests and traditional practices. The use of harmful chemical fertilizers, including glyphosate, which is prohibited in many countries, has destroyed some livelihoods and resulted in serious health and environmental damage.

To combat these trends, organizations across the country have been building a practice called campesino a campesino (from farmer to farmer) to revive the ancient traditions of peasant families in Guatemala. Through the implementation of agroecology schools in communities, they have helped Indigenous and local communities tackle modern-day rural development issues by exchanging wisdom, experiences and resources with other farmers participating in the program.

Keeping ancestral traditions alive

The agroecology schools are organized by a network of more than 40 Indigenous and local communities and farmer associations operating under the Utz Che’ Community Forestry Association. Since 2006, they have spread across several departments, including Totonicapán, Quiché, Quetzaltenango, Sololá and Huehuetenango, representing about 200,000 people — 90% of them Indigenous.

“An important part of this process is the economic autonomy and productive capacity installed in the communities,” said Ilse De León Gramajo, project coordinator at Utz Che’. “How we generate this capacity and knowledge is through the schools and the exchange of experiences that are facilitated by the network.”

Utz Che’, which means “good tree” in the K’iche’ Mayan language, identifies communities in need of support and sends a representative to set up the schools. Around 30-35 people participate in each school, including women and men of all ages. The aim is to facilitate co-learning rather than invite an “expert” to lead the classes.

The purpose of these schools is to help farmers identify problems and opportunities, propose possible solutions and receive technical support that can later be shared with other farmers.

The participants decide what they want to learn. Together, they exchange knowledge and experiment with different solutions to thorny problems. If no one in the class knows how to deal with a certain issue, Utz Che’ will invite someone from another community to come in and teach...

Part of what Utz Che’ does is document ancestral practices to disseminate among schools. Over time, the group has compiled a list of basics that it considers to be fundamental to all the farming communities, most of which respond to the needs and requests that have surfaced in the schools.

Agroecology schools transform lives

Claudia Irene Calderón, based at the University of Wisconsin-Madison, is an expert in agroecology and sustainable food systems in Guatemala. She said she believes the co-creation of knowledge is “key to balance the decision-making power that corporations have, which focus on profit maximization and not on climate change mitigation and adaptation.”

“The recovery and, I would add, revalorization of ancestral practices is essential to diversify fields and diets and to enhance planetary health,” she said. “Recognizing the value of ancestral practices that are rooted in communality and that foster solidarity and mutual aid is instrumental to strengthen the social fabric of Indigenous and small-scale farmers in Guatemala.”

Through the implementation of agroecology schools across the country, Utz Che’ says it has improved the livelihoods of 33,000 families. In total, these farmers also report that they collectively protect 74,000 hectares (182,858 acres) of forest across Guatemala by fighting fires, monitoring illegal logging and practicing reforestation.

In 2022, Utz Che’ surveyed 32 women who had taken part in the agroecology school. All the women had become fully responsible for the production, distribution and commercialization of their products, which was taught to them in agroecology schools. Today, they sell their produce at the artisanal market in Totonicapán.

The findings, which highlight the many ways the schools helped them improve their knowledge, also demonstrate the power and potential of these schools to increase opportunities and strengthen the independence of women producers across the country...

The schools are centered around the idea that people are responsible for protecting their natural resources and, through the revitalization of ancestral practices, can help safeguard the environment and strengthen livelihoods."

-via Mongabay News, July 7, 2023

[cognitivejustice]

Learning from the land: Using indigenous knowledge for climate-sensitive circular lifestyles

Indigenous techniques like natural resource renewal, tree-based farming, traditional mud-and-wood housing, and consuming local, uncultivated foods, can address some aspects of climate change and also bring about a sense of responsibility and connection with nature. Promoting agroforestry and integrating trees into farms can improve biodiversity and soil health. Adopting drought-resistant crops and traditional methods like rainwater harvesting, mulching, and using organic manure is vital for conserving moisture, enhancing soil fertility, and minimising external inputs. Building on these approaches, there is a powerful social dimension that further amplifies their impact.

But before proposing viable solutions, we need meticulous landscape mapping: understanding community environments, traditional knowledge systems, and specific vulnerabilities. Fully understanding these dimensions can pinpoint exact strategies to reduce our ecological footprint, and promote lifestyles that minimise electricity consumption and resource use, while drawing on ancient wisdom to enhance our modern lives.

[probablyasocialecologist]

On the border of Peru and Bolivia, the Waru Waru—an indigenous Quechua word that means ridge—are once again protecting potato and quinoa crops as they did in the region 2,000 years ago. "It is an agricultural system that lets us face climate change, which has changed the seasons of the year. It is very beneficial in times of drought and frost," farmer Cesar Cutipa, 42, told AFP. Puno lies on Lake Titicaca about 3,812 meters (12,507 feet) above sea level. Farmers have made six Waru Waru nearby in flood-prone fields. Furrows form a rectangular platform, where planting is done. Surrounded by water, the planting beds are up to 100 meters long, between four and 10 meters wide and one meter high. The water around the plants creates a microclimate, absorbing heat from the sun during the day and radiating it back at night to ward off frost in sub-zero temperatures. "The Waru Waru cannot flood during the rainy season because they have an intelligent drainage system that reaches the river. They have many advantages," agronomist Gaston Quispe told AFP. In 2023, when Puno suffered one of the largest periods of drought in almost six decades, Waru Waru helped farmers cope with lack of water and avoid food shortages. The area is home to mostly indigenous farming communities, mostly Quechua in Peru—and up the Andes—and both Quechua and Aymara in Bolivia. "We are able to live here peacefully because we have our potatoes, our quinoa and barley. We can be in peace without going to the city," said 22-year-old farmer Valeria Nahua.

[moneeb0930]

AFRICA, a continent rich in history and culture, was a diverse and vibrant place 100 years before the colonial era began. The period prior to European colonization of Africa was characterized by the existence of powerful and sophisticated civilizations, trade networks, and diverse societies. During this time, Africa was home to thriving kingdoms and empires, such as the Kingdom of Ghana, the Mali Empire, the Benin Empire,and the Great Zimbabwe Empire.

One of the remarkable aspects of Africa before colonialism was the economic prosperity and trade networks that existed across the continent. The Trans-Saharan trade routes connected the North African coast with the interior of the continent, facilitating the exchange of goods, ideas, and cultures. The trade in gold, salt, ivory, and other resources contributed to the wealth of African societies and enabled the development of urban centers and marketplaces.

In addition to trade, agriculture played a significant role in the pre-colonial African societies. Many regions practiced advanced farming techniques, growing crops such as grains, yams, and millet. Livestock farming was also a common practice, with cattle, sheep, and goats being raised for food, milk, and trade. The agricultural surplus generated by these practices supported the growth of populations and the development of complex societies.

Socially and culturally, pre-colonial Africa was characterized by a rich tapestry of traditions, languages, and belief systems. The continent was home to a diverse array of ethnic groups, each with its own customs, art forms, and social structures. Oral traditions, storytelling, and music played a vital role in communicating histories and values within African societies. Religious practices were also diverse, ranging from indigenous animist beliefs to Islam and Christianity, which were introduced through trade and migration.

The political landscape of Africa before colonialism was marked by the presence of powerful kingdoms and empires that governed vast territories. These political entities were often organized hierarchically, with rulers holding significant authority over their subjects. The Kingdom of Ghana, for example, controlled trade routes and amassed wealth through taxation and tribute. The Mali Empire under Mansa Musa was renowned for its wealth, power, and intellectual pursuits.

In conclusion, Africa 100 years before colonialism was a continent teeming with cultural diversity, economic prosperity, and political sophistication. The continent's vibrant civilizations and societies thrived through trade, agriculture, and social structures that sustained their way of life. The legacy of pre-colonial Africa continues to influence the continent's present-day cultures, identities, and aspirations, reminding us of the resilience and vitality of Africa's past.

📸 A lady from today Ghana 🇬🇭 adorned in gold jewelry #africa

[nitewrighter]

Have Lucio give the poor rat some love any kind to your taste

I love Junkrat but I also think it's hilarious that all the Junkrat fans are like "Everyone is so mean to him!!!! :,("

---

[During setup in Junkertown]

Lúcio: I love the music scene here. It's so... raw! You guys are doing some pretty impressive stuff with percussion.

Junkrat: Oh! Oh! You should do a collab with me 'n Roadie's band!

Lúcio: *skeptical* You have a band?

Roadhog: No.

Junkrat: Sure we do! Well--right now we're just a duo, but with you we could be a band!

---

[If Junkrat has his Beachrat skin equipped]

Lúcio: *wincing sound* oooh... ouch. You need some aloe? I've got aloe.

Junkrat: Oh! Can you get this little spot on my back?

Lúcio: uhhh....

---

Junkrat: Those Vishkar suits give me the heebie jeebies. Bloody everything's all blue and white and glowy with them! What's wrong with a little color?

Lúcio: That's literally what I'm always saying!

----

[During setup in Paraiso]

Junkrat: It's so nice here! The colors! The sea! And the people here don't look like they want to kill me nearly as much as the folks back in Junkertown did!

Lúcio: You ever think of living somewhere else?

Junkrat: Well it's still home, Junkertown. In spite of everything. 'Sides, I'd hardly fit in, here.

Lúcio: You'd be surprised. There's all sorts--especially in Rio.

----

Junkrat: One time, Roadie and me heisted a whole pallet of your cereal!

Lúcio: *flatly* You know the proceeds for that are supposed to go to supporting indigenous and sustainable farming techniques, right?

Junkrat: Ooh, well we already ate it all. Hm. Well, we can blow up a coupla logging trucks! That oughta help, right?

Lúcio: You can't solve all your problems by blowing things up, man.

Junkrat: I mean it's how I've solved every problem so far...

[the-lonelyshepherd]

wrote up a whole thing on salmon for my friend @wherethatoldtraingoes2 so figured i would share. keep in mind there might be inaccuracies this is all straight from my evil twisted mind

so before we get into the history of salmon farming, we gotta look at 18th century and talk about a man named robert bakewell so bakewell was an english farmer who changed the way people bred livestock by introducing selective breeding with sheep before bakewell, most farmers just let animals breed however they wanted but bakewell realized that if he picked the best animals to breed, he could create sheep that were bigger, had more meat, and better wool his methods completely changed farming and became the basis for modern animal breeding eventually, these ideas found their way to fish farming, particularly in norway, where salmon farmers took bakewell’s selective breeding techniques and applied them to salmon by controlling which fish were allowed to breed and in what conditions, norwegian farmers were able to produce salmon that grew faster and were more suited to farming environments than wild salmon it was all about efficiency—creating more fish in less time with fewer resources and in many ways they pulled it off, just like bakewell did with his sheep righr

salmon farming as we know it really started to take off in the 1970s, though the practice itself stretches back centuries, if not millennia, to indigenous peoples in the pacific northwest who had been managing salmon runs long before the arrival of european settlers!!!!  but the industrial scale farming that now dominates the industry was born in norway, where the cold, clean waters and deep fjords provided the ideal environment for salmon aquaculture (yayyy) 

norwegian scientists and entrepreneurs began experimenting with breeding salmon in captivity after the collapse of wild fisheries due to overfishing and pollution . the reason it worked better than the sheep is simply bc salmon reproduce so fast and have so many babies compared to like sheep or cows so the advances in efficiency happened way faster and with way more strains of salmon to choose from. rught so during the 20th century they developed methods to breed and raise salmon in ocean pens, which allowed them to mass-produce fish to meet growing demand by the 1980s, salmon farming had spread to scotland, canada, and chile (current second biggest producer i think) creating a global industry that produced millions of tons of fish every year by the 1990s, the boom had begun, and salmon farming was celebrated as a solution to the world's hunger for fish without further depleting already strained wild populations

but the expansion of salmon farms has come with a slew of environmental and social consequences the dense concentration of fish in the pens creates an ideal breeding ground for DIESEASESSSSS, parasites, and pollution …. sea lice infestations are one of the most notorious problems cause they often spread to wild salmon passing near the farms, weakening the wild fish populations that are already vulnerable due to habitat loss and climate change etc etc etc we’re overdeveloping our waterways that salmon have relied on for FOREVER. salmon farms also release vast amounts of waste into the surrounding waters like uneaten food, feces, and chemicals used to treat diseases so this can lead to eutrophication which js a process where excess nutrients in the water create algal blooms that deplete oxygen levels, harming local ecosystems and killing off marine life :(( oh and the  feed used for farmed salmon often relies on wild-caught fish like anchovies and sardines, which means that farming salmon doesn't actually reduce pressure on wild fish stocks—it just shifts the burden to other species!! crazy!!!

then there's the issue of escapees in rough weather or when nets tear, so farmed salmon can escape from their pens and mingle with wild populations in places like norway and canada, these farmed fish can interbreed with wild salmon, diluting the genetic pool and making the wild fish less fit for survival cause the farmed salmon are bred to grow quickly and resist diseases, but in the wild, they can disrupt the delicate balance of local ecosystems bc they compete with native species for food and spawning grounds in some places, like chile i think. farmed salmon are an entirely non-native species, and their escape has led to the establishment of feral populations that are altering local food chains because farmed salmon are literally like a whole speetare thing at this point compared to wild salmon

then there there are human costs too cause rise of industrial salmon farming has displaced small-scale fishers and indigenous people who relied on wild salmon runs for their livelihoods in places like alaska and scotland, fishing communities that once thrived on the seasonal rhythm of wild salmon harvests now find themselves sidelined by multinational corporations that control the aquaculture industry the sheer scale of salmon farming has made it difficult for wild-caught fish to compete in the marketplace cause  farmed salmon are cheaper to produce and can be sold year-round, while wild salmon are seasonal and much more expensive to catch for obvious reasons. this shift transformed the global salmon market and altered the cultural significance of the fish in many regions where salmon fishing was once a way of life,,, leaving places feeling. placeless 

so rn salmon farming produces more than two-thirds of the world's salmon consumption im pretty sure BUT it remains a highly controversial industry while some see it as a necessary response to the growing global demand for protein, others view it as an unsustainable practice that is wreaking havoc on both the environment and traditional fishing communities as well as like there was some stuff about health problemss . is that good . yayy. slaamon 

[reyaint]

history of HAIQIN | part I: pre-founding era

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date: september 28, 2024

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Pre-Founding Era (~1400s-1500s): Native and Greek Influence

Origin Story:

Migration and Early Settlement:

The indigenous peoples of Haiqin, known as the Akinai, had rich traditions of oral history and were skilled in various crafts, including pottery and weaving. When the Greek travelers arrived, they brought with them their own customs, stories, and artistic expressions, which intertwined with Akinai traditions.

Initial encounters were marked by curiosity and mutual respect. The Akinai were intrigued by the Greeks' advanced navigation techniques and metalworking skills, while the Greeks admired the Akinai's deep connection to the land and their ecological knowledge.

Initial contacts were marked by trade and curiosity rather than conflict, as both groups sought to understand one another’s way of life.

Cultural Exchange:

Spiritual Synthesis:

The merging of Greek deities with Akinai spirits led to a unique pantheon. For example, Zephyra, the Greek goddess of the wind, was associated with Naji, the Akinai spirit of storms, creating a duality in weather rituals that honored both traditions.

Festivals celebrated this synthesis, where rituals involved both Greek-style processions and native dances, showcasing the harmonious blending of traditions.

Religious Syncretism:

The merging of Greek mythology with indigenous spiritual beliefs led to the creation of new deities, often depicted as hybrid figures. For instance, a goddess representing agriculture might have attributes of Demeter combined with local nature spirits, leading to festivals that celebrated both harvests and nature's cycles.

Architectural Innovations:

Settlements featured a mix of Greek and indigenous architecture. Greek columns adorned communal gathering spaces, while traditional Akinai structures utilized local materials and designs that respected the natural environment.

This architectural fusion became a symbol of unity, leading to the construction of The Great Plaza of Vasilika, a central meeting point that facilitated trade and cultural exchange.

Artistic expression flourished as the two cultures mingled; pottery, textiles, and tools began to showcase elements from both Greek and native designs, symbolizing their cooperative spirit.

Greek architectural styles influenced indigenous housing, with stone and clay materials forming unique structures that featured columns and open courtyards. Indigenous designs included natural elements like wood and thatch, creating a blend of aesthetic beauty and functionality.

Coexistence:

Technological Collaboration:

The Greeks introduced agricultural techniques such as irrigation and crop rotation, which the Akinai adapted to enhance local farming practices. The combination of Greek crops like olives and Akinai staples like maize created a diverse agricultural economy.

Seasonal fairs began to emerge, where both cultures exchanged goods, knowledge, and stories, fostering deeper relationships.

Shared festivals and rituals became commonplace, celebrating seasonal changes and harvests. Ceremonies began to feature a mix of Greek deities and local spirits, reflecting the spiritual blending of the two cultures.

Intermarriage between Greeks and indigenous peoples created a new demographic that combined both heritages, further solidifying bonds between the groups.

Language and Communication:

As Greeks settled, a pidgin language developed, mixing Greek and local dialects. This became the foundation for the future Haiqin language, emphasizing shared vocabulary related to agriculture, trade, and spiritual concepts.

Political Organization:

Formation of Councils:

Inspired by Greek democratic principles, councils were established, consisting of both Greek settlers and Akinai chiefs. These councils focused on issues like land use, trade agreements, and conflict resolution.

The Council of Elders (may change the name idk yet) emerged as a prominent body that balanced both cultures' interests, ensuring decisions reflected the values of both communities.

The leader, Sulien, inspired by the ideals of democracy and unity, established a formal constitution that incorporated elements from both Greek and native governance, allowing for representation of all tribes.

This constitution laid the groundwork for a council that included both noble families and tribal chiefs, promoting cooperation and shared power.

[anarchopuppy]

You are invited to join for the first annual Weelaunee Food Autonomy Festival March 10-13. Together we will build our capacity in the forest by meeting each other, planting hundreds of fig, pawpaw, and persimmon saplings, grafting onto callery pears, and sharing in a variety of food autonomy workshops and discussions.

As we experience intensifying climate instability, economic disparity, and ecological destruction, our hands have been in the dirt, working to share food and growing techniques within the communities we inhabit. Across the continent, diverse collectives, farms, and mutual aid hubs have organized themselves, especially since 2020, and have been busy creating autonomous food systems, developing grassroots crop breeding, building food production and distribution systems for collective resilience and communal luxury—outside of the market or USDA management. These efforts at mutual aid and horizontal experimentation challenge state violence, racist dispossession, and the myth of scarcity.

At the same time, a movement in Atlanta enters a third year defending a 300 acre forest, which is threatened by construction of a police training facility (dubbed Cop City) and what would be the largest soundstage in the world, solidifying Atlanta as the new Hollywood. Those defending the forest from these dystopian projects are also creating a world outside of the market or state's control. Eggplants and fig trees sunbathe at the edge of the creek, a cold frame awaits spring germination, foragers commune with the undergrowth, and carpenters improvise structures on the ground and high in the canopy.

Restoring this forest, scarred with a history of indigenous dispossession and prison slave labor, is a complicated task. But we know autonomous food production can break the dirty cycle of land displacement and dependence on the capitalist food system. Moving in this way, towards food autonomy, is essential to the vitality of all life inhabiting the forest. We want to take this opportunity to share lessons and knowledge in all things plants, and learn from the ideas and work of others from all over, inside the fertile context of a forest occupation. Now is the perfect time to combine practical discussions of food autonomy with the movement work of defending the Atlanta forest, in what Cooperation Jackson calls a strategy of "building and fighting."

Learn more

[farmerstrend]

Transforming Rocky Lands into Thriving Farms: The Success Story of Beatrice Mwangi in Gilgil

Discover how Beatrice Mwangi transformed rocky land in Langalanga, Gilgil, into a thriving organic farm, conserving indigenous seeds and promoting sustainable farming practices. Learn about Beatrice Mwangi’s journey from struggling on unproductive rocky terrain to becoming a leading advocate for indigenous seed saving and regenerative agriculture in Nakuru County. Explore the inspiring story of…

[bumblebeeappletree]

As climate chaos increases around the world, Michelle Week, a farmer outside of Portland Oregon is drawing on her Sinixt indigenous knowledge to adapt her farm to the changing seasons. By practicing techniques like seed saving and dry farming, Michelle is combating the increasing food security crisis while continuing to provide fresh food to her local community.

[allthebrazilianpolitics]

New Blocks Seek to Boost Oil and Gas in Traditional Brazilian Territories

The hydraulic fracturing technique (fracking) poses a risk to aquifers, and there is no clarity about companies' intentions to use this method in the new fossil fuel frontiers.

The Muras of Sissaíma, a small indigenous land awaiting demarcation in the Careiro da Várzea region, in the eastern Amazonas, are surrounded by farms and buffalo. Among the Muras of Sissaíma, almost no one knows about a proposed oil exploration project in a block located less than a kilometer from the territory. If the project moves forward, it will become the new battleground for the nearly 200 indigenous people living in this part of Western Amazonia.

"In 2017, someone from Cimi [Indigenous Missionary Council] said there was an oil block 700 meters from here," says the territory's chief, Ozeias Cordeiro, 43. "Since then, we haven't heard any more about it." The project gained more traction starting in December 2023, when five oil and gas exploration blocks in the Amazon were offered by the ANP (National Agency of Petroleum, Natural Gas, and Biofuels).

Continue reading.

[katiajewelbox]

Giving chocolates is a way to show your love on Valentines Day. Human beings have been in love with chocolate and the Cacao tree (Theobroma cacao) for thousands of years, and today we will learn about the romance of culture and chocolate.

Although Cacao is most famously associated with Mesoamerican cultures, genetic studies indicate that Cacao was domesticated by indigenous Americans around 5,300 years ago in the Upper Amazon region. From there, Cacao cultivation spread north to Mexico. The Cacao fruit pulp was more commonly consumed in South America in Pre Columbian times while the Mesoamericans invented the technique of fermentation and roasting to utilise the Cacao nibs.

Archaeological evidence, such as chemical residues on ancient pottery shards, pinpoints the first use of Cacao drinks in Mesoamerica around 1600 BCE. By the time of the Classical Mayan civilization (250-900 CE), ground cacao nibs were mixed with water and spices by careful pouring between vessels to make a nourishing and invigorating hot drink which was consumed by people of all social classes. In the later Mexica (Aztec) civilization, cold cacao drink or xocoatl (bitter water in Nahuatl) exquisitely flavoured with flowers, fruits, chillies, and spices was reserved for the elite and ceremonial occasions. Cacao seeds were used as a form of currency for trade and barter during the Mexica Empire.

After the conquest of the Mexica Empire by Spain in 1521, cacao was one of the many new plant-based foods brought to Europe. In Spain, the locals of Andalusia experimented with the spicy xocoatl by adding cane sugar and dairy ingredients. It is said that drinking chocolate was so universally popular from the 17th century to the late 19th century that it prevented coffee from becoming mainstream in Spanish culture. Drinking chocolate caught on in the rest of Europe in the 1600’s but it was not until the mid 19th century that innovation in processing and chemistry allowed the invention of solid chocolate candies. Cadbury chocolate company is credited with marketing chocolates as a token of love for Valentines Day in 1868.

Chocolate in the modern world is not always a sweet story. Today, approximately 70% of the world’s cacao is produced in West African countries like Ghana and the Ivory Coast. Sadly, exploitative practices like child labour and enslavement are still rife in these countries’ Cacao farms. Chocolate lovers can help by buying Fair Trade certified chocolate products and other responsibly grown cacao products. Fortunately, cacao can be grown in sustainable agroforestry alongside native rainforest trees especially in Latin America. Cacao’s sacred and medicinal properties are experiencing a renaissance among “chocolate shamans” around the world who drawn upon indigenous knowledge to make the ethical production and mindful consumption of cacao a healing spiritual experience.

Humanity and Cacao have a long-lasting love that continues to evolve over time, and has the potential to benefit plants, people, and the planet. Ponder the storied history of Cacao if you indulge in chocolate this Valentines Day.

Image credits to Mexicolore

[thenerdygeekyana]

My problem with celebrity tequila brands

Okay, this isn't in any way, shape, or form to be hateful towards Lewis or other foreign Tequila brand owners, the purpose is to create consciousness of Jalisco's and Mexico's context. 

Agave cultivation has a significant impact on Mexico, both positive and negative. Here are some of those impacts:

Economic Impact: Agave cultivation is a major economic driver in Mexico. The agave plant is primarily known for its use in producing tequila, mezcal, and other alcoholic beverages. These products contribute significantly to Mexico's economy through exports and tourism. Tequila alone is a billion-dollar industry and provides employment to many Mexicans, particularly in the Jalisco region, where most tequila is produced [1]. Investments from foreign celebrities and millionaires in distilleries contribute to the local economy by creating jobs, supporting tourism, and generating revenue through exports. [1.2] These ventures often lead to increased economic activity in the region, benefiting businesses and local communities, although more often than not, workers are paid minimum wage, which just for context the minimum wage is 207.44 pesos daily (equivalent to 10.71 Euro or 11.31 USD), which no one cannot live with a minimum wage, with groceries and rent going up, the current cost of living monthly for one person is around  24,950 pesos monthly. [1.3][1.4]

Cultural Impact: Agave has been used for centuries by indigenous communities for food, fiber, medicine, and ritual purposes [2]. Foreign-owned distilleries often emphasize traditional Mexican production methods and cultural heritage, thereby promoting Mexican culture and craftsmanship on the global stage. Some foreign-owned distilleries collaborate with local artisans and experts, preserving traditional techniques and knowledge related to agave cultivation and distillation. This collaboration can help safeguard traditional practices and expertise from being lost over time [2.1]. But sadly that is not the case for all businesses, which leads us to another negative impact, the appropriation of Mexican traditions, including the art of tequila and mezcal production [2.2], where foreign-owned distilleries may not fully understand or respect the cultural significance of agave-based spirits. This can lead to the commercialization of traditional products without adequate understanding or respect for their cultural and historical context [2.3].

Environmental Impact: Agave plants help prevent erosion and promote biodiversity by creating microhabitats for various organisms [3]. However large-scale monoculture of agave for tequila production can lead to environmental issues such as soil erosion, loss of biodiversity, and excessive water usage. Intensive farming practices, including the use of pesticides and herbicides, can harm local ecosystems, impacting flora and fauna [4]. Also, the focus on cultivating specific agave varieties for tequila and mezcal production has led to the neglect and potential loss of other agave species. This loss of agrobiodiversity could have negative consequences for future crop resilience and adaptation to changing environmental conditions [4.1].

Water Usage: Agave cultivation requires a significant amount of water, especially in regions where it is not native. In areas suffering from water scarcity, this can strain local water resources, leading to environmental stress and conflicts with other water users [5]. Jalisco, like many other regions in Mexico, has experienced water scarcity issues. On that note, water distribution is also unequal, with urban areas often receiving better access to water supply and sanitation services compared to rural regions. This disparity has posed challenges, particularly for agricultural communities that rely heavily on water for farming, a problem that the farms sponsored by foreign owners will most likely not encounter. [5.1][5.2][5.3][5.4]

Social and Economic Inequality: Despite the economic benefits of agave cultivation, there are concerns about social and economic inequality within the industry. Small-scale farmers and agave workers may face exploitation and unfair wages, highlighting issues related to labor rights and social justice [6]. There are concerns about the impact on local communities, particularly in terms of gentrification and rising property prices. As the area becomes more popular due to celebrity-owned distilleries, it can lead to the displacement of local residents and changes in community dynamics [6.1]. Small, local tequila and even wine producers find it increasingly challenging to compete with the marketing power and global reach of these large, celebrity-endorsed brands. As a result, local businesses struggle to gain traction both within Mexico and in the international market. This situation not only affects local commerce but also puts pressure on the livelihoods of Mexican workers and communities involved in the industry. [6.2]

The disappointment expressed towards individuals like Kendall Jenner, Lewis Hamilton, and George Clooney, to name a few, stems from the concern that their involvement in such ventures could perpetuate the challenges faced by small, local businesses. It is essential for consumers and enthusiasts to conduct their research, raising awareness about the impact of foreign tequila brands on Mexican soil and the workers. Supporting local, sustainable, and ethical producers can play a significant role in preserving the cultural heritage, empowering local communities, and fostering a more equitable and just industry.

References: (if you want to get more informed please feel free to read the following documents)

[1]: "The Tequila and Mezcal Market in Mexico," Euromonitor International, 2018.

[1.2]: Herrick, C. (2018). The Economic Impact of the Tequila Industry. El Daily Post. Retrieved from https://www.eldailypost.com/mexico/mexican-tequila-industry-economic-impact/

[1.3]: Precios y Costo de Vida en Guadalajara, México. Precios actualizados en octubre 2023. (n.d.). Expatistan, Comparaciones De Precios Y Costo De Vida. https://www.expatistan.com/es/costo-de-vida/guadalajara

[1.4]: Del Trabajo Y Previsión Social, S. (n.d.). Entran en vigor salarios mínimos 2023 en todo el país. gob.mx. https://www.gob.mx/stps/prensa/entran-en-vigor-salarios-minimos-2023-en-todo-el-pais?idiom=es

[2]: Casas, A., Otero-Arnaiz, A., Pérez-Negrón, E., & Valiente-Banuet, A. (2007). In situ management and domestication of plants in Mesoamerica. Annals of Botany, 100(5), 1101-1115.

[2.1]: Alemán, G. (2018). Traditional, Artisanal Mezcal Finds a Home in Mexico City. The New York Times. Retrieved from https://www.nytimes.com/2018/04/05/travel/mezcal-tours-mexico.html

[2.2]: Haas, A. (2017). The Growing Popularity of Mezcal: A Global Business and Mexico's National Spirit. The Mexicanist. Retrieved from https://www.themexicanist.com/p/the-growing-popularity-of-mezcal

[2.3]: Magazine, B. (2014). Tequila's Latest Hurdle: Cultural Appropriation. Bloomberg Businessweek. Retrieved from https://www.bloomberg.com/news/articles/2014-05-01/tequilas-latest-hurdle-cultural-appropriation

[3]: Nobel, P. S. (2003). Environmental Biology of Agaves and Cacti. Cambridge University Press.

[4]: Toledo-Guerrero, E. O., & López-Mata, L. (2012). Agave as a model CAM crop system for a warming and drying world: Scaling from ecophysiology to crops and ecosystems. In Plant Responses to Drought Stress (pp. 685-710). Springer.

[4.1]: Colunga-GarcíaMarín, P., May-Pat, F., & Eguiarte, L. E. (1999). The Pleistocene glacial cycles and the origin of the Agave victoriae-reginae complex (Agavaceae) in Central Mexico. Molecular Ecology, 8(10), 1605-1613.

[5]: Mayer, M., & Glenna, L. L. (2017). Economic geography, community attachment, and sustainability in the wine and agave industries in Jalisco, Mexico. Geoforum, 78, 92-104.

[5.1]: CNA (Comisión Nacional del Agua). (2017). Estadísticas del Agua en México. Retrieved from http://www.conagua.gob.mx/CONAGUA07/Publicaciones/Publicaciones/EAM_2017.pdf

[5.2]: García, A. B., & Valdés, G. S. (2013). Sustainability of Water Resources in Jalisco, Mexico. Sustainability, 5(12), 5189-5213.

[5.3]: GIZ (Deutsche Gesellschaft für Internationale Zusammenarbeit). (2014). Integrated Water Resources Management in Mexico: Experiences and Lessons Learned from the Altos de Jalisco. Retrieved from https://www.giz.de/en/downloads/giz2014-en-water-altos-de-jalisco-en.pdf

[5.4]: SEDESOL (Secretaría de Desarrollo Social). (2018). Diagnóstico del Agua Potable, Alcantarillado y Saneamiento en México. Retrieved from https://www.gob.mx/cms/uploads/attachment/file/384212/Diagnostico_Agua_Potable_Alcantarillado_y_Saneamiento.pdf

[6]: Torres-Ruiz, F. (2012). Haciendas, peones, and post-revolutionary politics: The early history of the tequila industry. Mexican Studies/Estudios Mexicanos, 28(2), 305-334.

[6.1]: Barajas, A. (2019). In a Mexican town dependent on tourism, a tequila bar starts a debate. Los Angeles Times. Retrieved from https://www.latimes.com/world-nation/story/2019-12-27/in-tourism-dependent-tequila-mexicans-ask-is-it-still-ours

[6.2] Ficker, M. (2019). "Sipping on Social Justice: How Your Tequila Purchase Supports Mexican Communities." Forbes.

[6.3] Almeida, I., de Azevedo, J., & Assunção, L. (2019). "Mexico and Its Tequila Industry: Production and Exports." Brazilian Journal of Food Technology, 22.

[6.4] Mora, D. F., & Catepillán, D. (2018). "Territorial and Innovation Dynamics in the Mezcal Industry in Mexico: Challenges and Opportunities." Agroecology and Sustainable Food Systems, 42(5), 543-563.