Community Supported Agriculture (CSA)/Agricultura respaldada por la comunidad!

csa bounty pic        zucchinis 1

I really enjoy being part of a CSA in New York City, https://thekitchentablenyc.wordpress.com/ , and it is linked on the side too.  It is so good to get food directly from the farm, from the farmers, and to cut out the middle corporate agriculture that makes so much profit.  Our farmer Claudio and the other workers on the farm whom we connect with, work this beautiful land near the Adirondacks in upstate NY.  We went up there to visit them a few years ago and we saw the soil is a beautiful rich black earth, and with care and back breaking work, produces an incredible bounty we get to enjoy!

Though I won’t get into the complete history of CSA’s, they are an important community intervention to reduce the commodification of corporate agriculture and to work against the disconnection we often have about the production of food.  They are also part of an important world-wide movement to connect us with the land, with healthier food, in reducing the ingestion of chemicals and genetically modified organisms (gmos).  It is not about going back to eden, treating the land as a fetish, but rather working to change the world and our relationship with the rest of nature.  And it is also about eating with the seasons, harmonizing with earth rhythms, as Elson Haas wrote about in his book, Staying Healthy With the Seasons.  It is about eating food produced locally, not to promote a nativist or nationalist sense, but about having a more sustainable relationship with the earth, with  renewable resources, reducing human-made harmful effects on it such as long-haul transport, exploiting labor, and supporting agricultural imperialism.

It is not a magical thing however, given the struggles to build communities through it in a gentrifying barrio, working to connect across unequal gender, race and class relations and benefits.  But, it is a hopeful start, that we transform our relations with the producers and get to enjoy healthy, simple, earthy food in our hood!

calabaza con leeks

Calabasa estrella de diez puntos! con puerros

Me gusta mucho ser parte de un grupo comunitario que respalda la agricultura, cual se escribe en inglés CSA.  Es chevere conseguir comida directamente de la finca, de les campesines, y abandonar las corporaciones agricolas del medio que generan muchos ingresos.  Nuestro agricultor campesino Claudio y les otres trabajadores en la finca con cual estamos conectades, trabajan un terreno lindo cerca a las cordilleras Adirondacks, al norte del estado de Nueva York.  Hace unos años fuimos a visitar y vimos que el suelo es un tierra rica y negra, la cual con cuidado y mucho trabajo rompe espalda produce una bondad increíble que podemos disfrutar.

Aunque no voy a meterme en la historia completa de CSAs, son una intervención comunitaria importante para reducir hacer mercancia con la comida de las corporaciones agricolas, y para hacer trabajo contra la desconexxion que muchas veces tenemos con la producción de la comida.  Además son parte de un movimiento mundial de conexxiones con la tierra, con comida saludable en reducir el tragarnos los quimicos y los organismos modificados geneticamente (omg).  No tiene que ver con regresar al paraiso, ni tratar a la tierra como fetiche. pero en lugar luchar para mejorar al mundo y cambiar nuestra relación con el resto de la naturaleza.  Admás, es comer con las estaciones, par en par con los ritmos de la tierra, lo cual escribio Elson Haas en su libro Staying Healthy With the Seasons (Estar Saludable con las estaciones, no se si esta en español).  Es comer comida producida en lugares cercas, no para promover un sentido racista o nacionalista, pero para tener una relación más sostenible con la tierra, con recursos recursos renovables, reduciendo los efectos hechos por humanos en ella como los transportes largos, la explotación laboral, y el respaldo al imperialismo agrícola.

Pero no es cosa de magia tampoco, dado la lucha en construir comunidad en un barrio atacado por el abüguesamiento, luchando para conectarnos tras las relaciones y los beneficios desiguales del genero, raza y clase.  Pero, estamos en una etapa inicial que da mucha esperanza en cual transformamos nuestras relaciones con les productores, y podemos desfrutar de comida saludable, sencilla, de la tierra en nuestro barrio!

comida 2

Oven roasted (rosemary) potatoes, mildly bitter lettuce with sweet carrots (with avocado & sesame ginger salad dressing), carrot greens, leeks, garlic (scrambled eggs with dill weed). The ingredients in ( ) are not from the CSA, but look how the CSA food made them complete and healthier!                                                                                                                                                   Papas de (romero) al horno, ensalada de lechuga un poquito amarga con zanahoria dulce, (aguacate con salsita de sésamo y jenjibre), verduras de zanahoria con puerros y ajo con eneldo. Lo en ( ) no es del CSA, pero vea como la comida del CSA la complementa y las hace más completas y saludables!

IMG_20130706_204331 IMG00265-20110707-1901 IMG00324-20110714-1826   papas ralladas

Rest in Peace, Jardín Comunitario Morning Glory

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Sadly, this great bounty is no more, as green capitalism has won this round.

Aazam Otero, one of the founding gardeners of Morning Glory has decided to make this his personal garden, after we all worked so hard to maintain it, nurture it, care for it, as we built it together, after the City destroyed our previous garden.  Aazam locked Lisa, Dakem, other community gardeners and I out of the garden three weeks ago after an escalating worsening condition that he has developed, called “my gardenitis”.  This is a condition that some gardeners working in community gardens develop over the years, which is directly related to capitalism, as evident through its expression of masculinist ownership, a.k.a, it is mine all mine.

Sadly, Aazam’s actions have gotten worse and worse over the past year as he has sought to overdevelop the garden, work alone, violating agreements we had made together, made structural changes to it in direct contradiction to our agreements (cutting trees to the sap, destroying a whole bed of aloe vera plants I donated, removing a paved stone path I had laid down), tried to pit Lisa and I against each other, destroyed and planted over a raised bed Dakem had planted, and disrespected the brothers from the shelter across the street who worked the land with us.  He finally changed the locks and contacted Green Thumb, the city’s overseer of community gardens, accusing us, get this, of vandalism and violating the bylaws.

The people at Green Thumb, after weeks of asking them to mediate and help resolve the issue, informed Lisa and I via email! this Wednesday, that they agreed with our removal from the garden.  They did not have the decency to face us nor hear our side of the story. It seems that Aazam and Green Thumb are at the green capitalism conjuncture, and our repeated requests for a meeting, went unanswered.  In talking with other community gardeners, it seems that Green Thumb is going for this, creating commodity-producing community gardens, and if community gardeners don’t go for green capitalism, that land is taken from them and given to those who will.

It is not that complicated, but sad none-the-less, and shows how once again if we do not have access to land titles, we can easily be displaced.  And yes, though ownership of land is a messed up concept, that is where we are, after it was stolen from Indigenous peoples. We have worked the land for many years, and have been gentrified and displaced out of three pieces of land that we nurtured together.  Our vision was to raise money to pay for the materials and seeds we needed, to create a gift economy of what we grew, and IMG_20140518_161210  IMG00440IMG00063-20111107-1120

for people to work the land together.  That does not fit into the plans to churn out food as commodities.

It is indeed a sad day.IMG_20140502_151933-2

Ethnobotany Update

IMG_20140930_192818I love thinking about the girasol, that as a live uncut flower growing in the earth, it moves (se gira) its face in the direction of the sun as it crosses the earth’s sky (or really the earth rotates as it goes around it).

This past semester I took two great classes – Ruth Wilson Gilmore’s Race, Space and Place and Sujatha Fernandes’ Rethinking Neoliberalism.  They were both very helpful in preparation for my work together with communities in Colombia to think about how communities create their own authocthonous/autoctonó  spaces.  I love that word authocthonous/autoctonó, that I first heard from Systema Solar’s song and video “Bienvenidos”:

Isn’t it great?  Sorry about no subtitles, for you monolinguals, Colombia lags/resists that and I think it is partly about taking Colombia as a cultural and linguistic whole, because, really, lots of things are lost in translation.  Though I also see the value of translation, on our own non-gringo terms.  Maybe every one can learn Espanish (not the colonizer one but the ones hybridized to describe lived reality in the Americas and in the Caribbean to also resist linguistic oppression and erasure), since many people I agree think the U.S. has always – since before 1492, been a multi-lingual country.

One of my research and study obsessions in understanding communities, is how communities build autonomous systems, built by themselves to protect themselves, from their cultural places and strengths and not necessarily in reacting to oppression, but building some thing new, something life-giving, an expression of who th(w)ey are.  So it is not an issue of purity for me because I value lots of things that are impure, and really, I think if you are stuck on purity you will be lonely and there won’t be much to think about, because the world is a big mixture of many things, we are all hybrids.  Except for the pure breds and we have seen how well they have faired, right?

Any way, some lovely compas together mostly from a project facilitated and worked by the Escuela Popular Norteña, and Critical Resistance, INCITE, Youth Ministries for Peace & Justice, we created the notion of Harm Free Zones in listening to communities in the South Bronx (Soundview/Bronx River REPRESENT!) and through intense community discussion throughout NYC, about how we can do without cops, solving our own problems, transforming our some times brutal and fatal relationships and not reproducing the violence they do to us.  Making them irrelevant, like it is now being proved with their work stoppage in NYC.  Proving what we have always said is the point we can figure out how to love and treat each other well without those occupying armies that pit us against each other in the first (domestic violence), second (graffiti) and third place (loud music), and provide fascist disorder (fascism has never, ever been ordered!).

So I think alot about how post-colonialism or undoing the damage of the European invasions, it is really going back to when before it got on the scene not after it, not using it as the touchstone, taking off the shackles that we never asked for/accepted in the first place.  But part of the problem is that the documentation and herstory of the times before those invasions of the Americas, the Caribbean, Africa, Asia, the Islands all over is spotty, because said so-called civilizers erased what existed antes to prove themselves said so called civilizers, saviors and the repositories of all knowledge worth knowing, which turns out not to be thanks to so many decolonizing processes where we take back our connections to the land and before racial capitalism fuked every thing up. I am particularly jazzed to vibe with how our people have not always oppressed each other around gender and sexuality, but rather that it began through the imposition mostly of religion and an obsession with a particular kind of reproduction.  And “our” includes the marjority, or as the Zapatistas tell us, “Un mundo donde caben muchos mundos.”

So having the privilege to study, read, think and conversate about lots of things, even as a poor student (financially, not in brains, okay) is something I wish we all had more of, instead of having mostly to be preoccupied in surviving as wage slaves. Though, to be clear, if I may, I do love working with other students in the classes I teach as a part-time adjunct.  The interactions, certainly but not all, and def not the part-time adjunct part.

So, in thinking about space and place, feminism (through the example of Doreen Massey’s writing) has shown that they were partitioned to make it easier for the colonizing projects, driven by structures and people who didn’t think the spaces in the Global South were places in which people lived and celebrated.  A brilliant break-down, don’t you think, of all these ridiculous binaries that are deeply challenged and just about to be overthrown legacy that all kinds of oppression left us.

And the fragility, but unrealness of concrete, brutal, fatal violence perpetrated that we can fight, fight, fight, throw off too, and not believe in, none of us, any more.

In thinking of blues epistemologies and decoupling power and difference (thanks Ruth Wilson Gilmore!) and creating places of liberation!

“Worked all the summer, worked all the fall,

Had to work Christmas in my overalls

But now she’s gone, and I don’t worry,

Because I’m sittin’ on top of the world.”  Mississippi Sheiks, 1930

“When the Chatmon brothers and their band, the Mississippi Sheiks, recorded the blues class “Sittin’ on Top of the World” in 1930, the Mississippi Delta was already in the devastating grip of the Great Depression, well before this economic downturn undermined the United States as a whole.  Although the systems of debt peonage and sharecropping would be soon transformed, hunger, evictions, and terror would haunt the region for another four decades.  We must ask how could someone trapped in this web of social destruction assume the supernatural position, the superimposition, of “sittin’ on top of the world”?  Was the author gripped by madness, or was he rooted in an intellectual tradition that inherently enabled destitute African Americans to traverse multiple scales of consciousness and space?  Many present-day social theorists continue to bemoan the lack of humility among improverished African Americans; but these scholars have yet to understand the global epistemological stance of ‘self-made and Blues rich.'” Clyde Woods “Sittin on Top of the World”, in Katherine Mckittrick and Clyde Woods.  2007.  Black Geographies and the Politics of Place.

Written to the beat of Systema Solar’s Quien es el patron?”-

And “Malpatitando” too –

Vaya!  

I wrote and submitted my first grant proposal to work with communities in Colombia, ay voy!  

Remembering 2014, lessons for beyond

This past year was something, no?  So many scenes and actions that stretch back in a barely interrupted line of lynchings pre, during and post chattel slavery and the bloody racial history the U.S. has.

Once again police brutality and their targeting and murder of mostly Black people (who in their right mind would ever believe that these are accidents?) is on the U.S. national agenda through the extra judicial murders and no accountability of Michael Brown, Akai Gurley, Eric Gardner, Tamir Rice. And it is peoples of different genders who are being brutalized and killed, though our exclusionary unable-to-think-about-gender society can’t seem to recognize that.  Remember Alberta Spruill, Sherly Colon, LaTanya Haggerty, Tyisha Miller, Chila Amaya, Rigoberto Gonzalez, Aiyana Jones, Tanisha Anderson, Yvette Smith, Shantel Davis…  Not a competition, but to balance out the record of who is being targeted, and asking, really, why are we not talking about all of them?

http://gawker.com/unarmed-people-of-color-killed-by-police-1999-2014-1666672349

Continue reading

Another year of learning, study, community building, more herbal medicine making and health

Hello Peoples,

It has been a while since I have written outside of class, though I have been making herbal medicine, building community together, fighting for a better world, and juicing!  Here are a few photos, and here’s to your health today and moving forward.

Hola Mi Gente,

Hace mucho tiempo que escribo fuera de clase, pero sigo haciendo medicina natural de todos modos, construyendo comunidad juntes, luchando por un mundo mejor, y haciendo jugos.  Aca hay unas fotos, y les deseo lo mejor en salud hoy y en adelante.

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Honeysuckle vine, Jardín Morning Glory

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Supporting Palestine from NYC!

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El Muro de Cartagena de las Indias, Colombia

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Sistas represent, finally, Young Lords Way!

cositas

Rosemary oil, soon to be lip balm

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Carlos enmascarado!

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Basil from the Jardín makes fresh pesto! Rico!

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Pasta con pesto

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Mi familia, hace tiempo

Himilayan Salt Lamps Altar

Himilayan salt lamps

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Chiles, Jardín Morning Glory

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Lisa and I, community gardeners

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Diego

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What an awesome event!

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Ofelia

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Fruit salad in Texas, yeehaw!

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A lake near my sisters, see the egret?

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Mulberries?

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Girasol

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Carrot and apple juice

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Juicer, carrot and apple juice and fiber

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Another batch of Organic Arnica Orange Peel Muscle Oil

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In the midst of all the murder, genocide and sadness, we all keep on working to make the world better.

Spinning healing energies and love with heavy hearts and minds and trying to maintain by gardening, working with herbs, studying, reading, staying aware, marching on the streets, not collaborating with evil.

jordanian-action-front-members-hold-a-palestinian-flag-during-a-protest-in-the-dead-sea-area-near-4493

¡Que viva Palestina Libre!

Ethnobotany update numero 7

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Wow, what an intense semester, reflected by the fact that it has taken me a little less than a month to be able to process and articulate it! 

I enjoyed my classes, learned lots, and struggled with a couple of unruly students.  Not that I’m trying to rule, but they were so disrespectful, and I am to a fault, respectful, that is, so I have to learn more skills in that area where there is this breakdown.  Being an abolishionist, I don’t like to turn students into the administration, but as an adjunct, I also don’t get paid all that much to put up with people’s rude behavior, not that pay = putting up with it either.  It is also about getting support, and that works some times too after I have exhausted my conflict resolution and accountability skills.  I’m just saying.  It is also so difficult to focus on all the other students who are into it, who want to learn, when one or two students wants to argue every point from an abstract fascist position, like torture is useful, because I was there. 

Yeah, well that isn’t the society I want to live in and that isn’t how this class is gonna go. 

We didn’t get to important things because of the disruptions, important conversations, and I learned alot from it – more small group work, perhaps a debate or two between the students (thanks Lisa!) so it is not all on me.  Ideology and internalization of propaganda is such an insidious thing and it really really blew up when we tried to talk about it. 

So, the classes I took were great, I learned lots toward integrating my project.  Ruth Wilson Gilmore and Nikhil Singh taught Race, Prisons, War where we read really great books, among which are – Time in the Shadows  Confinement in CounterInsurgencies by Laleh Khalili where she demonstrates how liberalism can be fascistic and the limits of human rights discourse; David Olusosoga & Casper W. Erichsen’s The Kaiser’s Holocaust  Germany’s Forgotten Genocide about the roots of German concentration camps in SW Africa–>Namibia (and one cannot get the book in the U.S.!); Andrew Friedman’s Covert Capital Landscapes of Denial and the Making of U.S. Empire in the Suburbs of Northern Virginia which really breaks down how U.S. empire works, and its connections with domestic issues, communities and politics (and where Oliver North is from); Stephanie Smallwood’s Saltwater Slavery:  A Middle Passage from Africa to American Diaspora which is a thourough-going documentation of the slave trade from Africa’s Gold Coast and, through which we had great conversations how the social death school got it wrong by concentrating only on the brutal oppression and erasing all the resistance and agency by enslaved people in the fight against it; Takashi Fujitani’s Race for Empire:  Koreans as Japanese and Japanese as Americans during World War II through which I learned a great deal about race and racism and the specificities of them; and Susanna Hecht’s The Scramble for the Amazon and the “Lost Paradise” of Euclides de Cunha.  This last book is so significant for me because Hecht is one of the founders of political ecology, and in this book, she details the importance of quilombos, the non-linear and complicated construction of race in Brazil, the agency of the Amazon and nature – that is not calm and peaceful nor predictable, with good attention to gender and how humans work or not with the rest of nature, of which we are a part.  I especially appreciated the final assignment where we needed to write an extended 3-book literary review, so I picked Hecht’s, Wade Davis’ One River  Explorations and Discoveries in the Amazon Rain Forest, and Judith Carney’s and Richard Nicholas Rosomoff’s In the Shadow of Slavery Africa’s Botanical Legacy in the Atlantic World.  This assignment gave me the great opportunity to balance out the documentation of horrible, brutal slavery, colonization of African and other Indigenous peoples in the Americas and in the Caribbean with the resilience, and details of how they did resist, live and celebrate to this day. 

This could easily be my longest on-going post, but suffice it to summarize with three examples – from Hecht, the more egalitarian racial relationships in the quilombo called Canudos and how nature worked together to defend it; from Davis, “One Jesuit priest was rendered mute and catatonic by the Paez (Nasa) habit of laughing uncontrollably at his every attempt to convert them.” (141); and from Carney & Rosomoff, that mothers would place rice in their children’s hair so they would have sustenance when they arrived after the Middle Passage. 

I learned alot about writing too, especially from Ruthie’s “Race, Prisons, War” article, and Nikhil’s “Racial Formation in an Age of Permanent War”.  

For my Post Colonial Ecologies class with Ashley Dawson, I also learned a great deal, and thought alot about resource extraction in Africa, Nigeria, particularly, resistance in India and the connections between humans and the rest of nature in creating earth democracies (Vandana Shiva). My paper was not as successful, but I IDed lots of gaps that I need to work on.

And my third class was Participatory Democracy and Social Movements with Celina Su, where I also learned many lessons – I learned that political science is not that useful for me any more, in understanding the relationships between civil society and the state. I got to play Throw-back Tuesdays in looking at Chile and Argentina, particularly in re-reading the films “Missing” and “The Official Story”. Both these were profoundly important in helping me form a radical consciousness against fascism, and developing a guide to action to move against it. My resulting paper on Colombian civil society was good, I really worked hard on it in looking at el Paro Agrario Campesino, palenques/consejos comunitarios, reguardos, la Guardia Indígena, that work will continue to bear fruit, as I continue to look at Colombia, in the context of the still-constrained breathing room that the elections seem to be providing as the peace talks continue.

I’m happy where I am, getting ready and closer to Colombia and my work together there with communities. 

So, this summer is a bike riding, gardening, studying for my first exam one.  So, I am happy to be living and maneuvering this life, though some things like income could surely shift! 

¡Que Viva La Vida! 

 

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