Community Wealth Building: Democratizing the Economy

In this special episode of the Bioneers, guest host Laura Flanders explores “Community Wealth Building,” a model that democratizes the economy, creates more cooperative businesses, better care for communities, and builds wealth for the many, not just the few. This episode features American political economist, historian, and author Gar Alperovitz of the Democracy Collaborative, along with India Pierce Lee about her work with the Collaborative in Cleveland, Ohio; and John McMicken, Executive Director of Cleveland’s Evergreen Cooperative Corporation.

This special Bioneers series is produced in collaboration with the Laura Flanders Show. For roughly a decade, Laura Flanders, a long time reporter on economic and social change, has been looking for alternatives. A new economic model that’s different from either state socialism or the kind of capitalism we’ve come to know. She found some serious experiments in what many are calling community wealth building from the U.S. to the U.K, the Netherlands and Australia. These economic models are also laboratories of democracy, because, of course, wealth is power.

Guest Host

Laura Flanders is the host and executive producer of Laura Flanders & Friends, which airs on PBS stations nationwide. She is an Izzy-Award winning independent journalist, a New York Times bestselling author and the recipient of the Pat Mitchell Lifetime Achievement Award from the Women’s Media Center.

Credits

  • This series is co-produced by Bioneers and Laura Flanders & Friends
  • Laura Flanders & Friends Producers: Laura Flanders and Abigail Handel
  • Production Assistance: Jeannie Hopper and David Neumann
  • Executive Producer: Kenny Ausubel
  • Senior Producer: Stephanie Welch
  • Producer: Teo Grossman
  • Host and Consulting Producer: Neil Harvey
  • Program Engineer and Music Supervisor: Emily Harris

This is an episode of the Bioneers: Revolution from the Heart of Nature series. Visit the radio and podcast homepage to find out how to hear the program on your local station and how to subscribe to the podcast.

Subscribe to the Bioneers: Revolution from The Heart of Nature podcast


Transcript

Neil Harvey (Host): Today’s economy is radically unequal, always in crisis, and destroying ecological systems we depend on. That’s no surprise, being that it’s organized to prioritize the interests of power, money and capital. How do we design a next economic system that centers the wellbeing, health and rights of people, communities and nature?

For roughly a decade, Laura Flanders, a long time reporter on economic and social change, has been looking for alternatives – new economic models that are different from either state socialism or the kind of capitalism we’ve come to know. She found some serious experiments in what many are calling “community wealth building” that are also laboratories of democracy, because, of course, wealth is power.

This special Bioneers series is produced in collaboration with Laura Flanders and Friends, the public TV and radio program that reports on social change experiments every week on PBS and online.

In this episode, we hear from American political economist, historian, and author Gar Alperovitz of the Democracy Collaborative, along with India Pierce Lee about her work with the Collaborative in Cleveland, Ohio; and John McMicken, Executive Director of Cleveland’s Evergreen Cooperative Corporation.

This is “Community Wealth Building: Democratizing the Economy”, with guest host Laura Flanders, on the Bioneers: Revolution from the Heart of Nature.

Laura Flanders (LF): You don’t have to be an expert to know that the economy isn’t working for most people. Most of us are falling behind, running in place or working more than one job and a whole lot of us just aren’t happy.

The fight for $15 – ‘I’m tired all the time’ | Guardian Features | Film by Tom Pietrasik

When economists measure wealth – the U.S. is the top, or one of the top two wealthiest nations in the world, and has been for over 60 years. But measure happiness by looking at health, education, good governance, ecological diversity, or the ability to make really consequential choices in life – and this super rich nation isn’t even in the top ten.

So what’s the problem? Behind most social and ecological harms lurks an economic motive. So could there be a way to change those motivations by restructuring the economy, so as to put the health and happiness and rights of people, places and the natural world at the center?

One such approach is called “Community Wealth Building.” It’s a way to democratize the economy, create more cooperative and worker-owned businesses, care for our communities, and build wealth for the many in a way that’s good for us and the planet. One of the early thinkers behind this approach was political scientist and author/activist, Gar Alperovitz.

Gar Alperovitz

LF: Gar Alperovitz has spent his entire life, coming up with ways to organize people, property and wealth differently – so as to serve society and the planet better than the way we do it now. As a young person, he worked in government on programs like the War on Poverty. He also worked with outside advocacy groups like the Institute for Policy Studies, which he helped to found, and Dr. Martin Luther King Jr.’s Poor People’s Campaign. Over and again, he saw how getting good politicians elected, and even good government programs enacted wasn’t enough. The way the economy worked simply skewed things in favor of the rich and powerful. Here’s Gar at a Bioneers conference back in 2012.

LF: In 2012, when Gar was speaking, 400 Americans had more wealth than the bottom 50% of us. By 2019, just 7 years later, three billionaires – Bill Gates, Warren Buffett and Jeff Bezos – had more combined wealth than the bottom half of the population – that’s 160 million Americans.

During the pandemic and the cost-of-living crisis years between 2020 and 2023, that trend just got worse. Almost two-thirds of all new wealth created in those years – a whopping $26 trillion dollars – went to the richest 1%. And it’s not as if they gave back.

Between 1980 and 2018, the Institute for Policy Studies reported the taxes paid by America’s billionaires measured as a percentage of their wealth went down, decreasing 79 percent.

LF: So the problem isn’t shallow, it’s structural, discovered Gar. Not the bad actions of a few greedy individuals, but an entire system designed to benefit those who are already wealthy. And that made it hard to fix.

Without a more fundamental overhaul, wealth and power would keep concentrating, and militarism and environmental extraction would keep society and our planet on a devastating track. What was needed wasn’t a tweak – a bigger trickle of money, say, from the top to the bottom through charity or taxes or short-lived government programs that are always on the chopping block, but a healthier way to build wealth in the first place, a way that thinks more about consequence, for people and the planet and spread resources and power more evenly around.

But all that would require a next system. The good news is, many of the elements of that system are already in place…

Gar Alperovitz speaking at a Bioneers conference

LF: From indigenous hunts and harvests, to collective colonial barn raisings, community based ways of getting things done should be as much part of the American story as the fictitious go-it-alone Horatio Alger myth. Under slavery, for example, Africans pooled funds to buy people’s freedom and Mutual aid societies paid for emergencies like ill health and burials.

Later, organized labor groups, such as the Knights of Labor and the Brotherhood of Sleeping Car Porters, promoted worker-owned cooperatives as a way to keep resources and money in workers’ hands. And during the Great Depression, people came together in co-ops as a way to pool assets and cut costs to survive. In the 1960s, solidarity economics was a way to build Black, Indigenous and Chicano independence and power.

So too, today, coming together in cooperatives is bringing down the price of food, loans, equipment, and all of the things individuals have a hard time affording alone. Consumer coops like the well known Park Slope Food Co-op in Brooklyn, New York, enable members to buy groceries at lower bulk prices in exchange for contributing hours of volunteer labor.

Worker co-ops such as the Cooperative Home Care Associates in the Bronx enable typically low-income home-health aides to negotiate contracts collectively and create training programs designed and led by fellow home care workers. Adria Powell serves as President and CEO.

Adria Powell

LF: In a cooperative, every member has one vote. Together they own the business, come up with the rules, and set the wages and share in its success. Cooperatives also commit to helping one another.

So it was in 2020, when the Covid pandemic hit, Opportunity Threads, a sewing cooperative in South Carolina, organized with the Carolina Textile District to re-tool their production in order to sew masks. That pivot enabled them to keep Cooperative Home Care Associates in the Bronx supplied with Personal Protective equipment, when there were few masks to go around for healthcare workers on the front lines.

Cooperation, and putting community interests first, are core concepts to Community Wealth Building. To counter corporate globalization, which extracts wealth from a place, community wealth building approach, relocalizes wealth. To reverse the extreme concentration of wealth in the hands of a few, community wealth building strategies work to distribute assets and wealth widely, and democratize business structures so as to share decision making and value labor and land. In contrast to counting on short term profits, community wealth building takes the long view about what is best for a healthy economy, people and planet.

So where do we go from here? Again, Gar Alperovitz.

LF: To advance the practical work, in 2000 Alperovitz founded the Democracy Collaborative with his colleague Ted Howard. They call it a “think-and-do tank”. Theory is useful they say, but experiments making transformation visible are even more important.

One of the game-changing experiments The Democracy Collaborative has been part of is the Evergreen Cooperatives Project in Cleveland, Ohio.

LF: When we return, we’ll hear from one of the Democracy Collaborative’s key collaborators in the Evergreen Project, India Pierce Lee, who was then at the Cleveland Foundation. And from John McMicken, the executive director of Evergreen, on how the company helps its employees buy homes.

I’m guest host Laura Flanders. You’re listening to the Bioneers…

LF: Anchor institutions, deeply rooted in place, such as universities and hospitals, are key to community wealth building.

Starting in 2008, the Democracy Collaborative partnered with several of Cleveland’s most prestigious anchor institutions in order to develop a Community Wealth Building approach to buying stuff. Instead of contracting with a far-off, non-union laundry service, for example, the Cleveland Clinic agreed to contract with Evergreen, a cooperative laundry owned and run by its employees, the vast majority of whom are African-Americans living nearby.

Cleveland at the time was anything but evergreen. Having once been one of the great U.S. industrial cities, attracting workers from around the world and across the country, Cleveland’s boom began to slow in the 1960s and over the next three decades, the city lost 24 percent of its population.

By 1975, Cleveland ranked in the nation’s highest 20 percent in terms of poverty, unemployment, dilapidated housing, municipal debt and violent crime. As the century drew to a close, globalization, white flight and years of budget cuts only made things worse. And it wasn’t arbitrary who was left behind. Here’s India Pierce Lee.

LF: India Pierce Lee worked on community development for a community foundation, the Cleveland Foundation for 16 years, starting in 2006. Community wealth building, she says, provided a way to address historic wrongs, methodically, through policy, as methodically as the wrongs of systemic racism were committed in the first place.

I spoke with India Pierce Lee in 2022.

India Pierce Lee

LF: By putting community wealth building at the center of their concerns, the Evergreen Project was able to do more than just create jobs. The project prioritized hiring the most vulnerable – including people returning from prison and jail – and used the assets of the business and its relationships with other institutions to help people find and keep housing, so as to build wealth of their own. I had a chance to talk with the Executive Director of the Evergreen Cooperative Corporation, John McMicken, about the company’s accomplishments thus far.

John McMicken

LF: Since Evergreen launched its first cooperative business in 2009, the company has overcome growing pains, attracted multiple contracts and expanded its staff to nearly 200 people. Today Evergreen is not just a laundry service, it’s a parent company responsible for launching other new employee-owned businesses and helping privately owned small family businesses convert to employee ownership with its own dedicated loan fund.

Now several states are advancing employee ownership legislation that would make it easier for worker-owned businesses to get loans and technical assistance and government contracts. Many of these are also green businesses, another core tenet of community wealth building.

Evergreen Cooperative Laundry employees. Photo courtesy of Evergreen Cooperatives.

Can all these democratic experiments be woven together to create a “next system” – one that creates wealth that’s deeply rooted, widely shared and in the hands of local, forward-looking residents committed to a liveable planet and thriving local economies into the future? That’s the essence of community wealth building. It won’t be easy, but it’s the work of our times, believes author, activist Gar Alperovitz.

LF: The Democracy Collaborative produced a Community Wealth Building Handbook recently, a kind of field guide for policymakers, advocates and engaged citizens. We’ll post a link on this episode page. Go to Bioneers.org/radio.

These laboratories of economic democracy are spreading, maturing and reaching critical mass. For The Bioneers, I’m Laura Flanders.

Stories of Food Sovereignty and Resilient Agriculture

As it becomes clearer and clearer to many that the current system of industrial agriculture is failing both our communities and the environment, brave and innovative leaders are taking matters into their own hands. From restoring and maintaining traditional Alaskan fisheries in Arctic waters to training the next generation of holistic land managers in the high deserts of the Southwest to radical urban farming and political education projects in Berkeley and Oakland, transformative food systems projects are burgeoning around the country. While the scale of these projects ranges from engaging ranchers across the entire western U.S., collectively responsible for managing millions of acres to a one-acre plot between busy urban streets, the impetus behind them is similar: a profound desire to take action in support of a food system that works for all. 

Read on to explore initiatives championing food sovereignty and economic equity in BIPOC communities and how a coalition of ranchers, farmers and conservationists are fostering resilient working lands. 



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Young Leaders Champion Food Sovereignty and Economic Equity in BIPOC Communities

BIPOC communities, from the Arctic to Oakland, face systemic economic and social marginalization, denying them basic needs like food security, healthcare, housing, and education. Inspired by movements like the Black Panthers and ancestral Indigenous knowledge, young leaders are advancing food sovereignty, economic equity, and cultural revival. This conversation features two such leaders making tangible differences in their communities. Deenaalee Hodgdon is the executive director of On the Land Media, which elevates Indigenous voices, and co-founder of The Smokehouse Collective. ab banks is an urban farmer and garden lead for People’s Programs at UC Berkeley, supporting food autonomy and wellness for the East Bay Black community.

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How a Coalition of Ranchers, Farmers and Conservationists Foster Resilient Working Lands

Sarah Wentzel-Fisher grew up in the Black Hills of western South Dakota, in and around the small town of Custer. That Custer State Park was essentially her backyard and a National Grassland also nearby was extremely formative for her. “I was outside every single day,” she says. “…There was so much to take in all of the time.” In some ways, it seems her life has always been about the land. Now, Wentzel-Fisher, a farmer herself, serves on the boards of the Southwest Grass-fed Livestock Alliance, the Rocky Mountain Farmers Union, and is the Executive Director of Santa Fe, New Mexico-based nonprofit The Quivira Coalition. The Quivira Coalition seeks to build soil, biodiversity, and resilience on western working lands. Wentzel-Fisher discussed the Coalition and its work toward resilient and regenerative agriculture in an interview with Bioneers.

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New Agrarian Program: Supporting apprenticeship and mentorship in agriculture

The Quivira Coalition’s New Agrarian Program partners with skilled ranchers and farmers to offer annual apprenticeships in regenerative agriculture. Apprentices learn from expert practitioners in full-immersion professional settings. This program specifically targets first-career professionals with a sincere commitment to life at the intersection of conservation and regenerative agriculture. The program also seek mentors who are dedicated stewards of the land; practice intentional, regenerative methods of food or fiber production; provide excellent animal care; and are skilled and enthusiastic teachers. Learn more about the New Agrarian Program below and check out the Quivira Coalition’s two podcasts to listen to stories about the future of food and working lands. 

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Upcoming Bioneers Learning Courses 

We’re excited to announce that our new season of Bioneers Learning is online, and registration is open! You can register for our first-ever self-paced courses, along with courses covering topics such as the Rights of Nature movement, regenerative herbalism, and sacred activism.

Learn more 

A Vision of Plant Souls: How Rachael Petersen is ‘Re-Weirding the Western Canon’

Rachael Petersen

The desire that compelled Rachael Petersen to pivot from environmental policy to studying the intricate lives of plants sounds simple on its face: to know plants on their own terms. What it prompted was not just a career shift, but a change in mindset that led Petersen to pursue a master’s of divinity at Harvard University, where she would bring attention to another scientist who — 175 years earlier — underwent a similar transformation. 

Petersen now leads the Thinking with Plants and Fungi Initiative at the Center for the Study of World Religions at Harvard, an 18-month initiative that seeks to enhance interdisciplinary cooperation between biology, ecology and the humanities in plant cognition. It is, in many respects, a far cry from the environmental policy work she pursued for a decade. 

She said that since her adolescence, she’d been dedicated to protecting and alleviating the suffering of other beings, including non-human beings. As an undergraduate, she earned bachelor’s degrees from Rice University in environmental policy and anthropology, with a minor in poverty, justice and human capabilities. As an environmentalist, she conducted fieldwork in the Amazon, Borneo and Arctic Canada. When she ultimately got a position working in Washington, D.C., at Global Forest Watch at the World Resources Institute, she felt extremely fortunate. 

“I wanted to dedicate myself to protecting forests,” Petersen said. “So I was really fortunate to land this job working with this new initiative, where we were monitoring deforestation in real time from space using satellite imagery, so taking pictures of trees and then using A.I. to detect where they were being cut down.”

As deputy director of Global Forest Watch, she worked with governments, companies and Indigenous communities to use these new technologies to reduce deforestation. She described it as the highlight of her career; however, as she sought to protect forests using the wealth of sophisticated data at her fingertips, her grief was mounting. 

“I experienced a lot of despair and, increasingly, depression,” Petersen said. “At parties, I would joke that my job was to watch the world die in real-time from space. I realized that I was spending all this time fighting and grieving for these landscapes without really getting to know them on their own terms.”

A 19th-Century Perspective “On the Soul-Life of Plants”

This realization is how Petersen’s path would converge with the relatively unknown 19th-century German physicist-turned-plant-scientist Gustav Fechner, who championed the idea that plants have souls. In 2021, Petersen left her work in environmental policy behind and entered the master’s program at Harvard’s Divinity School, where for her thesis she translated Fechner’s 1848 book “Nanna: Or on the Soul-Life of Plants” (Nanna being the Norse goddess of flowers) and provided an introduction to his thought. Fechner later expanded on these ideas, positing that this awareness extended to the natural world and the universe more broadly.

Fechner’s life is remarkable not just for his work, but the turn of events that inspired his own change in trajectory. As Petersen recently chronicled in Aeon, Fechner diverged from physics following a period of temporary blindness and an episode of what we might today characterize as depression, neurotic obsession and mania. After damaging his vision when conducting experiments into after-images by staring at the sun through tinted glasses, he retreated to a dark room and emerged only with his eyes covered, first with a cloth blindfold and then custom-crafted goggles. He slowly healed, his transformation occurring when, after three years of living in darkness, he stepped outside for the first time without his eye coverings. It was then that he caught what he described as “a beautiful glimpse beyond the boundary of human experience.”

“Every flower shone towards me with a peculiar clarity, as if it were throwing its inner light outwards,” he would later write. “One must only open one’s eyes afresh to see nature, once stale, alive again.” 

In Aeon, Petersen writes that this transfiguration would inspire Fechner to give his first lecture in six years and to write “Nanna,” where he argues that plants are conscious beings with feelings and desires. In the book, Fechner often uses the word for soul and mind interchangeably as belonging to a being that experiences feelings, including internal urges and external stimuli; intuition and emotion. Cast in modern terms, Petersen writes, we might simply say a soul is the capacity for subjective experience, or what some cognitive scientists call primary or phenomenal consciousness. She writes that Fechner anticipated many claims of the contemporary plant neurobiology movement and would spend his whole life “trying to heal the divide between mind and matter, and the commensurate split between philosophy and science.” 

Though Fechner’s breakdown was more dramatic than hers, Petersen nevertheless recognizes the parallels between their academic transitions. Even when Fechner was engaged in physics, she said he was “a secret Romantic,” reading philosophy from the German Romantics such as Schelling, Schiller and Goethe. Petersen said when working in D.C., she also had a deeply poetic, romantic and spiritual streak that she had trouble finding a place for at the office. Fechner’s experience, including his breakdown and reinvigoration, resonates with her. 

“He was a scientist, and he basically also went through a period of burnout,” she said. “He went blind, in this case, for three years, and then one day he took off his blindfold, he saw the souls of plants, and he healed. So I was very drawn in by that experience, kind of as an analogy and a parallel to my own life.” 

Fechner would go on to write the three-volume work “Zend-Avesta,” where he extends his thinking to celestial bodies. In many ways, Petersen argues, Fechner was a pantheist or a panpsychist, subscribing to the ancient theory that all things have a mind or mind-like quality — but plants were the entry point for him. 

The context of Fechner’s work also resonated with Petersen. She points out that he was living at a time when scientists increasingly wanted to explain everything in mathematical and physical terms. She said he was “holding down the fort of soul,” which was becoming increasingly unpopular to talk about. Now, 175 years later, what Petersen wants to talk about can feel similarly unpopular, as plant scientists who endorse the possibility of plant sentience can face significant criticism from the broader academic community. 

Re-weirding the Western Canon

The Thinking with Plants and Fungi Initiative delves into plant cognition and other fundamental questions. As part of its exploration into how plants and fungi help us rethink the nature of mind and matter, the Initiative engages questions arising from academic scholarship and traditional wisdom, including: what is “intelligence,” where does it extend, and how? What is matter, and what does it mean to label it “animate” or “inanimate”? How can we broaden practices of “care” to include other forms of life? How does the study of plants enrich or complicate our understanding of humans’ place relative to other beings? 

Petersen thinks an interdisciplinary approach that relies on more than just empirical science is needed to accomplish what set her on this course to begin with — to understand plants on their own terms. She said because plants are so different from humans and non-human animals in their structure, function, and life, they demand that we “marry the empirical with the imaginal.” That means bringing in tools such as philosophy; anthropological or historical perspective; and learning from the countless Indigenous, animist, and pagan traditions that have long regarded plants as sentient or as persons with whom we must cultivate reciprocity. 

Plant neurobiologists say that plants have all five senses that humans do and 15 more,” she said. “Fifteen more senses that are not ones that humans have might require methods that are a bit more imaginative than empirical observation. We need all the tools in our disciplinary toolkit, I think, to imagine them fully.”

In a way, Petersen sees her role as reckoning with the fact that Western culture has long attempted to edge out more holistic understandings of reality. She said Fechner’s work represents an element of the so-called Western canon that was dismissed at the time of its publication. She wants to bring attention to Fechner and other similarly forgotten thinkers who challenge the anthropocentric views that have dominated Western thought going back to Aristotle, who, in “De Anima,” deemed plants the lowest form of life, construing them as defective animals. She said she wants those who grew up under the confining shadow of Aristotelian ideas to know that the framework of plant personhood was something that many cultures have recognized and more common to humanity than some may realize.

“People are looking for philosophical frameworks to hold their relationships with plants, and oftentimes, I think there’s a risk of appropriating other cultures that do have the framework,” Petersen said. “But those of us living with our Aristotelian hangover don’t. I want to see more research in the humanities in what might be called re-weirding the Western canon, so finding those forgotten ancestors, such as Fechner, who did actually believe in plant personhood.”

By enhancing interdisciplinary cooperation between biology, ecology, and the humanities, the Initiative seeks to nurture current and future leaders in plant studies and “demonstrate how nature’s intelligence can inspire new models of cooperation, flourishing, and coexistence.” Personally, Petersen said she sees her work as revitalizing the vision of Goethe and other German Romantics who saw science as incomplete without elements such as poetry and philosophy. As she describes it, the Initiative is, above all, an invitation. 

“It’s not that I’m trying to dethrone science at all; research is a vital part of the puzzle,” Petersen said. “But I’m inviting us into a more holistic understanding of reality through additional modes of understanding and other modes of experience that do not lend themselves to empirical observation.”

The 18-month Initiative will culminate with a conference May 15-17 at Harvard, which will bring together scholars from different fields around the world. Petersen said there will be guest speakers, blog posts, and academic articles leading up to the conference.

Recover, Remember and Heal: Stories of Rematriation

Restoring and regenerating the land and water will mean putting the words of land acknowledgments into action. It will take returning many lands and waters to the stewardship of the Indigenous peoples who have called them home for millennia, long before the destruction wrought by settler colonialism that is but one short chapter in Earth’s history. Find out how to help support these movements of rematriation and spread the practices that truly acknowledge the needs of the land and the rights of Indigenous peoples. 

Learn about examples of rematriation from Indigenous women at the heart of these movements, including Jessica Hutchings, Corrina Gould and Chief Caleen Sisk. Hutchings, Ph.D., (Ngāi Tahu, Ngāti Huirapa, Gujarati), is an internationally recognized leader and researcher in Indigenous food systems and Māori food and soil sovereignty. Gould is the Tribal Chair for the Confederated Villages of Lisjan Nation as well as the co-founder and lead organizer for Indian People Organizing for Change and the Sogorea Te’ Land Trust. Sisk, the spiritual leader and Tribal Chief of the Winnemem Wintu Tribe since 2000, is an advocate for California salmon restoration, conferring legal rights to rivers, and the protection of Indigenous sacred sites. 


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Indigenous Forum – Rematriation: Indigenous Women’s Leadership

Rematriation centers Indigenous Women’s leadership for the restoration and regeneration of land and water. By revitalizing Indigenous knowledge, honoring traditions and renewing annual cycles of life, rematriation directly addresses harms caused by patriarchal extraction and violence. In this panel featuring Corrina Gould, Caleen Sisk and Jessica Hutchings, these three powerful Indigenous women share “real-life” examples of rematriation, the ripple effects of these practices, and ways we can all get involved to Indigenize the future. 

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At the Crossroads of Indigenous Knowledge, Environmental Wellbeing and Social Justice

Jessica Hutchings, Ph.D., (Ngāi Tahu, Ngāti Huirapa, Gujarati) is recognized in New Zealand and internationally as a leader and researcher in Indigenous food systems and Māori food and soil sovereignty. A founding trustee of the Papawhakaritorito Charitable Trust, she is herself a food grower and has been a member of Te Waka Kai Ora (the Māori Organics Authority) for more than 20 years. A widely published author, Hutchings has been working at the crossroads of Indigenous knowledge, environmental wellbeing, and Indigenous social justice, organic farming and self-determination for more than 30 years. Hutchings spoke with Bioneers Senior Producer Stephanie Welch about her work at the 2024 Bioneers Conference.

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Corrina Gould on Indigenous Women’s Work to Recover, Remember and Heal

Corrina Gould, Tribal Chair of the Confederated Villages of the Lisjan Nation and lead organizer for the Sogorea Te’ Land Trust, says she is often asked to do land acknowledgments. She says when she does these acknowledgments, as part of the tribe or the trust, it’s about building reciprocity. “It has to come with action items. It cannot just be words that we say.” Gould discusses how we can work together in reciprocity, sharing the story of the historic effort to return the Ohlone Shellmound and Village Site to Indigenous stewardship. 

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Coming Soon: Leading from the Feminine Newsletter 

Introducing the Leading from the Feminine newsletter, a vibrant resource in the flourishing world of leading from the heart, hands and spirit. This newsletter exists to bridge divides and celebrate connections within the rich tapestry of trailblazers who are evoking the feminine to lead with courage, vulnerability, intuition and empathy. In each issue, co-creators and long-time collaborators, writers and activists Nina Simons and Anneke Campbell, welcome you to join them as they illuminate the most intersectional, effective and beautiful work offering insight and solutions to many of the gender-based challenges we face today. Sign up today and make sure you receive the first issue. 

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Upcoming Bioneers Learning Courses 

We’re excited to announce that our new season of Bioneers Learning is online, and registration is open! You can register for our first-ever self-paced courses, along with courses covering topics such as the Rights of Nature movement, regenerative herbalism, and sacred activism.

Learn more 

Celebrate 35 Years of Bioneers – Win Tickets to Bioneers 2025!

In honor of Bioneers’ 35th anniversary, we’re giving away 5 pairs of tickets to our 2025 conference in Berkeley, March 27-29. For more than three decades, Bioneers has been at the forefront of environmental and social innovation, and this year’s event will be no exception. Join us to celebrate this milestone alongside visionaries and changemakers who are shaping a regenerative and equitable future. Enter now for your chance to be part of this transformative experience!

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2. Entry Period: “35th Anniversary Ticket Giveaway” (the “Sweepstakes”) commences at 12:01:01 AM (PST) on September 16, 2024, and ends at 11:59:59 PM (PST) on October 20, 2024 (the “Sweepstakes Period”).

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5. Prize Winner Selection: 5 winners will be randomly selected from among all eligible entries received at the end of the stated period, or within a reasonable time thereafter. Winners will be responsible for all U.S. and State taxes and/or fees. No transfer, substitution or cash equivalent of prizes permitted. Winners will be notified by email. Sponsor is not responsible for any delay or failure to receive notification for any reason, including inactive account(s), technical difficulties associated therewith, or winners’ failure to adequately monitor any email account. The winners must then respond to Sponsor within 48 hours. Should a winner fail to respond to Sponsor, Sponsor reserves the right to disqualify that winner and select a new one in a second-chance random drawing.

Prize: Two tickets to the 2025 Bioneer Conference

6. General Prize Terms: The value of Prizes may be taxable to Prize Winner(s) as income. All federal, state and local taxes, and any other costs not specifically provided for in these Official Rules are solely the Winners’ responsibility. Sponsor shall have no responsibility or obligation to a Prize Winner or potential Prize Winner who is unable or unavailable to accept or utilize the Prizes as described herein. The odds of winning the Sweepstakes depend on the number of Eligible Entries received. Noncompliance with any of these Official Rules may result in disqualification. ANY VIOLATION OF THESE OFFICIAL RULES BY A PRIZE WINNER OR ANY BEHAVIOR BY A PRIZE WINNER THAT WILL BRING SUCH PRIZE WINNER OR SPONSOR INTO DISREPUTE (IN SPONSOR’S SOLE DISCRETION) WILL RESULT IN SUCH PRIZE WINNER’S DISQUALIFICATION AS A PRIZE WINNER OF THE SWEEPSTAKES AND ALL PRIVILEGES AS A PRIZE WINNER WILL BE IMMEDIATELY TERMINATED.

The Sponsor assumes no responsibility for incorrect or inaccurate entry information whether caused by any of the equipment or programming associated with or utilized in this Sweepstakes or by any human error which may occur in the processing of the entries in this Sweepstakes. The Sponsor is not responsible for any problems or technical malfunction of any telephone network or lines, computer online systems, servers, or providers, computer equipment, software, failure of any email or players on account of technical problems or traffic congestion on the Internet or at any Web site, or any combination thereof, including, without limitation, any injury or damage to participant’s or any other person’s computer related to or resulting from participation or downloading any materials in this Sweepstakes. The Sponsor is not responsible for any typographical or other error in the printing of the offer, administration of the Sweepstakes, or in the announcement of the Prizes and Prize Winners. If, for any reason, the Sweepstakes is not capable of running as planned, including, without limitation, infection by computer virus, bugs, tampering, unauthorized intervention, fraud, technical failures, or any other causes beyond the control of the Sponsor which corrupt or affect the administration, security, fairness, integrity or proper conduct of this Sweepstakes, the Sponsor reserves the right in their sole discretion to cancel, terminate, modify or suspend the Sweepstakes. Should the Sweepstakes be terminated prior to the stated expiration date, notice will be posted on the Sponsor’s Web site and the Prizes may be awarded to winners to be selected from among all Eligible Entries received up until and/or after (if applicable) the time of modification, cancellation or termination or in a manner that is fair and equitable as determined by the Sponsor. All interpretations of these Official Rules and decisions by the Sponsor are final. No software-generated, robotic, programmed, script, macro or other automated online or text message entries are permitted and will result in disqualification of all such entries. The Sponsor reserves the right in its sole discretion to disqualify any individual they find to have tampered with the entry process or the operation of this Sweepstakes; to be acting in violation of these Official Rules; or to be acting in an unsportsmanlike or disruptive manner, or with intent to annoy, abuse, threaten or harass any other person or to have provided inaccurate information on any legal documents submitted in connection with this Sweepstakes. CAUTION: ANY ATTEMPT BY ANY INDIVIDUAL TO DELIBERATELY DAMAGE ANY WEBSITE OR UNDERMINE THE LEGITIMATE OPERATION OF THE SWEEPSTAKES IS A VIOLATION OF CRIMINAL AND CIVIL LAWS AND SHOULD SUCH AN ATTEMPT BE MADE, SPONSOR RESERVES THE RIGHT TO SEEK DAMAGES FROM ANY SUCH INDIVIDUAL TO THE FULLEST EXTENT PERMITTED BY LAW. Entrants agree to indemnify and hold harmless the Sponsor from any and all liability resulting or arising from the Sweepstakes, to release all rights to bring any claim, action or proceeding against the Sponsor.

8. Privacy Policy: Bioneers and giveaway partners may collect personal data about participants when they enter the sweepstakes/when a winner is selected. Personal data may include: Name, email, address, home and office phone numbers and other supplied demographics-related information. All entrants will be automatically added to the Bioneers email list. They may opt out of emails at any time.

9. SPONSOR: THE SWEEPSTAKES IS SPONSORED BY BIONEERS/COLLECTIVE HERITAGE INSTITUTE, 215 LINCOLN AVE #202, SANTA FE, NM 87501.

Celebrate 35 Years of Bioneers – Win a Free Bioneers Learning Course!

As part of our 35th anniversary celebration, we’re excited to offer 5 lucky winners a free Bioneers Learning course. Dive deep into the knowledge and insights that have made Bioneers a leader in environmental and social innovation for over three decades. Whether you’re passionate about sustainability, social justice, or personal growth, our courses provide the tools and inspiration to make a real impact. Don’t miss this chance to expand your mind and your skills—enter now to win!

Any Bioneers Learning course, excluding “A Course on the Imaginal: Cultivating the Visionary Self,” may be selected by the giveaway winners.

Entry Form


Click Here for the Course Giveaway Official Rules

1. NO PURCHASE NECESSARY TO ENTER OR WIN. PURCHASE OR PAYMENT OF ANY KIND WILL NOT INCREASE YOUR CHANCES OF WINNING. VOID WHERE PROHIBITED OR RESTRICTED BY LAW. THE SWEEPSTAKES IS SPONSORED BY BIONEERS/COLLECTIVE HERITAGE INSTITUTE, 215 LINCOLN AVE #202, SANTA FE, NM 87501.

2. Entry Period: “35th Anniversary Course Giveaway” (the “Sweepstakes”) commences at 12:01:01 AM (PST) on September 16, 2024, and ends at 11:59:59 PM (PST) on October 20, 2024 (the “Sweepstakes Period”).

3. Eligibility: To take part in the Sweepstakes, participants must be legal residents of the United States or Canada (excluding Quebec, where the promotion is void), and at least 18 years of age at the time of entry. Employees (and their immediate families, i.e., parents, spouse, children, siblings, grandparents, stepparents, stepchildren and stepsiblings) of Bioneers and its giveaway affiliated partner companies, sponsors, subsidiaries, advertising agencies and third-party fulfillment agencies are not eligible to enter Sweepstakes. By participating in this Sweepstakes, entrants: (a) agree to be bound by these Official Rules and by the interpretations of these Official Rules by the Sponsor, and by the decisions of the Sponsor, which are final in all matters relating to the Sweepstakes; (b) to release and hold harmless the Sponsor and its respective agents, employees, officers, directors, successors and assigns, against any and all claims, injury or damage arising out of or relating to participation in this Sweepstakes and/or use or misuse or redemption of a prize (as hereinafter defined); and (c) acknowledge compliance with these Official Rules.

4. To Enter: Enter required information in the  Giveaway Signup form above during the eligible period. Contestants may only enter the Sweepstakes once. If multiple entries connected to a single person or email address are received, only one entry will be eligible. All entries submitted in accordance with these Official Rules shall be hereinafter referred to as “Eligible Entries.”

5. Prize Winner Selection: 5 winners will be randomly selected from among all eligible entries received at the end of the stated period, or within a reasonable time thereafter. Winners will be responsible for all U.S. and State taxes and/or fees. No transfer, substitution or cash equivalent of prizes permitted. Winners will be notified by email. Sponsor is not responsible for any delay or failure to receive notification for any reason, including inactive account(s), technical difficulties associated therewith, or winners’ failure to adequately monitor any email account. The winners must then respond to Sponsor within 48 hours. Should a winner fail to respond to Sponsor, Sponsor reserves the right to disqualify that winner and select a new one in a second-chance random drawing.

Prize and estimated retail value: One free upcoming Bioneers Learning course of the winners’ choosing (price values vary)

6. General Prize Terms: The value of Prizes may be taxable to Prize Winner(s) as income. All federal, state and local taxes, and any other costs not specifically provided for in these Official Rules are solely the Winners’ responsibility. Sponsor shall have no responsibility or obligation to a Prize Winner or potential Prize Winner who is unable or unavailable to accept or utilize the Prizes as described herein. The odds of winning the Sweepstakes depend on the number of Eligible Entries received. Noncompliance with any of these Official Rules may result in disqualification. ANY VIOLATION OF THESE OFFICIAL RULES BY A PRIZE WINNER OR ANY BEHAVIOR BY A PRIZE WINNER THAT WILL BRING SUCH PRIZE WINNER OR SPONSOR INTO DISREPUTE (IN SPONSOR’S SOLE DISCRETION) WILL RESULT IN SUCH PRIZE WINNER’S DISQUALIFICATION AS A PRIZE WINNER OF THE SWEEPSTAKES AND ALL PRIVILEGES AS A PRIZE WINNER WILL BE IMMEDIATELY TERMINATED.

The Sponsor assumes no responsibility for incorrect or inaccurate entry information whether caused by any of the equipment or programming associated with or utilized in this Sweepstakes or by any human error which may occur in the processing of the entries in this Sweepstakes. The Sponsor is not responsible for any problems or technical malfunction of any telephone network or lines, computer online systems, servers, or providers, computer equipment, software, failure of any email or players on account of technical problems or traffic congestion on the Internet or at any Web site, or any combination thereof, including, without limitation, any injury or damage to participant’s or any other person’s computer related to or resulting from participation or downloading any materials in this Sweepstakes. The Sponsor is not responsible for any typographical or other error in the printing of the offer, administration of the Sweepstakes, or in the announcement of the Prizes and Prize Winners. If, for any reason, the Sweepstakes is not capable of running as planned, including, without limitation, infection by computer virus, bugs, tampering, unauthorized intervention, fraud, technical failures, or any other causes beyond the control of the Sponsor which corrupt or affect the administration, security, fairness, integrity or proper conduct of this Sweepstakes, the Sponsor reserves the right in their sole discretion to cancel, terminate, modify or suspend the Sweepstakes. Should the Sweepstakes be terminated prior to the stated expiration date, notice will be posted on the Sponsor’s Web site and the Prizes may be awarded to winners to be selected from among all Eligible Entries received up until and/or after (if applicable) the time of modification, cancellation or termination or in a manner that is fair and equitable as determined by the Sponsor. All interpretations of these Official Rules and decisions by the Sponsor are final. No software-generated, robotic, programmed, script, macro or other automated online or text message entries are permitted and will result in disqualification of all such entries. The Sponsor reserves the right in its sole discretion to disqualify any individual they find to have tampered with the entry process or the operation of this Sweepstakes; to be acting in violation of these Official Rules; or to be acting in an unsportsmanlike or disruptive manner, or with intent to annoy, abuse, threaten or harass any other person or to have provided inaccurate information on any legal documents submitted in connection with this Sweepstakes. CAUTION: ANY ATTEMPT BY ANY INDIVIDUAL TO DELIBERATELY DAMAGE ANY WEBSITE OR UNDERMINE THE LEGITIMATE OPERATION OF THE SWEEPSTAKES IS A VIOLATION OF CRIMINAL AND CIVIL LAWS AND SHOULD SUCH AN ATTEMPT BE MADE, SPONSOR RESERVES THE RIGHT TO SEEK DAMAGES FROM ANY SUCH INDIVIDUAL TO THE FULLEST EXTENT PERMITTED BY LAW. Entrants agree to indemnify and hold harmless the Sponsor from any and all liability resulting or arising from the Sweepstakes, to release all rights to bring any claim, action or proceeding against the Sponsor.

8. Privacy Policy: Bioneers and giveaway partners may collect personal data about participants when they enter the sweepstakes/when a winner is selected. Personal data may include: Name, email, address, home and office phone numbers and other supplied demographics-related information. All entrants will be automatically added to the Bioneers email list. They may opt out of emails at any time.

9. SPONSOR: THE SWEEPSTAKES IS SPONSORED BY BIONEERS/COLLECTIVE HERITAGE INSTITUTE, 215 LINCOLN AVE #202, SANTA FE, NM 87501.

Indigenous Forum – Rematriation: Indigenous Women’s Leadership

Rematriation centers Indigenous Women’s leadership for the restoration and regeneration of land and water. By revitalizing Indigenous knowledge, honoring traditions and renewing annual cycles of life, rematriation directly addresses harms caused by patriarchal extraction and violence. In this panel featuring Corrina Gould, Caleen Sisk and Jessica Hutchings, these three powerful Indigenous women share “real-life” examples of rematriation, the ripple effects of these practices, and ways that we can all get involved to Indigenize the future.

This discussion took place at the 2024 Bioneers Conference.

Corrina Gould, born and raised in the village of Huichin (now known as Oakland CA), is the Tribal Chair for the Confederated Villages of Lisjan Nation and co-founded and is the Lead Organizer for Indian People Organizing for Change, a small Native-run organization; as well as of the Sogorea Te’ Land Trust, an urban Indigenous women-led organization within her ancestral territory. Through the practices of “rematriation,” cultural revitalization and land restoration, the Land Trust calls on Native and non-Native peoples to heal and transform legacies of colonization and genocide and to do the work our ancestors and future generations are calling us to do.

Jessica Hutchings, Ph.D., (Ngāi Tahu, Ngāti Huirapa, Gujarati) is nationally (in New Zealand) and internationally recognised as a leader and researcher in Indigenous food systems and Māori food and soil sovereignty. A founding trustee of the Papawhakaritorito Charitable Trust that works to uplift Māori food and soil sovereignty, she is herself a food grower and has been a member of Te Waka Kai Ora (the Māori Organics Authority) for 20+ years. A widely published author on food sovereignty issues, Jessica has been working at the crossroads of Indigenous knowledge, environmental wellbeing, and Indigenous social justice, organic farming and self-determination for 30+ years.

Chief Caleen Sisk, the Spiritual Leader and Tribal Chief of the Winnemem Wintu Tribe since 2000, is an internationally known speaker on traditional tribal and spiritual issues including topics such as water and global warming. In addition, Chief Sisk is the Spiritual and Environmental Commissioner for ENLACE Continental, an international network of Indigenous women. Throughout her career she has focused on maintaining the cultural and religious traditions of her tribe as well as advocating for California salmon restoration, conferring rights to rivers and the protection of Indigenous sacred sites.

At the Crossroads of Indigenous Knowledge, Environmental Wellbeing and Social Justice

Jessica Hutchings, Ph.D., (Ngāi Tahu, Ngāti Huirapa, Gujarati) is nationally (in New Zealand) and internationally recognized as a leader and researcher in Indigenous food systems and Māori food and soil sovereignty. A founding trustee of the Papawhakaritorito Charitable Trust that works to uplift Māori food and soil sovereignty, she is herself a food grower and has been a member of Te Waka Kai Ora (the Māori Organics Authority) for 20+ years. A widely published author on food sovereignty issues, Jessica has been working at the crossroads of Indigenous knowledge, environmental wellbeing, and Indigenous social justice, organic farming and self-determination for 30+ years.

Jessica spoke with Bioneers Senior Producer Stephanie Welch about her work at the 2024 Bioneers Conference.

Part 1: Papawhakaritorito Farm

Part 2: Six values of hua parakore, Māori organics


Transcript

Part 1: Papawhakaritorito Farm

My earliest connection to farming is before I was born. My ancestors were farmers and were growing food, so on my Indian side, I’m from Gujarat in India, from a little village called Matwad down near Dandi Beach, and my grandfather and his parents, and the generations beyond that all lived a subsistence lifestyle off the land. So before I even appeared in this form in this lifetime, it was already kind of manifesting itself. 

Then on the other side of what we call our whakapapa in our culture in New Zealand, in Aotearoa, I come from Ngāi Tahu, from Ngāti Huirapa, which is a big tribe on the South island. And my people down there, we’re not so much farmers, but we had a practice of mahinga kai, which is what we describe as our food gathering. So we would live on the coast in the warmer months of the year and have shellfish and what we call kaimoana, seafood, and then in the colder months, we’d move into the interior inland, and we’d have us some foraged food and find our food sources in there. 

My ancestors on both sides of my genealogy have been hunting and gathering and growing food forever. But I think the beautiful thing is on my Indian side, there’s such diversity in the food that was grown. And so a lot of the grains that my ancestors grew are grains that are not really around these days. They’re not part of a mainstream food system, you know, like all of the different varieties of ragi, of millets, all the different varieties of beans, of rice. You know? We don’t see any of that around. 

Somewhere inside me there’s this kind of call to bring back the diversity in our food system, and that’s what we’re really trying to do on our little farm—Papawhakaritorito—just north of Wellington in Aotearoa.

I live on 12 acres. It’s all women-run. I live there with my wife and my mom. I’ve been there for 20 years now. So I’ve been tending that soil or Hineahuone, who’s our soil deity, for 20 years—no pesticides, no chemicals, working and being with those natural rhythms of the land.

Papawhakaritorito Farm. Photo courtesy of Papawhakaritorito Trust

We do research. We’re in charge of our own Indigenous knowledge production. I do not have to publish in academic journals if I don’t want to. We do practice. We run courses. We run online courses, and people come up to the farm and we have traditional gatherings and workshops, how to make compost, how to work with the soil in a way which really enhances the soil microbes. So we’re very much about how can we feed the bacteria and the fungi and the nematodes and the protozoa; what’s the relationship between all of those entities, which we describe as our grandchildren of our soil deity, so the mokopuna of Hineahuone, and trying to teach a different way of food and farming, which doesn’t do harm to the soil, which actually replenishes and puts back.

The major part of our week is getting out into the māra or the garden, tending to the soil, growing the food, making sure we understand what we need to sow in order to have succession crops coming on, and then make sure that we’ve got good distribution so that nothing is wasted, so that food actually reaches—In the first instance, we feed our extended family. It’s all about feeding our extended community and helping our people get off the global capitalist food system back into the Indigenous foodways.

We’re all about providing I suppose hope and alternate futures for Indigenous communities in New Zealand, to move them on a pathway from conventional farming to organics, or what we call Hua Parakore, Māori organics. 

Then the third part of the trust is about evidence based Indigenous storytelling. I’ve been involved as a lead presenter, writer and collaborator in an eight-part TV series for our Indigenous broadcaster on Māori organics and ‘fixing’ the broken food system through returning to Indigenous knowledge and right relationship with the Earth. Indigenous led storytelling is something I have always had a deep passion for. It is important that we as Indigenous peoples set the narrative and the frame and show there’s a different way to produce food, without pouring pesticides and chemicals on our lands to be able to grow food. 

We can’t negate the impact that colonization has had on Indigenous farming. So the land that Māori communities or our tribes were able to retain, which has all been stripped of forests, has been farmed conventionally for generations. And so it’s just having pesticides and chemicals thrown on it. There’s a lot of work, like there is everywhere at this time across all these kind of complex layers to decolonize food and farming and agriculture for our own people in New Zealand. 

We just hold space for a little period of time where there is a beacon of hope, a beacon of light of what could be achieved. People might just need to touch and connect with us for a very short period of time, and then they can bounce back to their own communities and take the bits of knowledge and then start to grow their own food or create their own models for self-empowerment. 

It’s hard work, but it’s heart work, and there’s a whole process of grief in that, because a lot of the Indigenous farmers in New Zealand who are farming conventionally, you know, they’re bringing a dividend back from the commodities market, back to their people and back to their tribes. And that’s really important for our people. For a lot of people, that’s where their bread and butter is from. So we need to do it with a really loving heart. 

If you don’t know about the soil food web from a biological standpoint, but you’ve only understood the soil from a chemical analysis of it, and then a farm advisor or chemical company said, well, your soil’s lacking in this chemical here, let’s pour it on, then you’re not going to have any understanding about microbes and bacteria and the relationship between bacteria and fungi. So we need to recreate this world for our Indigenous farmers to come into it. 

We have a beautiful saying in our language—Me aro koe ki te ha o Hineahuone—Pay heed to the dignity of women. Not only was Hineahuone the first human to be formed in our creation stories, she is also the deity of our soil, so right now at this time, as Indigenous women we are calling out that it’s time to return to right relationships with our soils.


Part 2: Six values of hua parakore, Māori organics

Let’s start with a really foundational value, which is whakapapa, we understand it as genealogy, but really when we think about whakapapa, I think about the whakapapa, my genealogy of who I am as a farmer, on whose land do I stand. So although I’m Indigenous, my tribe is in the south island and I live in the north island. So I’m farming as a guest on somebody else’s tribal area, on The Ātiawa’s tribal area, although we own the land in private Western ownership. 

But it’s about having that understanding. And a lot of farmers don’t have that understanding, and a lot of organic farmers don’t even have that understanding, on whose Indigenous land are you standing. So whakapapa, what’s your genealogy; where are you standing? Then it’s also, too, about the whakapapa or the genealogy of the seed. Where does the seed come from? And then it’s also, too, about the whakapapa or the genealogy of the inputs. What’s going into your farming system? 

So these are things that we’d think about in organics anyway, but when you wrap it up and talk about that in our own cultural frameworks in terms of whakapapa, then our people understand it. It’s not something that’s, “oh, organics, that’s for white people; that’s not for me”. It’s like, no actually, that is for you; let’s talk about it in terms of this Indigenous value of whakapapa.

Photo courtesy of Papawhakaritorito Trust

The next value is mauri. And it’s about vibration. And we use it as an environmental performance indicator. We understand the health of our waterways or the health of our forests in relation to this value of mauri. And mauri could be understood as vibration, as chi, as prana, as energy, as resonance. And so if we have a high resonance, then we’re going to have wellbeing. And if we have a low resonance, then we’re unwell and we need to do something to lift our vibration. Think of composting. You know, mauri rich, life-giving compost doesn’t smell anaerobic. We rub it between our fingers and it leaves a nice black color in between our fingers. 

And it’s about soil health. In Western terms you might understand it as, at harvest time, you would test vegetables and fruit around the Brix level, having high sugars or low sugars. So high sugars is high mauri. So there’s a correlation there. You know? We’re all talking about the same thing. 

Another value in our organic system is mana. We think about mana in our organic system as the health and safety and the wellbeing of the people who are on the farm as well. So it’s not just about the farm itself and the environment, but it’s also, too, about the people.

We describe ourselves as Indigenous people in New Zealand as tangata whenua. So tangata meaning “people ” and whenua meaning “land”. We’re people of the land. So you can’t separate us from the land. It’s how we know ourselves. 

Tribally, we describe ourselves as mana whenua, so mana, this value that I’ve just described, mana whenua is the people who have the authority over that tribal area. 

Another value in the Māori organic system is wairua, “two waters” may be one way to understand it. Spirit is another way to understand it. How can we bring spirit, how can we bring spirituality, how can we bring ceremony into our practices? One of the things we do on our farm is we have what we call pou atua – or it’s a post in the ground, but it’s a representation, a manifestation of our deity, of our atua. And so that brings spirit into our garden. We say prayer before we harvest. We say prayer before we turn compost. And these are not Christian prayers from the colonizer, these are prayers which reach into our godly landscapes, our earthly landscapes. 

Te Ao Tūroa, which is the natural world, is another value and another principle. And that’s about our interconnected Indigenous woven universe. And I love to think about that as a farmer is – from the microbes in the soil reaching all the way up to the starry realms. The microbes are just that reflection of what’s happening in the starry realms in the cosmos. So Te Ao Tūroa reminds us that everything is always interconnected. It really pushes quite hard against the reductionist, mechanistic way that Western agriculture—chemicals and pesticides—claim a falsity around like glyphosate, you know, saying well we’re only going to spray—It’s okay, it’s only going to kill this, this, and this, not this. In Te Ao Tūroa, everything is connected. 

And the last value, which I just adore, and as I’m getting older is really coming forth for me, is this value of Māramatanga, higher consciousness and awareness. And so when we grow food, as a Hua Parakore producer, as a Māori organic farmer, we describe it as growing what we call kai atua, kai being “food” and atua being “deity”. We’re growing it in the godly landscapes and the landscapes of our deity. We’re growing food in our godly landscapes, fit for us, as manifestations of our deity ourselves. And so when we do that, we’re actually eating and consuming at elevated consciousness.

So when we have all of those six values in operation at the same time, we produce what we describe as a Hua Parakore or a Māori organic product. So it’s much more than organics. And this is what our old people, our ancestors, this is what they were eating every day. This is what feeds culture. This is what feeds wellbeing. We are truly guests in the magic of the life of soil.

From the Good Earth: A Photo Essay of Traditional Agriculture Around the World

In the 1980s, on a quest to understand the regionally-adapted ways in which traditional agriculture is able to feed people while tending the health of the land, Michael Ableman set out,  on a journey to photograph agrarian cultures around the world to learn the “ valuable information [they had] for modern destructive society.”  Michael was accompanied, on part of the journey (to the  Russian Far East and Mongolia) by legendary environmentalist David Brower who was a key supporter of the project. A master photographer and author of four books on the relationships between food, land, people and culture, Michael is, most of all, a great farmer who considers himself, even after almost 50 years of farming, “a beginner.” In this photo essay, Michael reflects back on that journey and some of the photographs that appeared in his first book  From The Good Earth, A  Celebration of Growing Food Around the World.

Michael Ableman currently operates Sole Food Street Farm as well as the large, highly-diverse, rural Foxglove Farm in British Columbia. 

All photos are copyrighted and cannot be distributed, reproduced, or reused in any way without the explicit permission of the photographer (Michael Ableman).

Photos are from these books authored by Michael Ableman: Fields of Plenty: A Farmer’s Journey in Search of Real Food and the People Who Grow It, From the Good Earth: A Celebration of Growing Food Around the World, and Street Farm: Growing Food, Jobs, and Hope on the Urban Frontier.

 This article is a transcribed, edited excerpt of a conversation with Michael Ableman

MICHAEL ABLEMAN: By the early 1980s, I had already been farming for a while, and I was interested in understanding more about this 7,000-year tradition I’d stepped into, considering myself, as I still do today after 44 years, a beginner. I was interested in what the lineage is and whose shoulders I’m standing on. At the same time, I was fascinated with the idea of hiking in the Himalayas, the highest mountain range in the world.

On the way there, I stopped to see a friend who was living and working in China and ended up in the city of Xindu. In those days, there weren’t a lot of foreign visitors in China and visiting rural areas was not something that was encouraged, but I was curious, so I walked for hours on the outskirts of the city on a path that led up a hill, and what I saw was remarkable. There was a vast network of fields being farmed by multigenerational families—kids with their parents and grandparents and, in some cases, even their great grandparents. Those fields had been farmed the same way, over and over, for thousands of years, and yet still appeared fertile and productive without the use of industrial methods. The thought struck me: “How is it possible? There were places near where I was farming in California where the land had been made useless after just a single decade.” I thought it was incredible, and I began photographing feverishly.

Outside of Xiamen in Fujian Province, China – © Michael Ableman

This image exemplifies the ability the Chinese had, at that time (1983), to feed a billion people on only 11% of their land base using the techniques that had been passed down since the Han dynasty. It is a highly intensive system.

When I returned home from that journey, I was on fire with curiosity. I was young and fearless at that point of my life (neither of which I am now). I was intensely curious, and I was completely amazed and fascinated at the possibility that the profession I had chosen had a deep-rooted, vast, indigenous knowledge and history. I wanted to learn from it, and I wanted to understand how the work I was doing related to these other cultures that had been doing it for thousands of years.

China – © Michael Ableman

But it wasn’t some sort of romantic quest for a mythic golden age; I wasn’t that stupid. I knew that the places, people and situations that I was looking at were also fraught with challenges and problems. It was more of an intense desire to learn and to record what I was seeing. I spent another winter in China because it was the oldest traditional agriculture in the world. I thought there was no better place to start exploring.

© Michael Ableman

This two-acre onion field was being watered by hand. It was fascinating–like watching a well-choreographed dance. The equipment, which seems so rudimentary, is really well made, and the process is extremely balanced. The man was using both containers at the same time. I watched the entire thing and what was really profound is that two men using watering buckets could irrigate a two-acre field in about two hours without a word spoken. They both were in their 70s and had enormous physical strength, but what I saw was less about physical exertion and more about careful planning and balance. There was a great calm about the whole experience. It was a beautiful, silent dance.

I spent the entire next winter in the Andes in terraced fields built by the Incas that were so steep that farmers were known to fall out of them.

500-year-old terraces in Peru – © Michael Ableman

Capturing this image was a three-day process in order to get the lighting right. It gave me a lot of respect for Ansel Adams who would sit and wait for days just to make one frame.

I also traveled to East and Central Africa to try to catch a glimpse of the remnants of the few traditionally agrarian tribes that were still there. Pastoralists were dominant in those regions, but there were some really interesting examples of agrarian people making their own tools and doing some pretty cool stuff.

© Michael Ableman

This photo was taken in the mountains of Burundi at the market in a little town called Ijenda where I lived for a while. The sorghum that the women are working with is made into a slightly fermented drink that’s sipped communally out of a common gourd with straws cut from a local tree. At the time, it was a very popular drink, but you would never see somebody sitting at home alone drinking it. It was a communal and social experience.

There’s an energy to this image of the women, a kind of excitement and enthusiasm around what’s happening. It’s a swirl of color and energy.

There was, at times, a tendency for me to romanticize the experiences I was having with the people I was visiting and sometimes to project my own ideas onto what I was seeing, feeling and experiencing as I was photographing them, but I had to keep all that in check.

People are basically just trying to survive, but the simplicity of some of those farming systems and the long history of those people on the land hold valuable information for modern destructive society.

© Michael Ableman

The Moroccan markets are just incredible. I love the visual perspective of the passing of feet, the colorful clothing, the robes that people were wearing, and the vendor on the ground selling citrus and other items.

Enna Sicily – © Michael Ableman

After Africa, I went to Southern Europe to Sicily and other places where I could photograph remnants of the traditional agriculture of that region.

© Michael Ableman

In this image of an Italian olive merchant, you can see the diversity of olive varieties. There is also a diversity in the ways that olives were prepared, which is an almost lost art, but one that is coming back.

Traveling in Italy, I saw olive and carob trees that were four to five thousand years old growing wrapped around each other. The planting together was intentional because the carob is a legume that fixes nitrogen and feeds the olive tree.

Catania, Italy – © Michael Ableman

Those ancient, long-term perennial systems are some of the most interesting to me because I’ve always believed that the fundamental structure of a farm has to be the perennial. The perennials have to be the anchor on the farm on many different levels—holding soil, creating habitat, reducing the churning of the ground, providing shade, etc. The folks in Italy know so much about all of that, as well as the importance of having a lot of diversity in their cultivars.

© Michael Ableman

This image is from the Russian far east near Ulan-Ude in East Siberia. It’s so emblematic of the time: the style of dress, the soldiers and the seriousness with which people reflect on their cabbages.

David Brower had invited me to go to the Russian far east to Baikal the year I turned 40 (27 years ago). He had just turned 80. David had a longtime interest in Lake Baikal in Siberia because it is the oldest, deepest and largest body of freshwater on the planet with species that don’t exist anywhere else. David felt that it was one of the planet’s critical ecological cornerstones that needed to be preserved.

It was an extremely hard trip—long flights followed by long train trips. Transportation was not terribly functional. Food was not good; in fact, it was awful. When we eventually got to Ulan-Ude on Lake Baikal, David said to me, “Michael, I want to go to the Mongolian side of Baikal.”

So, we went down to the Mongolian consulate in Ulan-Ude and they said, “You’ve got to be kidding. You should have started six months ago to get that visa; there’s no possibility.” David had written two autobiographies, and he had one of them with him; I asked him to give it to me. There’s a page in that book with him and the Dalai Lama arm-in-arm with big smiles, so I opened it up to that page and I slid it on the table over to the consular agent. Then things happened fast. We got the visas right away. The agent even phoned and got us a ride in an ambulance. It was a hellish trip, super hard but super interesting.

The ambulance could only take us so far, so we took a train to Ulaanbaatar, the capital of Mongolia. As we were standing on the train platform, a drunk guy came right up to my face and out of the blue for no reason punched me as hard as he could in the stomach and put me out onto the ground.

After that, I decided to take a taxi to the marketplace, which is miles up above the city. I began photographing what was quite an incredible scene, but I didn’t realize that I shouldn’t have been there. A gang of young people chased me and pelted me with rocks; I barely got the hell out of there.

I began to realize that photographing those different cultures could be interpreted as appropriation of ideas, information and images that I could never really understand because I wasn’t from those places, and that would be a reasonable criticism. I questioned myself. I heard about people in various parts of the world who thought that taking their photographs was akin to stealing their spirits.  Some Western people would laugh at that idea, but I began to believe that there may be some truth to it. Was I stealing the spirits of the people that I was photographing?

But I felt what I was doing was fundamentally different. I was not a journalist or photojournalist. I didn’t step out of my office at The New York Times and fly off to some remote place. My daily work for most of the year was using my hands to grow food for my own community. Everywhere I went, I carried in my back pocket a little booklet of photographs of my farm and of me out in my fields. I thought that was critical because I shared a connection to the land and a shared interest in farming with the people I was taking photos of. Mind you, some people were farming from pure personal survival perspectives, some were farming to feed more than themselves. I was farming for both reasons, to feed my family and as a livelihood.

But the common thread was farming; that was a bridge. I’m sure I made mistakes, but I feel like that gave me a valid reason to be doing what I was doing. Often, when people see the portraits I made of other farmers, they comment that in many of the photos the farmers are looking into the camera, and you can see that there was a relationship there. Those images could not have been made without some connection. When I say relationship, I don’t mean that I was living with them or that I spent weeks there, but there was some sort of commonality established before the camera got pulled out. 

I never made a photograph of anyone without first developing even just the briefest of relationships. David Brower, who was involved in this project from its inception, said at a public event, “Notice how people in Michael’s photographs are connecting to the person behind the camera.”

Karen tribe in northern Thailand winnowing beans – © Michael Ableman

There’s a sister image to this, which is of our friend Caroline, a Hopi elder, whom we spent a lot of years with at Hotevilla-Bacavi on Third Mesa in Arizona. Why would I be mentioning her in the context of this Karen tribesman? At the entrance of Hotevilla, there were hand-painted signs saying “no photographing, no drawing, no recording, no filming.” I was always very respectful of that, but in time Caroline gave me the permission to take some photographs of her, also winnowing beans. She had an amazing collection of bean seeds. When the time came for the book to be published, I knew there was no way I could use an image of her without her explicit permission.

So, I showed her a series of different images, and she said, you can use one of them if it’s next to the one of the Karen people winnowing beans. She understood acutely that there was a relationship that existed between Indigenous people all over the world, and she wanted to be thought of in relationship to that.

© Michael Ableman

I took this photo in Todos Santos in the mountains of Guatemala, a little village where we spent a month living with a local family. This is a man on his way to the market outside an old church to sell his wares. The entire village, at that time, was made up of widowed mothers, children and old people. Inside the church where the market was held, the walls were riddled with bullet holes because all of the young men of that village were herded into the church during the civil war and murdered there.

Rock formations at Rancho La Puerta, Mexico near the U.S. Mexico border. – © Michael Ableman

This picture was taken looking south. Directly to my back, to the north, would have been Trump’s steel wall. We guard the borders and build fences and walls to keep out the very people whose hands are doing all the work to grow our food. We’re talking about people who risk their lives to make that journey. The craziest damn stories: being put in a refrigerated truck for hours and hours, stuffed into trunks of cars, all kinds of crazy shit to do the work in service industries, restaurants, factories and farms, that most Americans will no longer do. It’s an absurd situation, and it’s heartbreaking to see what people have to go through to survive.

Hilario Alvarez (second from the left) with his parents, wife and children – © Michael Ableman

Hilario slipped over the border in his late teens as an “illegal” farm worker and eventually became a farm owner employing 100 people with a very successful farming operation. It’s one of those rare but important stories to tell because, historically, people like Hilario are not celebrated for their contributions. He’s an exceptional farmer.

Caption Peppers grown on Hilario Alvarez’s farm in Eastern Washington. – © Michael Ableman

I wrote the book The Good Earth: A Celebration of Growing Food Around the World based on these journeys, but when I completed those incredible international visits recording those traditional cultures, I realized that, in a sense, I had been looking at the remnants of where agriculture has come from. I felt that I should also look at what’s happening now and what we are moving towards in the future, so, I delved into the hardest images that I made, the ones of industrial agriculture in California’s Central Valley, the largest feedlot in the world. I went up in helicopters that spray pesticides and did all sorts of crazy shit just to get striking visual examples of industrial agriculture for people who were unaware of the scale of its impact and devastation. I thought if they could see it, maybe they’d want to do something about it.

© Michael Ableman

This very emblematic image taken after the harvest in a California Central Valley cotton field has been used repeatedly by Patagonia and others to illustrate how incredibly destructive we have been in a very short amount of time to the land which we are inextricably tied to and dependent on. The contrast is stark between this field likely totally depleted in less than a decade and some of the fields I saw in China and Peru that were being farmed continuously for thousands of years and were still fertile and productive.

© Michael Ableman

This is a celery field in the Oxnard Plain in Ventura County being fumigated. You can see the sprayer in the background. I didn’t sneak this photograph. The man is posing. He’s looking at me. I think his stance, his willingness to pose, demonstrates a certain pride. This is not a critique of this person. That’s an important point. He was part of a system. The system and the thinking behind the system are all wrong. And yet, I think there was a certain pride in the power of chemistry, the power of the industrial mindset, the power of the ability to control and manipulate the natural world.

© Michael Ableman

This is the same celery field in Oxnard. That chemical being sprayed directly onto the crop’s leaves and stems enters the plant’s cells and then subsequently enters into our cells when we eat it. I believe that in those days they sprayed every 10 days, so you’ve got to understand that the chemical became fully embedded in the crop.

Lettuce field in the Coachella Valley – © Michael Ableman

This farmer is pouring fertilizer into a furrow irrigation ditch. It’s crazy, it’s one of the hottest places in California, and they’re furrow irrigating (flooding the rows between crops). This is not precision farming. The day I was there, it was probably 110 degrees, and probably 80% of that overhead irrigation that you see in the background was evaporating into the atmosphere. So, the whole process makes no sense.

A Young Artist-Activist Works for Equity in the Food System

Minkah Taharkah is an artist, poet, farmer, and organizer. While a student at UC Berkeley, she co-founded Black Earth Farms based on her desire to eat healthy and affordable food and to provide the local community with the same opportunity. Black Earth farms also provided a vehicle for BIPOC community members to get actively involved in the Food Justice Movement.

Growing up in Leimert Park, a vibrant Black neighborhood of Los Angeles, helped ignite both her artistic creativity and her passion for social justice, and Minkah now works for the California Farmer Justice Collaborative, supporting farmers and farmworkers who are challenging racism and structural discrimination in the food system. She also works with The Butterfly Movement, an organization/network that seeks to empower Black women and girls, foster their entrepreneurship, and advocate for social equity.

Arty Mangan of Bioneers interviewed Minkah at a recent Bioneers Conference. The photos, by Jan Mangan, are accompanied by Minkah’s personal reflections on fashion, dance and art.

ARTY MANGAN: You currently live in Fresno, the number one agricultural county in the country. Why did you choose to live there?

MINKAH TAHARKAH: I’m homesteading, which I have wanted to do for a while. I’ve been like a seed in the wind for a time. I lived in Yosemite for a while, and up in Tuolumne County. I lived in the Bay Area for about eight years. I lived in Ghana for a year. And then I came to Fresno because I farm and work with farmers.

Living in Fresno and seeing the connections between urban and rural regions and cultures has been really eye-opening. The Central Valley is such a hub of agriculture, not just in the state or the country, but in the world. Unfortunately, the people there face a lot of injustice and exploitation. I work with farmworkers who are experiencing what I call “nutricide”—their health is being depleted because they don’t have access to good nutrition; and that’s a bitter irony because those folks working in the fields are the ones harvesting healthy produce for other people. So, there is a lot of work to do, and part of the reason I’m there is to work with farmworkers and farmers, including Black, Latino and Hmong farmers.

“I got this outfit from an amazing designer Mama Amatullah. Mama Amatullah and her husband Baba Shakah specialize in making amazing diasporic couture prints, working with cloth and material makers from Africa to make fantastic designs.” Photo by Jan Mangan

ARTY: How did you, who grew up in an urban environment, get interested agriculture?

MINKAH: I co-founded Black Earth Farms with a few of my colleagues from UC Berkeley in 2019 after we did a bit of trekking through Cuba and Jamaica learning from different farmers about their different techniques and practices. One of those colleagues, Diego Jimenez, taught a permaculture class at Berkeley. While I was a student there, I studied environmental science through the “Society and Environment” track, but that didn’t necessarily bring me into direct connection with the land and farming.

 And at the time, I had become interested in growing food because I was a student on a very limited budget spending a lot of money on rent, and I’m a vegan and wanted to eat well, but I could not afford Berkeley Bowl, so I knew I had to do something. So, we began growing food on campus. In 2019, Will Smith, Diego Jimenez, Jibril Kaiser and I worked together to co-found Black Earth Farms utilizing spaces on the Berkeley campus. There had been some similar projects initiated by students already, such as the Gill and Oxford tracts, where food was grown and sold at a sliding scale, prioritizing Black families across the East Bay. I transitioned from Black Earth Farms in 2022, and now I work with the California Farmer Justice Collaborative.

ARTY: Is Black Earth Farms still operating?

MINKAH: To my knowledge, Black Earth Farms is not operating anymore. We grew to about 12 people involved in supplying food to about 60 families. I really want to pay homage to everyone who was involved because we learned a lot about ourselves, about the nature of organizing, about supply and demand, and about organizational development.

ARTY:  It sounds like a really worthy project for college students: working together with the shared goal of helping people in need.

MINKAH: Exactly. I really value and still hold true to a lot of the connections that I made there, and from that experience, I’m still involved in agriculture now.

“I traveled to Ghana, and while there, I met folks who said, “We don’t dance just to dance; our dances have storylines and specific steps that lead you to a map of sorts, through timelines and dimensions.” Photo by Jan Mangan

ARTY: It’s interesting to see what forms our life’s path, how one thing leads to another.

MINKAH: The way things have gone I wouldn’t have had it any other way. The people I met along the path were so integral to helping me build the perspective and the resilience that permits me to now work with the California Farmer Justice Collaborative. I was the first staff person for the organization. CFJC is an amazing group of farmers, of people who decided that we need more equity for BIPOC small farmers and producers, land tenders and preservers, and bee keepers in California. They came together with that in mind to craft the Farm Equity Act, which passed in 2017. The Act explicitly names BIPOC folks—Black, Indigenous, Latinx, Asian folks—who have been historically marginalized to be prioritized and provides a definition for “socially disadvantaged farmer and rancher,” so that we don’t get lost in some of the jargon that often isolates us when it comes to policymaking.

 I want to recognize the legacy of CFJC’s core group of folks who have done and do so much grassroots organizing and work to get accessible language on current policies that affect BIPOC producers so that there is a more digestible framework and farmers can mobilize when necessary. People involved with making policy often say: “We tried to talk to farmers but they’re just too busy.” My response to that is that if you’re not operating on the farmers’ time, how do you expect to support them? You’ve got to meet them where they’re at, so you’re not just doling out resources willy-nilly, but instead you’re finding out what people actually really need and figuring out how to connect them with those resources. That’s pretty much CFJC’s ethos.

ARTY: Important work. What does your daily routine look like?

MINKAH: I work on finding farmers, calling them, scheduling meetings to go visit them at their farm and showing up. We also have a small grant program called the Farmer Justice Micro-Grant, which is up to $10,000 of emergency and direct operating funds. There’s an important ethos in developing a framework of equity. When we focus on those that need the most support, everyone else will benefit, and if you take that same approach to our land, to our earth, and focus on the health of the soil, everything else begins to bloom.

When working for equity, it’s important to understand that for Black folks, many of our ancestors worked the land, but legacies of dispossession and colonization have taken most of us away from a connection to the land. How do we bring ourselves back to the land in a way that offers us the opportunity to heal? There are studies that show how touching soil can be very effective in reducing stress.

“Rhythm is something you feel; it’s in you, it guides you. In my yoga classes, I often tell people to let your breath be your rhythm, let your breath be your guide along with our heartbeat, which is like our original internal metronome.” Photo by Jan Mangan

 ARTY: Yes, that’s true, but at the same time the life of a farmworker can be grueling: long hours and low pay for very physically demanding work.  

MINKAH: Most of us don’t have to go and work on a farm every day because farm worker folks are working the land for sometimes 13 hours, day-after-day-after day. I worked with a family last year who were going from farm-to-farm picking grapes, and then they’d come and weed on our land. It was my first time working with farmworkers. I don’t even like saying the phrase “farm workers” because they’re actually farmers, people who tend land, so I often use the term “land stewards.” Farming can be very violent. We have to talk about the relationship to violence when it comes to farming versus tending the land. When it comes to working with the land, people are being forced to rush and are not able to care of themselves or the land.

ARTY: The economic system doesn’t incentivize farmers to be land stewards. They are pressured to produce as much as possible without regard to the impact on the land or those who work the land. The system is exploitive, and farmers, land, workers, etc. are all in servitude to large scale agribusiness.

MINKAH: An additional inequity of the industrial food system is that it produces excess food and yet not everybody has access to food. However, I do strongly believe that people at the grassroots working together can alleviate some of those injustices. I work with amazing humans right now who allow me to get up every day and talk to them and strategize about tools we can use to ensure that our families and friends are nourished and cared for. And that ripples out to people that you have one or two degrees of separation from, and even to those you have multiple degrees of separation from.

ARTY: To expand the idea of food security to include the larger community, we can look to traditional cultures that shared the work of the harvest and the gains of the hunt not just with family but with other community members.

MINKAH: Absolutely. I also work with the Butterfly Movement co-founded by my mentor Brandi Mack, who is also part of the CFJC Governance Committee. Within the Butterfly Movement, we have a project called Sankofa Gardens that started as a mutual aid backyard garden program out of the pandemic. Folks were calling Brandi asking what to do since the grocery stores were empty. They were ready to try to grow food, so we built several gardens in East Oakland. The project is based at Castlemont High School at their beautiful 1-acre farm. The farm manager, Arthur McDade, is working diligently to ensure that students and community members have access to the food grown there. So, together we grow food at Castlemont and people also have their backyard gardens at home. We work together planting, weeding, and harvesting. One of the phrases that we often use is “many hands make for light work.” We have embodied that.

ARTY: What are some of the challenges you have encountered trying to get people to work together for a common goal?

MINKAH: Figuring out how to be together is one of the biggest things that I have learned so far in the many projects that I’ve worked with. I’ve been part of many cooperatives and intentional communities, and one of the biggest gaps is taking the time to be with each other and learning how to be with each other. It’s the art of relationship-building. It’s a skill, and it starts with being able to know yourself because if you don’t take the time to know yourself, how are you going to be able to accommodate and experience where others are coming from in a way that is anti-oppressive and non-violent? I love being in community because when I’m in my authentic community, they are able to hold me accountable and also reflect me back to myself in a way that helps illuminate parts of myself that I didn’t necessarily see or pay attention to.

“My entire physical, intellectual, emotional, spiritual wellbeing is within my relationship to the land.” Photo by Jan Mangan

ARTY: What have you learned about yourself?

MINKAH: I want to be on land, but what does it really mean to be on the land? My relationship to the land feels so very vulnerable and tender. I feel like it’s a place where I have to be stripped of all things. Pomp and circumstance don’t really exist there. It’s the one place that truly brings me to my knees, and I have to surrender. It’s such an important place to practice meditation and other mindfulness exercises to be connected to the soil and to the land—it is literally grounding, so my entire physical, intellectual, emotional, spiritual wellbeing depends on my relationship to the land. I’m so thankful that I’m able to have that relationship, and I’m dedicated to sharing what I’ve learned with the next generations and to help create spaces and opportunities so they too can also know themselves through that relationship.

None of Your Business: Claiming Our Digital Privacy Rights, Reclaiming Democracy

We plug into the real world Matrix – the digital Wild West of surveillance capitalism that dominates this Age of Information. Behind it is the unholy alliance between Big Tech and Big Brother. Privacy is the first casualty and democracy dies with it. Our guide is Cindy Cohn, director of Electronic Frontier Foundation, with her decades of experience challenging digital authoritarianism.

Featuring

Cindy Cohn, the Executive Director of the Electronic Frontier Foundation since 2015, served as EFF’s Legal Director as well as its General Counsel from 2000 to 2015. Among other honors, Ms. Cohn was named to The Non-Profit Times 2020 Power & Influence TOP 50 list, and in 2018, Forbes included Ms. Cohn as one of America’s Top 50 Women in Tech.

Credits

  • Executive Producer: Kenny Ausubel
  • Written by: Kenny Ausubel
  • Additional production and writing: Leo Hornak
  • Senior Producer and Station Relations: Stephanie Welch
  • Program Engineer and Music Supervisor: Emily Harris
  • Producer: Teo Grossman
  • Host and Consulting Producer: Neil Harvey

This is an episode of the Bioneers: Revolution from the Heart of Nature series. Visit the radio and podcast homepage to find out how to hear the program on your local station and how to subscribe to the podcast.

Subscribe to the Bioneers: Revolution from The Heart of Nature podcast


Transcript

Neil Harvey (Host): In this program, we’ll plug into the real world Matrix – the digital Wild West of surveillance capitalism that dominates this Age of Information. Behind it is the unholy alliance between Big Tech and Big Brother.

Privacy is the first casualty and democracy dies with it. Our guide is Cindy Cohn, director of Electronic Frontier Foundation, with her decades of experience challenging digital authoritarianism.

This is “None of Your Business: Claiming Our Digital Privacy Rights, Reclaiming Democracy”… on the Bioneers: Revolution from the Heart of Nature.

Host: In the year 2000, just 25% of the world’s information was digitized. Shoshanna Zuboff – the author of “The Age of Surveillance Capitalism” – points out that when the dot-com bubble burst, Google was a small startup with a potent search engine, but scant revenues. Until – she says – Google “learned how to combine massive data flows of personal information with advanced computational analyses to predict where an ad should be placed for maximum ‘click through.’”

It would prove a world-changing act.

But the catch is that this magic trick of prediction was dependent on an insatiable appetite for data. That hunger soon scaled by orders of magnitude with the advent of smartphones, apps, and all manner of cameras, devices and sensors – and now AI.

Says Zuboff: “User ignorance was understood as crucial to success. Each new product was a means to more ‘engagement,’ a euphemism used to conceal illicit extraction operations.”

In other words, while you’re searching Google, Google’s real purpose is searching you – as secretly and profitably as it can get away with. As the saying goes, when something is free, you are the product – because knowledge is power.

It’s asymmetric warfare that Zuboff compares to “one-way mirror operations.”

Facebook followed close behind Google in this systematic abolition of personal privacy. So would the other Tech overlords, setting the table to dominate the 21st century economy as the richest and most powerful corporations in history.

Cindy Cohn is Executive Director of Electronic Frontier Foundation, the world’s oldest and largest digital civil liberties organization. She says ceding control of your data brings all manner of unintended consequences – for everyone.

Cindy Cohn spoke at a Bioneers conference.

Cindy Cohn speaking at Bioneers 2024

Cindy Cohn (CC): The surveillance part of it is very pervasive, and it’s built into everything. We know that a lot of the inferences that these systems draw are not right and are discriminatory. If Facebook knows that you’re a woman, you’re unlikely to see ads for becoming a CEO. If you’re a Black person, you’re more likely to see ads for becoming a bus driver and not ads for something that might pay you more salary. Targeted advertising is bad just in and of itself, but it also really can supercharge a lot of things in our society that we’re trying to combat.

But even when they are right, I don’t think that’s the world that most of us want to live in. So it’s been disturbing to work so hard to try to build a space for private conversation and private activities online and see this business model just crush that.

Host: That business model achieved warp speed after 9/11. Any quaint concerns the government had about restrictive digital regulations favoring online privacy vaporized in a national-security fever dream to attain what Vice President Dick Cheney called “Total Information Awareness.” As the head of the CIA put it. “Collect everything and hang onto it forever.”

Naturally, the government turned eagerly to private tech corporations. The cover of national security neatly allowed the military-intelligence complex to bypass Congressional regulation and pesky legal and constitutional privacy protections.

CC: So these two powerful forces in our society – the people who want to make money and the criminal justice or national security justice, whatever you want to call them, the cops – they’re aligned in wanting to build an Internet where there is no privacy, there is very weak security, and we are not in charge.

And I think it’s really important that we talk not only about the corporate side but the governmental side. The surveillance part of surveillance capitalism isn’t just talking about the companies. And there are real serious ramifications for people around the world, and for movements around the world.

Host: One iconic rallying cry of early digital enthusiasts was: “Information wants to be free.” It began as a liberatory vision of democratic access to information and institutional transparency. But in practice, what tech monopolies want is free unfettered access to your information to claim as their private property.

So, how did we get here?

CC: I got involved with EFF in the early ‘90s, and my hair was not silver then. The promise of digital technologies to me involved building a secure and private way for more people to talk to each other than they could with technologies before – so this idea that we have to be able to figure out how to make change among a wider range of people, the technology made that possible. Doesn’t make it inevitable, but it made it possible. And that was one of the founding things.

I’m a lawyer by training, and I did human rights work before I stumbled into the digital age, so I’ve always been interested in how technology can facilitate the promise of human rights. So, you know, how can we build a movement that will actually help us better control our lives?

How can we make all the world’s knowledge available to all the world’s people, and how can we make voices heard that couldn’t be heard before? Those were three things that I saw – and I’m not the only one – that we saw as the possibility of this new global digital technology. And what happened, in my view, is that the B-School people got involved, right? The business school.

Host: In the 1990s, there was broad bipartisan consensus about the promise of these novel global digital technologies: to connect people, facilitate the sharing of knowledge and culture, and advance democracy.

But already by the 1980s, in backroom meetings between Congress and the Reagan and Bush Administrations, their interest was not the public interest. Instead, federal policy would ensure the nascent world wide web would provide private enterprise with the biggest profit-making opportunity in history – unregulated by government.

The Clinton Administration also excluded the public from the table, readily handing this game-changing global communications nervous system over to the so-called “free market” to sort it out.

But, of course, it was Congress, not the free market, that shelled out copious taxpayer dollars to build the information highway.

Back in those Before Times, one of Cindy Cohn’s first projects focused on the most critical political-economic variable at the heart of the matter: privacy.

CC: I met some folks who were involved in the free software movement. They asked me one day if I would take on a lawsuit involving freeing up encryption technology from government regulations. Encryption technology is how you have privacy online. And at the time in the 1990s, it was controlled by the U.S. government, like a munition. So it was on the U.S. munitions list along with you know surface-to-air missiles and tanks was software with the capability of maintaining secrecy. We sued, and the regulations were thrown out as unconstitutional.

So, I believe strongly that we all deserve the right to have a private conversation. And that’s true whether we’re using digital services or non-digital services that it’s part of our human rights. It’s part of us as humanity. So a good part of my career has been spent trying to make that happen.

Host: The landmark court decision meant the public had the right to use encrypted technology to keep their internet communications private – by default. The reversal of fortune came in the wake of 9-11.

During this time, Cohn and EFF launched a campaign to restrict online snooping by the National Security Agency. The hyper-secretive government intelligence branch would only be forced out of the shadows in 2013 by whistle-blower Edward Snowden

CC: I was suing to try to stop the NSA from doing mass spying on everyone in 2006. And the government maintained that we were making it all up, we didn’t know what we were talking about; they certainly would never spy on Americans. And then they got caught. Mr. Snowden provided evidence that confirmed that what we had been saying for, at that point, seven years, was true.

And that was what inspired him, because he believes that it’s important that a government be straight with its people. And, you know, I don’t like that he’s stuck in Russia. I will tell you that the place you are standing when they take your passport away is the place you will stay. So if they want to give him his passport back, he’d be delighted to come home. But they need to drop the death penalty-based espionage charges that they have against him, because he didn’t engage in espionage. He engaged in turning on the lights for all the rest of us and stopping the lying. And then the government had to come clean, and they had to admit it.

If it weren’t for Mr. Snowden, they would still be lying to us about what they’re doing. And that’s why we owe him a debt of thanks. And we can’t change our government unless we know the truth about what they’re doing. And as a result of what he did, we have scaled back some of the mass spying, especially the telephone records program.

And EFF is part of a large coalition that helped encrypt the web in the aftermath of the Snowden revelations. The work that I and other people did is part of why we have things like Signal, things like WhatsApp, that let people communicate securely and privately over digital networks. And we went from a very low percentage of web transactions being encrypted to well over 90% being encrypted now. EFF has a plug-in for Firefox and Chrome called Privacy Badger that blocks third-party cookies.

So both stuff that people might use directly and then stuff that’s deep in the undercurrent of our digital world, we’re involved, pushing for people’s rights at every level.

Host: After Snowden’s shocking revelations, Congress decided to solve the problem by simply legalizing much of the NSA’s illegal spying.

But it’s not just federal intelligence agencies that use and abuse surveillance capitalism’s arsenal. The tools of “street-level” surveillance are ubiquitous. They’re embedded in downtown city advertising kiosks, automated license plate detectors, bodycams, drones and who knows where else.

Funding for these tools got a big boost when cities across the country funneled a significant portion of $350 billion in Covid relief to police departments, with little or no public debate.

In response, EFF created the Atlas of Surveillance. It maps the kinds of tools to which local police forces have access, and where they’re being used.

CC: Local police and the feds get this equipment without any of us knowing it, without any local accountability. And getting some local accountability, a set of ordinances that we call CCOPS ordinances, is really an important first step to figuring out what’s going on and empowering people to take the steps they need to roll it back.

We know these technologies get used on people who are engaged in climate activism, and Indigenous people, and marginalized people at a disproportionate  rate. If you look at the mapping we did as part of the Atlas of Surveillance or another thing about where the automated license plate readers are in Oakland, those of you who live in the Bay Area, I bet you can predict where those are. They are targeted at marginalized communities, the people who are already over-policed, and the lily-white hills not so much. What’s going on there. Right?

So, EFF has a set of materials that we call surveillance self-defense materials. These are materials for people who are engaged in various kinds of activities where we think they might come under special surveillance or even broad surveillance by governments or companies. And we know that this has hit the climate justice community very hard already.

EFF Technology Tools

Host: Cindy Cohn says the privacy stakes are sky-high for journalists and activists swarmed by a digital armada of unreasonable or illegal surveillance tools.

Take Standing Rock, for example. As one of the most powerful environmental mobilizations of the last decade, it was organized by a coalition of Indigenous Peoples and non-Native allies to resist an extension of the Dakota Access Pipeline through Indigenous territories.

Protests on the ground mushroomed amid global media attention, and digital privacy became a fierce front in the struggle.

CC: We sent some folks to Standing Rock because they were using these things called IMSI catchers. These are fake cell phone towers that handle people’s calls, but also track who’s in the area based upon the location information called IMSI that your cell phone provides.

So we did some research about that and they’re continuing to track it. We think this is a pretty go-to tool for police and other law enforcement when there is mass protest activity and they want to get identifying information or close to it for the people who go there

In an early IMSI Catcher case that we handled, we found that law enforcement was using this by basically lying to a judge about what it did, and we were able to uncover the lie and require law enforcement to get an actual court order based on truthful information about what they were doing to do it.

So even when we can’t block it entirely, we can begin to scale it back and bring things within the realm of rule and law. And I think that these are things that are going to be important for this community because the climate justice movement wants to be out in the streets. It wants to be loud and wants to be making noise.

So those are some of what I think of as prevention tools that we make available. We also help people who might have other people’s information that they’re collecting, whether they’re doing reporting of one kind or another, and how can you best take the steps to keep that information safe, not just when your information is on the line, but when the information of people who might have trusted you with it is on the line. And there’s a set of things that journalists should think about, including how to safely delete stuff if things start to go wrong and you don’t want to have that information in your hands.

Host: Another egregious example of digital surveillance is Pegasus. It’s spyware that can eavesdrop on calls, read texts, locate passwords, gather information from apps on a device, and initiate a device’s camera and microphone to make you an unwitting spy.

In short: Strip search and hijack your smartphone without your knowledge or consent. Pegasus was designed by an Israeli cyber-arms company with close military ties. The Israeli government has licensed it to other governments and corporations who use it to track, repress and sometimes kill journalists and dissidents…

CC: So the lack of a secure ability to have a private conversation online is important, and it’s not just important because I believe it’s part of dignity, but there are quite clearly lives at stake for these choices that we’re making about what kind of systems we want to build.

Host: When we return, Cindy Cohn says there are ways out of the Matrix, and our democracy depends on it.

I’m Neil Harvey. You’re listening to the Bioneers: Revolution from the Heart of Nature.

Host: What feels like the overwhelming power of Big Tech and Big Brother is actually core to their strategy: Induce a sense of inevitability, helplessness and resignation, and keep people on the dark side of the one-way mirror.

CC: I think a lot of companies would like us to feel that way, and so there’s a lot of corporate pushing in that direction. You know, very famously, the head of Sun Microsystems said, privacy is dead. Get over it. That serves the interests of the tech industry if we engage in what my friend, Eva Galperin, calls “privacy nihilism”, right?

I mean, we can build a world where technology supports us. I just interviewed Alvaro Bedoya, who’s FTC commissioner, and I asked him: What does the world look like if we get it right? He said we live in a world where technology supports dignity, it supports human rights, and it supports a life where we can live and work with pride.

And I live a life where the things that I do online and the places I go and who I see are my business and nobody else’s business. And I can share them if I want, but I don’t have to –– that the focus of my technology is to support me, not having a secondary business model, not having a secondary interest, not having tracking.

And of course –– I’m a straight up OG civil liberties person –– not available to the government unless it has proper process and warrant. You know, that’s, again, kind of the place I started in this work was the idea that we should be able to have a private conversation online.

We’re still working on it. We have lots of tools, we’ve come a long way, but that’s still the goal, and I still think we can get there.

The first thing that has to happen is that people have to believe that they can have a way out. They have to have a vision of what it looks like if we get it right. Everything flows from that. I’ve sat down in congressional offices with staffers and members of Congress and said, we need a world beyond Facebook, and they look at me blankly. They can’t imagine a world beyond Facebook.

Many people can’t leave Facebook. They can’t leave the big platforms. That’s where their community is. There are people who run their businesses there, but they ought to be able to have other tools that help them interoperate on it with a different deal then the one that Facebook is operating.

Host: After twenty years of a Wild West virtually without regulation, resistance is building to reclaim democratic governance.

The U.S. federal government and dozens of states are taking serious antitrust actions against Google, Apple, Facebook, Amazon, and Microsoft. As is the European Union.

Breaking up these behemoths can allow real competition, and it would also allow more flexibility and autonomy for users and their local communities at the technical level, in actual networks.

CC: And so the question is: How do we move from a “one platform to rule them all, let’s see if we can make our dictators as benevolent as possible” model, to one where we get rid of the dictators. Right?

The Internet started as something that was decentralized. In fact, one of the founding ideas of the Internet was that it was a communications mechanism that would stay up even if part of it went down. This is the kind of “military” view sometimes you hear of the early Internet. It’s not the only story, but it’s definitely one of them.

And so re-decentralizing the Internet, bringing us to smaller places, communities that decide for themselves what the rules ought to be, and decide for themselves who else they want to communicate with and on what terms.

It means we can experiment with business models. It means that we could have maybe a non-business model. Maybe we have the, you know, community-funded social network. There are several of these in development right now – municipal social networks, philanthropic social networks, and then of course the volunteer ones, as well.

So we’re moving from, you know, one department store to rule them all to a town with small businesses. And then let’s see what could develop there.

Host: But even breaking up these Goliaths won’t address the fundamental issues of data privacy and behavioral manipulation. It’s about a lot more than targeted ads.

These radical new conditions of the digital information society require new rights. It starts with the freedom to choose if, when and how we share our data, and who owns or profits from them.

CC: The lack of comprehensive privacy protection for us is leading to a lot of these situations.

We have a very strong anti-wiretapping law in the United States. We have a very strong one in California. If you want to wiretap a conversation, if you want to listen to a conversation, you have to get both ends of the conversation to agree. But that is why there’s a difference between facial recognition and wiretapping and vocal recognition. We don’t have companies selling and collecting the conversations that we have and selling them into the data broker world. That’s because there is a strong wiretap act that prohibits that.

So we can do this. Right? We did it with voice. We need to be able to do this with our faces now, and with visual stuff as well. Whether you care about corporate surveillance or law enforcement surveillance. They are the same thing, practically, most of the time. Even the big cases that we do against the NSA, that I did against the NSA, are because AT&T lets the NSA tap into the Internet background.

So there’s corporations in every piece of this. And so if anybody says, well, I worry about law enforcement but I don’t worry about Amazon, or I worry about Google, they’re more scary to me than law enforcement, they are misunderstanding the systems that are happening. It is the same, and you can’t just pick one. We have to address both of them.

Host: But the real lynchpin for digital democracy and privacy rights means passing legislation to assure your data are none of Big Tech’s business by law and by default. The European Union has now instituted such laws and regulations protecting user privacy, and California has passed similar laws.

Cindy Cohn believes it’s the responsibility of government to connect crucial new rights to the public good and to the authentic needs of people and society.

CC: One of the fallacies that I think sometimes people get stuck in is the idea that their personal choices are the only thing that matters. One of the things that is important to remember is that some of the things that we need to fix we need to fix through collective action. We need to write our congressmen. We need to get the law changed. We need to participate in social movements and social growth, that your own personal privacy choices and whether they’re exactly the most privacy protective or whatever tools you use, those are fine. And we can make those choices, but don’t get stuck there.

We need to support the development and deployment of other systems that better serve us. And our individual choices are not the only thing and in fact, they’re probably not the most important thing. We need committed political and legal and creative innovation, action in order to move towards this better world.

That’s somewhat lobbying, somewhat geeky technical, to try to make it so that we have more control over our experiences online, and they’re not just dictated by these gigantic platforms who have terms of service that nobody can read, but we all have to agree to, and then we get limited by.

So smaller communities, more community involvement, more systems that let us be in charge of our experiences online. Those are all ideas that are being developed by people right now, and a lot of our work at EFF is to try to create the legal and policy space for them to grow.

Host: Cindy Cohn, director of the Electronic Frontier Foundation. “None of Your Business: Claiming Our Digital Privacy Rights, Reclaiming Democracy…”

Young Leaders Champion Food Sovereignty and Economic Equity in BIPOC Communities

BIPOC communities, from the Arctic to Oakland, face systemic economic and social marginalization, denying them basic needs like food security, healthcare, housing, and education. Inspired by movements like the Black Panthers and ancestral Indigenous knowledge, young leaders are advancing food sovereignty, economic equity, and cultural revival.

This conversation features two such leaders making tangible differences in their communities.

Deenaalee Hodgdon

Deenaalee Hodgdon, a queer Deg Xit’an Dene and Sugpiaq person from the villages of Gitr’ingithchagg (Anvik) and Qinuyang (South Naknek) in Alaska, is the executive director of On the Land Media, which elevates Indigenous voices. With experience in commercial fishing, guiding in Denali National Park, and interning at the Wilson Center’s Polar Institute, Deenaalee works with the Arctic Athabaskan Council and co-directs the Smokehouse Collective, promoting sustainable salmon fisheries and just economies in the Arctic region.

ab banks

ab banks is an urban farmer and garden lead for People’s Programs at UC Berkeley, supporting food autonomy and wellness for the East Bay Black community. They founded a free community health clinic in Oakland and coordinate agroecology and wellness at the Berkeley Food Institute. Previously, ab was a Just Leader Fellow with the Cooperative Food Empowerment Directive.

Following is an edited transcript of their conversation with Arty Mangan, Director of the Restorative Food Systems program at Bioneers.


ab banks, PEOPLE’S PROGRAMS: I’d like to start with a brief introduction to People’s Programs. We’re a new African socialist organization based in West Oakland. Our food sovereignty program collaborates with Oxford Tract at UC Berkeley. Oxford Tract is an acre of land, and People’s Programs stewards half of that. We distribute produce from this land, in partnership with other produce partners, to 150 families every other Friday.

We also operate a clinic, which complements our program that provides fresh and hot meals to the shelterless and houseless people in West Oakland. We distribute between 300 and 600 meals every other Sunday, along with basic healthcare services and hygiene packs.

Additionally, we run a political education program. This program engages people on the issues we face today, guided by dialectical materialism. We focus on data and addressing material needs rather than being abstract or esoteric. We are what we call “road runners,” meaning we are grounded and actively work on the ground to make tangible changes for the people.

We also support agroecology and Indigenous technologies. We aim to uplift local food systems and promote culturally relevant foods. We believe that losing access to traditional foods is a significant loss, and we are dedicated to bringing those foods back by uplifting Indigenous technologies.

I want to highlight the importance of staying connected to the land. It’s not just about what’s on us but what’s in us.

DEENAALEE HODGDON, ON THE LAND MEDIA: I feel fortunate to learn about your work. Numerous food projects are happening across Turtle Island and the world, and it’s crucial to visualize and share these efforts. It would be incredible to see this kind of work spread everywhere.

Bristol Bay is a beautiful area, and my family was displaced from what’s now Katmai National Park to South Naknek after the Novarupta eruption in 1912. Our displacement continues due to industry and colonization.

Reflecting on your work, ab, it’s interesting to consider that Alaska settled its land claims in 1971, which is relatively recent. When colonizers reached Alaska, they realized they couldn’t use a reservation system like in the lower 48 states. Instead, they created Native corporations, turning Native people into entrepreneurs to facilitate American capitalism, especially in a resource-rich area like Alaska.

What’s inspiring about Oakland and Berkeley is the long history of resistance and the valuable lessons we can learn from the food systems and community power developed here.

The organization I co-founded with Ruth Miller is the Smokehouse Collective. We’re working on creating traditional food hubs and contemporary fish camps to support communities facing scarcity due to overharvesting, poor river management, and bycatch. We aim to foster relationships across communities, strengthen traditional trade routes, and revitalize our cultural practices.

We’re exploring how to trade and exchange without relying on a cash economy, reconnecting with our relationship to salmon.

ARTY MANGAN, BIONEERS: I wanted to explore the theme of this conversation, “Combining Traditional and Radical Visions.” A few years ago, I had the privilege of attending a Bioneers retreat in Northern New Mexico led by Marlowe Sam and Jeannette Armstrong. They introduced us to a traditional Okanagan First Nations process called Four Societies.

The Four Societies are vision, tradition, relationship, and action. Action and relationship form one axis, while tradition and vision form another. In a healthy society, these elements are in harmony. However, there can often be dynamic tension or even antagonism between them. For instance, visionaries focus on the horizon and want to progress quickly, sometimes overlooking the current landscape. Traditionalists, on the other hand, emphasize the established way and may advocate for a slower, more considered approach. When these perspectives harmonize, the results can be very effective. When they clash, conflicts can arise.

I’d like to ask, ab and Deenaalee, how radical vision is informed by tradition.

ab: When I think about tradition, I consider a group of new Africans, a community of Black people, who are actively building their own traditions. I reflect on Deenaalee’s work and how it connects to this ongoing process.

Our work is not created in isolation — history matters, but it’s also something new. I think about religion, language, and culture, and how we’re currently building a culture. Tradition, for me, involves leaning on elders who, due to cultural loss, might not have many generations to draw from. This makes intergenerational longevity and cultural continuity crucial.

I also want to emphasize that I embrace conflict. Conflict often gets a bad reputation, but without it, there would be no innovation or renewal. Conflict arises from unmet needs on both sides; finding a middle ground can lead to a new iteration of what both parties envision. I believe that a world without conflict means that some needs are not being addressed.

While these conversations can seem complex, to me, they are simple: everyone should bring their needs and visions to the table and work toward a middle ground. It won’t be easy, but we’re prepared for the challenge.

From my perspective, I’m not a traditionalist because I am constantly searching for tradition. I’m always reading and trying to understand what Black traditions mean in this context. The search for answers can be elusive — no one has a complete answer.

My focus is often on the future, but more importantly, on the present. The intersection of traditional and visionary perspectives is in the present. If you’re always thinking about the future, you might feel anxious; if you dwell on the past, it can be disheartening. I invite everyone to meet in the present, to examine our current reality, and to build based on what we see, informed by both traditional and visionary perspectives.

ARTY: I have a follow-up question for both of you. ab, one of your influences is the Black Panthers, who are often seen as a radical organization. Yet, community care was central to their work, which is also a Black tradition. Can you elaborate on that?

ab: Absolutely. When I think about tradition, I often think about the past, which is something many Black people yearn for. The term “tradition” can trigger a search for what our traditions truly are. The Black Panthers, for instance, are a significant influence on us. While we’re inspired by their work, it’s important to note that we’re also building a new tradition. For example, the Panthers had survival programs, while we refer to our initiatives as decolonization programs. Survival programs focused on surviving together, whereas decolonization programs are more action-oriented and aimed at addressing systemic issues.

Reflecting on the Four Societies framework, I see the importance of learning from the Panthers’ work and evolving from it. Their contributions were radical and impactful. I grew up in Oakland and still see the effects of their work today.

Imagine if the CIA and FBI hadn’t infiltrated their organization. We can think about what that might have looked like and honor the Panthers for their contributions. At People’s Programs, we strive to embody their spirit and build upon it, rather than resting solely on their legacy. So, a big shout-out to the Panthers.

ARTY: Deenaalee, for many Indigenous people, tradition is central to their lives. Do you consider your work to be radical?

DEENAALEE: Yes, definitely. Given our current context, I do consider it radical. The Alaska Native Claims Settlement Act (ANCSA) established a system where our land rights are tied to corporations. We’ve become shareholders in entities that often invest in oil and gas, perpetuating the issues that brought us to this point. In contrast, the Smokehouse Collective and On the Land are radical because they challenge us to rethink our economy from a perspective of caring for our land and communities, rather than focusing on financial metrics.

ANCSA has created a class system among Native people in Alaska. While some thrive in a Western context, others face significant challenges. Discussing this can be controversial, but it’s the reality.

The Smokehouse Collective addresses this by emphasizing that our bodies and health are interconnected with the land. It’s about valuing community well-being over financial wealth. Tradition, to me, has lost some of its meaning as language and concepts evolve. In our Indigenous context, tradition might be less about specific practices and more about a way of being.

The Smokehouse Collective envisions creating both traditional and contemporary fish camps. Tradition involves practices like fishing and preserving fish, which bring communities together. In contrast, our contemporary vision recognizes the impact of climate change and the need for new approaches, including growing food in Alaska, which traditionally wasn’t done. As the climate warms and land becomes more desirable, it’s important to explore how we can integrate traditional knowledge with new practices to adapt and thrive.

ARTY: Deenaalee, you mentioned the changing environment in Alaska, with land opening up for farming and fisheries in decline. What does food sovereignty look like in your community?

DEENAALEE: In many ways, it doesn’t look that different from Oakland. There are similarities and differences.

Right now, I’m trying not to separate the two aspects of food sovereignty: agriculture and our traditional practices. Agriculture involves growing, planting seeds, and nourishing the land. Many Indigenous peoples across Turtle Island and the world have learned that these practices are integral to living in harmony with the land.

In an Arctic context, where we are traditionally hunter-gatherers, climate change is creating a pivot point. As we face these changes, food sovereignty becomes about blending our traditional knowledge with new realities. Imagine a traditional gathering space, like a longhouse, where we would discuss what seeds we need to plant to adapt to changing conditions — losing permafrost and thawing tundra.

We also need to remember our old stories, such as those from the Inupiaq people about palm trees once growing in Alaska. How can these stories guide our current efforts?

At the same time, we are advocating for change. I’m moving away from language of fighting and war, and focusing more on finding light amidst the darkness. There is ongoing conflict in Alaska over land access and division among federal and state governments, Alaska Native tribes, corporations, and local governments.

Each community must navigate these complex relationships and determine how to approach agencies like the Federal Subsistence Board and the North Pacific Marine Fisheries Council, which regulate our fishing practices.

Food sovereignty, for me, means transitioning and translating our traditional practices into a future shaped by climate change. It involves grieving the loss of permafrost and boreal forests while advocating for our right to harvest. Ensuring that everyone in our community, from the young to the elderly, has the opportunity to participate in these practices is crucial. Our communities are suffering because we’re losing our traditional harvesting practices.

So, food sovereignty is about a process of transition, grief, and advocacy. We need spaces and conversations to support this work and help each other maintain our practices while facing these challenges.

ab: I want to address that as well. There’s a lot of discussion about how current practices are harming the land. When we talk about “freeing the land,” it’s crucial to understand what that truly means. It involves uplifting Indigenous technologies and traditional planting methods.

For example, my farm is on land that was once a river. Everything we’re doing now doesn’t align with the land’s ecological needs. That’s a constant struggle for me.

In Ohlone land, which should be a forest full of trees, the reality is different. Ideally, farming here would be more about agroforestry — a system that integrates trees and shrubs with crops. Many of us dream of living in a forest and foraging abundantly.

But the reality of my program involves growing food for 150 people who lack access to it, which often conflicts with what the land needs. I grapple daily with this tension between fulfilling immediate needs and respecting the land’s ecological integrity.

At UC Berkeley, where I work, the land was once a river. Knowing this makes me yearn to plant trees there, though I can’t because it’s a research field. It’s a reminder that sometimes traditions exist because they serve a purpose.

As a farmer, I often feel conflicted. I know the land needs trees, but I have to grow potatoes and other crops. We cover crops to improve soil health, but ideally, we wouldn’t need to do this if the land were used more naturally.

I don’t want to frame this as a war, but there’s a strong contradiction between our needs and our practices. Realigning with what the earth needs can lead to greater liberation for us all. The earth speaks through us, urging us to share strategies and understand our ecological position.

If you’re a farmer, I encourage you to learn about the land’s history before you start growing. Discover what plants originally thrived there. Native gardens are great, but it’s important to consider what was growing before the garden was established. I find it amusing that native plants are trendy now. But I wonder — what was there before you planted those native species? If it’s not invasive, it might be what the land naturally wants. I’ve been reflecting a lot on this. It’s serious to me.

So, Deenaalee, even though our worlds seem different, they’re strongly parallel. I really resonate with what you’re saying. My question is, how can I support your work? We just met, but I’m eager to be an ally. Is there anything specific you need from me, especially here on Ohlone land? I’d love to know how I can contribute or learn more.

DEENAALEE: I think you’re already doing something valuable for me and for many of us who are guests on this land. You’re being great hosts. For instance, ab recently asked me how to accommodate me, and I didn’t respond right away. That’s something I’m working on — learning to ask for what I need. It’s important for all of us to learn to ask for help and to be open to receiving it.

We just visited Wahpepah’s Kitchen, which was amazing. If you haven’t been there yet, I highly recommend it. I’m still feeling nourished from the meal. Crystal and a friend from Alaska, Conrad Frank, who couldn’t make it to Bioneers this time, treated our group. This gesture is an example of what it means to be a great host. I’d love to see more of this — more people being excellent hosts and guests, whether it’s through everyday interactions, like having tea, or when visiting places like Alaska. Learning how to engage respectfully with different lands is important.

When I leave here, I want to carry forward this spirit of being a good guest and host. To answer your questions about accommodation and support: I want to be of service by contributing my efforts and dedication to the soil. I’m excited about Smokehouse Collective because it represents a genuine exchange — beyond simple transactions, it’s about a meaningful transfer of energy. I see this happening here, with everyone’s engagement and appreciation for the conversation.

I’d love to ask you, ab, about your favorite ways to build community, invite people in, and spread your love. You mentioned that the earth is using you as a translator and conduit, so how do you bring others into your work?

ab: That’s a great question. To me, there are different levels to bringing people in. We talked earlier about conflict, and I believe that struggling together is one of the highest forms of coming together. It’s about aligning on the same page, even when it’s challenging.

I’ve found that working through difficult conversations — whether they’re about specific words or broader issues — can bring people closer. For example, my family and I often have intense discussions that, while sometimes uncomfortable, strengthen our bonds. It’s a form of conflict that I value.

In addition to having tough conversations, I believe in the importance of breaking bread together. Sharing a meal can be incredibly meaningful. It’s not just about having food; it’s about connecting over a meal, as opposed to just casual finger foods or drinks. It’s about truly sitting down and sharing an experience.

Another way to build community is through working together. I’ve had some of the most profound connections come from physical labor, like digging a trench or shoveling rocks. These shared tasks can forge strong friendships.

So, to sum up: If I challenge you, it means I care. I only engage in conflict with those I trust and respect. In our society, critiques can feel like battles, but they should be seen as gifts. One of my elders once told me that a critique should be wrapped in a gift. So, let’s continue to build community through conversation, shared meals, and collaborative work.