The Politics of Food: A Class Publication by UC San Diego PATH

THE POLITICS OF

COMMUNITY

FOOD: JUSTICE

DIVERSITY

The Politicsof Food: Justice, Diversity, Community Edited by Stephanie Jed, Elisa Ady, Fartoon Hagi-Mohamed, Zimri Zapata, Allison Santana, and Kelly Clemen

University of California San Diego Summer 2020 A PATH Publication

THE POLITICS OF FOOD: AN LTCS 165 ANTHOLOGY StephanieJed

Famo Musa

Esmer Kasinova

Jacob Fast

Emily Vastola

JessieDeVoe and Caleb Wilson

Jacob Groll

FaloneLubamba

Franco VargasGonzalez

Lauren Gomez and Zaira Leal

Anna Zick

Demree McGhee

Summer Noel and Luz Lopez

Sarah Dweck

Charlice Drexler

Tim Gmeiner

Jordan Prat

JamesHern

DoloresNissen

Niza Saldivar

Monica Wong Fregoso

Jessica R. Castro and Gwen LaMar

Taylor Plein

PREFACE "T he scent of cilantro is a story in my mind.? These words, spoken by Erik Rodríguez, one of our guest speakers from Pixca Urban Farm, seem central to our varied experiences of learning this past summer in The Politics of Food: Justice, Diversity, Community. Despite our inability to meet in a classroom, to get to know each other in person, to work together in person at Pixca and other gardening projects, to share a buffet and a bus ride, we were nonetheless afforded many opportunities to engage in integrated learning. Thanks to the efforts of PATH Acadmy coordinator Joelle Fusaro, we had the opportunity to discuss issues of justice and community with film directors Victor Masayesva and Paul Espinosa; to discuss food justice research with Belinda Ramírez, to discuss food justice and community farming with Cris Juárez, José Alcaraz, and Erik Rodríguez from Pixca Farm and Mia Vaughnes from Good Neighbor Gardens; and to benefit from the participation of Mayra Cortés, officially our ?T.A.? (but really a co-teacher). Thanksto our friendsat Pixca, Good Neighbor Gardens, Kitchensfor Good (Jennifer Gilmore), and Movement Be (Cheyenne Avila), we all grew arugula, spinach, radishes and cilantro at home; we experienced community with local food justice projects; and we experienced the creativity involved in connecting research to making purposeful change. Thanks to the Mellon Foundation that supports the UCSD PATH program and the PATH Academy, we were able to move beyond learning ?about? food justice to form active relations of learning, actively participating in food justice in blog posts, research pages, poetry, stories, films, songs, newspapers, plays, dramatic monologues and more. We were able, in other words, to integrate the?scent of cilantro? with justice projectsand creative expressionsof research and learning. I will always be indebted to the PATH Academy for fostering collaborative connections between professors and PATH mentors, as the principal inspiration for so much creativity in this course came from the mentors, who organized creative activities for PATH students including: Activism in Art, Painting Night, Open Mic night, and the publication of a Quaranzine. Thanks to conversations I had with mentors about the organization of these activities, I learned how to encourage students to think, in innovative ways, of connecting academic research to creative expression. The students? final work, as a consequence of the creative involvement of the PATH mentors, was truly exceptional. So, after the completion of the course, 5 mentors ? Elisa Ady, Kelly Clemen, Fartoon Hagi-Mohamed, Allison Santana, Zimri Zapata ? and I constituted ourselves as an editorial collective to create a publication of the students?work. All six of us are co-authors of this project. We have selected and edited excerpts from each student?s written work, hoping to give a vivid idea of the scope and creativity of learning that resulted from this unique and extraordinary collaboration afforded by the unfortunate remoteconditionsof the PATH Academy, 2020. StephanieJed

The scent of food Famo M usa Thesmell of nostalgia Thewaking of memories With just a whiff of a smell, of thecurry aroma you so carried around that bringsback a place and a time long gone A previouslifetime left behind. A placewhere I smelled the earthy growth of corn, mango and sugarcane and yet not enough all too familiar, seven of usfilling the house, following the smell of you thedelusionssmell of bravery that clung to you like a second skin I remember playing all day in the sun keeping busy to forget the soundsmy stomach would make, knowing we had one-meal a day and it wasusually in the evening, And going home to sit next to the crackling fire while dinner appearsout of thin air, Asif magic ? ?they have had to limit themselvesto eating only one meal per day because that isall they can afford right now? (Carney 40). Even asa child I knew the reality of our lives, living in a refugee camp And yet, you alwaysmanage to feed us, you would come home from the sun beating you down all day and start mixing love together and I can smell your scent, a mixture of seasonings New beginnings, what we left behind an obscure dream And yet your scent isthe same, the smell of love, warm like sleep

Thescent of a hundred seasoningsyou use asif you aremixing a portion of love, making the best of what little we had, yet fulfilling. following you around You brought that scent with you to our new home Filling my senses, That smell of corn boiling away the scent of fish frying in the morning light, making my taste budsdance Thesmell so different yet the same now Now that I don?t have to watch new linesgrow on your faceeach day, knowing you were wondering where dinner wascoming from that day Now that wehave a fridgethat?snever empty I am left anticipating what scent isgoing to cling to you today? Maybethe scent of saucesizzling, or the green bananasand beef stew you so favor? or your golden sambusasfrying in a pan, or the ugali and Sukuma that so remindsme of home? Either way I know my stomach won?t burn of hunger anymore Aspeople who celebrateChristmaswould say ? It'scharismaseveryday here ? And thereis no place I would rather be, than in a room with the desirable aroma of you, my mother, who smellsof home and safety. My mother who loveswith food, who expresseslovethrough food because she knowsa time when that wastaken away, loving through food wasa distant dream, now forever hers Now wefight with the urge to not waste food, knowing throwing food away islike a knife to the heart, knowing not everyone isloved that way, an ongoing battleof a hundred motherswondering how they would love their child today and children wondering what scent clingsto their mother today?

Annot at ions My poem and research respond to Erik Rodriguez?s thought ? ?the scent of cilantro is a story in my mind? ? with the purpose to raise awareness about the roles played by economics, systematic racism, and corporationsin world hunger, food scarcity, and food waste. Carney, Megan A. ??We Had Nothing to Eat?: The Biopolitics of Food Insecurity.? In The Unending Hunger: Tracing Women and Food Insecurity Across Borders, 39-66. University of California Press, 2015, pp. 39?66. http:/ / www.jstor.org/ stable/ 10.1525/ j.ctt13x1h8d.6. In this chapter, a researcher (in the field of anthropology) visits a family and narrates her experiences there. ?I am arriving at the home of Betanía, a woman in her early sixties whom I met at a nutrition outreach event organized by the food bank. The addressshe provided me over the phone takes me to the Eastside neighborhood of Santa Barbara, a predominantly Latino residential area flanked on one side by the range of mountains that separate Santa Barbara from Montecito and on the other side by the commercial zone of Milpas Street. ? Responding to questionson my dietary survey, Betanía and Paula explain that they have had to limit themselves to eating only one meal per day because that isall they can afford right now? (Carney 40). This ethnography narrates Carney?s stay with Betanía and her experiences of visiting Betanía?s family. The details of this chapter was useful for my creative piece, because I could relate to the life of the character, from the meals they ate to how often they could afford eat. Carney focused on the struggles of hard-working immigrantsto survive in the system. The chapter also reads like Betanía?s diary, recounting her experiences getting help to apply for assistance and living in Santa Barbara. In particular, the chapter vividly portrays how Betanía?s family suffers more hunger when rent is due, hinting that she had to choose between eating and the roof over her head. We learn also of Betanía?s hardship in living with diabetes and having to pay cash for medical expenses, because she has no health insurance. These are everyday issues that many people deal with today; it is our reality of living in the United States, the so-called ?land of ?opportunity.? This chapter?s real and raw details of Betanía?s life and efforts to find her place helped me to find language for expressing the story of my relation to food and hunger through the senses, through time, and through my love for my mother. Saad, Majda Bne. The Global Hunger Crisis: Tackling Food Insecurity in Developing Countries. London: Pluto Press, 2013. www.jstor.org/ stable/ j.ctt183p3rb The book examines the daily challenges of trying to find enough food to survive worldwide. Hunger is everywhere, and the number of hungry people is rising every day; more than 1.2 billion people are currently suffering from food insecurity, and the causes for global hunger are both political and economic. I focused on the chapter defining food security and food

insecurity. Saad tracesthe use of the term food security to the first-world food crisisof 1972?1974 and to President Franklin D. Roosevelt?s ?State of the Union Address? on 6 January 1941, in which he named 4 different freedoms, including ?freedom of speech, freedom of faith, freedom from want, and freedom from fear? (pp. 9-10). The first chapter analyzes the costs of chronic food insecurity and malnutrition to individuals and nations. Then, it examines the causes of food insecurity, both chronic and ephemeral, expounding on the factors behind recurrent incidencesof momentary food insecurity. Saad discusses poverty as the root cause of malnutrition and hunger and points to the World Bank as one of the biggest contributors to poverty. This was an interesting and sad read that addressed my purpose in my poem and in this research: to raise awareness about world hunger, food scarcity, and food waste and to show the role played by economics and systematic racism. Governments and corporations challenge the capability of communities and community knowledge, while endorsing the wealth and consumption of officials and corporations. Food insecurity is increasing every day, the rich are getting richer, and until people start worrying about the poor rather than the rich, this problem will still be here with us a hundred years from now.

6 "Womyn and Children in Milpa?

Ecological and Economical Benef it s of Milpa and t he Role of Women in Milpa Annot at ions Esmer K asvinova In exploring the spiritual and cultural world of the ancient Mayan milpa system, I discovered that a farm can go beyond just the production of crops and food to feed others. For over three thousand years, the Mayans have practiced a traditional intercropping system of regional vegetables within their sacred communities. The vegetable crops grown in the milpa system include chiles, corn, beans, squash and more. Two years of cultivation and eight years of secondary growth are required to allow for natural regeneration of vegetation. The milpa is a powerful system that hasthe capability of sustaining itself indefinitely. Biologically, the corn provides carbohydrates, the beans provide the protein, and the squash contain high-quality oilsand vitamins. Being a multilayered system, the beansgrow up along the corn stalks, and the squash on the ground inhibits weed growth while also retaining just the right amount of soil humidity. The use of pesticides and herbicides are unnecessary, due to the natural chemicals washed off from the leaf surface and into the soil. Beyond the benefits that milpa provides to the ecosystem of our planet, it also feeds and nourishes the lives of native Mayan families. A tribal effort requires the equal effort of both men and women; however, it is common that the role of women gets easily misunderstood or undermined. My research brings to light not only the ecological benefits of milpa, but also the spiritual connection that Mayans have to the practice of milpa and the invaluableposition women have in the system. My purpose is to hear the voice of women in milpa and to encourage preservation, through research and painting, of thiscomplex, unmatched food system. Roge? , Paul, and Marta Astier. "Changes in Climate, Crops, and Tradition: Cajete Maize and the Rainfed Farming Systems of Oaxaca, Mexico." Human Ecology : an Interdisciplinary Journal. 43.5(2015): 639-653. This article discusses resilience to change and variability in climate within the ?traditional management systems of the Mixteca Alta Region of Oaxaca, Mexico.? Farmers must change their cropping systems with agroecological resilience in mind. Extreme climates and socioeconomic hardships are a harsh reality for these farmers and sustaining traditional practices are a priority along with transformative changes.

Dahl-Bredine, Phil, Jesu? s L. Santos, Judith C. Haden, Susana Trilling, and Miguel A. Altieri. Milpa!: De Semilla a Salsa, Antiguos Ingredientes Para Un Futuro Sostenible = from Seed to Salsa, Ancient Ingredientsfor a Sustainable Future. , 2015. A collection of essays, recipes and documentary photographs this interactive book takes readers through a project of six years. Haden, along with two activists and a chef, have put together a book documenting the helpful ways in which ancient agricultural knowledge and the wealth of 1000 year old seeds and planting practices still used among the Mixtec peoples of southern Mexico can benefit our society.

Forward Opt imism: Ut opic Vision: Food Just ice Taught Online Through Video Games Jacob Fast The year is 2024, four years after Covid-19, and Blake is starting High School. Blake has become used to remote learning, but in the year 2024, remote learning is not nearly as much of a necessity as it was in 2020... Blake enjoys seeing his friends on the High School campus, and sits at thefront, so hecan pay better attention and understand histeachersmorewhile at school. When he comes home, he puts his backpack down and sees his mom has prepared some fruit for him ? hand-picked blueberries and strawberries too! Also, there is some peanut butter his friend Richard had prepared earlier in the week from his family?s farm? Nearly everything Blake eats is organic and homegrown or locally farmed, including the lettuce his mom grows and the watermelons cultivated by the Griffins for all of the neighbors. Almost no one in the neighborhood has to go to the grocery store anymore. Blake grabs his HydroFlask and fills it up with water. He looks at the water for a second, wondering where it?s coming from, but without a concrete answer, he dismisses this thought and runs upstairs to his bedroom carrying the bowl of mixed fruitswith the homemade peanut butter on the side. He opens his laptop and, eating his food, joins a group chat with all of his friends from class. Booting the classroom video game, his teacher already is logged on and a secondary ethics lesson is being taught... it?s a simulation of what appears to be a train station. There are people tied to a track and a lever, where Blake sees the title, ?The Trolley Problem? hovering above him in a 3D text rendering. He and his friends watch in real time what their actions do, and the addition of the simulation, makes the lesson more compelling. He and his friends take turns answering the question of whether or not they will pull the lever. Once the session is done, Blake stays in the group chat with his friends while they complete their homework. He hears one of his friends say in a joke, ?I?d always pull the lever!? Another friend says, ?Are you sure? The only thing you pull is potatoes!? Blake says: ?Well I wouldn?t pull the lever obviously.? His friends now, begin a very serious philosophical discussion, and some of them even start quoting their understanding of mathematicsto debate the issue. Unable to come to an agreement, one of them suggests they watch a video that presents a college graduate's humorousand educational takeon thisethical thought experiment. Blake?sunderstanding of the question goes much deeper than if he had just been given a book to read. The friends motivate each other to finish their assignments on time, working together to deepen their understanding. Finally, when they are all done and relaxing, playing a more idle like video game, Blake remembers his thought from earlier, about where water comes from, and asks

the question to the group, ?Hey, where is water sourced from?? All of a sudden, this leads him and his group to do their own research, and they discover the injustice occurring in the water industry. Compelled by their new understanding of moral philosophy, he and his cohort begin their journey as a new generation struggling for food justice. They start their own movement called ?Water Winners,? and Blake spends the better part of his life fighting for the organized control of water to be in the hands of the people. Exposing large corporations, and revisiting historiesof past oppressive actions, Blake makesgreat changesin the water industry.

Annot at ions Kulman, Randy. ?Digital Media and the Developing of Executive Functioning.? In Playing Smarter in a Digital World: A Guideto Choosing and Using Popular Video Gamesand Appsto Improve Executive Functioning in Children and Teens, Specialty Press/ A.D.D. Warehouse, 2014. ProQuest Ebook Central, https:/ / ebookcentral.proquest.com/ lib/ ucsd/ detail.action?docID=4306675. This chapter illustrates the cognitive benefits of playing video games, demonstrating demonstrates how video games foster complex thinking and accelerate the pace of processing information. In particular, Kulman cites one professor's success in teaching Roman history, Newtonian physics, and advanced mathematics through Minecraft. Not only were students easily grasping thesecomplex materials, but they were also able to develop executive and decision making skills separate from the curriculum. This research, that helps to understand the importance of including multimedia platforms in education, also helped me to represent the character in my story, his deepened understanding of ethical issues, and his subsequent life journey in the area of food and water justice. Fulton, Murray. ?Traditional versusNew Generation Cooperatives.? In Merrett, Christopher D, and Norman Walzer, eds. A Cooperative Approach to Local Economic Development. Quorum Books, 2001. Fulton examines the modes and means of co-op based farming called New Generations Cooperatives (NGCS), studying the different ways that NGCS enable groups to expand food production and stay in control of what they produce. By forming allegiances, and co-ops, they escape the pressure of the ?Go Big or Go Bankrupt? mentality, keeping local control and food sovereignty in neighborhoods. My story incorporatesthismodel and shows how Blake integrates and learns from it in the simple act of grabbing a snack before joining his friends for online learning through a video game created by histeacher.

"Hypocrit ical America?

Hypocrit ical America Annot at ions Emily Vast ola The research in this bibliography responds to the question: why are people lacking food sovereignty as a consequence of the United States?inability to ratify United Nations treaties?My purpose in this research is to raise awareness about the many UN treaties that could afford food sovereignty to all and also guarantee protections for children in the U.S. My painting depicts a begging child in front of a field of workers, as President Trump walks by. Trump is eating an apple and dropping eaten cores on the ground in front of the child. My purpose is to show Trump?slack of consideration for others. 1. Lupinacci, John, and Nocella II, Anthony J. ?Addressing Environmental and Food Justice Toward Dismantling the School-To-Prison Pipeline : Poisoning and Imprisoning Youth.? Education That SupportsAll Students: Food Sovereignty and Urban Education in Detroit, New York: Palgrave Macmillan, 2017, pp. 93?111. Three United Nations treaties were discussed in this article, under the heading ?Food is a Human Right:? the Universal Declaration of Human Rights (UDHR), the International Covenant on Economic, Social and Cultural Rights (ICESCR), and the Convention on the Rights of the Child (CRC). All three treaties have been signed by the US, but not ratified. Because of the lack of ratification, 15.9 million children were living in food-insecure households in the U.S. in 2012. Although food assistance programs are available, it is hard to apply and to qualify for food assistance, and there are 7 million households suffering from hunger despite theseprograms. 2. Wilken, Marie. ?U.S. Aversion to International Human RightsTreaties.? 22 June 2017. https:/ / globaljusticecenter.net/ blog/ 773-u-s-aversion-to-international-human-rights-treaties In order for the US to ratify a treaty, it must go through a long, political process, that includes review by Department of Justice lawyers and a two-thirds vote in the Senate. Even after passage in the Senate, ?citizens [are left] without the ability to invoke the treaty in court.? The maze of rulesthat are in place makesit hard to get treatiesput into law. 3. ?Why Won't America Ratify the UN Convention on Children'sRights?? The Economist, 7 Oct. 2013. www.economist.com/ the-economist-explains/ 2013/ 10/ 06/ why-wont-america-ratify-the-un-convention-on-childrens-rights. TheUnited Statesisone of only three countriesthat havenot ratified the CRC (the other two countriesare Somalia and South Sudan). Although PresidentsClinton and Obama advocated

to ratify thistreaty, it wasnever brought to the Senate for a vote. If it were to pass the Senate, the U.S. government would be expected to pay to guaranteea safe and securelifefor all children. 4. U.S. Department of State. ?2019 Country Reports on Human Rights Practices.? 20 May 2020, www.state.gov/ reports/ 2019-country-reports-on-human-rights-practices. The U.S. has not ratified the Universal Declaration of Human Rights treaty, and yet, this treaty is used to determine if other countries are deserving of U.S. assistance. The U.S. State Department website claims that the U.S. ?has committed itself to the ideals of democracy, individual freedom, equal protection under the rule of law, and the protection of human rights.? Yet, the U.S. doesn?t actually do anything to protect theserightson itsown soil.

?Migrant Farmers St ruggle t o Survive While Feeding Whit e America?

Migrant Farmers St ruggle t o Survive While Feeding Whit e America Jessie DeVoe and Caleb Wilson Our work represents the contrast between middle and upper class American consumers and migrant laborers struggling to produce food. Investigating overconsumption, nationwide waste, and white privilege in the United States, in relation to discrimination, exploitation and difficulties of migrant farmers, we discover the relationship and interdependence between food consumption and injustices. We raise awareness on a personal and political level by showing, via our diptych, how loneliness, exploitation, poverty, and immigration, on the one hand, and white privilege, waste, greed, and overconsumption, on the other, are interrelated in time and space. Don M. Mitchell. ??The Geography of Injustice: Borders and the Continuing Immiseration of California Agricultural Labor in Era of "?Free Trade.?? Richmond Journal of Global Law & Business, vol. 2, no. 2, 2001, pp. 145?166. Thisarticle examinesthe relation between California agriculture, a ??globalized?enterprise? from its inception, and the ?continuing immiseration or impoverishment? of those migrant farmworkers who are necessary to its success. The author suggests that the purpose of so-called ?free trade? agreements (like NAFTA and FTAA) is to preserve, rather than eradicate, systemic inequalities, and to create a ?geography of injustice? that makes the agricultural wealth of California growers dependent on the hidden exploitation and suffering of farm workers. This research is particularly useful to our representation of the contrast between invisible migrant farm workersand consumerswho areobliviousto their exploited labor and suffering. Sbicca, Joshua. ?Inequality and Resistance: The Legacy of Food and Justice Movements.? In Food Justice Now!: Deepening the Roots of Social Struggle, University of Minnesota Press, Minneapolis; London, 2018, pp. 23?48. JSTOR, www.jstor.org/ stable/ 10.5749/ j.ctv3dnnrt.4. Accessed 26 July 2020. This chapter argues that the purpose of neoliberal policies is to hide the poverty, hunger, and violence that result from the exploitation of laborers and systemic racism, especially in agriculture. Struggles for food justice do not eliminate structural inequities or dismantle structural racism, if they fail to consider the social positionalities of different stakeholders in the food system and the ways in which people in power are dependent on the vulnerabilities of exploited laborers. White supremacy and patriarchy continue to contribute to and depend on the exploitation of migrant farmers.

Cafaro, P. J, et al. ?The Fat of the Land: Linking American Food Overconsumption, Obesity, and Biodiversity Loss.? Journal of Agricultural and Environmental Ethics, vol. 19, no. 6, 2006, pp. 541?561. This article argues that Americans are overconsuming while many other countries are under consuming food. Middle class Americans have the problem of eating too much food, racking up about 2800 calories a day which is 25% more than is needed. This excessive buying of food also resultsin environmental degradation. While this article doesnot directly address the dependence of U.S. overconsumption on exploited labor, it nonetheless creates a frame for depicting how every act of overconsumption has hidden social and environmental consequences. This research also indirectly suggests how all entities that encourage overconsumption, including agriculture businesses, should attend to the harmful consequences they are causing, especially since each act of overconsumption contributesto maintain the need for exploited labor.

Et ernit y Jacob Groll Watching asthe past driftsaway from meout of reach Slipping through my fingertipsasthe futurepassesme by The regret burning me up from inside the livestaken from each My children?sfaceengraved upon my broken heart I wander aimlessly asthe farmersplant their crops Watching their smiling facesasthey eat with their spawn The envy reaching a tipping point within me until it pops The eternity trapped within me boiling over I wait until the sun hidesitsfacebeyond the landsof prosperity And the wind settlesgently upon the stalksof wheat The children sleeping under a false sense of security I spirit them away into my world of darkness No morecan they enjoy the taste of agriculture No longer will I will be alone asI bask in the nothingness My children will finally oncemore bewith me Never again will I be alone asI walk thisworld For Eternity.

Annot at ions Padilla, Juan Ra? ez. ?Crying for Food: The Mexican Mythsof ?La Llorona?and ?the Hungry Woman?in Cherri? eL. Moraga.? Comparative American Studies an International Journal, vol. 12, no. 3, 2014, pp. 205?217., doi:10.1179/ 1477570014Z.00000000084. Themyth of the Hungry Woman examined in thisarticle gave me the idea to incorporate hunger and envy in my poem. It also gave me moreinsight into how people who retell folk stories(including myself) can choose to spin their own personal twistsin their retellings. Lyons, Luke. "The legend of La Llorona still impactsHispanic culture." The Pueblo Chieftain, 27 Oct. 017, www.chieftain.com/ c1eceb15-e0ea-5b3c-ba6d-b475d76268cc.html. Accessed 4 Aug. 2020. Thisresource wasespecially important to my poem, asit examined the impact of time in the transmission of folktales. Thisidea of time passing inspired my theme of Eternity in the poem. Wetend to forget that many practiceswe engagein now, including reading, writing, and listening to stories, come from a set of traditions, traditionswehold in common and that bind usall together in our experiencesof a common world.

Racism in t he American Agricult ural Sect or Falone Lubamba Garone, Philip. ?The Fall and Rise of the Wetlands of California's Great Central Valley.? 2 From Native American Lands of Plenty to ?Waste? Lands, Berkeley; Los Angeles; London: University of California Press, 2011, 2011, pp. 47?64. JSTOR, www.jstor.org/ stable/ 10.1525/ j.ctt1pp4f6.7 Accessed 30 July 2020. This source evaluates the ways in which Europeans, ?acquiring? land from Native Americans, also took away their ways of relating to and using land. Before the arrival of Europeans, the Native Americans understood their land as a gift meant to support farming, shelter, hunting, and other activities for supporting life. However, this changed after the Europeans arrived and switched to more capitalistic ways of utilizing land. These changes explain not only the displacement of Native Americans from their homes, but also disparities in land ownership today, with the white population owning 96% of agricultural land. These statistics further explain why the agricultural sector does not equally benefit all groups, because the aim is economy over humanity. Minkoff-Zern, Laura-Anne. ?Sharecroppers, Braceros, and ?Illegals?: Racializing the Agricultural Ladder? in The New American Farmer: Immigration, Race, and the Struggle for Sustainability. MIT Press, 2019. This chapter examines the historical context of farm work in the agricultural sector of the U.S., including the history of land acquisition, of slavery and of political issues like citizenship and social status. Minkoff-Zern?s scholarship contributes to a history of farmworkers but also to an understanding of the social hierarchy that was created in the U.S. around farm work. I find this source very crucial to understanding not just the labour system in American but also race relations in our society. In particular, it supports my research with its explanation of the key role immigration hasplayed in the construction of inequitiesin the agricultural sector. Satia, Jessie A. ?Diet-related disparities: understanding the problem and accelerating solutions.? Journal of the American Dietetic Association vol. 109,4 (2009): 610-5. doi:10.1016/ j.jada.2008.12.019 This article helped me to draw connections between inequities and social hierarchies in agriculture and resulting diet and health disparities. This study examines the correlation between low-waged work performed by members of racial or ethnic minority groups, unhealthy diet, and a high risk of health issueslike diabetes, high blood pressure and obesity. Although this research does not focus on farmworkers, the data presented here makes evident how low wages,

earned by farmworkers who primarily belong to racial or ethnic minority groups, lead to unhealthy eating and health risksand are in sharp contrast with the higher wages, healthier diets, and better health outcomesof those (white) familieswho own 96% of agricultural land.

Capirot ada: The Push for Improving Communit ies Through M ult iple Facet s Franco Vargas Gonzalez Capirotada, originating in Spain, is a product of conquest that has remained within Mexican communities, often prepared during Lent by combining a mishmash of items to form a type of bread pudding. It is a constantly changing dish that can make good out of a number of things coming together, in the same way that community gardensand decolonizing pedagogy can come together to help produce a new aesthetics for social justice in low-income communities afflicted by a lack of resources and systemic oppression. I propose this concept of capirotada ? or different and changing ingredients, or facets ? as a strategy for challenging patterns of inequality and as a strategy for providing suffering communities with a chance at creating their own united intertwined network and greater opportunities for the youth who often find themselves left behind by a world not invested in their potential. The description of community garden projects as ?urban gardens? becomes problematic, when the most important goal of a community garden project is to build community. As Mees and Stone note in their study of urban agriculture, ?[c]ommunity garden land is not only used for food production ? Some gardening groups do not grow food at all, but rather concentrate on providing a social meeting place for the neighborhood? (Mees, Stone, 1). While the goal of growing food and producing alternatives to grocery chains and fast food restaurants is crucial, Mees and Stone go on to cite evidence suggesting that just having a place for community connection improves the psychological health of residents, reduces crime, and increases property values. Alaimo, Reischl, and Allen confirm these findings in their study of four low-income communities of Flint, Michigan, demonstrating that community gardening ?created opportunities for the development of bonding, bridging, and linking social capital? and helped neighbors develop values of ?reciprocity, helping others, neighborhood involvement?(Alaimo, Reischl, Allen, 499). These practices of providing a space for communities to share and learn from each other can also lead, in the best of cases, to decolonizing pedagogies. Learning the history of colonialism and conquest brings such knowledge into community conversation and helps community members, according to Romero, to ?become personally and politically invested? in understanding, contextualizing, and challenging current contexts of harassment and racism in literature, film, and in their communities (Romero, 4). Learning, moreover, to understand ?nature as teacher? further nurtures an environment for consolidating and sustaining community relations (Wals). And, in the spirit of capirotada, communities can learn, in their shared spaces, to resist and challenge any efforts to standardize their lives, including standardized testing in schools (Kohn), but especially standardized formulas for progress and economic success. As decolonizing or

destandardizing pedagogies are promoted in the shared space of community gardens, an appropriate environment iscreated to create a new, capirotada-like aestheticsfor social justice. Like the binding slurry that soaks leftover bread and transforms it into capirotada, educated hands can create social justice by sharing decolonizing pedagogies in community spaces. The resulting social justice community will manifest the unique flare that can be found in every grandmother's memorized heart recipe, which, in a decolonized future, will be freely passed down from generation to generation. In order to forge a path of progress, it is necessary to understand capirotada and the many facets or ingredients that can produce an outcome of healing.

Bibliography Mees, Carolin, and Edie Stone. ?Zoned Out: The Potential of Urban Agriculture Planning to Turn against Its Roots.? Cities and the Environment, vol. 5, no. 1, 2012, pp. 1?14., doi:10.15365/ cate.5172012. Alaimo, Katherine, et al. ?Community Gardening, Neighborhood Meetings, and Social Capital.? Journal of Community Psychology, vol. 38, no. 4, 2010, pp. 497?514. https:/ / doi.org/ 10.1002/ jcop.20378 Romero, Channette. ?Teaching Native Literature Responsibly in a Multiethnic Course.? in James H. Cox, et al. The Oxford Handbook of Indigenous American Literature. Oxford University Press, 2014. https:/ / doi.org/ 10.1093/ oxfordhb/ 9780199914036.013.035 Wals, Arjen E. J. ?Learning Our Way Out of Unsustainability: The Role of Environmental Education? in Susan D. Clayton. The Oxford Handbook of Environmental and Conservation Psychology. Oxford University Press, 2012. https:/ / doi.org/ 10.1093/ oxfordhb/ 9780199733026.013.0032 Kohn, Alfie. The Case against Standardized Testing: Raising the Scores, Ruining the Schools. Heinemann, 2000. Madeira, Ana Isabel and Luis Grosso Correia. ?Colonial Education and Anticolonial Struggles? in John L. Rury and Eileen H. Tamura. The Oxford Handbook of the History of Education. Oxford University Press, 2019. https:/ / doi.org/ 10.1093/ oxfordhb/ 9780199340033.013.24 Taylor L Frazier, and Jin-Kyu Jung. ?A Mixed-Methods Exploration of the Relationship between Crime and Community Gardens: A Case Study of Seattle?s P-Patches from 1996 to 2006.? International Journal of Undergraduate Research and Creative Activities, vol. 8, no. 1, 2016.

The Experience of Lat in American Women Lauren Gomez and Zaira Leal

Annot at ions California has historically exploited minorities to capitalize on their labor. The constant neglect of basic human rights to these communities has allowed the United States government to legalize the dehumanization of undocumented workers. Our purpose with this research is to fight back against the dehumanization of Latin Americans. Our sources address the experiences of Latin American peoples, examining topics such as basic human needs, rituals, beliefs, food, identity, working conditions and politics, and calling attention to cultures, lifestyle, humanity, beauty and suffering. Mostafalou, Sara, and Mohammad Abdollahi. ?Pesticides: An Update of Human Exposure and Toxicity.? Archivesof Toxicology, vol. 91, no. 2, 2017, pp. 549?599.,doi:10.1007/ s00204-016-1849-x One of the most beautiful gifts of the human body is the ability to create, carry and bring children to term. In thisstudy, Sara Mostafalou and Mohammad Abdollahi examine the dangers of continuous exposure to pesticides. One of these health concerns is infertility. Men and women have themselves been sprayed with harmful disinfectants and then again with pesticides as they have worked in agriculture during the twentieth century. These harmful chemicals were known to cause cancer and birth defects; yet, the United States government decided to look away when farm ownersused them on workers, primarily from Latin America. It is emotionally devastating to imagine a woman doing backbreaking labor to feed others? children, while she isunable to feed her own. Thisisthe reason why I wrote ?Strawberry Fields.? I wanted to show the world of abundance and the world of emotional starvation colliding in a simple transaction. I hope this transaction was made visible, as this Latinx farm worker noticed the American baby enjoying the fruit hersnever would. Manos-Jones, Maraleen. Spirit of Butterflies: Myth, Magic and Art. Harry N Abrams, 2000. Latin America has a beautiful culture. I wanted to humanize the beliefs, fears, and triumphs of people deemed as machines by the United States government. This source explained the symbolism butterfliescarry across different cultures. In Mexico, the black butterfly is the symbol for ?death? and ?new life.? The juxtaposition between these two meanings shows how culture affords both pain and the ability to hope. I wrote a poem called ?La Mariposa Negra? to symbolize mourning in our lives. When we experience a traumatic event, we often freeze for seconds, minutes or sometimes years. As we begin the painful analysis of the event, or events, we begin to feel the damage as it manifests itself in anxiety, anger and deep sadness. Only by going through this process, can we begin to heal and to accept; and by doing so, we make room for new life. Weare reborn.

Paintings? Cactus-Nopales, The Food of Life Who isAmerican? I portray the image of a young farmer who has recently come to the United States. She is scared, experiencing inner turmoil, and does not know where to find her place. Still, she is trying to hold onto her native roots, which is why I painted her in two halves ? with the huipil, a traditional Mexican garb worn by women from Southern and Central Mexico as well as other Central American countries, and the American flag and the Statue of Liberty as half of her shirt and crown. I also painted cacti and the moon of which play pivotal rolesin Mexican folklore and cuisine. JUA? REZ RUFINA, and PEN? A, DEVON G . ?Indigenous Women in the Food Sovereignty Movement: Lessons from the South Central Farm.? In Mexican-Origin Foods, Foodways, and Social Movements: Decolonial Perspectives, edited by DEVON G. PEĂ&#x2018;A et al., University of Arkansas Press, Fayetteville, 2017, pp. 27?40. JSTOR, www.jstor.org/ stable/ j.ctt1t89jww.8. Accessed 27 July 2020. This chapter examines the story of the South Central Farm in Los Angeles and the 350 families, the majority of whom were displaced indigenousimmigrantsfrom Mexico and Central America, who grew health food there for over a decade. follows the journey of why many farm workers come from Mexico and Central America. The choice to leave their home and family was not an easy one but was ?a result of megacorporations taking away their natural resources and farmlands while destroying their local self-reliant economies? (p. 29). I was moved by this research, as my family also came from Jalisco, Mexico for more opportunities. I did not know many people had to leave as their land was destroyed by large corporations. This chapter also related to themes, examined in our class, of the industrialization of agriculture, the destruction of native knowledge and cultures to create cash crops, and the disruption of relationships with the sanctity of food.

Great er Ef fect s of Policy on Migrant Workers Anna Zick During my study of food politics and food justice I became very interested in the effects that government policies might have on agricultural laborers and immigrant farm workers. It became apparent, in my research, that many policies passed have either harmed agricultural workers or have failed to properly protect their livelihood. Many of these policies allow businesses and corporations to exploit immigrants and minorities for cheap labor. Some of the basic needs that arenot met are food insecurity, health care, and education. Of all United States policies that have come to harm the livelihood and put immigrant workers at a disadvantage, NAFTA, the North American Free Trade Agreement, is the most egregious. In his study ?The NAFTA Effect,? Bill Ong Hing writes that, contrary to its stated intention to discourage immigration from Mexico to the U.S., ?the decline of Mexico?s agricultural sector was actually a planned result of NAFTA? (Hing, 14). Under NAFTA, lowered wages that increased income inequality in Mexico and the inability of small farmers in Mexico to compete with subsidized importsfrom the U.S. pushed people to immigrate to the United States. Brown and Getz point, more generally as a cause of immigration, to ?the neoliberal domestic policies and international trade regime that privilege corporate agribusiness? forcing many off their land? (Brown, Getz, 122). These policies, according to Brown and Getz, devalue agricultural work to such an extent that most agricultural workers, and especially those in California, experience food insecurity, an experience that is invisible ?to the vast majority of people who rely on their labor for sustenance? (Brown, Getz, 121) and is related to farmworkers? health. In her article ?Farm labor, reproductive justice: Migrant women farmworkers in the US,? Charlene Galarneau addresses the intersectionality of gender and labor justice in the area of health care: ?broad policies regulate and compromise women?s income, work, migration, health, and safety, and thus are critical elements of a comprehensive understanding of reproductive oppression.? In particular, women?s contracts not only lack provisions for access to reproductive rights and healthcare, but they also fail to protect against sexual assault (Galarneau, 2013). Moreover, according to Galarneau, women are at a distinct disadvantage, because, despite the increasein women laborers, there isan enormouslack of data related women migrant workers. Finally, in the area of education, I found in my research that the refusal to include farmworkers? children in schools in the 1940s and 1950s has had lasting repercussions. In her study, ?The Contested meaning of Migrant Citizenship: Farmworkers Education, Politicization, and Civil Rights Claims,? Veronica Matsuda Martinez examines the ways in which the Farmworkers Security Administration ?did little to disrupt the larger pattern of racial segregation? in the

schools. Still today, the educational disadvantages of those forced to immigrate to take up agricultural jobs contribute to to the unequal power dynamics experienced by farmworkers as they sign contractsthat discriminate against them (Galarneau, 2013).

Bibliography Brown, Sandy; Getz, Christy. ?Farmworker Food Insecurity and the Production of Hunger in California?. Cultivating Food Justice: Race, Class, and Sustainability. The MIT Press, 2011. Galarneau, Charlene. ?Farm labor, reproductive justice: Migrant women farmworkers in the US?. Harvard, University, 2013. Hing, Bill Ong. ?The NAFTA Effect?. Ethical Borders: NAFTA, Globalization, and Mexican Migration. Temple University Press, 2010. MartĂnez-Matsuda, VerĂłnica. ?The Contested Meaning of Migrant Citizenship: Farmworkers? Education, Politicization, and Civil Rights Claims?. Migrant Citizenship: Race, Rights, and Reform in the U.S. Farm Labor Camp Program. University of Pennsylvania Press, 2020.

Cit rus Demree McGhee Singlebad intent is not responsible for young men who fall from trees likethe citrusthey pick or the tin-roofed tool sheds. It isUnited States, land of violence, harassment assassination animal, that isresponsible for a man?s perceived sense of control when hethinksthere ismutual benefit in saying what a beautiful body you have and decideswhether her family eatsor not. You don't know how to react to pesticideexposureand citrusseeping into wounds beforegetting back to work to pick fruit and vegetables. Money cannot pay off damaged fruit which, in theraw palmsof collectivehands, can transform, split to shed light on the practiced emotion of picking, cultivating something fruitful.

Annot at ions The research in this bibliography revolves around how femininity and emotionality are treated within the agricultural industry. The purpose of this research is to analyze how growing food is centered in emotionality. This research suggests that despite the social benefits of emotionality and its positive effects on productivity, femininity and emotionally are regularly discouraged in agriculture. Each source analyzes the importance of emotionality to the intimate process of growing food. Khokha, Sasha. ?Silenced By Status, Farm WorkersFace Rape, Sexual Abuse.? NPR, NPR, 5 Nov. 2013, www.npr.org/ 2013/ 11/ 05/ 243219199/ silenced-by-status-farm-workers-face-rape-sexual-abuse. In thisarticle, Khokha reveals the danger presented to female immigrantsworking in agriculture. She presents a case study narrating the story of Maricruz Ladino, a woman who has personally experienced sexual harassment in the agricultural business, as evidence of a larger discriminatory system that leaves women in a position of danger. Khokha specifically notes the power that managers and supervisors weaponize against undocumented women in agriculture. This article helped me gain a more concrete understanding of power dynamics between women and farm supervisors. This article also shows how, despite attempts to equalize these power dynamics, policy still allows for misogynistic violence to continue in the agricultural industry. In reference to my poem, I used Ladino?s words and experience of powerlessness to give voice to her emotion in my own work. Kretz, Lisa. ?Emotional Solidarity: Ecological Emotional Outlaws Mourning Environmental Loss and Empowering Positive Change.? In Mourning Nature: Hope at the Heart of Ecological Loss and Grief, edited by Ashlee Cunsolo and Karen Landman. Montreal: McGill-Queen's University Press, 2017, pp. 258?291. JSTOR, www.jstor.org/ stable/ j.ctt1w6t9hg.16. Accessed 26 July 2020. In this chapter, Kretz introduces the ways in which a lack of emotionality in the context of environmental struggles and policy leads to a lack of action. She suggests that a more emotionally organized community will limit the harm done to the environment. Her concept of an emotionally focused environmental community focuses on diversity and the consideration of individuals, while also holding larger corporations and systems accountable for the damage they do to the environment. This chapter helped me gain an idea of how emotionality, or the lack thereof, affectsagriculture. Leder, Stephanie, et al. ?Ambivalences of Collective Farming: Feminist Political Ecologies from Eastern India and Nepal.? International Journal of the Commons, vol. 13, no. 1, 2019, pp.

105?129. JSTOR, www.jstor.org/ stable/ 26632715. Accessed 27 July 2020. In this paper, the authors demonstrate how emotionality and a feminist perspective help create a more ethical and equal farming environment. They examine the ways in which the agricultural business fosters misogyny, classism, and racism and analyze responses from actual farmers to show how emotionally attached community relations help to redistribute power equally on the farm and create an environment better equipped to deal with production problems or resource failure. This paper provided a concrete idea of what implemented emotionality and femininity would look like on a farm. This paper was also useful in seeing how these implemented ideas wereproven to benefit the farm not only in a social sense but also in regard to production. Stewart, Evan. ?Simply White: Race, Politics, and Invisibility in Advertising Depictions of Farm Labor.? In Invisible Labor: Hidden Work in the Contemporary World, eds. Marion G. Crain et al. Oakland: University of California Press, 2016, pp. 130?147. JSTOR, www.jstor.org/ stable/ 10.1525/ j.ctv1xxwt7.11. Accessed 26 July 2020. In this chapter, Stewart suggests that a lack of visibility is responsible for the abuse of labor committed on farms. He describes the atrocities that happen on farms, specifically those that specialize in citrus, as these are the farms that utilize the most migrant labor. He links the occurrences of abuse to the sense of control that farm managers have over Latinx workers. In particular, sexual assault of migrant workers is rarely made public, and perpetrators are never tried in court. Stewart points out that, while this power dynamic is not often explicitly stated, it is the structure of U.S. immigration policy that supports the continued silencing of migrant workers. This chapter helped me gain a better understanding of the lack of emotionality among migrant workers. While racism and a lack of compassion for immigrants on the part of white American farm owners and supervisors are responsible for abuses, the lack of visibility of these abuses prevents an expression of outrage. This research helped me understand that visibility and the expression of emotional outrage are important factorsin the push for policy change.

Summer Noel and Luz Lopez

Works Cit ed

"Dolores H uert a's Inf l uence?

Dolores H uert a's Inf l uence Annot at ions Sarah Dweck The 2017 documentary film, Dolores, inspired me to develop a project honoring the accomplishments of Dolores Huerta. In my painting and research, I represent the influence of Dolores Huerta as a founder of the Agricultural Workers Association (AWA) and as an activist for farm workers and immigrants, in general. I tried to capture the power and strength of Dolores and incorporate some of her accomplishments in my piece by painting her with a content and strong expression. I depict her with an orange shirt saying ?SĂ Se Puede!? since orangeissymbolic for the courageand confidence embodied by Doloresin her life?swork. Garcia, Matt. ?A Moveable Feast: The UFW Grape Boycott and Farm Worker Justice.? International Labor and Working-ClassHistory, vol. 83, (Spring 2013): 146?153. DOI:10.1017/ S0147547913000021 This article, which examines the importance of the grape boycott and the complexity of the movement behind it, inspired me to include a reference to the grape boycott in my painting. Based on what I learned from this article, I wanted to represent the struggles and suffering of the farmworkersduring the grape boycott with my image of blood dripping from a bunch of grapes. Garcia, Richard A. ?Dolores Huerta: Woman, Organizer, and Symbol.? California History, vol. 72, no. 1, 1993, pp. 56?71. https:/ / www.jstor.org/ stable/ 25177326 I found it inspiring to learn, in this article, about Dolores Huerta?s nonconformity to gender roles and how she continued pursuing her dream despite machismo in the United Farmworkers Movement. In order to portray Dolores? relationship with patriarchy and sexism in her community, I included the Venussymbol on her cheek to represent her strength asa woman and her ability to break traditionsand expectations. Glass, Fred B. From Mission to Microchip: A History of the California Labor Movement. 1st ed., University of California Press, 2016. https:/ / doi.org/ 10.1525/ 9780520963344 This book brings to light the role played by the Agricultural Workers Organizing Committee (AWOC) led by Larry Itliong in the grape boycott and in an alliance with the National Farm Workers Association (NFWA) to form the UFW. Since I am half Filipino, it was important to me to learn about thishistory and to represent it in my painting by including the UFW flag. Rose, Margaret. ?Traditional and Nontraditional Patterns of Female Activism in the United

Farm Workers of America, 1962 to 1980.? Frontiers: A Journal of Women Studies, vol. 11, no. 1, 1990, pp. 26?32. https:/ / www.jstor.org/ stable/ 3346700 The author?s goal in this article is to highlight and summarize the activism of women in United Farm Workers of America. Thisarticle gave me more details about and a better understanding of Huerta?sinfluence in the UFW.

The Life of a Mexican Female Immigrant in America Charlice Drexler February 8th, 1972, started like the most exciting day of my life. It was my quinceĂąera. Months before, my parents sacrificed so much to prepare my birthday party. On that glorious morning, the air was full of aroma of the multiple dishes prepared for the feast. Families and friends were all gathered, anxious about my grand entrance to the ballroom. I was so pretty in my yellow dress tailored especially for me. When I entered the room, the crowd was elated, it was sunshine after the rain. Before anyone could sing happy birthday to me, the Mexican gangs entered the room with automatic weapons, they killed my mother, my father, and when my brother tried to shield me, they killed him, too. Blood was everywhere! Everyone panicked, ran away and scattered around like a flock of birds. When the dust settled, I looked around, I wasthe only soul standing, one of the 4 gunmen turned around and said: ?I?ll beback for you!? After the funeral, I did not have any chance of surviving in Mexico. My only alternative was to come to America in the pursuit of a better life. So I put together whatever little money my parents left, I came to Tijuana at the U.S. Mexican border to pay a trafficker to help me crossthe border not knowing where I was going or what I was going to do to make a living. The journey was painful. Not having any legal paper, I had to walk 3 days in the Imperial desert, with very little food and water. I was packed in a van with 22 other illegal immigrants and dropped off in downtown Los Angeles and the last word I heard from the driver that I will never forget was: ?You are in the U.S. now, and you are on your own.? I became homeless for a week, I survived by begging for food, and sleeping under a different bridge every night. One early morning, I heard a man speaking in Spanish, recruiting people who were willing to work on the farm. He had his eyes on young people, full of vigor, and I was one of them. He signaled this was going to be a tryout ? only the faster hands would be hired to pick grapes. I raised my hands to be selected, because any job that took me off the street would bewelcomed. The following morning, we reached a winery in Bakersfield, CA. I wanted the job badly, not only for the money, but for food and shelter, because I have never lived on the street before; living on the street is hell on earth. I was trembling, my heart was racing, I felt a cold sweat on my back, but I kept my composure. I was hired on the spot. But my trouble just started. I had to work from sunrise to sunset picking grapes like a machine, 6 days a week. The payment was below the minimum wage, the living condition was subhuman, but I didn?t have any other choices being an illegal alien. Over the years, I moved from farm to farm to make a living. Years passed by, I turned 38, I will never celebrate another birthday, because of the tragedy that happened on my 15th birthday. In the field, I met a young Mexican man, he told me of a farmworker leader organizer named Cesar Chavez, and he invited me to one of the farmworker

union meetings. I learned a lot about my rights and my working conditions improved somewhat. Roberto and I became friends, and at times, more than a friend. We had 2 kids together. They becameU.S. born citizens, but I remained illegal. Just when I thought my life was going to get better, Roberto left me with the kids for a younger girl. Now my responsibilities have increased, I have two kids to take care of by myself. I have struggled, I?m getting old, my energy is starting to leave me. I have supported my kids through high school, because I understand only education can give them a better life. I don?t want them to experience the life I have lived in America so far. When I thought my troubles were almost over, as the kids were going to college, I was arrested by an immigration officer, and faced deportation. The Trump administration, being anti-immigrant, did not help my cause. Despite having two American kids, despite the efforts of my immigration lawyer, I was deported back to Mexico, a country I left 47 years ago. Here I am, a 62-year-old woman, with no money, no assets, old and feeble, I havenothing to show for all my youth I spent to feed Americanseverywhere. Herein my dilemma, I have a few questionsto ask before my departure: Why, America?Haven?t I shed enough tears and sweat for you? Haven?t I spent enough energy? All I have left is my breath, and I intend to keep it. THE END

Annot at ions My research responds to the question: how does gang violence in Mexico impact immigration to the U.S. and the immigrant workforce working without documents for U.S. agribusiness? My purpose in this research is to demonstrate how immigrant labor abuse in the U.S. must be studied asa transnational issue. Grayson, George W. Mexico: Narco-violence and a Failed State? New Brunswick, N.J: Transaction Publishers, 2010. Print. I have learned a lot from this richly researched book about gang violence and drug-related homicides in Mexico. This research helped me to imagine why a young girl, Laura Z. Gonzales, might leave her town in Mexico by herself and take the dangerous journey to cross the border into the U.S. It helped me to create a scene in which 4 gang members came and crashed her birthday party, killing everyone including her family. She was the only one standing. She was lucky to be alive. No one knows the reason behind the massacre. Because of this horrific incident, Laura was scared for her life, and she knew if she stayed, the assassins would come back for her. So, she had to leaveher homeland to cometo the U.S. I came up with this gang idea, because I know it is one of the major causes that can push someone to flee their country. Things like this happen all the time in many parts of the world. This incident created a horrific impact in my character?s life, causing her to abandon her country. Dobash, R E, and Russell P. Dobash. Rethinking Violence against Women. Thousand Oaks, Calif: Sage Publications, 1999. Print. This book helps me understand how tough and dangerous it is for people, especially young females, to illegally crossthe U.S. Mexican border. While this article is focused more generally on ?sexualized violence,? I include, in my monologue, a scene where Laura walks 3 days in the Imperial desert, with very little food and water, getting in a van full of other strangers, going to an area where she knows no one. She has put herself in great danger. She could have been kidnapped, raped, or even killed. She was lucky that none of these violent crimes were committed against her. Since she had no one living in the U.S. to contact, so she had to live on the streets for a whole week. She survived by begging for food. This resource helped me a lot to understand the circumstances in which people leave their homeland to come to the U.S. in the pursuit of a better life, only to find themselvesliving in danger on the streets.

Cult ure Is Currency Tim Gmeiner Hook I am a man. I am no brand. I am an artist. I am no lamb. I am a shepherd, I haveno flock. CultureisCurrency. But thisain?t your block. ? A culma-Nation of millionsthat feel the trauma Y?all - Steal the culture then build the wall up - Preach. Steal the culture then build the wall up - Preach. Steal the culture then build the wall up - Preach. Steal the culture. That ain?t a start-up If it?sbuilt up off the Backsof slavesand farmersRest in PeaceNipsey Hussle, Cesar Chavez And everyonewho built they corner, Kept it local, kept the money, in they corner. When great, great grandmamasPlant a garden Hand a seed, To great, great grandchildren who paint they art up on the wallsand Build a scene. ?Til the proper-ty Jumpsoff and Block marketsturn to black marketsStock marketsstart to sky rocket. Replace that garden with parking lotsof the Walmart, Target, Bargain Starbucks, Walgreens, Herecome condescending Awkward Becky, Offering coffee, begging your pardon. CultureisCurrency. Please. ? From dirt in wombs of wounds Pain breeds empathy Empathy connects soul to flesh And Culture is Chemistry Culture is Alchemy Culture is Currency What am I worth to you? What are you worth to me?What am I worth to you?What are you worth to me?What am I worth to you?What areyou worth to me?CultureisCurrency. Please.

Annot at ions The research in this bibliography responds to the questions: How do marginalized communities build a sustainable localized economy and autonomous presence through their unique and singular cultures? How does their success further strengthen the community and effectively tell their story in a larger context? My purpose in this research is to show the crucial role gardens, song, art and storytelling play in the creation of a thriving economically autonomous minority community and to show how these cultural expressions both reflect community and simultaneously becomes the glue of a community. My purpose in this song is to show how, just as in gardening, a community can build a sense of cultural ownership in the community that doesnot rely on ?ownership?of land in a western-philosophical sense. Broyles-González, Yolanda. El Teatro Campesino: Theater in the Chicano Movement. Austin: University of TexasPress, 1994. Print. Yolanda Broyles-González writes: ?We have much to learn from any collective organization or movement that fosters local control and autonomy, a vision of shared resources, and the liberation of human creative force.? She?s referring to El Teatro Campesino, a Chicano theatre troupe formed by Luis Valdez, who was inspired by Cesar Chaves and the UFW?s activism and labor strikes. My song isinspired by thisconcept of ?local control and autonomy? directly to the content of my song: ownership and autonomy are imperative for under-resourced communities. I find local examples of this philosophy in San Diego?s Barrio Logan neighborhood where I?ve observed, with deep admiration, how residents built a localized economy in which small businessownersand artiststhriveoff of their own culture and family. (Lyrics directly related to this source: That ain?t a start-up / If it?s built up off the backs of slaves and farmers / Rest in Peace Nipsey Hussle, Cesar Chavez / And everyone who built they corner / Kept it local, kept the money, in they corner? ) Espinosa, Paul. Singing Our Way To Freedom. Espinosa Productions, 2018. This documentary film tells the story of San Diego-based activist/ singer/ songwriter Ramón ?Chunky? Sánchez. A student at SDSU in the early 1970s, Chunky became involved in the Chicano movement, participating in protests in Barrio Logan and throughout San Diego and beyond. From representing Chicanos in Mexico City to touring with César Chávez as musical performance between speeches, he helped to create the soundtrack of the Chicano movement. He famously noted that the idea of ?Chicano? did not require a birthplace for validation, rather ?a state of mind and a state of heart.? This film was important to my song, because Chunky was still present and highly active in the Barrio Logan community until he passed in 2016. He was a

mentor and teacher to local kids, and heeffectively told the story of Barrio Logan, memorializing this important local history into a timeless transgenerational song. As film director Paul Espinosa said in our class: ?Art builds community and validates the community?s knowledge.? Chunky and his art did just this. In my song, my intent is also to validate, Barrio Logan?s transgenerational knowledge. (Lyrics directly related to this source: When great, great grandmamas plant a garden, hand a seed/ To great, great grandchildren who paint they art up on the walls and build a scene? CultureisCurrency. Please.)

St rengt hening Communit ies t hrough Urban Gardening Jordan Prat 62

Transit ioning t o Fair Trade in a World of Free Trade James Hern In the journal article ?The Fair Play Debate: Free Trade? by Gary Hufbauer, he advocates that free trade can benefit everyone ?the developed and developing world? (15) while any opposition is limited. Hufbauer gives hollow examples of how free trade has benefited the US such as increase in household income, wages and more efficient companies whereas developing countries that are politically unstable fighting drug lords or terrorist organizations could benefit the most. He acknowledges that open markets bring costs with it, but in exchange the gains are worth it ?five times over? (15). His reasons that when problems are created at home in response to the development of free trade, Congress can afford payout compensation with the gains. Haufbauer expresses his disapproval with Hillary Clinton and Barrack Obama?s, two Democrats on the 2008 presidential campaign trail, interest in pulling out of the North America Free Trade Agreement (NAFTA). Haufbaur continues to focus solely on the economic growth, alliances and free trade agreements of the USagriculture market with other countriesrather than take any interest in the capabilities, livelihood and injusticesat the farmsand with farm workers. Haufbaur fails to acknowledge the negatives that arise with free trade. While this style of market might benefit the US economy on paper, many jobs were lost due to the lack of regulations of foreign workers who were working for much lower pay. According to data collected between 1991-2016 by the United States Department of Agriculture (USDA), as shown in the chart below, the amount of ?Foreign born: unauthorized? hired crop farmworkers rises from below fifteen percent of the total population of hired crop farmworkers, to about fifty percent before plateaus. This data was collected three years after the free trade agreement between the US and Canada was established, and shows major increase in unauthorized hired crop farmworkers during the birth of NAFTA. The most alarming discovery I found was that the number of US born crop farmworkersbeing paid dwindled to lower than twenty-fivepercent around the year 2000. In the journal article ?The Fair Play Debate: Fair Trade? by Joseph E. Stiglitz, he focuses his on opposition to trade liberalization. Trade liberalization involves reducing or removing barriers between countries for trade, encouraging free trade, reducing tariffs, reducing non-tariff barriers and reducing or sometimes eliminating quotas. This idea has fostered an uncompetitive environment, because there is no competition. When one country or alliance?s banks deal with loans but only work with big corporations, there is not room for a healthy competitive, coexisting market. Stiglitz brings up prominent economists, from 70 years ago, Paul Samuelson and Wolfgang Stopler in which they forecasted the lower pay for unskilled workers that would

result in the movement toward free trade. Stiglitz explains that ?standard economic theory? does not necessarily produce an outcome in which everyone will be economically prosperous as a result of trade liberalization, but that ?the winners could compensate the losers? (19-20). Usually this is not the case. We don?t often see first-world countries with strong economies giving handouts to the countries they are taking advantage of. This is reason of how uncompetitive the global agriculture market is. Further on he points out the obstacles that inhibit economies by expanding exportswith internal barrierson tradeand the lack of capital. In the journal article ?Fair Trade Towns USA: growing the market within a diverse economy?, Sarah Lyons explains her impression that fair trade farms and local farms require a symbiotic relationship in dealing with the global capitalist market. This compliments the idea that fair trade can foster a competitive economy when different marketswork together while still pushing they?reproductsin a cooperative manner.

Small Changes Annot at ions Dolores Nissen In the context of the COVID-19 pandemic, I explore the practice of gardening as a therapeutic practice that can counteract the negative consequences for mental health of social media and, at the same time, contribute to address food injustice. My art piece, ?Small Changes,? is the fruit of my research, inasmuch as it represents connections between painting, gardening, mental health, and social media. I also examined the medium of film and its potential to bring unheard stories of people?s struggles to the attention of viewers, thereby having a positive effect on mental health. Among the films I examined in my research was Scott Hamilton Kennedy?s film, The Garden (2008), a film I especially appreciated for the way in which it represented the community perspective of the L.A. gardeners in opposition to the interests of the city of Los Angelesand businesspeople who eventually destroyed thisexceptional urban farm. My research helped answer some of the many questions I had when beginning my art piece about connections between media, art, gardening, and mental health and the capacity of media to create both positive and negative change. Berryman, Chloe, et al. ?Social Media Use and Mental Health among Young Adults.? Psychiatric Quarterly vol. 89 (2018): 307-314. https:/ / doi.org/ 10.1007/ s11126-017-9535-6 This article reviews the various studies of the positive and negative effects of use of social media by young adults. It is an important contemporary resource for understanding how social media might create mental strain and draw users away from more therapeutic practices such as gardening and art. This research let me to discover Hugh Findlay?s Gardening for Health and Happiness. Findlay, Hugh. Gardening for Health and Happiness. 1946. https:/ / babel.hathitrust.org/ cgi/ pt?id=wu.89037174174 This book tells a story of gardening and the blind. I appreciated the artistic approach in the beginning that illustrated the joys children would experience in gardening despite being unable to see the products of their labor. The purpose of this study was to examine how the blind gardeners? mental outlooks improved because of the time spent outside and caring for these plants. In my view, this study responds to the problem of social media posed in the Berryman article and relates to the gardens my fellow students and I were nurturing in our backyards. Being able to take a few moments away from our online classes to be able to create something was some of us had never tried before. The perspective presented in this book also informed my perspectiveasan artist, researcher, and gardener.

A Child's Innocence Niza Saldivar Our current living situation: a world where people are stuck to their cell phones day in and day out. A world where it?s more important to have social media followers, so people take a video of the lady falling instead of helping her. A world where we look for love, through a screen. A world where reality could make for a very sad movie. We see Shiela and her daughter Kianna, 6 yearsold, havea conversation at a restaurant. Kianna looksaround in the restaurant: Kianna: Mom, how come everyone is looking at their phones all the time? She says as she chews on a piece of watermelon. Shiela: Because, honey, they could be checking their emails for work, or maybe talking to a loved one. She takesa sip of coffee. Kianna: But mom, look at that family. As she pointsat a table across from her, behind her mom. They are all on their phones. Even the kidslike me. And how come I don?t have a cell-phone? Shiela: Kianna, don?t point at people! It?s rude. She says as she lowers Kianna?s hand and she looks around hoping nobody is paying attention. Just eat your watermelon, ok? You don?t need a cell-phone. Her phonereceivesa message and she looksat her phone. Kianna: Why is it rude to point at people, mom?Mom! She calls as her mom is reading the msg. Mom, can I get a cell-phone?! Shiela: Kianna, don?t yell. She says as she raises her eyes from her phone. And no, you?re too young to get a cell-phone. She ignoresthe other question. Kianna: Mom, look that girl over therehasa cell-phone. She pointsagain. She looksmy age. Shiela: Kianna! Stop pointing, I said. I don?t care about other kids having phones. You?re not getting one. She looksat her phone and smilesat it. Fast forward to Shiela and Kianna at home the next day. Kianna, who is still practicing her reading, reads the back of packed vegetables, it reads this: ?Support our local farmers, as it helps our community to grow. Buying in bulk from big companiesonly makesthe rich richer.? Kianna: Reading slowly and with struggle. Support. Our local. Farmers comma, as it helps. Our

comm. Community. To grow. She pauses and looks at Shiela cooking. Mom, what does this mean? Shiela: Very good reading, honey! She says enthused. Are you hungry yet? She avoids the question. Kianna: Yes! I?m so hungry I could eat an elephant. She continues reading. Buying. In bulk from big. Comp. Companies. Mommy, what doesthismean? Shiela: It means that you should buy food from the people who grow the food here in the city. Not from big stores, like Costco or Sam?s, since they bring their food in very big quantities and these kinds of vegetables are grown in big quantities from bigger farms everywhere in the country. Kianna: looking confused trying to understand what her mom just said. So our vegetables are not all from here? Shiela: Well, most of them are, but some arenot. Kianna: How comeno? Shiela: Becausenot everything growshere. Some vegetablesonly grow in certain areas. Kianna: How comeit?sbad to buy big, mom? Shiela: Well, it?s not that it?s bad, honey. It?s just that if you buy from here, the money will go to people who need it more than the people who already have a lot of money. She puts the plate of food in front of Kianna. Eat so we can go shopping. She sayshappily. Kianna: Yay! Ok! startseating. Shiela and Kianna are walking by a farmer who has a stand with lots of different fruits and a big sign that reads?locally grown, tasty fruit for cheap.? Kianna: Readsthe sign slowly. Look mom! Isthisfruit from here? Shiela: Yes, honey. He growshisfruitshere in the city. Kianna: So does that mean we should buy from him?Even though the fruit is not in a store. She

saysconfused. Shiela: Yes, exactly. They approach the man and Shiela asks if he can explain to Kianna the processof how he came to sell hisfruit. Farmer: Hello, you see all this fruit? Kianna shakes her head yes, hiding behind Shiela. Well, I have a big lot where I have trees, where the apples grow, as well as an area for all the delicious watermelon. Wanna try it?He offers them a piece of precut watermelon he has in a plate. I have to water my plants everyday and I cut them myself. It?s a lot of work, but all the tasty fruits are all worth it. Kianna: Shyly grabs a piece of watermelon and puts it in her mouth. Yum, mommy! This is really good. Shiela: It really is, baby. She buysa watermelon from the farmer. Kianna: Wow, mom! That?sa really big watermelon! They go home and cut the watermelon. Kianna seems to have a better understanding of the why they should buy local.

Annot at ions JosĂŠ Medina, The epistemology of resistance: gender and racial oppression, epistemic injustice, and resistant imaginations (New York: Oxford University Press, 2013). DOI: 10.1093/ acprof:oso/ 9780199929023.001.0001 This book informed the representation, in the first part of my play, of how cell phones can become obstacles to in person interactions, preventing people ? even a mother and daughter ? from listening to and learning from each other. Anderson, Kym, et al. Agricultural Price Distortions, Inequality, and Poverty. World Bank, 2010. This book informs the representation, in the second part of my play, of what Kianna learns, when she and her mother pass by a farm stand, about the advantages of buying food from local farmers. In particular, she learns that while buying food from large companies creates global inequalities and poverty, buying a delicious watermelon from a local farmer produces more equity and justice.

Just icia y Esperanza Annot at ions Monica Wong Fregoso The research in this bibliography explores the injustices ? from discrimination to low wages ? experienced by farm workers every day of their lives. In my ?newspaper articles,? I?m presenting the stories and opinions of real farm workers who give everything they?ve got in the fields. My purpose in creating a ?newspaper? is to inform and remind everyone, including myself, that we need to join farm workers, and fight with them. Otherwise, they will continue to go unnoticed by the media and by people who depend upon their labor. I am especially interested in drawing attention to the conditionsof farm workersduring the current pandemic. ?As Covid-19 cases spike, an unprecedented alliance emerges to protect California farmworkers.? Food and Environment Reporting Network. Published July 7, 2020. Accessed July 28, 2020 https:/ / thefern.org/ 2020/ 07/ as-covid-19-cases-spike-an-unprecedented-alliance-emerges-toprotect-california-farmworkers/ This article presents the ways in which farm workers are being helped by organizations during the pandemic. Yet, farm workers are claiming that they haven?t even received a mask to wear during their shifts. This article mentions that they have the option of getting tested for free, but I understand, from other sources, that thisishappening in very few farmsaround the state. Alkon, Alison Hope, and Julian Agyeman, editors. Cultivating Food Justice: Race, Class, and Sustainability. The MIT Press, 2011. JSTOR, www.jstor.org/ stable/ j.ctt5vjpc1. Accessed 1 Aug. 2020. This source was a very important part of my project, because Alkon and Agyeman focus on the biggest issue that farm workers deal with: racism. The authors of this book also focus on ?the way food is grown, processed, manufactured, distributed, sold, and consumed.? (Alkon, 9-10) as well aswhich foodsare availablefor the most vulnerablecommunities. Broad, Garrett M. More Than Just Food: Food Justice and Community Change. 1st ed., University of California Press, 2016. JSTOR, www.jstor.org/ stable/ 10.1525/ j.ctt19b9jf9. Accessed 1Aug. 2020. Through this source, I understood the importance of fighting for the rights of farm workers. The fact that Broad compares the fight for food justice with Black Lives Matter, and The Occupy Movement was very interesting to me, because he made it clear that this issue is just as important as all the other issues. In addition to this, I think that we should all fight for both our farm workersin the fields, aswell asthe onesin our community gardens; fighting for food justice

with Black Lives Matter, and The Occupy Movement was very interesting to me, because he made it clear that this issue is just as important as all the other issues. In addition to this, I think that we should all fight for both our farm workers in the fields, as well as the ones in our community gardens; fighting for food justice should be a fight of all and for all, because it is a necessity not a luxury.

Women and Food: Ghost s, K nowers, Sist ers Jessica R. Cast ro and Gwen LaMar

Int ersect ional Experiences as Resources for Val uing K nowers Jessica R. Cast ro In the act of women delving their handsdeep into the earth to extract and promote life liesa vast amount of knowledge and wisdom, wisdom that may be perceived asless valuable beneath layers of hierarchical oppression. My primary aim is to explore the gendered experiences of women as knowers in food systems. Utilizing an intersectional perspective, I identify similarities between the epistemic status of women across different regions in relation to oppressive socio-political structures ? namely, capitalism, racism, and sexism. Through this analysis, I demonstrate that subordinate status under these structures leads to an unjust perspective of women in terms of knowledge. More specifically, my research reveals that the knowledge of female farmworkers may be objectified, appropriated, or erased completely. The first portion of this paper is directed towards the analysis of dominant social structures at work in the subordination of female farmworkers. The second portion of this paper focuses on the epistemological features of these women?sexperiences, particularly the form of epistemic worth which they areawarded. 1. Under the lensesof capitalism, sexism, and race Female agricultural workers occupy an oppressed position within the framework of capitalism. Most often, they are workerswho do not own the meansof production or subsistence, but labor for others. In the case of India?s agricultural workers, women produce most of the nation?s cash crops, but lack accessto field space to grow their own food (Shiva 108-09). In the caseof Mexican tomato farmers and packers, the entirety of the food produced is exported to Canada and the United States (Barndt, 86). The oppressive effects of capitalism also include the low wages female farm workers are paid. In Mexican tomato packing facilities, for example, female packers earn the equivalent of between 13 to 30 U.S. dollars daily, while sorters earn between 7 to 12 U.S. dollars daily (Barndt 85). The circumstances for planters and growers are even worse, with earningsdropping to approximately 4 to 5U.S. dollarsa day (Barndt 86). Agriculture centralized in profits also displaces women culturally. The Embu women of rural Kenya, for instance, had traditionally participated in a communal setting for farm work, but this communal setting gave way to private ownership of land (and the dispossession of women landowners) because communal agriculture did not produce high profits (Wane 89). Placing profit as the primary criterion and purposeof agriculture isnot at all advantageousfor women working in thisfield. In combination with the oppression caused by capitalism, female agricultural workers experience sexism in all areas of their lives. Within their work environment, they face a patriarchal structure that puts them at a disadvantage at the social and economic levels. Mexican agriculture?s feminized and relatively young workforce stands in a lower hierarchical position in relation to men who are given the opportunity to work in management, receiving higher pay

(Barndt 85). Moreover, female agricultural workers experience what Barndt labels as ?triple functioning,? working for a salary outside the home, working and caretaking within the home, and then working for subsistence on the family fields (Barndt 87). The intersections of being subordinate under economic and gender hierarchies makes the experiences of women in the food system more complex. Racism is the third hierarchical structure that largely affects the lives of women in agricultural work. The concept of racism as an oppressive structure involves the use of colorism as well as imperialist notions of only Western ideas having worth. In ?Fruits of Injustice: Women in the Post-NAFTA Food System,? Barndt highlights the fact that migrant farm workers of color travel as cargo rather than human beings on a plane (Barndt 82). Further, she explains that mestiza or Indigenous heritage strongly determines the jobs these women are assigned, with Indigenous women being exploited at higher levels and the Mestiza receiving better housing and transportation (Barndt 83). As Shiva argues throughout her work, there is racism that can be found in the imperialist features of multinational companies seeking the capitalization and export of agricultural product from Third World regions, such as rural India. (Shiva 93) The fact that the producers of the world?s eight staple grains, mostly women, experience severe poverty and famine is a direct result of the racist and imperialist notion that their suffering does not matter. The fact that the communal nature of farming in Embu culture was fragmented by privatization for profit is a racist attack on their culture (Wane 89). The fact that cattle in India, under the auspices of the so-called ?White revolution,? came to be used exclusively for their milk-producing capacities, with no regard for Indian culture?sreverence and respect of cattle, is a racist attack on Indian culture (Shiva 94). 2. On the Knowledgeof Women in Agriculture Analyzing the role of women in the field of climate change and environmental studies, Rebecca Tuvel utilizes Fricker?s concept of epistemic objectification, which she describes broadly as the situation in which, due to some form of identity prejudice, a person is objectified for the knowledge they hold (Tuvel 320). That is, due to an individual being perceived as holding significant knowledge but being perceived as lesser in some form, she comes to be treated as a mere source of information rather than an informant, a human being conveying knowledge. This concern for epistemic objectification of Indigenous and Third World women continues to be a concern in a world that attempts to profit from absolutely anything that may be taken from the oppressed. Because Indigenous and Third World women are often equated with the roles of caretaker and healer by those outside their cultures, they are targets of epistemic objectification, their knowledge sought for appropriation and capitalization (Tuvel 327). In an attempt to prevent this biopiracy, or the act of corporate profiting from Indigenous knowledge, there have been Ojibwe people who object to sharing what they know of the earth and herbs (Jensen 202). These women are sought for their knowledge due to racial and cultural configurations of them being close to the earth. Additionally, they rarely receive profits from the contributions they make. As noted by Jensen, the USDA profited from the information provided by the Ojibwe

even while their reservations suffered loss of funding, programs, and the fragmentation of communal lands. (Jensen 201) Besides the threat of epistemic objectification, women in agriculture often face the issue of being excluded as knowers or keepers of worthy knowledge. The Kenyan Embu, for example, believe that the purpose of learning is to open one?s mind to all aspects of life, not just the techniques or information being transmitted (Wane 91). But the conveying of their knowledge in the forms of rituals and song is considered ignorance and even outlawed (Wane 94). As Jensen explains, Indigenous agricultural knowledge and achievements may be acknowledged due to profitability, while indigenous knowers are perceived as less civilized and less knowledgeable in other areas of life (Jensen 193). Overall, Indigenous and Third World women are presented with a huge epistemic disadvantage due to lower socio-economic status, a factor which causes the erasure of cultural knowledge that doesnot result in monetary gain. The concept that women continue to experience poverty while producing knowledge and food that sustains the world is unjust and should be mended. First, they must be credited as knowers, and second, knowledge of agriculture, grounded in the interactions of knowers with culture, must be respected. We must begin by crediting the indigenous knowledge we are offered. And, as Wane explains in regard to Embu learning and knowledge-gathering processes, we must broaden the definitions of epistemology to mean far more than they have in Western academia. We must begin here to perceive and understand women in agriculture as knowers. It is clear, from an intersectional perspective, that subordination within multiple socio-economic spheres ? namely, capitalism, sexism, and racism ? allows for the devaluation of women as knowers in agriculture.

Bibliography Barndt, Deborah. "Fruits of injustice: women in the post-NAFTA food system." Canadian Woman Studies, vol. 21, no. 4, 2002, pp. 82-88. Gale OneFile: Business, https:/ / link.gale.com/ apps/ doc/ A93083004/ ITBC?u=ucsandiego& sid=ITBC& xid=6190b233. Accessed 14 July 2020. Jensen, Joan M. ?Frances Densmore and Mary Warren English: Indigenous Knowledge, Cross-Cultural Collaboration, and the Politics of Food.? Women in Agriculture: Professionalizing Rural Life in North America and Europe, 1880-1965, edited by Linda M. Ambrose and Joan M. Jensen, University of Iowa Press, 2017, pp. 186-204. JSTOR, www.jstor.org/ stable/ j.ctt20q249s.14. Accessed 17 July 2020. Shiva, Vandana. ?Women in the Food Chain.? Staying Alive: Women, Ecology and Survival in India. Kali for Women, 1988, pp. 92-170. Print. Tuvel, Rebecca. "Sourcing Women's Ecological Knowledge: The Worry of Epistemic Objectification." Hypatia. 30.2, 2015, pp. 319-336. Print. Wane, Njoki N. ?Removing the Margins: Including Indigenous Women?s Voices in Knowledge Production.? Indigenous African American Knowledge Production: Food-Processing Practices among Kenyan Rural Women, University of Toronto Press, 2014, pp. 87-97. Wane JSTOR link: JSTOR, www.jstor.org/ stable/ 10.3138/ j.ctt6wrfwb.13. Accessed 21July 2020.

Women: The Ghost s of t he Food Syst em The Erasure of Women in Food Cult ure Gwen LaMar

The Cannery Woman 81

The Migrant Worker

Unit y

The Erasure of Women in Food Cult ure Gwen LaMar TheCannery Woman Ruiz, Vicki L.. Cannery Women, Cannery Lives : Mexican Women, Unionization, and the California Food Processing Industry, 1930-1950, University of New Mexico Press, 1987. https:/ / ebookcentral.proquest.com/ lib/ ucsd/ detail.action?docID=1693594. In the canneries, the hardest-working, lowest-paid actors in food production were often made invisible to the consumers of the products they produced. Women were erased from the narrative of canned food in every way: ?the reader has a vague awareness of the presence of women as scenery, not as actors or wage earners, and even their celebrated maternal roles are sketched in muted shades? (Ruiz, 11). Unlike their male counterparts, women have been paid not by the hour but by their production levels'' (Ruiz, 28), their labor intensified by the introduction of production-level based quotas. Suffering both from erasure and exploitation, the female cannery worker was doubly oppressed. My piece represents this erasure as a Chicana canner fades into the background, eclipsed by the food she has canned and the fork and knife of the person eating it. Though she is directly responsible for the pineapple filling the belly of the person who purchased it, she is no more than a ghostly presence in the eyes of the consumer. In thisway, her importance to the culture and production of food hasbeen entirely erased. However, there is an important lesson to be learned in Ruiz?s latter chapters: women, regardless of color, were able to organize and successfully form and participate in a successful union. The United Cannery, Agricultural, Packing, and Allied Workers of America showed just how powerful women could be when allowed to organize and lead. Often these women achieved huge gains in the workforce, including maternity leave, childcare, and equal pay for equal work initiatives. I represent thispower of women to lead in another painting, ?Unity.? Ruiz describes the culture of interethnic unity women created within the canneries: ?Swapping recipes and gossiping about film stars may seem trivial but such activities facilitated communication among women of diverse ethnic groups? (Ruiz, 32) and led, for example, to women attending night school together, in order to qualify for better jobs outside the cannery; or to hiring a babysitter together to care for their children. My suggestion in ?Unity,? is for women to band together and organize: patriarchal systems can erase women one by one, but if every woman, every ghost gathers together to haunt the house that is patriarchal agribusiness, women will be made real and corporeal in their sheer volume, and have a far better chance at creating change. Women are the knowers and creators of food systems across the globe, and though that fact is kept under wraps, sisterhood will give women a fighting chance at the corporeality and justicethey have earned.

TheM igrant Worker Galarneau C. ?Farm Labor, Reproductive Justice: Migrant Women Farmworkers in the Us.? Health and Human Rights, vol. 15, no. 1, 2013, pp. 144?60. ?The Migrant Worker? is inspired by this article that documents the invisibility of women migrant workers: ?Disturbingly, some contemporary research on farmworker health simply neglects gender and/ or women. A recently published health assessment of New York farmworkers collected no data by gender. A 2010 survey report on the health of California farmworkers 1) describes the survey sample as ?comprised mostly of young Mexican men? despite the fact that 36% of the sample was women, 2) mentions that women were interviewed on their risk behaviors related to reproductive health but reports no related findings, and 3) reports on male but not female access to toilets and water for drinking and washing, despite well-known differential risks by gender? (Galarneau, 146). The idea that women were interviewed in this study (and many similar studies) and yet remained unrepresented in the research is hugely indicative of the erasure women face in agribusiness and, by extension, in food culture as a whole. Galarneau tells the particular story of a female migrant worker, Luz, whose lack of access to reproductive care affected her profoundly. This instance of ?reproductive oppression? (Galarneau, 147) gave me a narrative to translate into artwork. To demonstrate this concept, the mother in the painting holds a basket full of corn and grapes that she has picked, but her son also peeks out of the basket. Illustrating ?the regulation of reproduction and exploitation of women?s bodies and labor? (Galarneau, 147) her body is not only used to pick grapes, but it is used to raise the next generation of farm workers. She carries food and the responsibility of the next generation, and yet she fadesaway, asinvisible asa ghost. Unity ?Unity? is a suggestion based on Vicki Ruiz?s accounts of the successes women had when they organized. In her book, Cannery Women, Cannery Lives: Mexican Women, Unionization, and the California Food Processing Industry, 1930-1950, Ruiz describes the culture women created within the canneries: ?Swapping recipes and gossiping about film stars may seem trivial but such activities facilitated communication among women of diverse ethnic groups. This interethnic bridging served several purposes. For instance, a Mexican American operative and her Russian friend attended night school together so they could acquire clerical skills with the hope of ?rising above? cannery employment. In another instance, women jointly hired a babysitter to care for their children. Food processing operatives also organized to improve wages and conditions and to exercise more control over their work lives through unionization, an activity generally attributed more to class than gender? (Ruiz, 36). When women banded together after recognizing the injustice and erasure they all suffered in common, they came up with novel solutions. Perhaps, then, change cannot come by merely asking patriarchal systems to see women. Change must come from unity between women, who must speak up in a chorus of voicestoo loud for the patriarchal systemsthat benefit from female erasure to ignore.

Lend An Ear: The Evol ut

Taylor

t ion Of Corn Product ion

r Plein

Annot at ions I explored the history of corn production and consumption. In my research and film, I have explored the history of corn production and consumption, hoping to start a conversation around the question: ?Why has our food become so heartless?? I was inspired to dive deeper into this question by the film Waaki/ Sanctuary, an eye-opening film directed by Victor Masayesva that respondshistorically, culturally, and environmentally to thisquestion. Pollan, Michael. The Omnivore?sDilemma. Penguin Books, 2006 The Omnivore?s Dilemma is a fascinating nonfiction book about the food we eat and where it comes from. Pollan tells the story of how we got to where we are as humans now with food production and why and how our bodies have adapted to what we ingest. A quote from the book that I ended up using at the beginning of my film and creating stories around was ?There is every reason to believe that corn has succeed in domesticating us.? Pollan writes about how corn has been the backbone of our food industry for many years and through so much production and pollution, hasbecome a very different crop from its ancestors. I found this book especially helpful because it is a current view of what is going on in the food industry and agricultural world now and how it has evolved. Pollan?s research and approach to his topic was helpful to me in conceptualizing my film, as he shows the agency of particular foods in constructing relationswith humansand the power thesefoodshaveto changehumans? Galinat, Walton C. ?The evolution of corn and culture in North America.? Economic Botany 19, 350?357 (1965). https:/ / doi.org/ 10.1007/ BF02904805 This article was particularly useful to my research because it expands on how the anatomy of corn has changed throughout the years of harvesting. It brings to light the tragedy of colonizers taking and pillaging crops from Native Americans and how people suffered greatly and crops became less and less of what they once were. One quote I found particularly relevant to my research was: ?Although the structure of the modern corn plant is well known, the extinction of wild corn has created a mystery as to how its form became a function of serving man? (p. 350). This wild corn, now extinct, can only be studied through archeology. Although Galinat is an expert in botany and the morphology of corn, I appreciate how approaches his topic as a mystery, thusencouraging usto care about solving it.