Political Lands and Foods; Indigenous Communities in Brazil as Land Defenders

Bananas, sugar cane, palm oil, soy– theses are just some of the foods tied to the deracination of indigenous communities from their ancestral lands. Land rights for indigenous peoples in Latin America have always been contentious as territories have been appropriated for use of farming, natural resource and extractive industries, and other uses not originally intended by their original populations. While companies like the United Fruit Company quickly and other multinational agricultural companies took over in places like Guatemala, Honduras and Costa Rica, agricultural development projects in Brazil’s Cerrado and Amazon ecoregions have quickly displaced indigenous populations in Brazil, leaving an estimated 13.8 percent of land as formally designated for these communities, according to the International Work Group for Indigenous Affairs, and 31% as agricultural land (USAID).   

Image by the Rights and Resources Initiative: depicting the RRI’s Forest Tenure Database four land tenure categories. (click here to see enlarged image)

For me, this research makes clear the nexus between land rights and access for indigenous communities, and mismanaged foreign investment which has disrupted local livelihoods and economies. To think systemically about land rights is to understand the ways that vulnerable communities are negatively affected by land grabs (particularly by governments to address food insecurity), or indirectly through foreign direct investment (FDI). 

Land rights are directly tied to our course ideas of transparency, food justice, and sustainability. Through networks like the Rights and Resources Initiative, organizations, governments, and others are vying to increase transparency with access to land globally. Food justice is inherently tied to transparent access to land: when we don’t know where our food is coming from, it’s difficult to identify who’s rights are violated at different stages of cultivation, harvest, processing, and transportation of these foods. Many rights are violated in the simple acquisition of land before it is even developed for agriculture. 

In the case of Brazil, this rings true. Thirty-eight large companies now control much of Brazil’s agricultural land, including large companies like Cargill and Coamo, which have faced significant backlash for their deforestation practices which have primarily displaced indigenous people in the Center-West region. In March 2020, Indigenous leaders from the Yanomami tribe testified in front of the UN security council warning against the genocide of indigenous and uncontacted groups in the region.   

Yanomami indigenous leader Davi Kopenawa denounces deforestation and indigenous land invasion in Brazil, via Conectas Human Rights

Systems thinking connects this course to fundamental ideas of land and food justice. Unpacking what transparent and equitable food systems will look like in the future will require serious action to protect indigenous habitation of land in addressing egregious issues of climate change, food security, and sustainability within the food chain. 

 

Holism & Combating White Supremacy

Political ecology asks us to recognize the ways in which politics and the philosophies informing our politics, informs our understanding of environmentalism. It engages us to reflect on the evolution of our politics, and in that, we are explicitly coming face to face with white supremacy. Commonly these white supremacy ideologies surface in the pattern of individualism. I argue this to be a counterpart to reductionism (or atomism), which is a popular approach taken to identifying and solving the issues expressed throughout our environment and related fields such as our food system (ex. inverted quarantine). This approach is informed by western philosophies and sciences. It assumes that we may break down complex systems and their issues into smaller parts, tackling them one by one, as a solution. This is based in speculating that a system is no more than the interaction of these parts, and fails to considering the role they play in a system’s whole (which includes both their inputs and outputs). Holism is a shift away from this approach. This philosophy asks us to recognize that the sum of a whole system can not be reduced down to individual parts because they are constantly in relation to one another.

For this course, my group’s action project worked with the NGO Landesa to help develop social media material that would increase the awareness of women’s land rights. To do this in the most efficient manner, we decided to connect this topic to COVID19 by exploring the ways women’s land rights may help to combat the effects of pandemic diseases in underdeveloped communities. Through this research we found that in increasing women’s access to land, a community can find greater success in building resiliency to health crises via various avenues. This project was a first hand experience in discovering the interdependence of what may seem to be an ‘individual’ piece of the puzzle. This discovery uncovered that inhibiting a woman’s access to own land is not only a disservice to her own prosperity, but a disservice to the community as a whole. This is a framework that can be reflected in our own developed country when we consider how racism, sexism, classism, ableism, etc. is expressed within our society. Excluding groups of people not only limits abilities to fulfill their own capacity, but limits the fulfilment of our society as a whole.

Considering our current time, as communities come together to rise up and work towards dismantling white supremacy – it is our duty to recognize all of the ways our white supremacist society informs our decision making and daily actions. Taking the time and effort to adopt a holistic world view not only opens us to the realization that the liberation of black americans (and other marginalized groups) is the liberation for us all, but it is also an action we can take to unlearn deeply ingrained white supremacist ideologies and values.