Insight and inspiration in turbulent times.
In 2018, we are excited to design, develop, and pilot the model for a seed-to-fabric supply chain for industrial hemp fiber to be shared with the larger industrial hemp and fiber movement.
In a sign that this movement is starting to gather steam, Parish, Kashem, and other members of a diverse array of religious communities gathered earlier this year at what is believed to be the first event focused on connecting farmers with land, in service to their communities.
At three of Montreal’s universities, collectives have created alternative food provision services. People’s Potato at the Concordia University established in 1998, Midnight Kitchen at the McGill University established in 2003, and Ras-le-Bol, started in 2012 at the University of Quebec in Montreal (UQAM), distribute hundreds of meals for free.
That there was nothing at this particular exit was something, an overlooked something. A lane that weaves among old trees, old homes, small towns, small and large farms, herds of cattle, and the ghosts of tobacco fields. A road that leads eventually to New Castle, county seat of Henry County, Kentucky.
Donning a blue and white Hawaiian shirt, Governor David Ige signed Senate Bill SB3095 and made the use of chlorpyrifos, a neurotoxic pesticide, illegal in the state of Hawaii.
Cooking may seem like an act of self-preservation, an act that is both self-serving and necessary, but if you look beyond the immediate and beyond the narrow definition of what cooking is, you can see that cooking is and has always been an act of resistance.
We all have them; you know, those things we call defining moments in our lives. I’ve had several, but the one that stands out most for me occurred in the Fall of 2012. I was asked to give a cooking demo at the local chapter of the Farmers Union on Maui. I said, “Sure, what … Read more
The goal of TEEB AgriFood is to more comprehensively determine the costs, benefits, and dependencies of agriculture and food production. TEEBAgriFood is creating a framework for looking at all the impacts of the ‘eco-agri-food’ value chain, from farm to fork to disposal, including effects on livelihoods, the environment, and health.
As a scholar of environmental history and Native American religion, I have looked at how indigenous people find religious meaning in the natural world and traditional foods. This latest Supreme Court case coincides with a resurgence of interest among a new generation of scholars and activists who are learning about and reviving indigenous food systems.
I can see big advantages, both environmental and ethical in reducing the production and consumption of grain-fed meat, be it chicken, pork or beef. But there is an overwhelmingly important case why we should continue to produce and eat meat from animals predominantly reared on grass, especially when it is species-rich and not fertilised with nitrogen out of a bag.
Culture is what people do. It decays when people stop culturing. Changing a culture means changing what we do. Often, that will need a step by step transition as we negotiate obstacles.
To love the farming in a global economic context that writes its economic bottom line in diesel is not only a hard thing, but a conflicted thing. I can’t claim to have extracted myself from those dismal economics but my good fortune is that, on the ground and on the page, at least I’ve found some opportunities to try.
