Building Community

Farmers Go Wild

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Practitioners of wild farming, also called conservation-based agriculture, seek to reverse industrial agriculture’s devastating effects on wildlife by adopting farming methods that support nature. They envision a landscape where farms meld into the environment and mimic the natural processes that surround them. If wild farming sounds like organic farming, that’s because both are based on a similar vision: that farms should be managed as natural systems. Most wild farmers employ organic practices, like nontoxic pest management, composting, and crop rotation, all of which encourage biodiversity.

Why the AGs must not settle: Robo-signing is just the tip of the iceberg

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A foreclosure settlement between five major banks guilty of “robo-signing” and the attorneys general of the 50 states is pending for Monday, February 6; but it is still not clear if all the AGs will sign. California was to get over half of the $25 billion in settlement money, and California AG Kamala Harris has withstood pressure to settle.

That is good. She and the other AGs should not sign until a thorough investigation has been conducted.

Community supported agriculture

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Wellington’s CSA offers a new model as a multi-stakeholder cooperative: it is currently the only New Zealand cooperative that exists for the mutual benefit of both consumers and producers. For growers, it seeks to create a return to help grow the farm, provide better farming resources, expand its own coverage, improve distribution mechanisms and promote the health values of producing food in this manner. The consumers appreciate the availability of nutritious healthy food, produced without leeching and destroying the land as modern industrial farming does, as well as the social benefits of working together voluntarily at the tasks involved in running their cooperative.

Skill sharing as a way of life

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Engaging in the reskilling/skillsharing aspect of transition has revolutionised my whole attitude towards life. As I say, I didn’t really notice it at first. It’s been cumulative and all-pervasive. Paying attention to my own skills and those of fellows-in-transition, which are dismissed or ignored in the mainstream discourse: the ability to hold a meeting where everyone’s included; communicating the experience of downshifting; learning to cook and eat differently; making space so solutions can emerge in the face of energy and financial constraints, using a chainsaw, making a rocket stove at the Transition Camp!

How do we build local social capital?

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If I am right in saying “the key to resilience in the coming decades will be our ability, in the moment, to imagine ways around the crises we cannot prevent, predict or plan for”, then how can we increase the imaginative capacity of our fellow citizens so they/we will be ready, in the moment?

Ending “Farmer’s Wife” Syndrome

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We have used language to write women out of agriculture – out of its history, out of its present, engaging in the “housewifization” of real agricultural work. The implication that the farmer’s wife is not a farmer, and is thus knowledgeable about only kitchens and babies (as important as those things are) is a diminuation, an act of linguistic violence that erases the multiple competences of farm women, partnered or not.

Beyond the Bubble Economy

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Public anger at the 2008 Wall Street bailout, concerns about debt, and a deep and pervasive fear that another financial crash is just a matter of time create an important moment of opportunity for a long overdue public conversation about the purpose of financial services and the necessary steps to assure that the financial sector fulfills that purpose.

Poor Mitt

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Mitt seems to believe what most Americans believe, which is that those on social welfare programs are doing just awesome, while the real victims are middle class Americans. This is a pretty funny idea, but it isn’t just Mitt’s. The notion that lower and middle class Americans are struggling more than the truly poor is not an uncommon one by people who look on social welfare programs with hostility. If there’s anything really different about his assumptions it is the very funny classing of the desperately poor with the extremely rich as having a lot in common.

Is there such a thing as ethical capitalism?

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In response to a growing realisation that neo-liberal capitalism is morally and literally bankrupt, Britain’s political leadership have provided three visions of ethical capitalism for us to aspire to. So, is there such a thing as ethical capitalism? And why is this question being asked now?

From mountain to sea: A vision for the rebuilding of Tohoku

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Why would a fisher care about the forest? The person to ask is Shigeatsu Hatakeyama, an oyster farmer from Kesennuma in Japan’s Miyagi Prefecture. We can learn a great deal from Hatakeyama. He is one of those rare types of people who can see beyond the day-to-day preoccupation of how to make a living — in his case, with an oyster farm — and instead embrace the world around them.