Articles in Farmers
China Ranch is a thriving oasis of boutique date palms that began with the whimsical planting of an ornamental garden nearly a century ago. To the casual traveler driving north from Baker to Furnace Creek in Death Valley National Park in California, it is nearly invisible; you must look out for the signs for the Old Spanish Trail and follow it into a steep canyon, through bare, rough hills and exhausted talc and gypsum mines. There, watered by a creek running south to the Amargosa River, is the improbable sight of 1,500 fruit-bearing trees.
China Ranch 100 years ago
In 1920, Vonola Modine moved with her husband from nearby Shoshone to the property then also known as The Chinaman’s Ranch after an industrious, possibly mythical Chinese rancher called Ah Foo. She wanted some trees to line their new roadway and ordered seeds from the date industry burgeoning near Mecca in the Coachella Valley. They arrived in a wooden box by rail. She had never seen a date palm nor tasted a date nor heard the old adage that the fruits “like their feet in water and their heads in fire.”
The Modines wound up selling China Ranch shortly after the palms were planted. For the next 50 years, successive owners’ attempts to establish hog, sheep and alfalfa farms all failed — even as the original date palms flourished into magnificent trees. In the 1970s, Vonola’s relatives by marriage, the Brown family, repurchased the land — and in 1989, Brian Brown, her grandnephew, realized he had the “water and fire” to create the perfect conditions for a viable date farm. He and his wife, Bonnie, began focusing all their efforts on developing and expanding the garden.
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China Ranch today
The original seeds sent to China Ranch were brought to California by agricultural pioneers bearing offshoots from Algeria, Iraq, Tunisia, Baluchistan, Morocco and Egypt. But date palms grown from seeds never replicate the parent plant, so the trees in the original grove yield hybrid dates that are unique in the market. Brown has continued to reproduce these happy accidents, including the dark, moist Black Beauty; the sweet Gourmet; and the soft, caramel-colored China Ranch Hybrid. The Browns also introduced new date palms and now have 15 varieties such as Dayri, Halawy, Bahri, Hayany and Khadrawy growing on 25 acres. Their crop is in sharp contrast to that of the huge commercial enterprises, which tend only to produce the Medjools and Deglet Noors that your grandmother served at Christmas.
Brown works eight days a week: It is hard physical labor, from trimming the crowns, and battling 4-inch thorns to clearing the offshoots and pollinating the female trees by hand. And help is scarce in the harsh Death Valley environment. There are no palmeros, as the skilled workers who have enabled date production in the Coachella Valley for nearly a century are called, here. Some dates are harvested in the khalal stage, just before they ripen, and others at ripeness; the entire harvest period extends from August to February. The work during these six months can be punishing; in late summer, the temperature can soar to 120 F and the black flies bite through your clothing.
The fruit of family labor
Then the picked fruit must be sorted. Perfect specimens are for eating, while the funky-looking ones are for cooking, eventually macerated to produce a date paste used by bakers, raw-food chefs and upscale Las Vegas restaurants that value local sourcing. And thanks to the wild success of the cookbook “Jerusalem” by Yotam Ottolenghi and Sami Tamimi, home cooks are in hot pursuit of ingredients such as date molasses too. Specialty-food agents come to China Ranch in search of unusual dates to supply stores all over California, while employees at the ranch store make converts of casual visitors with cool, thick date shakes and date-nut bread baked daily from Bonnie Brown’s secret recipe. Bonnie also runs an eclectic retail shop and an online mail-order operation that ships gift boxes of fresh dates all over the country.
The farm has an unexpected sideline as well. The Dayri palm, originally from Egypt, puts out long, straight, symmetrical fronds that make perfect lulavs, which are used in the Jewish celebration of Sukkot. For the past seven years, rabbis have come from as far as New York to select and cut some 300 of these fronds. Despite their inconsistent harvest and light yield, Dayris will always be grown here.
Little did Vonola Modine know that her ornamental trees would be an inspiration to Brian Brown nearly 70 years after she planted them. She returned to China Ranch in 1991 to see the glorious mature palms that now line the path leading to the Browns’ great adobe home — and you should see them, too. The setting is bizarre, but the dates are sublime.
Main photo: The accidental oasis that is China Ranch date farm. Credit: Copyright 2015 Seth Joel
“There’s no hiding the fact that there are two populations, the haves and the have-nots,” said Sanjay Rawal, talking about his provocative documentary “Food Chains.”
Rawal’s film sheds light on those who eat food and those who produce it, and the disparity between what laborers contribute and their often meager living conditions. The documentary has earned rave reviews for its illuminating take on the food industry. Matt Pais of the Chicago news site RedEye called it “an educational and upsetting 81 minutes.” Film Journal International recommended it for “every American who unquestioningly lifts fork to mouth for their three squares a day.”
Rawal is unique in the insight he brings to his subject. For a decade, he ran a tomato genetics company with his father and sold seeds to Florida growers. It’s from this background — his family’s tomatoes are sold at Trader Joe’s and Whole Foods Market — that Rawal draws his story of food, migration and inequality.
Spotlight on farm laborers
“Food Chains” begins in southern Florida, where local tomato pickers formed a human rights organization in 1993. They named their group the Coalition of Immokalee Workers after the town where they live. Like many farm laborers, the workers were paid by the number of pounds they picked, and Rawal gives a front-row seat to their plea for better working conditions and livable wages. According to a 2008 report by the U.S. Department of Agriculture, workers who were paid by the piece were twice as likely to live below the poverty line as their salaried counterparts.
Although “Food Chains” is grounded in the CIW’s fight against mega-grocer Publix, Rawal packs in stunning footage of farm fields across the country, juxtaposing it with the hardship many laborers endure. In one guilt-checking scene, Rawal takes his cameras to America’s wine capital, Northern California’s posh Napa Valley. Away from images of quaint vineyards and luxurious resorts, he presents farmworkers struggling to put a roof over their heads. The shortage of affordable housing, Rawal said, forces some to cram up to 20 people in a small house.
DeVon Nolen, manager of the West Broadway Farmers Market in Minneapolis, took her children to a “Food Chains” screening at the Film Society of Minneapolis/St. Paul, which has a history of promoting cross-cultural filmmaking. Nolen works on an urban agriculture initiative called the Homegrown Minneapolis Food Council. “It struck me how disconnected we are from our food source,” she said post-screening. “The only way you can really solve this is to have a local sustainable food system.”
Although today’s consumers appear more concerned than ever with locally produced, pesticide-free and humanely raised foods, Rawal said there’s one question that doesn’t get asked enough: “Who produces my food?”
The group Bread for the World Institute has one answer. It reports that seven out of 10 U.S. farmworkers are foreign born, and roughly half don’t have documents.
Migrant workers around the world
It’s not uncommon for a country’s food production to be supplied by migrant workers. Southern European countries draw millions of farm laborers from North Africa and Eastern Europe. What’s different in the United States is that whereas Spain, Italy, Portugal and Greece have carried out a combined 15 or more legalization programs since 1985, the U.S. has yet to grant legal protection for many of its most valuable yet underappreciated workers. A recent poll by the Southern Poverty Law Center found that 90 percent of female farmworkers in California cited sexual harassment as a major problem. Rawal noted that few challenge their unfair conditions for fear of getting deported.
Such is the food workers’ paradox. The food system depends on them, but they’re beleaguered by being foreign born. “Our immigration policy is to keep our labor costs low,” said lawyer Michele Garnett McKenzie, advocacy director at the Advocates for Human Rights in Minneapolis.
In 2011, the CIW launched its Fair Food Program, a plan to double worker wages by instituting penny-per-pound increases on produce. This would cost the average family of four an additional 44 cents a year. Taco Bell, Burger King, McDonald’s, Trader Joe’s and Walmart all signed the contract (Publix has yet to join).
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The little guys are chiming in too. Lisa Kivirist boasts that her bed and breakfast, Inn Serendipity in Browntown, Wisconsin, is “carbon negative,” meaning more carbon dioxide is sequestered than emitted. She is a big fan of the Fair Food Program described in “Food Chains.” “It brings authentic transparency and needed justice to our food system.”
Kivirist and her husband, John Ivanko, grow most of the food they serve to guests in their garden. Anything not produced on their property is bought from small-scale local producers or fair trade sources, which designate funds to social, economic and environmental development projects with an emphasis on fair worker wages. In order to be considered fair trade, a company must register with a certifying organization like Fair Trade USA or Fairtrade International.
The challenge for those like McKenzie, Nolen and Kivirist is to bring others into the movement. For his part, Rawal urged support of companies that signed on to the Fair Food Program. He also tries to buy local and fair trade foods, and avoids grocery stores whenever possible.
Despite being a farm kid, Rawal never realized until doing his film how much sacrifice goes into his food. “I’m more grateful for my food,” he said. “That’s the first step, as wishy-washy as it seems.”
The documentary “Food Chains,” which premiered in November 2014, is now available on iTunes and Netflix.
Main photo: Farmworkers weed spinach by hand in San Luis Obispo, California. Credit: iStock/NNehring
Ben Bartenstein reported this story for Round Earth Media out of St. Paul, Minnesota. He is active in the Asian American Journalists Association and is now reporting out of Rabat, Morocco.
Stories abound about farmers of color in the United States and their historic ties to the land. Current-day farmers carry nuanced stories about why their ancestors left and why they feel compelled to return: Is it spiritual, out of need, political or pleasure?
FARMERS OF COLOR
A three-part series to make visible the lives of the invisible
Gone are the post-Civil War days when some forsook farming to northern cities and industrial jobs. The descendants of the enslaved understood farm work as degrading and severe, something to be shunned at all costs.
Instead today’s farmers of color are reclaiming and revitalizing their historical ties to the land, a land full of riches their ancestors, distant and near, built.
Sandra Simone, of voice and vetch
Sandra Simone, a jazz singer, returned to the soil of her roots. Her life moved forward once she bought back a fraction of her ancestor’s land in rural Alabama. Watch and listen to Sandra.
Frankie Lee Michael, on native southern pecans
A part-time pecan farmer, Frankie Lee Michael carries on his father’s business of providing automated pecan shelling to local pecan farmers in Mississippi. Lee, of Native American heritage, shares his perspective on pecans, desserts, the environment and the changing climate in this short film clip.
Rashid Nuri, on urban agriculture
Rashid Nuri of Truly Living Well has a long career in government and private sector. In this short film clip, Nuri describes why all people should have a right to healthy food, urban or rural, and he shares how he and his community are doing it in the heart of downtown Atlanta.
Main image: Rashid Nuri. Credit: Sarah Khan
On a long trip across America’s heartland, I spotted a pair of button eyes peering out at me from a passing semi truck full of livestock. The pig that I had locked eyes with was probably being taken to slaughter. I lost count of how many large-scale animal-transport trucks I saw while traveling Interstate 80 through farm country, each carrying animals, including turkeys for Thanksgiving, shoulder to shoulder, listless as wet carpet.
Those images made for a stunning contrast when I arrived at Ham Sweet Farm in Williamston, Mich., owned and operated by Kate Spinillo and her husband, Christian.
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It looked so peacefully perfect that it might well be an artist-created movie set, from the goats sitting on a kiddie playhouse in a pen nearest the road, to the sweet yellow house with the wrap-around porch, to the pigs eagerly grunting and munching on leftover jack-o’-lanterns and enjoying scratches behind the ears, to the acres of oak and hickory that stretch out at the furthest reaches of the property.
Theirs is the idyllic farm that concentrated animal feeding operations (CAFOs) want you to picture when they advertise industrially-raised meat, the same type of animals that were being transported in those interstate semis. But that sort of advertising is an illusion that attempts to mask the reality of how mass-market animals live and die.
The Spinillos say that putting the finest product out to market begins and ends with happy animals. Selling direct-to-customer and as part of a meat CSA, Ham Sweet Farm provides heritage breeds of pork, beef, chicken, turkey and eggs to their community, including restaurants and a food truck. Amazed by the fact that they are able to maintain their operation while they both work full-time jobs outside the farm, I asked Kate how Ham Sweet Farm came to be.
“It started simply enough, with both of us working on farms, more as an outlet and interest than anything else. But once you start, it gets into your blood. You want the work, the challenge, the tangible reward at the end of a day of work and problem-solving.
“It’s as much about the relationship you have with the land you’re working on or with, as it is about the animals you’re raising or the produce you’re growing. It all falls together into one panoramic picture of the way you want to live your life, and also the way you want the food you eat to live its life.”
While we were enjoying a drink on the front porch and taking in the cornfield across the street, the gang of turkeys strolled in front of us, seemingly with a group goal or destination. With an arresting blend of humor and salt in her voice, Spinillo pointed out the difference between pastured and CAFO turkeys.
“Our turkeys are pretty friendly, and like to climb out of their mobile fencing to parade around the house, the driveway, the shop, various barns, our neighbor’s house, the mailbox and occasionally our front porch.
“The toms also like to get out and torment our big Blue Slate tom, ‘Phil Collins,’ but the joke is on them, because he is a permanent resident of the farm. Being heritage breeds, they retain their abilities to fly, so some of them roost in the trees or on top of our garden fence posts at night. Industrially-raised turkeys grow so fast and have such large breasts that they can hardly walk, let alone fly, toward the end of their lives.”
She explained the turkeys consumers find in most stores are broad-breasted white turkeys, which take about 5 months to raise before they go to the butcher. The Spinillos’ birds, by contrast, hatch in the spring and grow for about nine months before slaughter. They’re smaller than typical turkeys you find in the grocery store. Butterball would consider them “average,” Kate said.
“The flavor of our turkey last year, though, was phenomenal. One family worried about the smaller size of our birds, and so purchased an extra breast to serve on Thanksgiving … no one ate it, because our pasture-raised turkey was just that good.”
In an age where some stores put turkeys on sale for as little as 50 cents a pound, the cost of a pasture-raised bird — $9 a pound for a whole turkey — might seem shockingly high to some, but it takes into account the value of what it takes to bring the animal to market.
“Other than pigs, which we are raising to three times the age of the average CAFO pig, turkeys are our greatest investment. Seventy percent of the cost of a Thanksgiving turkey is to cover hard feed costs; the other 30% should theoretically cover the cost of the bird itself, processing, equipment, and your time.”
The percentage is theoretic, she said, because of the amount of human labor it takes to care for them daily for nine months is quite great.
Deeply committed to being a part of the local economy, the Spinillos understand well that not everyone can afford their meat, and go to great lengths to meet the needs of their customers, even arranging payment plans and deliveries for families who need those options. Still, it causes them to flinch when someone tries to imply their product isn’t worth the price.
“People see your heritage bird pricing and balk, but they forget that a turkey is good for multiple meals,” Kate said. “Thanksgiving dinner, leftovers, and then you make soup and stock from the bones. Turkeys should not be a disposable dinner, and we don’t price them like they are.”
Spinillo suggests that one of the easiest and most budget-friendly ways to support a small farm like theirs is to learn to make use of less-popular cuts.
“What’s frustrating is that people love the idea of the farm, they love coming to visit, and I think they love the romantic idea of purchasing directly from the farm raising the meat (or eggs or produce). But everyone wants the cuts that they know — steaks, belly, eight-piece chicken.
“The parts that we cannot GIVE AWAY are things like poultry feet and necks (duck, chicken, turkey), gizzards of all kinds, pork and beef offal (liver, kidney, heart, tongue). These all represent some of the best and most nutritious eating on the animal, as well as the cheapest cuts, but much of it we end up eating ourselves because we cannot give it away, let alone sell it.”
Slow Cooker Turkey Neck Bone Broth
Prep time: 5 minutes
Total time: 24 hours
Yield: 8 cups
1 turkey neck
Any other bony pieces, including feet or tail
1 onion, halved
1 large parsnip, peeled and cut into 2-inch chunks
10 whole peppercorns
2 bay leaves
1 tablespoon apple cider vinegar
10 cups water, or enough to generously cover the ingredients
1. Place all of the ingredients in a large slow cooker and heat them on low for 4 to 6 hours.
2. Pull out the turkey neck and any other bones that may have meat attached. Pick off the pieces of meat and save them for another meal. Return the bones to the slow cooker and let the bone broth cook on low for an additional 20 hours.
3. Strain out the bones, vegetables and spices. Let the bone broth cool to room temperature before storing it in the refrigerator. It should be quite gelatinous by the time it is chilled. Bone broth also takes well to being frozen and can be a go-to for holiday meals.
Main photo: Turkeys at Ham Sweet Farm in Williamston, Mich. Credit: Kate Spinillo
A change is underway. Farmers of color — historically rendered invisible, though permanently woven into the fabric of America’s agricultural heritage — are increasing. The first farmers in this country, that is Native Americans and African-Americans, are the backbone of the nation’s agriculture history. Some farmers of color have endured — cultivating the land with skill that comes from generations of ecological knowledge and animal husbandry practices.
Women of color farmers, in particular, are overlooked, nationally and globally. Yet these farmers struggle with the same challenges any other farmer faces, plus a legacy of institutional exclusion and gender bias. So what are some of the demographic statistics of farmers of color and women farmers in the United States? Who are they, where are they and what do they have to say?
The mothers of Mother Earth
Sandra Simone of Talladega County, Ala., is an award-winning organic farmer who used to be a jazz singer in the San Francisco Bay Area. “It took many years for my husband’s words — ‘We need to own our ancestors’ land’ — to click,” Simone said. “All I wanted was to get out of rural Alabama as a teenager. I never thought I’d return, let alone own land and farm it, organically and sustainably.”
There have always been two faces of farmers in the United States — those of color and those who are white; that is, the ones in the fields and the ones on packages, in the magazines and on commercials. But if farm advocate Cynthia Hayes and farmers Janie Dickson, Beverly Hall and Simone have their way, those faces are about to change.
FARMERS OF COLOR
A three-part series to make visible the lives of the invisible
Part 2: Female farmers of color
Part 3: In moving pictures, farmers of color talk about their work, challenges and dreams in three short videos
Going organic, in color
Farmers who decide to create organic and sustainable farms might find that the load gets heavier or lighter, depending on their story. Trust is the core issue for Cynthia Hayes, the founder of the Southeastern African American Farmers’ Organic Network, or SAAFON in Savannah, Ga.
“Our farmers who wanted to go organic felt isolated and had no hope that local USDA government agencies would help them figure out the loan processes,” Hayes said. She has been privy to too many stories of farmers’ lack of equal access to USDA services. “We had to fill the gap, help our farmers manage the officials, the forms and the bureaucracy.”
Over time, Hayes saw that the majority of SAAFON’s clients were women — African-American and Native Americans farmers who wanted not only to reconnect to the land but also reclaim the rich agricultural and culinary traditions that indigenous and enslaved people offered.
Female farm operators statistics
Females make up 14 percent of all principal operators and 30 percent of all operators, according to the USDA. But what are the percentages of women of color farmers by race, and where do they farm in the country? Within each racial category (which includes both men and women), the gender breakdown reveals a relatively higher percentage of female operators compared with their white female counterparts. For example, 30 percent of Native Americans are female operators. They are followed by 21 percent of multiracial female operators, 20 percent Asian, 19 percent Native Hawaiian and other Pacific Islanders, 14 percent African-American and white and 12 percent Latinas. Despite obstacles and challenges, many farmers of color, including women, farm and survive despite historical exclusion. Below are a few of their stories.
Sandra Simone: Of voice and vetch
Simone, a jazz singer, returned to the soil of her roots. Her life moved forward once she bought back a fraction of her ancestor’s land in rural Alabama. Watch and listen to Simone tell her story.
Janie Dickson: She’s got the share and the crop
“My parents sharecropped. But often we’d miss a week of school just ’cause the owners did not feel like settling up the bill. That’s the kind of power they had over us,” said Janie Dickson of Dickson’s Organics in Effingham, S.C. Dickson runs her organic farm with her husband, Rocky. Like Simone, Dickson vowed she would never farm. Dickson’s mother reminded her of her sharecropping days, “We got the share and they got the crop,” Dickson said, laughing. Despite her vow, Dickson always had a backyard garden where she’d grow collards, beans, turnips, okra and much more.
Before retirement, she yearned to have folks taste the difference between a jet-lagged, store-bought vegetable and a just-picked one. “This time around I farmed, on my own terms, on my own land, growing what I wanted, harvesting when I wanted, and plowing it under when I felt like it,” she said.
The Dicksons used to farm conventionally. “It got to the point where I’d jokingly tell my friends I was going out to poison the collards.” In 2006, she was rummaging through her attic when she stumbled on an organic farming magazine from 1986. “I got the message,” she said. Today, their six-acre property has a road dividing the land into two parcels. Her husband had no desire to let go of what he called his “miraculous fertilizers and pesticides,” but they decided Janie would go organic. Her plot blossomed. They ditched the chemicals. Then Dickson met Hayes, of SAAFON, got certified as an organic farmer and leased 10 acres of organic land while their property transitioned to organic.
Like other female farmers across the country, Dickson faces daily challenges: negotiating gender bias, finding good and reliable farm help, getting produce to the markets, reworking the business plan and affording farm equipment. However, she faces an extra challenge — the need to persist with local USDA officials to get equal access to information on all aspects of organic farming for small business farmers. “Sometimes persisting just feels like a full-time job,” Dickson said.
Beverly Hall: High heels sinking into the dirt
Beverly Hall, a Native American farmer in Shannon, N.C., started the nonprofit group American Indian Mothers to take care of the elders. “It’s not right when your people are choosing to buy medicine over food. I grew up farming and canning, and I had strayed from the circle and my values,” Hall said. “I returned to self-reliance and to the land in 1995. And I marched myself right into the fields, with my high heels sinking into the dirt, to get advice about how to start farming.”
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“My mother could not talk about our native traditions, it was forbidden; but we still had to farm, so we held onto some of our farming ways of corn, beans and squashes,” Hall said proudly.
An ingrained self-sufficiency — a do-it-yourself, take-care-of-yourself-because-no-one- is-going-to-do-it-for-you attitude — are what permeate Simone, Dickson, Hall and Hayes’ thoughts and actions. “My ancestors’ blood and sweat courses through this Southern landscape,” Simone said. Resolute, she looked out the window from her self-designed and self-built log cabin and declared, “That’s why I returned, for good.”
Hayes and SAAFON are not going away anytime soon, nor are the spirited Simone, Dickson and Hall. Each woman educates children in their communities by creating farm programs, inviting experts to lecture or organizing local farm co-ops that bring together like-minded farmers to share ideas about what niche crops to grow, how to get rid of a particular pest or just help one another.
Dickson wishes that when she was growing up she had asked her sharecropping mother more about the secret garden she tended deep in the middle of the woods, far from the sharecropper’s eyes. “We’d visit it, quietly, and tend to it,” Dickson said. Now, though, Dickson’s garden is out in the open for all to see and learn from, on her own terms.
Main photo: Sandra Simone. Credit: Sarah Khan
One major takeaway from Terra Madre 2014 was that that despite the unique culture and traditions that exist within indigenous communities across the world, we are all united by an undeniable web of interconnectedness.
Over and over again during the five-day event, you could see people bridging gaps and forging relationships over the ties that bind us, namely food and how it shapes communities and cultures.
Turin, Italy, was the site in late October of Slow Food’s Terra Madre, a biennial, global event. With a focus on indigenous communities and farmers, some 158 global food communities gathered to exchange ideas on sustainable agriculture, fishing and breeding with the goal of preserving taste and biodiversity.
It was powerful to witness this discovery of interconnectedness that exists despite the distances that separate various indigenous communities. Norman Chibememe, a farmer from Zimbabwe, said that before coming to Terra Madre he thought he was alone in the challenges he regularly encounters at home. “I’ve learned from my new friends from half way around the world that they, too, are working with the same challenges. I am going home with some new ideas of how to change things in my community,” Chibememe said.
Terra Madre unites people from across the globe
During workshops in the Indigenous Terra Madre salon and conversations at country stalls, people from indigenous communities engaged with each other and the public through a vibrant exchange of stories about the problems they face in their respective countries. A French couple I spoke with came to Terra Madre specifically to speak with delegates from African countries confronting security or health challenges. Unable to travel themselves to all the countries affected, Terra Madre gave them the opportunity to get an insider’s view on how food issues are affected by such conditions.
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Participants were also surprised to discover non-food cultural similarities despite living on different continents. A Moroccan woman who produces argan oil stopped two young Sami women who had just arrived from their home in the Arctic to share her astonishment how certain elements of their traditional dresses were like those of the Amazigh people, also known as Berbers, of North Africa. From the color of their clothes to the threading used to the geometric patterns on their ankle coverings being identical to those used in making traditional Amazigh rugs, the similarities were striking.
This was the fifth visit to Terra Madre for Susana Martinez, a yacón farmer from Argentina who is proud to share her knowledge of this crisp, sweet-tasting tuber, also called a Peruvian ground apple, with those outside of Argentina. A farmer from Venezuela whose community has virtually lost all knowledge of how to work with yacón met Martinez and invited her to his region to teach younger farmers how to grow and process the plant. Shea Belahi, a farmer from Illinois who is looking for new crops to grow on her farm and is intrigued about the properties of yacón — it has low sugar levels, making it suitable for diabetics — discussed the growing conditions needed for yacon with Martinez. As she walked away, Martinez said these interactions are the magic of Terra Madre. They “help me in knowing that someone else cares about what I do,” she said.
The wealth of knowledge and the challenges faced by indigenous communities and global farmers, such as climate change, land-grabbing and resource management, were at the forefront of the five-day event and provided visitors the opportunity to gain new perspectives on issues concerning indigenous people around the world.
Phrang Roy, director of the North East Slow Food and Agrobiodiversity Society, or NESFAS, discussed the need for a more inclusive approach that treats the custodians of traditional knowledge and modern-day researchers as equal and diverse knowledge holders. He said more than 350 million indigenous people populate the globe — a greater number than the population of Europe — and they form “a community of people connected to the land, with their own systems of connecting to nature. Basically, they are all agronomists.”
He announced that NESFAS, in partnership with Slow Food and the Indigenous Partnership for Agrobiodiversity and Food Sovereignty, would be hosting the second Indigenous Terra Madre 2015 next fall in Megahalaya in northeast India, a region on the border of Bhutan, China, Myanmar and Bangladesh. Under the theme of “The Future We Want: Indigenous Perspectives, Indigenous Activities,” the event plans to bring together representatives from more than 300 indigenous communities to showcase indigenous knowledge of local food systems and preserve biodiversity within their regions and discuss how to bring their knowledge and vision of food production into modern times.
The infectious energy, friendships and networks developed by the indigenous people and farmers at Terra Madre 2014 demonstrate there is an appetite for change growing among these communities and a global momentum to safeguard their wealth of diverse flavors and cultural knowledge to create a better world.
Main photo: An Indonesian delegate shares her knowledge about Indonesian teas and spices with public workshop participants. Credit: Cameron Stauch
“The worst thing to ever happen to the pork industry was the Other White Meat campaign,” Chipotle culinary manager Nate Appleman proclaimed at the sixth Chefs Collaborative Sustainable Food Summit, held this year in Boulder, Colo.
To that audience, he didn’t have to explain his point: Not only were the ads misleading, they heralded an industry trend toward lean, muscle-bound hogs you can likely thank (along with the U.S. Department of Agriculture’s old cooking-temperature guidelines) for every bland, dry piece of pork you’ve ever eaten.
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But Chefs Collaborative conference-goers who attended a breakout session titled “Eating Invasives” received a demonstration nonetheless, as Eric Skokan of Black Cat Farm-Table-Bistro and conservation biologist Joe Roman organized a comparative tasting of roasted loins from three hogs: one factory farmed, one a heritage breed called Mulefoot and one wild boar.
It may go without saying that the supermarket product paled in every sense of the word, but the starkness of its inferiority surprised even the hosts. As Roman observed later, “Since our tasting, I’ve noticed the consistency of industrial pork: lean, white, almost tasteless. There was a certain complexity of taste and color in the Mulefoot and the boar.”
Skokan agreed, viewing the meat samples along a spectrum: “At one end you have cardboard, at the other end, noticeable gaminess.”
But when it comes to both the heritage breeds and wild animals, consumer education and market availability are major sticking points. To learn more, I talked to the two gentlemen about their pet (so to speak) causes.
Once common throughout the Midwest as a prized lard pig, this black breed was “as close to extinction as you could get” less than a decade ago, Skokan said. Today, numbers are on the gradual rise through the efforts of advocates like Arie McFarlen of South Dakota’s Maveric Heritage Ranch. (Skokan calls her “one of the most important people in food you’ve never heard of in your life.”)
Chef-farmer Skokan decided to raise Mulefoots in 2007 after a lesson-filled first year on his Longmont, Colo., property. “I’d grown this huge number of turnips that were inedible — no amount of kitchen creativity could save them. I realized I could use pigs as a way of turning lemons into lemonade; they would eat up the failed experiments. But if I was going to do it, they had to be great,” he said.
That was when he learned about Mulefoots. “I literally Googled ‘what’s the best-tasting breed of pork?’ And the oracle told me that The Livestock Conservancy had done a tasting with a panel of judges, and Mulefoot won.”
Skokan wasn’t concerned only with its culinary advantages. Given Colorado’s high-desert climate, the pigs had to be able to tolerate intense sun as well as cold winters, and because he’s a father to young children, they had to have “a great disposition. Mulefoots are cuddly if anything.”
Still, as the owner of two restaurants — Black Cat and adjacent gastropub Bramble & Hare — he’s above all a fan of its “superb flavor. I like to joke that even terrible cooks can cook it well; it’s very forgiving.
“We haven’t bought pork in five or six years,” he added. “We use Mulefoots for everything but the squeak.” In his just-released cookbook, “Farm, Fork, Food” (Kyle Books, $29.95), you’ll find gorgeous examples from country pâté with turnip mostarda to plum wood-smoked shoulder.
Their upbringing has something to do with their deliciousness, of course. “They’re free range all the time. We have really big fields, and we actually require them to move, putting where they eat, sleep, drink and graze in opposite corners.” His animals also live at least twice as long as their factory-raised brethren (11 to 13 months versus about six), fattening up over time as the bone structure of their breed dictates.
Scrumptious, user-friendly, consciously raised — sign me up, right? Well, not so fast. Skokan explained that although Mulefoot breeders are beginning to sell their meat commercially, “it’s still very localized and very niche.” If you’re determined to get your hands on some, look for a farm in your area; otherwise, try different types of heritage pork from online retailers.
Feral pigs and wild boars
Given their anything-goes diet, there’s no question these omnivores pack a stronger, more savory punch than their domesticated counterparts; Roman called the meat “almost nutty.” At the same time, they’re even leaner than today’s factory-bred pigs, developing muscle naturally on the prowl. Generally, the younger the carcass is, the more tender and flavorful it is, rather than downright pungent.
Although you’ll find a swell profile on Roman’s website, Eat the Invaders, here’s his nutshell version: “Wild boar and feral hogs are both the same species, Sus scrofa, but they have different histories in the United States. Wild boar were released to provide huntable game, and feral swine were either released to forage on the open range by farmers and settlers or escaped from captivity.” Because they interbreed, however, “it is not easy to tell the three groups — wild, feral, hybrid — apart, even for experts,” he said.
It’s not easy to get ahold of them, either. “At present, there are just two practical ways,” Roman said. “If you live within their range, the best is to hunt it yourself, or get it from a neighbor who does.” If you’re OK with that, you’re probably in luck, because “many states encourage the hunting of wild boar, to reduce numbers. Florida, for example, has no size or bag limits, and hogs can be hunted during almost any season.”
If your state’s laws are more restrictive, however, or if you’re not a hunter, Roman recommends ordering the meat online through Texas outfit Broken Arrow Ranch.
Cooking the beasts may be the easiest part: You do it just as you would a domestic pig, with the important caveat that safe cooking temperatures are paramount. Yes, hitting that blasted 160 F mark is probably necessary to avoid potential illness — we’ll give the USDA this one.
Main photo: Mulefoot pigs. Credit: Kirsten Boyer Photography
The demographics of the United States reflect an increasingly global world, and so do the demographics of our farm operators. The U.S. Department of Agriculture recently released the nearly complete Agriculture Census for 2012, a database that is completed every five years.
FARMERS OF COLOR
A three-part series to make visible the lives of the invisible
Part 1: Data, maps and a history of exclusion from land ownership.
Part 2: Female farmers of color.
Part 3: In moving pictures, farmers of color talk about their work, challenges and dreams in three short videos.
With each update to the census, the type of statistical information available increases, in particular in the area of farmers of color. Yet, a simple Google search on basic statistics and stories about Native American farmers or African-American female farmers, for example, uncovers few detailed stories.
More often than not, the information that can be found is about those who dominate the agriculture industry — white male farm operators. Numbers often determine what and who is covered in depth. But equally true is that this country has a long history of institutional exclusion and racism against Native American and African-American farmers, other farmers of color and women. Yet it is Native American and African-American farmers and their ecological knowledge of farming traditions that built this country.
Data on farmers of color in the United States
In the United States, the vast majority of farmers continue to be white men, but the number of farmers of color is increasing.
More than 80% of all principal farm operators in the U.S. — the person primarily responsible for the on-site, day-to-day operation of a farm or ranch, as defined by the USDA — are white men (1.7 million out of a total of 2.1 million), according to the 2012 Census. Of the total principal operators nationwide, 95 percent are white, including 96% of male farmers and 93% of female farmers.
Between 2007 and 2012 — the period included in the 2012 Agriculture Census — every category of minority principal farm operators increased. Latinos farmers increased significantly, followed by American Indian, African-American, Asian, multiracial and Native Hawaiian and other Pacific Islanders.
Where are these farmers of color — in what states and counties do they farm? This series of four informational maps shows the top five states where farmers of color – Native American, African-American, Latino and Asian — are growing roots by county and state.
Historical exclusion of farmers
Civil rights abuses in USDA state offices existed from the agency’s inception, based on a 1997 USDA-commissioned investigation,”Civil Rights at the United States Department of Agriculture” and the General Accounting Office’s 2008 report “U.S. Department of Agriculture: Recommendations and Options to Address Management Deficiencies in the Office of the Assistant Secretary for Civil Rights.” More recently, the nation witnessed the Pigford I and II settlements, class-action racial discrimination lawsuits filed by black farmers who were denied loans and other federal aid between 1981and 1996. Many farmers included in the settlement are still awaiting disbursement.
The Pigford settlements, which lately have been mired in accusations of fraud, highlight the country’s ongoing divisive stance about race and reparations. Meanwhile, other groups, including Latino, Native American and female farmers are seeking compensation and awaiting judgment or payment.
To quell growing discontent about reporting civil rights complaints, U.S. Agriculture Secretary Tom Vilsack produced a civil rights fact sheet on “USDA Accomplishments 2009-2012.” As of July 2014, the USDA has announced grants to help veteran and farmers of color get started in the industry. Despite these efforts, a profound distrust of USDA offices and officials continues.
Reparations and the white environmental movement
Ta-Nehisi Coates recently published a piece on “The Case for Reparations” in the May 2014 issue of Atlantic. Coates begins by explaining how government programs, instituted from the end of slavery to the present, systematically denied, stole or swindled African-Americans out of their land and home ownership.
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In June 2014, Carolyn Finney, a geographer at the University of California Berkeley, published “Black Faces, White Spaces: Reimagining the Relationship of African-Americans to the Great Outdoors“ in which she redefines African-Americans’ long and profound relationship to the environmental movement, though it has largely been invisible or ignored. Through her own family’s story of land dispossession and those of others, Finney has collected the stories of unseen pioneering African-Americans and their diverse connection and commitment to the great outdoors. Her research reinserts African Americans back into the predominantly white environmental movement narrative in the United States.
And finally, the Green 2.0 Working Group published The State of Diversity in Environmental Organizations: Mainstream NGOs, Foundations & Government Agencies in June. The report concluded that a green ceiling for people of color; unconscious bias, discrimination, and insular recruiting practices; and a lackluster effort and disinterest in addressing diversity still exist in environmental organizations across the country.
Finney’s book, Coates’ article and The State of Diversity In Environmental Organizations Report reveal a historical context that have allowed exclusion to persist to this day. Both Finney and Coates begin and end with land ownership and dispossession, and both elegantly shine a light on African-Americans and other people of color. They make visible the invisible, and they make people of color the main story.
Main photo: Cynthia Hayes is the founder of the Southeastern African American Organic Network, or SAAFON, based in Savannah, Ga. Credit: Sarah Khan