Farmers, First Peoples, and Biodiversity

The following text is adapted from a talk I gave as part of the 2021 Wimmera Biodiversity Seminar series, entitled Farming, First Peoples, and Biodiversity: A Life in Common with Nature.

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I am writing from the lands of the Dja Dja Wurrung, and pay my respects to their elders past and present, and acknowledge that their land was never ceded. We are listening and learning from the Land, and the Djaara and other First Peoples how to enact a custodial ethic in all that we do here.

I am going to briefly review some of the worst consequences of capitalist industrial agriculture for biodiversity before turning to agroecological solutions.

Biodiversity for food and agriculture is all the plants and animals – wild and domesticated – that provide food, feed, fuel and fibre. It is also the myriad of organisms that support food production through ecosystem services – called ‘associated biodiversity’ in policy speak. This includes all the plants, animals and micro-organisms (such as insects, bats, birds, mangroves, corals, seagrasses, earthworms, soil-dwelling fungi and bacteria) that keep soils fertile, pollinate plants, purify water and air, keep fish and trees healthy, and fight crop and livestock pests and diseases.

In 2019 the Food and Agriculture Organisation (FAO) of the UN released the first Global Assessment of Biodiversity for Food and Agriculture. The report found that ‘many key components of biodiversity for food and agriculture at genetic, species, and ecosystem levels are in decline’ and that ‘evidence suggests that the proportion of livestock breeds at risk of extinction is increasing’.

For too long, biodiversity has been considered incompatible with agriculture — something that happens on the other side of the fence, or only in shelter belts. Even the current work by the Convention on Biological Diversity (CBD) towards a post-2020 Global Biodiversity Framework takes a productivist approach in its limited attention to agriculture, and a colonial approach to conservation in proposals to lock up more land away from sustainable human use — this is a fundamental violation of First Peoples’ right to land and denial of the thousands of years of care and co-production with Nature.

Australia is among the top seven countries worldwide responsible for 60% of the world’s biodiversity loss between 1996 and 2008, and we are now facing the sixth mass extinction event in 4.6 billion years (Muir 2014).

Agricultural biodiversity globally is disappearing rapidly, as industrial agriculture, forestry, and fisheries systems use homogeneous, proprietary seeds, trees, breeds and aquatic species, scientifically bred and genetically modified to include limited traits, which are useful to industry. They are grown in simplified agroecosystems that are heavily contaminated with biocides and other agrochemicals. 

Of some 6,000 plant species cultivated for food, fewer than 200 contribute substantially to global food output, and only nine account for 66 percent of total crop production.

The world’s livestock production is based on about 40 animal species, with only a handful providing the vast majority of meat, milk and eggs. Of the 7,745 local breeds of livestock reported globally, 26 percent are at risk of extinction.

Nearly a third of fish stocks are overfished, more than half have reached their sustainable limit.

Wild food species and many species that contribute to ecosystem services that are vital to food and agriculture, including pollinators, soil organisms and natural enemies of pests, are rapidly disappearing.

It is timely in this period of COVID to remind ourselves of the risks of these extreme losses of biodiversity in agriculture. The production of a constantly narrowing range of species and breeds of animals and plants is leading to greater risks in our food system. In the case of the rise of zoonoses like coronavirus, one of the most significant risks is from intensive livestock production, and the expansion of industrial agriculture into remote areas of forest, giving rare pathogens new opportunities to access vulnerable hosts, giving rise to new and more virulent strains of influenza and coronaviruses such as COVID-19.

Some of the key risks posed by intensive livestock production include: the separation of breeding animals from farms where their offspring are raised and later harvested for food, and the narrowing of genetic resources to very few breeds of genetically similar animals that are then crowded into unhealthy conditions that suppress their immune systems. This creates the perfect breeding ground for illness — these intensive sheds are literally ‘food for flu’.

Biodiversity-friendly practices are on the rise

The good news is that the FAO report highlights a growing interest in biodiversity-friendly practices and approaches. 80 percent of the 91 countries indicate using one or more biodiversity-friendly practices and approaches such as: organic agriculture, integrated pest management, conservation agriculture, sustainable soil management, agroecology, sustainable forest management, agroforestry, diversification practices in aquaculture, ecosystem approach to fisheries and ecosystem restoration.

While most have surely heard of regenerative agriculture, agroecology is much less known or understood in Australia. Agroecology is a science, a set of practices, and a social movement that fosters the democratic participation of farmers in the food system. I briefly mention this distinction to show that agroecological and regenerative farmers are all working to recuperate ecosystems from centuries of colonial damage, but also to highlight that the agroecology movement is underpinned by notions of social and economic justice as well — putting solidarity with Indigenous Peoples first, and solidarity economies that reject corporate power and capitalism next.

A Custodial Ethic

There is an ancient ‘custodial ethic’ amongst Indigenous Peoples and peasants globally, and a growing one amongst agroecological and regenerative farmers in the Global North, stemming from place-based understandings of country, reactions to climate change and loss of biodiversity, and an increasing willingness to grapple with what it means to hold title to the unceded lands of First Peoples (while working out local strategies to ‘pay the rent’, share land, or give land back to its Original Custodians). I want to share a couple of examples of farmers and First Peoples collaborating on Country and furthering the agroecological transition with you here in Australia.

Nguuruu Farm is a diverse biodynamic farm of 220 acres on Ngunnawal land in the southern tablelands of NSW, with heritage breed Belted Galloway cattle, and rare breed Silver Grey Dorking chickens and eggs, fruits and vegetables. Murray and Michelle have shared that they are making a part of their land available to local Indigenous custodians ‘for bush tucker, a native nursery, agroforestry for traditional implements, a cool burn school, or perhaps a place for guided tours. Could be all of those things, or something else.’

They wrote that ‘the partnership is struck and governed under ‘Yindyamarra’ – the Wiradjuri lore of respect for all things. It means to ‘go slow, be patient, take responsibility, and give respect’. They are engaging in a relationalism intrinsic to much Aboriginal political ordering, a way of knowing and being where the very land is the Law, and one’s relationship to it is based on a mutualism that creates an ethical impulse to care for Country and everything on it. Embracing these ways of knowing is a critical and much-needed step in the right direction for agriculture in Australia.

Millpost Farm, also in the southern tablelands of NSW, transitioned a family sheep farm to a broadacre permaculture farm in the late 1970s. They produce wool and a small offering of organic garlic and tomatoes in addition to providing most of their own food for three generations living together on the farm. Millpost have also been working to make the land to which they hold title available to Ngunawal/Ngambri mob to reconnect with their ancestral country, while also providing access to researchers to a stone axe quarry identified on the farm. Guided by the local mob, the Watson family then provide guidance to academics on how to protect a sacred place while letting it be appreciated as a cultural place for the Original Custodians.

Our farm – Jonai Farms and Meatsmiths – is an agroecological example of a circular bioeconomy working to enact our custodial ethic. We are a community-supported agriculture (CSA) farm, with pastured heritage breed Large Black pigs, Speckleline cattle and purple hard-necked garlic.

Livestock are fed so-called ‘waste’ – surplus, damaged, or unwanted produce from other food and agriculture systems in Victoria (e.g. brewers’ grain, eggs, milk), creating a net ecological benefit by diverting many tonnes of organic waste from landfill, and exiting the fossil-fuel-intensive model of segregating feed production from livestock farming.

Water is moved around the property by old piston pumps powered by secondhand solar panels via treadmill motors salvaged from the local tip, as the farm strives to reduce its dependency on fossil fuels.

While animals are slaughtered off site, carcasses are returned for further processing and value adding in the on-farm butcher’s shop and commercial kitchen. I lead a small team to produce a range of fresh cuts, and smallgoods including ham, bacon, and seasonal sausages with nothing but salt, pepper, and ingredients grown here or by neighbouring farms. Pigs’ heads become pate de tete, excess fat makes beautiful soap, and bones are transformed into bone broth. Bones that remain are then pyrolised in a retort. They are super-heated in a low-oxygen environment to create bonechar – a kind of charcoal of bones that maintains the carbon as well as trace minerals such as phosphorus, magnesium, and potassium, which is then activated in barrels of biofertiliser and used to grow our small commercial crop of garlic.

95% of produce is sold to 80 household CSA members in Melbourne and the region, who commit to a minimum of one year, sharing the abundance and the risks of the farm in a genuine solidarity economy, and the small remainder is sold through the farm gate shop.

Like millions of other smallholders around the world, we are maintaining biodiversity at the genetic, species, and ecosystem levels – living a life made in common with Nature, we conserve and sustainably use the biodiversity in our care, and share the benefits of our sustainable use with the Original Custodians by paying the rent.

The Australian Food Sovereignty Alliance (AFSA) recently established the Agroecology Action Research Network and we are working on a concept for a de-Centre for Agrarian Futures here at Jonai Farms.

AFSA is also launching our First Peoples First Strategy at this year’s Food Sovereignty Convergence, which aims to concomitantly achieve both Indigenous sovereignty and food sovereignty for all. We are working with farmers and allies who are embracing and espousing a custodial ethic to understand how they/we are currently or may in the future be able to extend care for Land to care for its Original Custodians, bringing settler descendants full circle to find ways and means of restitution of land and rights to First Peoples.

There are various complexities involved in settler descendants being on this land. To consciously think of oneself as a settler means being conscious that we live on an Indigenous Peoples’ Land. Importantly for the food sovereignty movement, this carries with it an obligation to support those defending their homelands, and to support ongoing attempts to unsettle the settler conscience by staying with the trouble of colonialism (Haraway 2016).

In my experience, there is often an unwarranted generosity from First Peoples in Australia towards settler descendants and other more recent migrants in the face of ongoing colonisation of unceded Aboriginal lands – a generosity Indigenous scholars have written is born of the same ways-of-being at the root of the custodial ethic. Mary Graham, a Kombumerri person, and her settler colleague Morgan Brigg (2021) recommend moving forward with ‘autonomous regard’ between Indigenous and settler peoples, ‘which can be an ethical relation that acknowledges and sits with the brutality of dispossession through settler colonialism.’

We know as a historically and currently non-Indigenous led organisation, AFSA’s National Committee and our members still have a lot of deep listening, learning and acting to do.

AFSA has worked for 10 years in solidarity with the global food sovereignty movement to assert everyone’s right to nutritious and culturally-determined food grown and distributed in ethical and ecologically-sound ways, and our right to democratically determine our own food and agriculture systems. We invite you to join us in our work to be active in our own optimism in these challenging times.

The UN Food Systems Summit is a Sham

[This was originally posted on the Australian Food Sovereignty Alliance website]

Long-time activists know all too well how the powers that be work to divide us to maintain their power base. They use coercion, ego stroking, and straight up misinformation to entice some of us to dance with them, while others see the devil for what he is.

This time the devil, or shall we call him the wolf, comes dressed in sheep’s clothing. The wolf is the World Economic Forum (WEF), the World Bank, an assortment of global and regional think tanks, and front men for Big Food and Big Pharma. The fluffy white fleece is none other than the United Nations itself, now fleeced by the Bill and Melinda Gates Foundation and the Rockefeller Foundation. Grandma’s house is the UN Food Systems Summit, full of the scent of warm cookies and a bright future, but in reality, housing the world’s most powerful corporations waiting with cameras and recorders to focus group the f*** out of anyone who walks in.

The path to Grandma’s house is long and scary, and we recommend you read the many accounts of how we got here written by La Via Campesina, the International Planning Committee for Food Sovereignty (IPC), the Civil Society and Indigenous Peoples’ Mechanism (CSM), the Agroecology Research-Action Collective, and this really helpful summary by Marion Nestle, amongst others. AFSA is a longstanding member of the IPC, CSM, and La Via Campesina, with years of experience engaging with UN processes via our work with these international alliances of the social movements. But it’s time to stop the fairy tale, because there is too much at stake to speak in metaphors.

This is a call to stand in solidarity with the world’s peasants and Indigenous Peoples, with fisherfolk, pastoralists, and landless, and especially with women and young people – those who have the most to lose from letting the multinationals win.      

Join the boycott and People’s Autonomous Response to the UN Food Systems Summit. These are the key global voices for smallholders and Indigenous Peoples with 25 years’ experience in global governance – if they refuse to legitimize a corrupted UN process, you should listen.

When the world’s least powerful ask the most privileged to stand with them against exploitation, land grabbing, and corporate capture of the governing mechanisms we have to fight with, it’s our responsibility to listen. Shut up and listen. Shut up, listen, then speak up. Speak as one to lift the voices of the marginalized. Don’t marginalize them further by turning up in the spaces they have intentionally vacated because they have spent decades fighting to be heard, only to realise that in this case the only ones listening are the multinational corporations, market researchers and those interested in profit over people and the planet. The peasants of the world refuse to be focus grouped.

The UNFSS is a sham.      

Breaking with the long history of multilateralism – a process of organizing and negotiating between states – the UNFSS has taken a multistakeholder approach from the beginning, giving multinational corporations equal footing with democratic states in discussions about how to achieve the transformation of the food system we need – to ensure everyone has access to nutritious and culturally appropriate food, produced and distributed in socially-just and ecologically-sound ways.

How did we get here?

The UN partnered with the World Economic Forum (WEF) to run the Summit – you know, the world’s peak body for multinational corporations like Bayer, Cargill, Facebook, JBS, and Syngenta. Then the Secretary General appointed the leader of the Alliance for the Green Revolution in Africa (AGRA) Agnes Kalibata as the Special Envoy to coordinate the Summit. AGRA is substantially funded by the Bill and Melinda Gates Foundation (also a member of the WEF), which has been aggressively promoting the uptake of biotechnology in Africa for the past couple of decades. Our sister AFSA – the Alliance for Food Sovereignty in Africa – has called for donors to stop funding AGRA and show support for smallholders.

The Gates Foundation has a well-documented Big Tech bias in the ‘solutions’ it backs. This is not a Foundation that funds programs that empower communities to be self-sufficient, resilient, and resourceful – Gates is not here for food sovereignty. His projects in Africa have steadily increased farmer reliance on annual purchases of GM seed, and his investments in lab meat startups along with two of the world’s biggest meat companies, Tyson and Cargill, clearly demonstrate the cynicism and self-interest of his philanthrocapitalism.

Kalibata and her secretariat have promoted Food Systems Dialogues at the global and national levels as well as ‘Independent Food Systems Dialogues’, which ostensibly can be hosted by anyone who chooses to. There have apparently been over 800 independent dialogues led by everything from corporations to civil society organizations across the world. According to UN Special Rapporteur on the Right to Food Michael Fakhri, these have produced nothing substantive that has been taken up by the secretariat, and in fact not ‘everyone’ is granted the privilege to host a dialogue – the secretariat holds the decision-making power.

Critically, the dialogues have not had any focus on the causes or responses to COVID-19. In the midst of a global pandemic, caused in no small part by the expansion and extraction of industrial food and agriculture systems, world ‘leaders’ turned away, leaving the additional 100 million people who are now hungry behind.

Food Systems Dialogues are still occurring in the name of the UN around the world, including in Australia. We believe most people who participate in these do not understand the extent and gravity of the corporate capture of multilateral global food governance. Hence, AFSA has shared as much as possible to get the word out and keep well-intentioned healthy and sustainable food systems advocates from being duped into legitimizing an illegitimate and damaging process.

Four ‘levers of change’ have been selected by the secretariat from the obscure processes of food systems dialogues, champions, Action Tracks, and the Scientific Group. This is where Machiavelli pops in for a cuppa. In preparation for the Summit to be held online entirely over one day (23 September), these ‘levers of change’ are being developed into a compendium. The lead organisations for each lever are, wait for it:

It’s worth noting that the Gates Foundation provides funding to all of these bodies in addition to its support for AGRA, as does the Rockefeller Foundation. These private funders are controlling narratives and negotiations under the guise of the UN – discussions that should rightly be led by the Committee for World Food Security (CFS), which has the mandate for food systems transformation, informed by the full participation of civil society.

It gets worse. Once our corporate overlords have led the drafting of proposed solutions to the problems they have created in the world, this body of work is intended to guide the development of ‘National Pathways to Food Systems Transformation’. What that means is that many countries will at last create National Food Plans[i] – in theory a good thing – but the plans will be guided by corporate solutions.          

According to the Special Rapporteur on the Right to Food, ‘Even representatives of Indigenous Peoples who participated in the official Pre-Summit feel disappointed that the human rights of Indigenous Peoples were not taken into account in the conclusions, nor did FSS approve a Coalition of IPs, as they had requested. Today these IP representatives say they will be out of the Summit until their demands are met.’

What can be done?

AFSA has stood in solidarity with the boycott since the beginning, and recommends others do the same, by joining the list of signatory organisations. Plus, you can:

The Agroecology Research-Action Collective suggests some further actions you can take:

  • If you are involved in UNFSS dialogues or action tracks, or being invited to participate in its processes, engage critically and consider boycotting if rights-based governance and epistemic justice demands are not met.

[i] Fun fact – the Australian Food Sovereignty Alliance (AFSA) was formed in response to the federal government’s commitment to a first-ever National Food Plan. Released in July 2012, the National Food Plan Green Paper reflected a heavy bias towards corporate agribusiness, large-scale food manufacturing and big retailing interests. The limited and perfunctory nature of the government’s ‘consultation’ process suggested that most or all of the key decisions had already been taken elsewhere.

In response, a small group of activists who had formed AFSA resolved to develop and implement its own process to establish a People’s Food Plan that would reflect the concerns and aspirations of eaters, farmers, community organisations, food businesses and advocacy groups. The People’s Food Plan process was open, inclusive and democratic, and brought together some 600 people across the nation in ‘kitchen table conversations’ to develop the content collectively. The People’s Food Plan reflects the needs and desires of people, not corporations. Should Australia take up the challenge to develop a National Food Plan at last, AFSA is ready to ensure small-scale farmers and eaters have a seat at the negotiating table this time around.