Abstract'Food justice' and 'food sovereignty' have become key words in food movement scholarship and activism. In the case of 'food justice', it seems the word is often substituted for work associated with projects typical of the alternative or local food movement. We argue that it is important for scholars and practitioners to be clear on how food justice differs from other efforts to seek an equitable food system. In the interests of ensuring accountability to socially just research and action, as well as mounting a tenable response to the 'feed the world' paradigm that often sweeps aside concerns with justice as distractions from the 'real' issues, scholars and practitioners need to be more clear on what it means to do food justice. In exploring that question, we identify four nodes around which food justice organizing appears to occur: trauma/inequity, exchange, land, and labor. This article sets the stage for a second one that follows, Notes on the practice of food justice in the U.S., where we discuss attempts to practice food justice. Key words: food justice, food sovereignty, food movement, food security, alternative agri-food systems RésuméLa «Justice alimentaire» et «souveraineté alimentaire» sont devenus des mots clés dans les études universitaires et l'activisme de la nourriture et le système agroalimentaires. Dans le cas de «justice alimentaire», il semble que le mot est souvent substitué au travail associés aux projets typiques du mouvement alimentaire alternative. Nous soutenons qu'il est important pour les chercheurs et les praticiens soient claires sur la façon dont la justice alimentaire diffère des autres efforts pour trouver un système alimentaire équitable. Les chercheurs et praticiens doivent être plus clair sur ce que cela signifie de faire la justice alimentaire. Ils ont besoin pour assurer la responsabilité de la recherche et de l'action qui est socialement juste, ainsi que le montage d'une réponse tenable au paradigme « nourrir le monde » qui balaie souvent de côté la justice comme une distraction de problèmes «réels». En explorant cette question, nous identifions quatre noeuds autour desquels la justice alimentaire semble se produire: un traumatisme / inégalité, les échanges, la terre, et du travail. Cet article ouvre la voie à une seconde qui suit, Notes sur la pratique de la justice alimentaire aux États-Unis, où nous discutons de la pratique de la justice alimentaire. Mots clés: justice alimentaire, la souveraineté alimentaire, le mouvement de la nourriture, la sécurité alimentaire, les systèmes agro-alimentaires alternatifs Resumen "Justicia alimentaria" y "soberanía alimentaria" se han convertido en términos clave en el discurso académico y el activismo sobre el mundo alimentario. En al caso de la "justicia alimentaria" parece que la palabra a menudo se sustituye por el trabajo el trabajo asociado con proyectos típicos del movimiento alternativo o de alimentos locales. Arguimos que es importante que los académicos y activistas diferencien claramente la justicia alimentaria y los m...
Global climate change is the focus of climate politics organized across scales by a range of organizations. These organizations represent climate change in ways they hope will make the problem relevant to people and thereby inspire political action. The strategies require a choice of objects to bring climate change home to constituents. Some objects are ‘more local’ to certain constituencies—that is, they are more meaningful. Greenpeace Canada represents the impact of climate change via the object of the hungry polar bear. The Cities for Climate Protection campaign makes climate change relevant, in part, by its focus on the cost-saving benefits of energy efficiency. The process of localizing climate change constitutes society. I use feminist science studies as a theoretical basis to support my argument that organizations localizing climate change might choose objects that are more accountable to their constitutive effects on societies. I point out potential pitfalls in the choice of the polar bear and energy efficiency, and suggest some possibility in these objects.
Whiteness enables the coherence of an alliance organized to promote community food security and sustainable farming. This unnamed presence shapes a discourse identifying the focus of struggle as well as resource allocation, conference form and content, list serv discussions, staffing and programming. Unacknowledged white privilege gives the lie to the movement's rhetoric of justice, good intentions and sustainability. And yet it is clear that racism is an organizing process in the food system: people of color disproportionately experience food insecurity, lose their farms and face the dangerous work of food processing and agricultural labor. Critical analyses of social movements argue that a failure to confront difference undermines progressive change efforts. The paper provides evidence of how the community food movement reproduces white privilege and proposes ways it might engage with anti-racism.
Race is, in part, made and remade through the practices of growing, selling, purchasing and eating food. Consequently, some food practices are also 'racial practices'. Drawing on a study in progress of the Minneapolis Farmers' Market, the paper covers two sub-themes of embodiment: racial division and intimacy. The corporeal feminist theory of Elizabeth Grosz offers the view that the body has explanatory power. This framework enables a discussion of the materiality of race rather than its representation or performance. Race emerges through the movement, clustering and encounter of phenotypically differentiated bodies. Through small segregations in which bodies move toward some vegetables and not others and through attractions that propel bodies to touch bitter melon and talk with growers, bodies shape the Market's meaning. This reflection on tendencies connecting phenotype, space and leaves is meant as a step toward a politics of bodily practice.
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