Tuesday, October 4, 2016

Co-option is the Promise of a Better World without Suffering or Loss.

Co-option is the Promise of a Better World without Suffering or Loss

I have been pondering co-option recently. I think I pretty much know it when I see it. I think I can pretty much tell it from the real thing, but I have many friends, young primarily and many not so young who want to be part of building the better world we all need, but who cannot tell the difference between co-option and the real evolution we need to survive. So, It has been swirling around in my consciousness how to explain what it is, what  I think I am able to sense about co-option: what I think I know about co-option, what it is I am able to sense about something that lets me know it is co-option when I see it. 

Co-option is a "solution" which requires no suffering by humanity, no loss. It essentially promises change, the better world, without anyone having to give up anything, without anyone every having to suffer, without loss, without pain, without change. Essentially; it is change without change: the mere illusion of change and that is why truly it is co-option, not the change we need; not evolution, not growth.

This is the critical plank of co-option: it promises change without suffering, without change essentially, without loss, without pain, without suffering. That is why it is so attractive to human beings, society, the world. We are led to believe we can grow and change without suffering, without giving up anything. We are led to believe we can grow and evolve without suffering.

This is humanity as its worse: wanting to stay children, wanting not to grow up; refusing to embrace its divinity by staying childlike; refusing responsibility, evolution, growth, wisdom, enlightenment, Nirvana even, because we just refuse to grow up; we simply refuse to suffer...even a little bit and even for our own good and the good of our children and for goodness, truth, beauty, and wisdom itself. We want to remain children because we want to avoid pain, to avoid legitimate suffering.

This is creating a huge price to pay for us all, and is simply not acceptable.

It is not good for anyone to stay stuck, not to grow. It is not good for those who refuse nor for the rest of us. Growth is the law of reality, consciousness. If you refuse to grow, you are simply increasing your suffering to come multi fold. .

This is not reality; evolution, growth, without change, without loss, without suffering, simply does not exist. Real change, real growth always requires suffering, loss, requires giving up something or change. And it is worth it. We turn around and look back and see it was worth it. Furthermore, it is the way. There is no other way. This is the way. This is truth, beauty, wisdom the way of all there is.

To refuse to change, grow, evolve is to invite more and more suffering, calamity, total destruction, until we surrender, change and grow, evolve. This is the way, the only way.

This means giving up something, change, loss, and suffering, but for our own good, and for the overall good, for our own growth and evolution.

The only way you can change or grow without suffering is to give up, to change, to grow, to forfeit, to surrender graciously. To have the insight or work to see the way forward and to go there graciously, to surrender, to sacrifice, to forfeit, without having to be forced. But few of us can see the evolution we need to make without being forced or shown through our suffering. For those who can and choose to comply before suffering, their life are grace.

There are those wise, evolved people among us for sure. The ones I know most are the quiet and humble people in my family and community, who accept life with grace, humility, humor, love and grace, the salt of the earth.. I align myself with therm.

But that is not what co-option is about. Co-option is about avoiding the legitimate suffering required to grow, by producing an illusion of change, not real change, so no one has to suffer or give up anything.

Ultimately, it creates more suffering.

So for my young and other friends who wonder what co-option is, I advise, if there is no loss, no suffering, everybody gets to keep going on the way they have been, nobody or nothing changes essentially, society does not have to change; nothing really changes, there is no loss, no suffering and no growth, evolution, that is co option. No suffering is co-option. No loss is co-option. No change, no growth no evolution is co-option. Suffering and loss are the key indicators real change is taking place.

Co-option is a promise of a better world without anyone or anything have to change, suffer, experience loss or grow. But that simply does not exist in this world.

Thursday, September 29, 2016

Are All Our Crises, Not Just Our Food Crises, Spiritual Crises? Michelle Alexander, author of The New Jim Crow, gives up the law for the Seminary.

Are All Our Crises, Not Just Our Food Crises, Spiritual Crises? Michelle Alexander, author of The New Jim Crow: Mass Incarceration in the Age of Colorblindness, gives up the law for the Seminary.

Michelle Alexander, author of The New Jim Crow: Mass Incarceration in the Age of Colorblindness, is shifting her work from political to spiritual. Are all human crises spiritual crises? A spiritual crises being experienced by a humanity that has growingly lost its connection to the deepest wisdom and truth of existence? Perhaps all of our movements, not just the Food Movement, are spiritual movements by human beings in search of a stronger connection to the deepest truth and wisdom of all there  is. Perhaps all our crises are spiritual crises? ,
 In a piece entitled, Something Much Greater at Stake, Ms. Alexander states"
"At its core, America’s journey from slavery to Jim Crow to mass incarceration raises profound moral and spiritual questions about who we are, individually and collectively, who we aim to become, and what we are willing to do now.
I have found that these questions are generally not asked or answered in law schools or policy roundtables. So I am going to a place that takes very seriously the moral, ethical and spiritual dimensions of justice work: Union Theological Seminary. Union has a proud history of deep commitment to social justice, and I am happy to call it home for awhile."

An announcement from Michelle Alexander on social media (September 16, 2016): I am taking a long break from social media, but tonight I want to thank the Heinz Foundation which offered me today a l…

Tuesday, September 20, 2016

"Do not despair. The misery that is now upon us is but the passing of greed.." The Great Dictator's Speech Charlie Chaplin

"Do not despair. The misery that is now upon us is but the passing of greed..."

Image result for picture of Charlie chaplin as the emperor

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The Great Dictator's Speech
Charlie Chaplin

"I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone - if possible - Jew, Gentile - black man - white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness - not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way.

Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost....

The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men - cries out for universal brotherhood - for the unity of us all. Even now my voice is reaching millions throughout the world - millions of despairing men, women, and little children - victims of a system that makes men torture and imprison innocent people.

To those who can hear me, I say - do not despair. The misery that is now upon us is but the passing of greed - the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. .....

Soldiers! don’t give yourselves to brutes - men who despise you - enslave you - who regiment your lives - tell you what to do - what to think and what to feel! Who drill you - diet you - treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate - the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty!

In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” - not one man nor a group of men, but in all men! In you! You, the people have the power - the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.

Then - in the name of democracy - let us use that power - let us all unite. Let us fight for a new world - a decent world that will give men a chance to work - that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will!

Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world - to do away with national barriers - to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite!

Sunday, September 4, 2016

Is the Food Movement a Spiritual Movement?

Is the Food Movement a Spiritual Movement?                                         

Is the food movement a spiritual movement, as much about cultivating human consciousness as it is about cultivating human food?

Is the food movement a spiritual movement as much about using gardening and traditional methods of farming, to connect with the consciousness deep within us, as it is about cultivating food?

Is the food movement a spiritual movement, to reclaim our lives from the onslaught of  a mechanized, impersonal, disjointed modern life which separates us from the deepest part of  ourselves?

Is the food movement at root a spiritual movement, humanity unconsciously working to reclaim its consciousness amidst the onslaught of human unconsciousness?

Is the food movement a spiritual movement, as much about humanity reclaiming its divinity, its birthright to peace, wholeness and its own completeness as individual and collective beings as about humanity feeding ourselves sustainably, justly, and  healthy nutritious food?

Is the food movement a spiritual movement, as much about creating "the Kingdom of God," "Nirvana," consciousness, here on Earth,  rather than simply  about growing healthy  food in an environmentally sustainable and just way?

Is the food movement a spiritual movement, an effort to save ourselves by reconnecting with the deepest wisdom, consciousness, intelligence, knowledge, and peace that lies within us, that is our birthright, our essence, who we are at base, but from which we are becoming more and more disconnected?

Is the food movement a spiritual movement, actually orchestrated by consciousness itself, rather than a movement constructed by humanity, to restore order, peace and consciousness to the world?

Is the food movement a spiritual movement, orchestrated by consciousness itself, rather than by a humanity out of touch with its own true nature?

Who is  in charge, humanity or consciousness?

What is consciousness?

How can we cultivate and harvest it?

What is our true nature?

What is really going  on in the food movement?

What is it really?

Who are we really?

And what are we really doing?

Can we become conscious of the deepest reality, what is really going on with the food movement and all its connections and ramifications?

Is the food movement a spiritual movement?

Es el movimiento de los alimentos un movimiento espiritual, tanto sobre el cultivo de la conciencia humana, ya que se trata de cultivar alimentos para humanos?

Es el movimiento de los alimentos un movimiento espiritual tanto que ver con el uso de la jardinería y los métodos tradicionales de cultivo, para conectar con la conciencia profunda dentro de nosotros, ya que se trata de cultivar alimentos?

Es el movimiento de los alimentos un movimiento espiritual, para recuperar nuestras vidas de la embestida de una vida mecanizada, impersonal, desarticulada moderna que nos separa de la parte más profunda de nosotros mismos?

Es el movimiento de los alimentos a raíz de un movimiento espiritual, la humanidad inconscientemente trabajando para recuperar su conciencia en medio de la embestida de la inconsciencia humana?

Es el movimiento de los alimentos un movimiento espiritual, tanto sobre la humanidad reclamar su divinidad, su derecho de nacimiento a la paz, plenitud y su propia integridad como seres individuales y colectivas de la humanidad como alimentarnos de manera sostenible, con justicia, y la comida saludable y nutritiva?

Es el movimiento de los alimentos un movimiento espiritual, tanto acerca de la creación de "Reino de Dios", "Nirvana", la conciencia, aquí en la Tierra, en lugar de simplemente sobre el cultivo de alimentos saludables de una manera ambientalmente sostenible y justo?

Es el movimiento de los alimentos un movimiento espiritual, un esfuerzo por salvar a nosotros mismos volviendo a conectar con la sabiduría más profunda, la conciencia, la inteligencia, el conocimiento, y la paz que hay dentro de nosotros, que es nuestro derecho de nacimiento, nuestra esencia, lo que somos en la base, pero de la cual nos estamos volviendo más y más desconectados?

Es el movimiento de los alimentos un movimiento espiritual, en realidad orquestada por la propia conciencia, en lugar de un movimiento construido por la humanidad, para restablecer el orden, la paz y la conciencia al mundo?

Es el movimiento de los alimentos un movimiento espiritual, orquestada por la propia conciencia, en lugar de una humanidad fuera de contacto con su verdadera naturaleza?

Que está a cargo, la humanidad o la conciencia?

¿Qué es la conciencia?

¿Cómo podemos cultivar y cosechar?

¿Cuál es nuestra verdadera naturaleza?

Lo que realmente está pasando en el movimiento de los alimentos?

¿Qué es en realidad?

¿Quiénes somos en realidad?

Y lo que estamos haciendo realmente?

Podemos llegar a ser conscientes de la realidad más profunda, lo que realmente está pasando con el movimiento de los alimentos y todas sus conexiones y ramificaciones?

Es el movimiento de los alimentos un movimiento espiritual?

Le Food Movement: un mouvement spirituel?
Le mouvement alimentaire est-il un mouvement spirituel, autant comme cultiver la conscience humaine, et comme cultiver l'alimentation humaine?
Le mouvement alimentaire est-il un mouvement spirituel autant sur l'utilisation de jardinage et les méthodes traditionnelles d'agriculture, de se connecter avec la conscience au plus profond de nous, comme cultiver la nourriture?
Le mouvement alimentaire est-il un mouvement spirituel, pour récupérer nos vies de l'assaut d'une vie impersonnelle, moderne désarticulée et mécanisée qui nous sépare de la partie la plus profonde de nous-mêmes?
Le mouvement de la nourriture est-il à la racine d'un mouvement spirituel, l'humanité travaillant inconsciemment à récupérer sa conscience au milieu de l'assaut de l'inconscience humaine?
Le mouvement alimentaire un mouvement spirituel, autant sur l'humanité récupérer sa divinité, son droit d'aînesse à la paix, l'intégrité et l'exhaustivité de son propre en tant qu'êtres individuels et collectifs que sur l'humanité se nourrir de façon durable, à juste titre, et la nourriture saine et nutritive?
Le mouvement alimentaire un mouvement spirituel, autant sur la création de "Royaume de Dieu", "Nirvana," la conscience, ici sur Terre, plutôt que simplement sur la culture des aliments sains d'une manière écologiquement durable et juste?
Le mouvement alimentaire un mouvement spirituel, un effort pour nous sauver en reconnectant avec la sagesse la plus profonde, la conscience, l'intelligence, la connaissance et la paix qui est en nous, qui est notre droit de naissance, notre essence, qui nous sommes à la base, mais dont nous devenons de plus en plus déconnectés?
Est-ce que le mouvement de la nourriture un mouvement spirituel, en fait orchestré par la conscience elle-même, plutôt que d'un mouvement construit par l'humanité, pour rétablir l'ordre, la paix et la conscience au monde?
Le mouvement alimentaire un mouvement spirituel, orchestré par la conscience elle-même, plutôt que par une humanité hors de contact avec sa propre nature?
Qui est en charge, l'humanité ou de la conscience?
Qu'est-ce que la conscience?
Comment pouvons-nous cultiver et récolter?
Quelle est notre vraie nature?
Qu'est-ce qui se passe réellement dans le mouvement de la nourriture?
Quel est-il vraiment?
Qui sommes-nous vraiment?
Et que faisons-nous vraiment?
Peut-on prendre conscience de la réalité la plus profonde, ce qui se passe réellement avec le mouvement de la nourriture et toutes ses connexions et ses ramifications?
Le mouvement alimentaire un mouvement spirituel?

"What is REAL?"

"What is REAL?" asked the Rabbit one day, when they were lying side by side near the nursery fender, before Nana came to tidy the room. "Does it mean having things that buzz inside you and a stick out handle?" 

Real isn't how you are made," said the Skin Horse. "It's a thing that happens to you. When a child loves you for a long time, not just to play with, but really loves you, then you become Real." 

"Does it hurt?" asked the Rabbit. "Sometimes," said the Skin Horse, for he was always truthful. "When you are Real, you don't mind being hurt." 

"Does it happen all at once, like being wound up," he asked "or bit by bit." It does not happen all at once, said the Skin Horse. You become. It takes a long time. That's why it doesn't happen often to people who break easily, or have sharp edges, or who have to be carefully kept. Generally by the time you are real, most of your hair has been loved off, and your eyes drop out and you get loose in the joints and very shabby. But these things don't matter at all, because once you are Real you can't be ugly, except to people who don't understand." 

The Velveteen Rabbit, Margery WIlliams.

Tuesday, July 12, 2016

IPES-Food report (02.06.2016): From Uniformity to Diversity: A Paradigm Shift from Industrial Agriculture to Diversified Agroecological Systems

(International Panel of Experts on Sustainable Food Systems) IPES-Food report (02.06.2016): From Uniformity to Diversity: A Paradigm Shift from Industrial Agriculture to Diversified Agroecological Systems.)


via the incomprable Maya Montenegro, Graduate Student In Agroecology at the Berkeley University. Big thans!

 • Today’s food and farming systems have succeeded in supplying large volumes of foods to global markets, but are generating negative outcomes on multiple fronts: widespread degradation of land, water and ecosystems; high GHG emissions; biodiversity losses; persistent hunger and micro-nutrient deficiencies alongside the rapid rise of obesity and diet-related diseases; and livelihood stresses for farmers around the world.

 • Many of these problems are linked specifically to ‘industrial agriculture’: the input-intensive crop monocultures and industrial-scale feedlots that now dominate farming landscapes. The uniformity at the heart of these systems, and their reliance on chemical fertilizers, pesticides and preventive use of antibiotics, leads systematically to negative outcomes and vulnerabilities.

 • Industrial agriculture and the ‘industrial food systems’ that have developed around it are locked in place by a series of vicious cycles. For example, the way food systems are currently structured allows value to accrue to a limited number of actors, reinforcing their economic and political power, and thus their ability to influence the governance of food systems. • Tweaking practices can improve some of the specific outcomes of industrial agriculture, but will not provide long-term solutions to the multiple problems it generates.

• What is required is a fundamentally different model of agriculture based on diversifying farms and farming landscapes, replacing chemical inputs, optimizing biodiversity and stimulating interactions between different species, as part of holistic strategies to build longterm fertility, healthy agro-ecosystems and secure livelihoods, i.e. ‘diversified agroecological systems’.

• There is growing evidence that these systems keep carbon in the ground, support biodiversity, rebuild soil fertility and sustain yields over time, providing a basis for secure farm livelihoods. • Data shows that these systems can compete with industrial agriculture in terms of total outputs, performing particularly strongly under environmental stress, and delivering production increases in the places where additional food is desperately needed. Diversified agroecological systems can also pave the way for diverse diets and improved health.

• Change is already happening. Industrial food systems are being challenged on multiple fronts, from new forms of cooperation and knowledge-creation to the development of new market relationships that bypass conventional retail circuits.

• Political incentives must be shifted in order for these alternatives to emerge beyond the margins. A series of modest steps can collectively shift the centre of gravity in food system

Agroecology, Oneness and the Cuban Revolution


Agroecology, Oneness and the Cuban Revolution

http://www.nytimes.com/2016/03/24/world/americas/obamaurges-raised-voices-incubas-husheddiscussions-ofrace.html Via Senay Yitbarek, a graduate student at the University of Michigan Department of Evolutionary Biology a hotbed of agroecology.

Recently, I read an article acknowledging the mistreatment of certain Cubans based on their phenotype or physical appearance, and began to see how work promoting agroecology in Cuba will necessarily result ultimately in ending  such mistreatment by raising the consciousness of islanders to their oneness. (See above.)  Humanity is not fully enlightened. We remain largely unconscious as a species. We have yet to become conscious of, much less live, the reality of the oneness of humanity and all there is, on which agroecology is based.

It is in the  nature of our species to separate itself into groups on the basis of "superficial phenotypical differences" such as "head shape" in some communities, ear lobe differences and skin color etc. for the purpose of distributing the benefits of society. Sigmund Freud, Case Histories II (PFL 9) p. 132 Cubans are no different. Cuban society is largely stratified by such superficial differences and decisions impacting health, wealth, security and all the aspects of life are made on these bases as in all human societies.

All human communities do this. It is a psychological characteristic of our species stemming from the inability of our species to accept ourselves as we are. We cannot accept ourselves as we are, our "impure, complex, less desirable" thoughts, beliefs, and desires, so human beings "project" these "less desireable" thoughts, beliefs and characteristics onto others. Id. This "other" is created by often paying attention to or creating superficial phenotypical differences in humanity itself that have no basis in reality for distinguishing human beings. But rather than accept oneself as one is, our species is so immature, it "creates" an "other" and then projects these traits in itself which it cannot accept onto this "other." It is a complete fabrication, of which humanity is largely unaware, accepts and practices widely, including in Cuba. This is deep unconsciousness and a characteristic of all  human communities and some communities closely related to humans. Id.

The Cuban revolution was largely a socio-economic revolution concurrent with the highest levels of  human consciousness of its time. Its leaders did not have the consciousness to address the need to transform human psychology and evolve human consciousness itself, rather again, the focus was on transforming human socio-economic systems, but not humans themselves. Perhaps some of the work that remains to be done in Cuba and the world is transforming and evolving human beings themselves, consciousness and behavior,  as opposed to simply changing human systems, including the food system.  Perhaps the problems humanity faces are lodged more deeply than in its socio-economic or food systems. Perhaps, the challenges that remain with humanity are lodged in its deepest psychological nature.

A true understanding of agroecology stems from deep human consciousness  of the oneness of all there is, humanity and nature, and that humanity is nature. When humanity becomes conscious enough to accept agroecology, based on the oneness of the all, it will necessarily then have the consciousnesss to practice oneness among itself as well..

To work for agroecology is therefore to work for the oneness of humanity. To work for agroecology is therefore to work to end the deeply unconscious human practice of  seeing itself as less than one and justifying mistreatment of  "the other." Agroecology is the science of oneness and necessarily requires waking up to the oneness of humanity itself as well as the oneness of all there is.

Advancing health promoting food systems. International Union for Health Promotion and Education (IUHPE) Dixon J. (2015)

"Beyond sustainability and justice, food sovereignty also requires that our food systems provide "sufficient amounts of healthy, nutritious and culturally appropriate food." Human health is a requisite of our food and actually intricately connected with an agroecological or environmentally sustainable food system. By its very nature, an agroecological or sustainable food system will be healthy for humans, just as industrial food systems will be unhealthy. "" Maria Whittaker

Via Dr. Miguel Altieri, Professor of Agroecology at the University of California, Berkeley in the Department of Environmental Science, Policy and Management.

Dixon, J. (2015) IUHPE Position Paper: Advancing health promoting food systems. International Union for Health Promotion and Education (IUHPE), Saint-Denis, France.


ABOUT THIS PAPER This position paper on food systems and health promotion provides background evidence and information to guide the International Union for Health Promotion and Education (IUHPE) Executive Board and membership as they play a role in addressing one of the more critical political, social, health and environmental problems of the 21st century: the capacity to provide a healthy and sustainable diet to a growing population in an increasingly resource constrained bio-physical environment. IUHPE and its partners, in particular, Health Promotion Switzerland, had already made a solid contribution to the debate through an earlier White Paper entitled: The Food System: a prism of present and future challenges for health promotion and sustainable development (Kickbusch 2010). That paper adopted an eco-system perspective: a model for understanding the interrelationships between environmental conditions, food supply issues, diet-related noncommunicable diseases (NCDs) and health equity. The White Paper framed healthy food system dynamics through a health promotion and sustainable development lens, arguing that ‘in many cases, the best choices for health are also the best choices for the planet; and the most ethical and environmental choices are also good for health’ (Kickbusch 2010, p.7). In early 2013 Prof Jane Dixon was asked by the IUHPE Executive Board to develop a position paper on food systems and health promotion. This draft paper was subsequently discussed in a Workshop convened by Prof Dixon, Vivian Lin and Trevor Shilton during the 21st IUHPE World Conference on Health Promotion held in Pattaya, Thailand, in August 2013. Based on feedback Prof Dixon produced a version that was approved by the IUHPE Board in 2014. This subsequent update was approved by the Executive Board in December 2015. In brief, the position paper argues that food security cannot be addressed within the food system alone. The production, trade, retailing, advertising and consumption of food is the outcome of what also happens within the human security and development systems which govern household incomes/employment opportunities, education, health care, housing, gender relations, exposure to crime, resource conflicts and environmental hazards. Thus, food security needs to be reframed as a feature of national human security and development policies in all countries, whether high, medium or low income. The author would like to acknowledge substantial inputs from the following: Professor Vivian Lin and Adjunct Professor Trevor Shilton, IUHPE Participants at an open session of the 21st IUHPE World Conference on Health Promotion, Pattaya, 25 August 2013 Chad Foulkes and Katherine Cust, Geelong City Council, Victoria, Australia Geoff Tansey, Joseph Rowntree Visionary for a Just and Peaceful World:- Working for a fair and sustainable food system, & Member and Trustee, Food Ethics Council, UK Dr Corinna Hawkes, World Cancer Research Fund International A roundtable discussion with the Leverhulme Centre on Integrated Research on Agriculture and Health Research (LCIRAH), London, 9 October 2013; additional input from Dr Helen Walls, LCIRAH and the Australian National University Dr Claire Blanchard, Civil Society Network, Save the Children, UK. Cite as: Dixon, J. (2015) IUHPE Position Paper: Advancing health promoting food systems. International Union for Health Promotion and Education (IUHPE), Saint-Denis, France.

Farming for the Future: Organic and Agroecological Solutions to Feed the World Friends of the Earth Report

Farming for the Future: Organic and Agroecological Solutions to Feed the World, a report by Friends of the Earth.
via Eric Holt Jiminez, ED Food First in his recent article on Agroecology in the Huffington Post. http://www.huffingtonpost.com/eric-holt-gimenez/if-agroecology-is-so-grea_b_10867084.html?utm_hp_ref=green&ir=Green

Farming for the Future:
Organic and Agroecological Solutions to Feed the World

Read the full report
Read our Food Tank article here.
The science is clear: Feeding the world sustainably requires that we protect the ecological resources that are essential for producing food now and in the future. What’s more, research consistently shows that hunger is not a problem of overall supply of food, but results from poverty, lack of democracy and unequal access to land, water and other resources. Rather than producing more food under unequal and ecologically destructive conditions, the solution to hunger hinges on creating a more sustainable, democratic and fair food system for all.
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Learn from top scientists and thought leaders on the science of sustainable food production and a comprehensive approach to creating a healthy, resilient food system to feed all people, now and into the future.
Kendra Klein, PhD, Staff Scientist, Friends of the Earth
Can Organic Feed the World
Frances Moore Lappe, Cofounder & Director, Small Planet Institute
The Art of Creating Scarcity From Plenty
Lauren Ponisio, PhD, UC Riverside
How do Yields from Organic and Conventional Farming Systems Compare?
John Reganold, PhD, Professor of Soil Science and Agroecology, Washington State University
Beyond Yield: The Multiple Benefits of Organic Agriculture
Marcia Ishii-Eiteman, PhD, Senior Scientist, Pesticide Action Network
Agroecology Works: Towards Resilient Food and Farming Systems

Learn more

Independent experts around the world agree: Business as usual is not an option -- agroecology is the future of farming.
International Panel of Experts on Sustainable Food Systems (IPES) report by Emile A. Frison, 2016
Key findings: Multiple negative outcomes of the existing food system stem from industrial agriculture: "the input-intensive crop monocultures and industrial‐scale feedlots that now dominate farming landscapes.” These systems are "locked in" due to entrenched political-economic power of food industries and instead of "tweaking practices,” a "fundamentally different model of agriculture" is needed, i.e. "diversified agroecological systems.”
By Francis Moore Lappé and Joseph Collins, 2016
Key findings: Hunger is not the result of inadequate amounts of food or human overpopulation, but rather stems from poverty and inequalities of political and economic power. Large farms, expanded markets and free trade won’t help solve world hunger, but will likely make it worse.
United Nations Conference on Trade and Development report, 2013
Key findings: Hunger is not a supply-side productivity problem and "meeting food security challenges is primarily about empowerment of the poor.” A shift is needed "from a conventional, monoculture-based and high-external-input-dependent industrial production towards mosaics of sustainable, regenerative production systems that also considerably improve the productivity of small-scale farmers."
Olivier De Schutter, United Nations Special Rapporteur on the Right to Food, 2010
Key findings: "Agroecology, if sufficiently supported, can double food production in entire regions within 10 years while mitigating climate change and alleviating rural poverty." State support for scaling up agroecology is crucial in both developed and developing countries and should focus on small-scale farmers, their organizations and the innovative agroecological practices they can develop alongside scientists.
International Assessment of Agricultural Knowledge, Science, and Technology for Development (IAASTD) report, 2009
Key findings: "Business as usual is not an option" to reach goals of environmental protection and hunger reduction. Small-scale agriculture and traditional ecological knowledge of farmers and indigenous people are as -- if not more -- important to a future food system than genetic engineering and capital-intensive forms of agriculture.