The Trump Administration Is Taking Land From The Tribe That Welcomed The Pilgrims

HuffPost

This Thanksgiving, The Trump Administration Is Taking Land From The Tribe That Welcomed The Pilgrims

The Pilgrims would have died without the Wampanoag’s help. But Trump and his administration are arguing that the tribe is not Indian enough to keep its reservation status.
By Rebecca Nagle          November 22, 2018

Sabella Carapella/HuffPost: The government is in the process of terminating the Reservation of the Wampanoag, the tribe that welcomed the Pilgrims.

About 400 years ago, a man named Tisquantum was kidnapped by an English explorer and taken to Spain as a slave. Miraculously, Tisquantum escaped and returned to the “New World” and to the coastal village where he once lived. In the years he was gone, his entire family died of disease.

A short time later, struggling, desperate English settlers arrived on the shores where his tribe, the Wampanoag, still lived. Tisquantum was key to their survival. Because of his time in Europe, he could speak English. He helped the settlers plant corn and survive winter, and he brokered a peace agreement, without which their colony ― and, by extension, the United States ― would have never existed. The first treaty and the first land grant to the white settlers in North America were translated by this man.

Few people who celebrate Thanksgiving know Squanto’s full name or the name of his tribe. But without Tisquantum or the Wampanoag, the Pilgrims at Plymouth Rock surely would have died.

And on this Thanksgiving, the United States government is in the process of terminating the reservation of the tribe that welcomed the Pilgrims.

On Sept. 7, Cedric Cromwell, the chairman of the Mashpee Wampanoag Tribe received a letter from Tara Sweeney, the assistant secretary of Indian affairs at the Department of the Interior, informing him that his tribe no longer fit the legal definition of “Indian” and would be losing its reservation status. This is the first time that land held under special status for tribes has been taken out of trust since Harry Truman’s presidency.

“The same country that we helped form is now turned against us,” Cromwell told HuffPost this week. “It’s quite frightening that our own country is attacking us during the holiday that we helped establish.”

The legal battle over the Mashpee reservation started in 2016, when casino developer Neil Bluhm wanted to open a casino in a part of Massachusetts set aside for tribal gaming only. He financially backed a small group of residents from the city of Taunton, where the tribe planned to open a casino, to sue the Department of Interior, demanding the agency revoke the reservation’s trust status. In July 2016, the Taunton residents won.

But the wording of the court’s ruling kicked the decision back to the DOI, which could have legally affirmed the Mashpee’s trust status and saved its reservation. In September the administration declined to do that.

“Because the Tribe was not ‘under federal jurisdiction’ in 1934, the Tribe does not qualify under the [Indian Reorganization Act’s] first definition of ‘Indian,’” Sweeney wrote in her letter.

The sprawling 1934 Indian Reorganization Act gave the DOI the ability to take land into trust for tribes. Before 1934, tribes lost 90 million acres to allotment. Since then, tribes have been buying back stolen land within their treaty territories. But tribal ownership of a piece of land does not make it Indian Country. For the tribe to be able to exercise jurisdiction, practice self-governance or operate a casino there, the DOI has to put that land into trust.

For decades, the DOI put land into trust without hesitation and restored 9 million acres of lost tribal land. With the advent of Indian gaming in the 1990’s, this long-established practice suddenly became controversial. Powerful gaming interests started fighting new trust lands to shut out tribes and corner the casino market.

In 1993, Trump, then a New York real estate mogul deeply invested in Atlantic City casinos, testified before Congress that the Indian Gaming Regulatory Act was unfair and hurting his business. “They don’t look like Indians to me,” he said.

The same country that we helped form is now turned against us.Cedric Cromwell, chairman, Mashpee Wampanoag Tribe

Now he and his administration are still arguing that contemporary tribes are not Indian enough for treaty rights and federal statutes to apply. Under the Obama administration, over 500,000 acres of land were taken into trust. Under Trump, the slow restoration of tribal lands has come to a dead stop. According to the DOI’s legal arguments, if the Mashpee Wampanoag are not Indian enough to have trust land, 128 of the 573 federally recognized tribes in the United States could lose their reservations as well.

With the Mashpee decision, the country is moving backward.

After exhausting his options with the judicial and executive branches, Cromwell is taking his fight to the legislative branch. “Congress has the ultimate plenary authority to protect tribes,” he said. “Based on how we protected the early settlers and helped create this country.”

The two lawmakers who represent the tribe, Reps. Bill Keating and Joe Kennedy III (both D-Mass.), have co-authored legislation to cement federal recognition of the Mashpee Wampanoag land. The text of the Mashpee Tribe Reservation Reaffirmation Act is shorter than this article and straightforwardly states that all laws with “general applicability to Indians” apply to the Mashpee. In short, they would still be Indians. The bill has 21 co-sponsors from both parties and is the tribe’s final hope to maintain a small piece of the land it so generously shared 397 years ago.

On the Mashpee Wampanoag reservation lie its tribal offices, a future housing development, a casino still under construction, a language immersion school, community gardens and its burial grounds. The traditional homeland of the Wampanoag confederacy ― the tribe the Pilgrims first encountered ― is roughly a third of present-day Massachusetts. Today the tribe is fighting to hold on to 316 acres, an area roughly the size of the National Mall.

Try Something New This Thanksgiving

Civil Eats

This Thanksgiving, Try Something New: Decolonize Your Mind

A Native American journalist suggests that while we commemorate November as Native American Heritage Month, we might also focus on finding the sacred.

By Mary Annette Pember, Indigenous Foodways   November 22, 2018

Entrance to the Oceti Sakowin Camp at Cannon Ball, North Dakota, on January 6, 2017. Photo credit: 7Michael on iStock.
Traditionally, Ojibwe people observe a lunar calendar. Each moon, or giizis, is often named after activities conducted during those times, weather, harvests, or other notable things in Ojibwe life. November coincides with Gashkadino-Giizis or Freezing Over Moon.

Since beginning my career as a journalist, however, I have come to think of November, National Native American Heritage Month, as the Moon of Explaining Indians to White People.

Inevitably I get requests from editors of mainstream publications to write opinion pieces about the Native perspective on the month and the tie to Thanksgiving.

Similarly, local church, school, and civic organizations approach me to present a generic version of Native dancing, crafts, traditional food preparation, spirituality, and/or provide a comprehensive but extremely brief and benign history of Native peoples in the United States. Most of these requests, unfortunately, frame Native folks firmly in the past tense.

Early in my career, I would take on these requests and assignments with a fire-in-the-belly determination to shatter stereotypes, expose the full history of federal policies toward Native peoples, and most importantly, let my neighbors know we are still here.

Mostly, however, folks didn’t want to hear about the diversity of Native cultures, the complexity and history of federal policies affecting us, our sophisticated understanding of our relationship to the earth, or the fact that Native peoples embrace popular culture in addition to their own traditions.

My audience’s eyes would glaze over at these talks. They wanted to learn instead about how Native peoples lived before European contact. They wanted to know about how they could participate in ceremonies, dances, drumming, and spirituality. They wanted me to give them Indian names, identify their power animals, and teach them how to be shamans. Mostly they just wanted to play Indian.

During my long tenure as an Ojibwe woman and a journalist, I’ve witnessed popular culture’s interest in Native peoples wax and wane. I’ve lived through the beginnings of the American Indian Movement, Wounded Knee, Alcatraz, and, most recently, Standing Rock.

Unfortunately, the patterns of public narrative regarding Native peoples show a shocking sameness. We are still regarded as denizens of history, defined by our “plight,” or seen as supernatural noble, selfless defenders of the Earth. Our cultures, traditions, and spirituality have been subsumed into the great buffet of American consumerism; we are food for hipster and New Age appropriation, one in the dizzying blur of passing social memes.

All of it has become too tedious and painful, so I tend to lie low in November and hope to dodge the Moon of Explaining Indians to White People.

This year, however, events on the ground in Indian Country and beyond have awakened me from my cranky sleep of ennui. The fallout from climate change, exacerbated by the unbridled greed of the world’s current politicians and their supporters, is on track to make our Earth uninhabitable. The events at Standing Rock, and the public attention they garnered regarding the importance of safe water and the environmental dangers posed by expanded reliance on fossil fuels, revealed a growing global awareness that business as usual—the colonial model of ever-growing exploitation—is unsustainable.

Although millennials working to forward their own interests and brands and becoming instant experts on Indians were thick on the ground at Standing Rock, there was a flurry of something almost intangible in the camps. People let their guards down and found the sacred, if only for a few fleeting moments.

Therefore, emboldened by this growing awareness, I would like to make a modest proposal for commemorating Native American Heritage Month: Decolonize your mind. Find the sacred.

You can do this easily. You don’t need to buy anything. No ceremony; name change, travel; acquisition of a power animal; funding; community outreach; or creation of a committee, program, or agency is required.

Make no mistake, however: Decolonizing the mind is not without risk or discomfort.

To decolonize is not only an act of humility and acceptance; it requires the courage to take responsibility for our role in this great, relentless process that is our life on Earth. In decolonizing our minds, we embrace the notion that we are a part of rather than apart from the Earth. Whether or not we enjoy camping or prefer to dwell in high-rise apartments without our feet ever leaving pavement, we are all subject to the same natural processes. There is no escape; there is only community and responsibility.

The understanding that humans are merely one part of a huge complex of interconnected creatures is the basic tenet of most Native cosmologies. In recognizing this tenet, we can’t help but love and hold the Earth and ourselves sacred. So how do we begin?

The first Christian missionaries who proselytized among the Ojibwe in the 17th century found the people willing to listen to priests talk of Jesus and the Bible. In their dispatches home, however, the missionaries complained that the Ojibwe spent far too much time in idle visiting, leaving productive tasks undone.

Although unrecognized and appreciated by the missionaries, the Ojibwe were engaged in important work. These spans of unstructured shared time allowed people to engage spiritually and grow to understand needs and formulate paths forward. Ojibwe know and value the power of visiting. Unencumbered by agenda points and outcomes, we trust that through prayer and community that we can determine how to honor and care for the environment, each other, and ourselves.

So during the month of the Freezing Over Moon, why not spend time visiting with others especially those whose ethnicity and social class differs from your own? Eat, drink coffee, let silence fall, and wait to find out what needs to be done. At first, it might be just about being human together; decolonization needs these roots to begin.

This article originally appeared in YES! Magazine, and is reprinted with permission.

Native American Farmers are Growing a Sustainable Market

Civil Eats

Native American Farmers are Growing a Sustainable Market

More than half of Arizona’s farms are run by Native Americans, and they’re now poised to scale up centuries-old sustainable practices to tap into global trade.

By Tayler Brown, Agroecology, Indigenous Foodways – November 21, 2018

Velvet Button, spokeswoman for Ramona Farms and daughter of the owners, discusses how the tepary bean grows and is harvested. (Photo By Tayler Brown/Cronkite News)

Thirty miles south of Phoenix, green fields of alfalfa and pima cotton stretch toward a triple-digit sun. Hundreds of yellow butterflies dance above the purple flowers that dapple the tops of the young alfalfa stalks—to expert eyes, the flowers signal that the plants are heat-stressed and should be harvested soon.

Gila River Farms near Sacaton has been growing alfalfa and high-end cotton—which is named after the Pima people who inhabited the Gila and Salt river valleys—for 50 years. That’s a long time by current standards but merely a flash considering that the roots of Arizona’s agriculture reach back thousands of years.

A Gila River Farms worker harvests alfalfa, a main cash crop. (Photo By Tayler Brown/Cronkite News)A Gila River Farms worker harvests alfalfa, a main cash crop. (Photo By Tayler Brown/Cronkite News)

Today, Native Americans are the primary operators of more than half of all farms or ranches in the state, making Arizona’s agriculture landscape unique compared with other states, according to the 2014 national agriculture census. Native American farmers sold nearly $67 million worth of agricultural products in 2012, about 2 percent of the $3.7 billion in agricultural products sold in Arizona that year, according to the Arizona Farm Bureau.

Native American farmers grow crops as diverse as tepary beans, olives, and squash, some for community use and some sent around the world. The Navajo and Hopi tribes feed their communities by focusing on cultural traditions, including dryland farming.

Centuries-old Tradition Expands Internationally

Stephanie Sauceda, interim general manager for Gila River Farms, said the farm is the original test site funded by the federal government to grow and harvest extra-long staple pima cotton, which is considered a superior strain.

Farming extends back centuries for indigenous people, she said.

“It was just something that Native American people do, not only in Gila River, but also in other tribes. That’s how we survived,” Sauceda said. “We did the hunting of the animals, we grew our corn and our wheat, and that’s how we actually survived—how our ancestors survived.”

The natural next step, she said, is to send crops to the rest of the world.

Gila River Farms primarily grows cotton and alfalfa but in recent years has branched out to increase citrus production and experiment with olive crops, said Garcia, the farm’s assistant general manager.

Gila River Farms will celebrate its 50th anniversary this year. (Photo By Tayler Brown/Cronkite News)Gila River Farms will celebrate its 50th anniversary this year. (Photo By Tayler Brown/Cronkite News)

Sauceda said alfalfa and cotton, which are the farm’s most profitable products, end up in such places as the Philippines, Vietnam and China.

“We represent the community with our products that go out the door,” said Sauceda, who’s only the second woman to be general manager. She and her employees take pride in being able to bring their product into the global market.

“We have a really good name out there.”

The farm is growing crops on 10,000 acres, rotating alfalfa and cotton on much of that land, Sauceda said. It generates about $10 million annually.

Planting Seeds of Native Tradition

In northern Arizona, members of the Hopi Tribe maintain their cultural and traditional heritage through farming, said Michael Kotutwa Johnson, a Hopi doctoral candidate at the University of Arizona’s School of Renewable Natural Resources and the Environment.

“For Hopi, farming is our way of life,” Johnson said.

Hopi farmers own small plots of 1 to 9 acres and use the traditional technique of dryland farming, which means crops rely only rainfall, Johnson said. Dryland farming requires seeds be planted deeper than crops for commercial use, he said.

Hopi agriculture largely is subsistence-based, meaning farmers grow food for their families rather than for commercial sale, Johnson said.

Wrangling Tradition with Women as Leaders

One hundred miles south of where the four corners of Arizona, New Mexico, Utah, and Colorado meet, three members of the Navajo Nation lead a biweekly farm-board meeting.

The two women and one man conduct the meeting in both English and Diné to be sure the older generation can understand policy changes and upcoming projects.

The farm board discusses a five-year project to update fencing, irrigation and farm equipment.

On the Navajo Reservation, farming and ranching work hand-in-hand, said Lorena Eldridge, farm board president of the tribe’s Tsaile Wheatfields-Black Rock Chapter.

Lorena Eldridge, farm board president for the Tsaile Wheatfields-Black Rock Chapter on the Navajo Reservation, explains how the irrigation systems have been updated in recent years. (Photo By Tayler Brown/Cronkite News)Lorena Eldridge, farm board president for the Tsaile Wheatfields-Black Rock Chapter on the Navajo Reservation, explains how the irrigation systems have been updated in recent years. (Photo By Tayler Brown/Cronkite News)

Navajo farmers differentiate themselves from most U.S. farms in a key way: Nearly half of all farms on the reservation are operated primarily by a woman, Eldridge said.

According to the 2012 agriculture census, women represent about 30 percent of the total number of American farmers, but only 14 percent of farms are operated by a woman.

Still, younger generations are moving away from farming on reservations.

One third of all Native American farmers are older than 65. Eldridge is working to secure investments from the Navajo Nation government to attract younger people to farming. The farm board secured $5 million for the five-year project, which will complete its first year in December.

“For me, the farm board connects me to my history and culture,” Eldridge said.

Savoring Tradition in Native Crops

Some Native American farmers carry on crop-based traditions, whether for commercial or community uses.

Blue corn, beans, and traditional teas and berries, such as greenthread tea and sumac berries, are grown on Native American farms across Arizona.

Ramona and Terry Button pulled the native bavi bean, commonly referred to as the tepary bean, from the brink of obscurity in the late 1970s, said Velvet Button, their daughter.

Gila River Farms recently planted olive trees on several acres, which should be ready for harvest this year, said Hector Garcia, assistant general manager. (Photo By Tayler Brown/Cronkite News)Gila River Farms recently planted olive trees on several acres, which should be ready for harvest this year, said Hector Garcia, assistant general manager. (Photo By Tayler Brown/Cronkite News)

Drought had put many other local farmers out of business, but Ramona Farms on the Gila River Reservation survived, in part based on reclaiming a bean that had been around for centuries.

Native American communities had “lost touch” with the tepary bean and other traditional native foods, Velvet Button said.

“We lost our market when large grocery stores moved in closer to the reservations and took over the mom and pop shops that were servicing the rural communities,” she said.

The tepary bean comes in black, white, blue speckled, and other colors, Button said, and is an important staple food for several tribes.

Ramona Farms, family owned and operated, generates 90 percent of its income from such commercial crops as cotton, wheat and alfalfa, but the Button family’s passion is promoting and educating people about indigenous foods.

Water scarcity, the proliferation of grocery stores and a lack of agriculture education and policy have been hurdles to food sovereignty that organizations such as the Indigenous Food Systems Network and the Native American Food Sovereignty Alliance are working to overcome.

“The huge food sovereignty movement has helped connect us once again as indigenous communities and our traditional food sources,” Button said. “Our communities are so remote that we need to be able to sustain ourselves.”

According to 2016 data published by the Arizona Department of Health Services, American Indians are disproportionately affected by chronic diseases, such as diabetes. Native Americans die at three times the rate to diabetes compared with the state’s average the report said.

Refocusing on traditional foods and incorporating them in new recipes has been a stepping stone to improving the community’s health education, Button said.

“When you see the community growing their own food, being involved in the process—it really makes a difference,” Johnson said. “When you give people access to this, you see rates of diabetes going down and you see everyone’s well-being going up.”

This article originally appeared on Cronkite News and is reprinted with permission.

For more stories from Cronkite News, visit cronkitenews.azpbs.org. Cronkite News, the news arm of Arizona PBS, is operated by Arizona State University’s Walter Cronkite School of Journalism and Mass Communications and staffed by students of the school.

US farmers letting crops rot as storage costs rise due to China trade war

The Hill

US farmers letting crops rot as storage costs rise due to China trade war

Some U.S. farmers are reportedly letting their crops rot as storage costs rise amid the escalating trade war with China, according to Reuters.

The farmers say they are unable to sell their grain to China due to Beijing’s 25 percent tariff on U.S. soybeans. That punitive measure came in retaliation for duties imposed by Washington. It is now too costly to store the grain in elevators, or silos that store grain, Reuters reported.

The cost of storing grain in elevators is reportedly two to three times more than it cost at this time last year.

“I’ve never seen things this bad,” soybean farmer Russell Altom, who is senior vice president of agricultural lending at an Arkansas bank, told Reuters. “I know several farmers who hired lawyers, to see if they can sue over the pricing and fees issues.”

Grain farmers have begun plowing under crops or leaving them to rot, hoping that prices will decrease soon, Reuters reported, citing interviews with more than 20 farmers, academic researchers and farm lenders.

Farmer Richard Fontenot said “no one wants” the grains.

“I don’t know what else to do,” he said.

U.S. farmers planted 89.1 million acres of soybeans this year before China, one of the country’s top soybean consumers, imposed the steep tariff, according to Reuters.

There was already an oversupply of grains in the U.S., and the trade war with China has exacerbated the problem.

Top White House economic adviser Larry Kudlow said Tuesday he expects the trade dispute between the U.S. and China to come to a head at the Group of 20 summit in Argentina later this month. The two countries are in a tense trade war marked by escalating tariffs on each other’s goods.

Washington has already imposed tariffs on $250 billion worth of Chinese goods and Beijing has responded with $110 billion in retaliatory tariffs.

Of those tariffs, $200 billion of goods are set to increase from 10 percent to 25 percent on Jan. 1. President Trump could choose to halt that increase.

The New Generation of Farmers

Civil Eats

For a New Generation of Farmers, Accessing Land is the First Step Toward Tackling Consolidation

With the help of nonprofits and land trusts, young farmers are staking out the space to change the face of America’s farmland.

By Tom Perkins, Farm Labor and Policy, Local Eats  November 20, 2018

The 22 acres comprising Jupiter Ridge Farm just outside of Garber, Iowa, (population 86) are unique in a state with 99 percent of its soil dedicated to commodity crops. Those acres grow a range of 49 vegetables, many of which are organic and/or sustainably farmed. Shiitake and oyster mushrooms grow on hardwood logs, and the crops are all surrounded by prairie grass.
Jupiter Ridge is also different from most Iowa farms in that it’s run by two farmers in their late 20’s—Will Lorenzen and Adrienne White. Lorenzen says the most challenging part about breaking into farming has been land access. The couple has been farming for eight years, but say they were in no financial position to put down cash for a property that could be worth as much as $200,000 on the open market. Gaining access took a complex deal struck with the land’s retired owner and Sustainable Iowa Land Trust (SILT), which preserves farmland and makes it accessible to young farmers.

It’s rare to see Lorenzen and White’s demographic taking over land. Because retiring farmers need income to sustain them through their later years, they often sell to developers or to large corporate or expanding family farms at a price that small farmers can’t afford, says Neil Thapar, an attorney with the Sustainable Economies Law Center.

“They don’t have a safety net for retirement, but from their farming career they have assets, land, equipment. They can’t sell that to next-generation farmers because [the next generation] doesn’t have access to the kind of capital they need to buy at $7,000 per acre,” he says.

That scenario is the driving force behind a steady consolidation of the nation’s farmland. A USDA report published in March found that large farms own more of the nation’s farmland compared to a few decades ago. In 1987, farms with over 2,000 acres operated 15 percent of the nation’s farmland; by 2012, that number had grown to 36 percent.

“If we don’t do something now to offer new options and new tools, all we are going to see is consolidation,” says SILT director Suzan Erem. “People tend to go with what they know. What’s out there is ‘I grow corn, my neighbor grows corn, so my land will go to my neighbor.’ So that 10,000-acre guy just went to 10,500.”

The USDA report noted that consolidation is also happening through contract farming, as large corporate firms play a coordination role in U.S. farming, particularly in hog and poultry production. Some firms—for example, in specialty crops, cattle feedlots, poultry, and hogs—operate multiple farms.

But there’s also the concern, voiced by The Oakland Institute and others, that huge investors and pension funds, such as TIAA-CREF, the Hancock Agricultural Investment Group (HAIG), and UBS Agrivest—an arm of the bank’s global real estate division—have a bottomless appetite for farmland, purchasing up parcels and adding to a lack of access and affordability.

“Over the next 20 years, 400 million acres, or nearly half of all U.S. farmland, is set to change hands as the current generation retires. With an estimated $10 billion in capital already looking for access to U.S. farmland, institutional investors openly hope to expand their holdings as this retirement bulge takes place,” according to the Institute’s 2014 report, “Down on the Farm: Wall Street: America’s New Farmer.”

The farmland-conservation advocacy group American Farmland Trust echoes this concern. The group notes that people over 65 years old own 40 percent of the nation’s farmland, and a major transfer of the agricultural land and wealth is afoot. As of now, large farms are scooping up most of that property, raising questions of what that means for the average food consumer and the small farmer.

The uncertainty that situation creates is compounded by the expiration of the 2014 Farm Bill at the end of September. Negotiations for a new farm bill are underway, but it’s unclear what it may hold for funding for some of the most effective measures in place to slow consolidation. Depending on whether the version passed by the House or the Senate—or some combination of two—is approved, funding for conservation efforts like those that are part of the Agricultural Conservation Easement Program (ACEP) may double or be eliminated. ACEP provides money for state and local agencies to “buy-protect-sell” farmland, which is one of the most effective tools available in preserving farmland and preventing further consolidation.

Meanwhile, a growing number of nonprofits and land trusts like SILT are using a combination of agricultural conservation easements and other measures to reduce the cost of land to make it accessible to the next generation of farmers.

The face of that generation is increasingly diverse, according to Julia Freedgood, assistant vice president of programs at American Farmland Trust.

Freedgood works with a nationwide network of ag-industry people who are developing a curriculum to teach new farmers financial skills. The old saying that the only route into farming is “through the cradle or altar” is less true these days, as more immigrants and refugees want to start farms in places like Idaho, she says. In California, many Latinx and Hmong farmworkers want their own land. So do young, college-educated people “inspired by the local food movement,” and city-dwellers inspired by the urban ag movement.

“You have this really diverse group that wants to get into farming, but they all face the barrier of land access,” Freedgood says.

Why Consolidation Is a Problem

Land consolidation is tied to power and control—it puts the wealth generated by the nation’s agriculture industry into fewer hands. This directly impacts accessibility: what and how most Americans will eat. Ultimately, the issue is structural, and opportunities for meaningful change lie in addressing the needs of retiring farmers and those entering the industry.

“It gets at the core of our economic system and challenges the notion of capitalism as the way to organize our food economy,” Thapar says. “The consolidation trend will continue until there are significant reforms on how people access capital to acquire land, and how farming can become a livelihood that people can rely on without having to sell land to retire.”

Thapar notes that change needs to happen at a policy level. The good news is that there is a patchwork of laws and funding at the state and federal level to help create that change; the bad news is that the patchwork is patchy—farmers in different states face very different options for financial support.

The federal government hasn’t enacted any sort of meaningful legislation or rules that protect and promote small-scale farming—most recently, Obama pledged and failed to do so during his presidency. The standardization that comes with commodity stock production also over time made it easier for farms to consolidate, leaving fewer operators with greater influence on policy decisions designed to promote commodity stock production. That’s helped lead to the creation of crop insurance and commodity-linked direct payments programs, for example.

A patchwork of laws and state and federal funding that helps address the situation. At the federal level, the farm bill provides $31 million for farmland preservation, but that money is often targeted for cuts by Republicans and lobbyists for big business. In Minnesota, the state provides tax breaks for those who sell or lease equipment to small farmers. Rhode Island launched a program in which it buys farmland from retiring landowners, then sells it to young or new farmers for below-market rate.

Freedgood has worked to enact easement programs in Ohio and Michigan, and is attempting to do the same in other Midwestern states such as Indiana (though she says it doesn’t currently have the “political will”). She also points to state-level programs like California Farm Link and Hudson Valley Farmland Finder, which are “actively working with agriculture service providers and land trusts, and are the brokers to help make deals happen.”

Offering capital gains tax breaks to retiring farmers who sell to younger farmers could be a strong incentive because “it can make a significant difference in the net bottom line,” says Jerry Cosgrove, farm legacy director with AFT.

Thapar suggests a pension program that provides annuity payments to independent farmers so they don’t have to rely on land and asset sales to pay for their retirement.

Making Farmland Affordable

Land trusts are offering “measures to address what can broadly be called land access and affordability issues, particularly for young or other socially disadvantaged farmers,” Cosgrove says.

The measures can be complicated, but they’re working. Cosgrove says AFT helped Zack and Annie Metzger—who are in their mid-30’s—purchase land from a retiring farmer in Troy, N.Y. The land held a conservation easement and affordability deed restriction, and its owner asked for over $650,000. The Metzgers decided to sell the easement and deed restriction to raise capital, but couldn’t do so until they owned the property. That required a bridge loan through Equity Trust. The sales of the easement and affordability deed helped pay off that loan.

The Metzgers sold the deed restriction to a local nonprofit conservation group that holds it and is obligated to enforce its terms. The state of New York provided the funding for the nonprofit to purchase easement, and it can only be sold to a nonprofit or municipality.

“We’re privileged people, we come from a great background, but not to where we have the wealth to purchase a property … with an appraised value [of around $650,000],” Zack Metzger said. On Laughing Earth Farm, the Metzgers now offer humanely and organically raised pigs, chickens, and turkey. Laughing Earth’s vegetables go to local CSAs, and they sell freshly cut wildflowers at farmers’ markets.

AFT typically purchases land or takes a land donation, puts it in an easement, seeks an affordability deed restriction, then leases the land long-term to a younger farmer. So far, about 6.5 million acres of farm and ranch land are preserved in land trusts, according to a 2017 survey conducted by AFT, which the agency says is a conservative estimate. That’s up from about 4.7 million in 2012.

In Iowa, SILT uses a similar strategy. The owner of the land on which Jupiter Ridge operates donated his deed to SILT because he’s interested in preserving it for sustainable food farming. When he decides he no longer wants to control the land (or he dies), White and Lorenzen will enter into a long-term lease with SILT. They can also own the land’s home and other buildings, and they can pass it on to younger farmers or their kids when they’re ready to retire, or SILT will place a conservation easement on the land if for some reason they must sell. Either way, the land is preserved for sustainable farming in perpetuity.

Jupiter Ridge represents 22 of 770 acres under SILT’s protection, and Erem expects that number to grow quickly.

In New Hampshire, Agrarian Trust, a nonprofit group working to increase land access for farmers, will soon begin purchasing land. It’s partnering with local land trusts that will own the properties, acquire a conservation easement, and function as a “farm commons” that will manage a 99-year lease with a young farmer. Agrarian Trust will support and have some level of controlling interest over the local nonprofit. It’s partly focusing on regions in which there is little in the way of agricultural conservation efforts, like the Southeast.

Poudre Valley Community Farms in Colorado is using a slightly different model. The group just made its first purchase: a 109-acre farm with a five-bedroom house, corrals, and outbuildings for $1.3 million. Poudre Valley is controlled by a multi-stakeholder cooperative that board member Zia Zybko characterizes as “truly community supported”—if the farm has a problem, the cross-section of the community that invested in the farm works together to find a solution.

Ultimately, it’s going to take a coordinated effort at the federal level and among those working at the local level, instead of a patchwork of independent agencies operating toward a similar goal Thapar says. “There are some systemic changes that need to happen, and there needs to be a broader coalition working on this,” he notes. Specifically, he suggests reviving the USDA AELOS survey that retrieves landowner information and demographics, farmland rent control policies, re-funding federal and state land preservation programs, promoting state-based land ownership surveys, and providing reliable funding mechanisms for land trusts and land cooperatives.

But beyond that, Thapar says, there needs a collective philosophical shift away from land being viewed as a “financial asset—something that you own to make money from in the future.”

Chef Claudette Zepeda-Wilkins Celebrates the Women Making Mexican Cuisine

Civil Eats

Chef Claudette Zepeda-Wilkins Celebrates the Women Making Mexican Cuisine

Featured on the new season of KCET’s ‘Migrant Kitchen,’ Zepeda-Wilkins’ San Diego restaurant elevates regional Mexican cooking and the hands behind it.

By Annelise Jolley, Business, Food Justice     November 19, 2018

Claudette Zepeda-Wilkins grew up as a border kid, splitting her time between San Diego, California, and Tijuana, Mexico. Her parents worked in Mexico and raised their family in Imperial Beach, a California town located just a few miles from the border. She spent her childhood summers in Guadalajara and learned to cook in her aunt’s pozole restaurant. From a young age, Zepeda-Wilkins’s female relatives taught her the flavors and dishes that still infuse her cooking. Now a mother of two teenagers, she has opened a restaurant to honor the women who raised her.

It’s been a busy few years for Zepeda-Wilkins, who is featured in this season of KCET’s “Migrant Kitchen.” In addition to competing in Top Chef and Top Chef Mexico, she worked in pastry at San Diego’s El Bizcocho and later as chef de cuisine at Bracero Cocina, Mexican Chef Javier Plascencia’s well-loved San Diego outpost. Her new restaurant, El Jardín, which opened in June in San Diego, pays homage to her Mexican heritage by making use of ingredients and recipes sourced from home cooks across Mexico, including her family members.

At El Jardín, Zepeda-Wilkins not only makes food, she tells stories, too—stories of her mother and aunts and grandmothers, of her travels through Mexico, and of the women who carry on Mexico’s complex, nourishing, diverse cuisine. Dishes like “Jalisco Style Pozole Rojo” and “Seared Fish a la Veracruzana” are nods to her family’s history and highlight the distinct regionality of Mexican cooking.

A regional Mexican cuisine dish prepared by chef Claudette Zepeda-Wilkins.Despite El Jardín’s sophisticated take on Mexican food, Zepeda-Wilkins wants to make the dishes her grandma made—like albondigas or meatballs—and she wants to top them with greens grown in the restaurant’s namesake on-site garden, plate them on ceramics sourced from Mexican artisans, and serve them with a story. El Jardín employees are eager to share the history behind each dish, which region it comes from, and the people who inspired it. “Food is the one language we all speak,” Zepeda-Wilkins says, and it’s a language she speaks fluently.

Civil Eats recently spoke to the chef about cooking on the border, the women who inspired El Jardín, and what it means to celebrate immigrant cuisine.

You were taught to cook by female relatives. What story does your cooking tell about the women who carry on Mexico’s culinary heritage?

A lot of the style and the story that resonates with me is the ability to do something out of nothing. I’m pretty sure it’s a mom-talent in general, but the ability to make—with no money—a nutritious, full meal for your family is something that I’ve seen more and more throughout my travels in Mexico. The adaptability of these women is really something that I admire.

What happens to a lot of these women is that their stories go untold if they don’t have daughters. A lot of women die alone in tiny villages because the husbands emigrated to make money and send [it] back to their family. Half the time [the money] stops abruptly, and they never hear from them again. If there’s not a female to carry on the recipes of their family history, everything dies with them.

How do you meet the women who inspire El Jardín’s menu and aesthetic?

I have a really beautiful network of chef friends and photographers and food historians in Mexico who help me get in contact with them, and then I take care of the relationship from there. Because they have to also trust me. When I purchased my plates in Mexico, [for example] I couldn’t just pick up the phone and make an order. [I had to] actually do the work and go to Mexico and shake the person’s hand who makes them. The amount of work that goes into it is unimaginable, but it’s so worth it. For me to be able to help an artisan in Mexico—that’s the point of this whole thing.

Claudette Zepeda-Wilkins preparing a dish at El JardínDid you always imagine opening a restaurant that focused on regional Mexican cuisine?

Mexican food, yes. But the idea of regionality really manifested two years ago. Going [to Mexico] and meeting all these women to get the foundation and inspiration behind [El Jardín] came to fruition two years ago, and now I’m starting to go back, because I need to get another insurgence of creative juice. My feet need to touch that ground. I need to meet these people and eat at their homes again. Even if it’s the same meal, I come back a different person after every conversation, after every story they tell.

How has the changing immigration landscape impacted food communities in the San Diego/Tijuana border region?

You see Haitians who were left in Tijuana a few years ago working at the fruit stands; you go to the airport and they’re working at the tarmac. You see all these beautiful Haitian chicken spots popping up [in Tijuana now], which is really cool. That’s something people really don’t understand about Mexico. We might have all our own problems, and we might be a hot mess politically, but we are a country that accepts anyone who comes in and really embraces [them].

Really, all our cuisine is a mestiza cuisine [from the Spanish word for someone of mixed ethnic ancestry]. If you were to make [strictly] Mexican cuisine, you’d have to cut onion and garlic out, and you’d be left with just tomatoes and chilis—still delicious, but you’d miss the roundness of the flavors that are notorious for us, our holy trinity: tomatoes, onions, and chilis.

Through the seven regions [of Mexican cuisine], you can see where different cultures landed and meshed with our indigenous ingredients, and all the beautiful dishes [that] came about.

What three ingredients can’t you cook without?

At the moment, it’s definitely dried chilis. Also the pit of the sapote mamey fruit. It has a beautiful almond flavor, and most people just discard it—I think it’s Mexico’s hidden secret. And the third would be kombu—dashi kombu broth. Super random, but that’s kind of me.

What gap in San Diego’s culinary landscape does El Jardín fill?

What we bring to San Diego is a different approach to Mexican food. What [the city has] right now as far as Mexican food is tacos from old-school taco shops, [or] everything drenched in canned enchilada sauce.

Claudette Zepeda-Wilkins cooking in the kitchen.It makes business sense to just do tacos and burritos and nachos, but we’re so much more than that as a culture. You go to Mexico state or Mexico City and you have some of the most beautiful food made by chefs who have traveled the world and come home. Why can’t we be that? [Mexicans] learned all these techniques from all these different places, and we made our food.

My cooks are young; I’m young. We’re a contemporary Mexican restaurant with old roots. We’re trying to do our best and also be true to who we are. I want to make the food my grandma made and present it to you on a beautiful plate with greens that come from our garden.

What challenges do you encounter cooking Mexican food in the United States?

Being so close to the border, the theme that I constantly have working against me is the fact that Mexican food is still not perceived as something that you should spend money on. No one values Mexican food this close to the border. But I pay my cooks a living wage. I pay my dishwashers more than minimum wage because they’re taking care of the plates that I handpicked in Mexico.

What do you want people to learn about Mexico when they eat at El Jardín?

We lived in Imperial Beach [less than 10 miles north of the Mexican border with California, but] we were in Tijuana almost every single day growing up. I personally consider myself Mexican more than I do Mexican-American, because my parents always had us in Mexico. My dad worked in Mexico my entire life, and my mother speaks incredibly broken English and never worked in America. I have a very skewed upbringing [in that] we are more proud of our Mexican heritage than the average first-generation [family].

Claudette Zepeda-Wilkins preparing tortillas.We want customers to come [to the restaurant] with an open mind, regardless of where they’re from. Ask us questions and be inquisitive. Learn about who we are as a culture. We do have a lot of knowledge, and we do have a lot of things to say. I always say that we have to educate people—without being pretentious, obviously. So I empower the front-of-the-house team to be the storytellers. Right now in my rewrite of the menu, I’m making it a lot more approachable for people who don’t read Spanish so they don’t fear not knowing what they’re going to get.

This interview has been edited for length and clarity. Photos courtesy of KCET.

This article was produced in partnership with KCET’s “The Migrant Kitchen.” Now in its third season, “The Migrant Kitchen” will air an episode profiling Zepeda-Wilkins on November 21. The trailer for the full third season is embedded below.

An Indigenous Alaskan Chef Shares Traditional Recipes

Civil Eats

An Indigenous Alaskan Chef Shares Traditional Recipes By Way Of YouTube

Chef Rob Kinneen’s web series ‘Fresh Alaska’ promotes fresh, local ingredients from even the remotest parts of his home state.

By Jody Ellis, Indigenous Foodways, Local Eats  – 
Rob Kinneen with Athabascan Elder Howard Luke, learning about preparing salmon and foraging wild ingredients as p[art of Kinneen’s web series.
Rob Kinneen didn’t take his first bite of fresh asparagus until adulthood, when he was a student at the Culinary Institute of America (CIA) in New York. “That was one of the first times I realized vegetables could taste good,” he says. “The flavor was so different than the canned goods I’d grown up with.”

Raised mainly in Anchorage Alaska, where produce can be hard to find and often very expensive, Kinneen wasn’t exposed to much in the way of fresh fruits or vegetables. His connection to food, however, was always there.

“There was still an affinity with the land and with food,” he says. “We harvested a lot of seafood, we hunted, we went clam-digging.” He remembers his mom baking fresh bread and picking fresh rhubarb and eating it raw, dipped in sugar. And when his dad grew potatoes for the first time, Kinneen helped him harvest them. “We boiled them and ate some that same day, and I remember how earthy they tasted,” he recalls.

These memories, coupled with a desire to connect with his Tlingit heritage, led to an interest in cooking with locally sourced, indigenous Alaskan foods.

After attending CIA, and working in restaurants in New Orleans, Los Angeles, and North Carolina, Kinneen made his way back to Anchorage, where he lived and worked for 15 years. To be closer to extended family, he and his family recently relocated to North Carolina, where he serves as executive chef for both Happy Cardinal Catering and the Italian restaurant The Boot. And he travels back to Alaska regularly and still considers it “home.”

“Getting married and having children helped me realize I needed to know more about my own Alaskan heritage,” says Kinneen.

The result is “Fresh Alaska” and “Traditional Foods, Contemporary Chef,” two web series that show him traveling around Alaska, harvesting and cooking traditional native foods. On screen, Kinneen can be seen doing things like collecting sea cucumber in Sitka, eating salmon berry flowers, catching shrimp in Prince William Sound, cooking with reindeer sausage, and picking berries to make Akutaq (the traditional Alaska Native version of ice cream). He partnered with the Alaska Native Tribal Health Consortium (ANTHC) to produce both series.

Rob Kinneen cooking with one of the health educators at the Southcentral Foundation as part of his "Fresh Alaska" web series.Rob Kinneen cooking with one of the health educators at the Southcentral Foundation as part of his “Fresh Alaska” web series.

Kinneen’s series give his audience the chance to see how local foods can be prepared at minimal cost. “Making these videos helped show what food means in different regions of the community,” he says. “It also inspired me to consider how people are finding answers to food sustainability.”

As part of his work, he visited places like Tyonek, Alaska, southwest of Anchorage; the town’s conservation district recently spent a million dollars to build a culvert over a salmon stream to help the fish migrate. Kinneen saw firsthand how the Tyonek Tribal Conservation District has worked to take back health and wellness in the community through sustainability, with programs such as the “seed start” program at the local school.

“They have a greenhouse and an irrigation system that is set up with a solar generator,” he says. “Solar panels have a life of 30 years, which makes them much more viable than using a regular generator and diesel fuel.”

The solar-powered generator to irrigate Tyonek's community garden. (Photo courtesy of Rob Kinneen)The solar-powered generator to irrigate Tyonek’s community garden. (Photo courtesy of Rob Kinneen)

He also visited Meyers Farm in Bethel, where owner Tim Meyer has created a successful organic farming community in far western Alaska, producing hundreds of pounds of produce each season.

“Ninety-six percent of the food in Alaska is imported, which leads to questions about food security,” says Kinneen. “Tim Meyer is growing produce on the tundra. He uses cold-climate farming techniques and grows on a nutrient-rich riverbed. The produce is preserved in an underground cellar with a drip oil pan stove that keeps temperatures at about 34 degrees. If you can successfully grow vegetables in a place like Bethel, I think you can do it almost anywhere.”

Grocery stores in the more remote areas are especially poorly stocked. “It’s not unusual to see a $19.00 fermented [i.e., old] pineapple or a $9.00 head of brown iceberg lettuce for,” says Kinneen. For this reason, making fresh and natural food accessible to all people has also become a passion project for Kinneen, and he has partnered with groups like the Food Bank of Alaska to highlight how Alaskans can use the Supplemental Nutrition Assistance Program (SNAP) dollars (or “food stamps”) at farmers’ markets.

With one in seven people in the state considered food-insecure, and access to SNAP threatened in negotiations over the current farm bill, helping people eat nutritious, local food whenever possible is more important than ever. And Alaska’s remote geography often means that its communities face additional obstacles in accessing resources, and thus they must rely on wild foods to fill the gaps.

Roasted salmon served on a bed of Tyonek-grown vegetables; only the salt, pepper, and oil came from outside of Alaska. (Photo courtesy of Rob Kinneen)Roasted salmon served on a bed of Tyonek-grown vegetables; only the salt, pepper, and oil came from outside of Alaska. (Photo courtesy of Rob Kinneen)

Kinneen’s work has culminated in his new cookbook, Fresh Alaska. The recipes, such as arctic polenta with razor clams, combine contemporary, upscale cooking with traditional Alaskan food. It’s a big step for Alaska cookbooks, despite the fact that chefs in high-end restaurants around the state have been  incorporating indigenous ingredients such as foraged mushrooms, spruce tips, and locally caught seafood in recent years.

“My main beef with Alaskan cookbooks is that they are either very esoteric or they don’t contain Alaskan ingredients,” he says. “I wanted to promote the people and places I came from, with insight into the subsistence side, [while] also being responsible as a chef.”

While Kinneen and his family enjoy their life in North Carolina, his Alaskan roots are never far from his mind. “The experiences I had at places like Meyers Farm and Tyonek were a huge inspiration for my cookbook,” he says. “To see the efforts of a small village to take back food sustainability and prosper is truly humbling. Food is the connection between all of us.”

Minimum Wage Has Become a Starvation Wage.

Revere Press

November 15, 2018

It’s time for a raise.

The Minimum Wage Has Become a Starvation wage

It's time for a raise.

Posted by Revere Press on Thursday, November 15, 2018

Ralph Cramden knows one when he see’s one!

🤣🤣🤣🤣

Posted by Beverley Massay on Wednesday, November 14, 2018