We Want Land To Live

We Want Land to Live explores the current boundaries of radical approaches to food sovereignty. First coined by La Via Campesina (a global movement whose name means “the peasant’s way”), food sovereignty is a concept that expresses the universal right to food. Amy Trauger uses research combining ethnography, participant observation, field notes, and interviews to help us understand the material and definitional struggles surrounding the decommodification of food and the transfor­mation of the global food system’s political-economic foundations. Trauger’s work is the first of its kind to analytically and coherently link a dialogue on food sovereignty with case studies illustrating the spatial and territorial strate­gies by which the movement fosters its life in the margins of the corporate food regime. She discusses community gardeners in Portugal; small-scale, independent farmers in Maine; Native American wild rice gatherers in Minnesota; seed library supporters in Pennsylvania; and permaculturists in Georgia. The problem in the food system, as the activists profiled here see it, is not markets or the role of governance but that the right to food is conditioned by what the state and corporations deem to be safe, legal, and profitable—and not by what eaters think is right in terms of their health, the environment, or their communities. Useful for classes on food studies and active food movements alike, We Want Land to Live makes food sovereignty issues real as it illustrates a range of methodological alternatives that are consistent with its discourse: direct action (rather than charity, market creation, or policy changes), civil disobedience (rather than compliance with discriminatory laws), and mutual aid (rather than reliance on top-down aid).

We Want Land to Live explores the current boundaries of radical approaches to food sovereignty. First coined by La Via Campesina (a global movement whose name means "the peasant's way"), food sovereignty is a concept that expresses the universal right to food. Amy Trauger uses research combining ethnography, participant observation, field notes, and interviews to help us understand the material and definitional struggles surrounding the decommodification of food and the transfor-mation of the global food system's political-economic foundations. Trauger's work is the first of its kind to analytically and coherently link a dialogue on food sovereignty with case studies illustrating the spatial and territorial strate-gies by which the movement fosters its life in the margins of the corporate food regime. She discusses community gardeners in Portugal; small-scale, independent farmers in Maine; Native American wild rice gatherers in Minnesota; seed library supporters in Pennsylvania; and permaculturists in Georgia. The problem in the food system, as the activists profiled here see it, is not markets or the role of governance but that the right to food is conditioned by what the state and corporations deem to be safe, legal, and profitable--and not by what eaters think is right in terms of their health, the environment, or their communities. Useful for classes on food studies and active food movements alike, We Want Land to Live makes food sovereignty issues real as it illustrates a range of methodological alternatives that are consistent with its discourse: direct action (rather than charity, market creation, or policy changes), civil disobedience (rather than compliance with discriminatory laws), and mutual aid (rather than reliance on top-down aid).

On countless occasions in history one group with political power has taken property from a less powerful group as part of a larger strategy to dehumanize or infantilize them. The colonial expropriation of property from native peoples, the Nazi confiscation of property from Jews, the Hutu taking of property from Tutsis during and after the Rwandan genocide, and Saddam Hussein's seizing of property from the Kurds in Iraq all typify this enduring phenomenon. In such instances, the dispossessed were subjected to deprivations of property and dignity. Subsequent governments then had to navigate the perilous landscape surrounding the return of land and other property to displaced or decimated populations. They could ignore the fact that people were deprived of their property, or they could rectify it. We Want What's Ours is a detailed study of South Africa's attempts to rectify the deprivation of land suffered by thousands of people under the colonial and apartheid regimes. It teaches a critical lesson about these transitions: remedying past wrongs entails more than distributing money or even returning property, because the dispossessed did not just lose their possessions, they also had their dignity taken from them. A comprehensive remedy for these 'dignity takings' involves confronting the underlying dehumanization, infantilization, and political exclusion that enabled the dispossession. That is, it requires 'dignity restoration' - a remedy based on principles of restorative justice that seeks to rehabilitate the dispossessed and reintegrate them into the fabric of society. South Africa's colonial and apartheid-era land dispossessions are a quintessential example of 'dignity takings', and the post-apartheid government is unique because it has sought to move beyond the more common step of only providing reparations (compensation for tangible losses) and instead has tried to facilitate the restoration of the dignity of the dispossessed. Bernadette Atuahene's detailed research, and extensive interviews with over one hundred and fifty South Africans who participated in the nation's land restitution program, demonstrates what was required for this 'dignity restoration', and how successful it has ultimately been. Rooted solidly in both academic analysis and human experiences, this book serves as an invaluable resource to international organizations, government bureaucrats, policy makers, NGOs, students, and scholars interested in redress for historical injustice, defending property rights, and conflict prevention.

In the last decade, the relationship between settler Canadians and Indigenous Peoples has been highlighted by the Truth and Reconciliation Commission, the National Inquiry into Missing and Murdered Indigenous Women and Girls, the Idle No More movement, the Wet’suwet’en struggle against pipeline development and other Indigenous-led struggles for Indigenous sovereignty and decolonization. Increasing numbers of Canadians are beginning to recognize how settler colonialism continues to shape relationships on these lands. With this recognition comes the question many settler Canadians are now asking, what can I do? Living in Indigenous Sovereignty lifts up the wisdom of Indigenous scholars, activists and knowledge keepers who speak pointedly to what they are asking of non-Indigenous people. It also shares the experiences of thirteen white settler Canadians who are deeply engaged in solidarity work with Indigenous Peoples. Together, these stories offer inspiration and guidance for settler Canadians who wish to live honourably in relationship with Indigenous Peoples, laws and lands. If Canadians truly want to achieve this goal, Carlson and Rowe argue, they will pursue a reorientation of their lives toward “living in Indigenous sovereignty” — living in an awareness that these are Indigenous lands, containing relationships, laws, protocols, stories, obligations and opportunities that have been understood and practised by Indigenous peoples since time immemorial. Collectively, these stories will help settler Canadians understand what transformations we must undertake if we are to fundamentally shift our current relations and find a new way forward, together. Visit for more details: https://www.storiesofdecolonization.org Watch the book launch video here:

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