We are fortunate to serve as community partners with The Learning Center (TLC), an alternative high school in Lexington, where we recently got to listen to student presentations (via Zoom) proposing solutions to food insecurity in Lexington. It’s wonderful to see the school tackle such an important issue across disciplines, and to hear the students’ creative solutions, ranging from rooftop gardens to food education classes. We look forward to seeing the students’ good work benefit the community as their projects unfold.

Speaking of food insecurity, did you know that 14.9% of all Kentuckians lack consistent access to enough “nutritionally adequate” food? Feeding America has a fascinating interactive map where you can explore food access statistics by county, and some of the numbers are pretty shocking. Especially as we all give thanks for what we have, I encourage you to support local organizations working to end hunger if you can.

At Dandelion Ridge Farm, we work closely with Glean Kentucky, a Lexington based non-profit that fosters a powerful network to tackle both hunger and food waste in the state. They glean excess fruits and vegetables from farms, grocery stores, and farmers’ markets and redistribute this produce to more than 100 local feeding programs. The Access Men’s Shelter and Soup Kitchen in Frankfort works hard to keep many people well fed, especially during the pandemic. They just suffered the traumatic loss of their incredible kitchen manager, and I’m sure could use any love sent their way. The Frankfort Emergency Food Pantry is another excellent organization feeding those in need in our community. They have a virtual food drive underway right now, if you want to pitch in!

If you’re looking for a good book to read on days when it’s too hot to be out in the garden, might I recommend Patricia Klindienst’s The Earth Knows My Name: Food, Culture, and Sustainability in the Gardens of Ethnic Americans? I just finished this engaging, but gentle, almost meditative book.  The author visits farmers and gardeners all over the United States whose gardens both feed their bodies and nourish their cultural connections, whether their homeland is Cambodia, Italy, or India, or their ancestors have farmed the same land since long before European settlement. Klindienst provides space for the farmers to speak for themselves, revealing the stories of their gardens as ways of telling their personal and cultural histories.

I was struck by the diversity of experience within growing food, which is done all over the world, in very different situations and environments, growing very different crops. Yet there is a deep commonality to this practice: an intense connection to the place, the land, and the particulars of climate and ecosystem, as well as the attention paid, care given, skills perfected, and community built. For the people in the book who had left their homeland to forge a new life in the United States, their gardens—their traditional practices and techniques, as well as the crops they grow—serve as a way to ground them in their new homes and tangibly connect them back to the places and people they had left behind. For people such as the Gullah farmers of South Carolina and the Native American farmers of New Mexico, growing food is an embodiment of their heritage, a continuous line from the past through the present to the future.
For all of the growers in the book, their gardens are deeply healing places, and their relationships with their gardens seem akin to familial bonds, or even extensions of themselves. “The earth is the actual ground of our lives—we grow out of the soil too. If it dies, we die. If it lives, we eat and live. You know this when you grow your own food,” Klindienst reminds us.

Referring to her garden, Italian-American Maska Pelligrini tells Klindienst, “It’s our life, you know.” Klindienst reflects that “Maska’s all-embracing phrase, ‘It’s our life,’ included the whole garden—soil, plants, worms, birds, insects, water, sun, wind, and her. In her marvelous, encompassing, humble phrase, ‘our life’ extended to include ‘their lives.’ Her garden was an interdependent community, a democracy.”[1]


[1] Klindienst, 241.

Today, June 19, is the holiday known as Juneteenth, which commemorates the day in 1865 when word reached the enslaved people of Galveston, Texas that they had been freed by Lincoln’s Emancipation Proclamation two and a half years earlier. Black communities across the county have celebrated Juneteeth ever since, making it the oldest annual celebration of the end of slavery and the fight for freedom. Festivities traditionally involve barbecue and a feast of foods specially prepared for the occasion, participants dressing in their finest clothes, prayer, speeches, and games. Understanding history in order to make progress as individuals and as a society has always been a primary focus of Juneteeth ceremonies.

In light of this focus, I’d like to share what I’m learning about the work of Fannie Lou Hamer and her Freedom Farm Cooperative, which exemplified a movement using farming as a vehicle for empowerment, self-determination, and resistance against oppression that stretches through history to the present.

Fannie Lou Hamer is best known for her voting rights work, her activism with the Student Nonviolent Coordinating Committee, and her cofounding of the Mississippi Freedom Democratic Party. But, born in 1917 into a Mississippi sharecropping family, she knew firsthand the way that the mainstream agricultural system oppressed People of Color, keeping them enslaved in all but name. Not only did the sharecropping system keep Hamer and others like her in constant poverty, hunger, and debt, but also deprived them of control over their own lives. When Hamer overcame the many barriers in place to disenfranchise Black citizens and successfully registered to vote, the owner of the plantation where she worked ordered her to rescind her voter registration. Hamer’s reply: “I didn’t go down there to register for you. I went down to register for myself.” He promptly fired her and evicted her from the property. This was a common experience among other Black folks fighting for the right to vote.

In 1969, Fannie Lou Hamer founded the Freedom Farm Cooperative (FFC) as an alternative farming model to that which forced Black Mississippians to labor either as sharecroppers or to struggle with poverty on their own small farms. “The time has come now when we are going to have to get what we need ourselves. We may get a little help, here and there, but in the main we’re going to have to do it ourselves,” Hamer stated. With financial backing from from a Wisconsin-based non-profit, Hamer bought 40 acres of farmland to grow vegetables to feed member families and cash crops to support the co-op’s operational expenses. In addition to vegetables, the farm also fed its members through a “pig bank” that raised and distributed thousands of pigs to participating families. Poverty was the only qualification for joining the co-op, Hamer explained. “This is the first kind of program that has ever been sponsored in the country in letting local people do their thing themselves.”

Under Hamer’s tireless leadership, the FFC grew exponentially over the next few years. By the early 1970s, the farm comprised nearly 700 acres, and the co-op expanded to a comprehensive system of community and individual empowerment. Its programs included child education, affordable housing, job training, and health care. It housed a sewing cooperative, a tool library, a commercial kitchen, and community gardens. The Freedom Farm Cooperative strived to address each of the various ways the community had been oppressed and deprived of opportunity, and to provide the tools and the space for members to reclaim their agency and liberate themselves. It envisioned a system that lifted people up rather than crushing them and grinding them down.

The Freedom Farm Collective received little institutional support and dissolved by the mid-1970s. However, other farmers have continued its work and legacy in various ways. Today, farms from Soul Fire Farm in New York’s Hudson Valley to Oakland, California-based Black Earth Farms work to end food apartheid and center People of Color in all they do. Soul Fire Farm offers a multitude of workshops and immersion programs for Farmers of Color, operates a sliding-scale CSA to fight food insecurity, and provides an interactive Reparations Map on its website that connects potential donors with Black and Indigenous-led farming projects seeking resources. Black Earth Farms is a collective of Black and Indigenous Farmers that works to decolonize the food system and provide fresh produce to the unhoused and others in need, including people protesting for racial justice in recent weeks. Other farms in this movement of farming as activism include:

• Soil Generation, Philadelphia, PA
• The Black Oaks Center for Sustainable Living, Chicago, IL
• Cooperation Jackson, Jackson, MS
• Rise and Root Farm, Chester, NY
• Backyard Gardeners Network, New Orleans, LA
• Hilltop Urban Gardens, Tacoma, WA
• The Fannie Lou Hamer-Sundiata Acoli Farm at the Harriet Tubman House, Baltimore, MD
• And many more around the country.

 
I am only scratching the surface of this movement, and am excited to start Monica M. White’s book Freedom Farmers: Agricultural Resistance and the Black Freedom Movement to learn more about Fannie Lou Hamer and others in the tradition of agriculture as a source of resistance and self-reliance.
 
More about the Freedom Farm Cooperative:

• https://indianapublicmedia.org/eartheats/fannie-lou-hamers-freedom-farm-cooperative.php
• https://lifeandthyme.com/commentary/fannie-lou-hamer-and-farming-as-activism/
• https://foodheroespodcast.com/2018/07/03/fannie-lou-hamers-freedom-farm-cooperative-an-early-example-of-food-and-democracy-through-local-food-activism/
• https://snccdigital.org/events/fannie-lou-hamer-founds-freedom-farm-cooperative/
• https://www.tandfonline.com/doi/abs/10.1080/07409710.2017.1270647?journalCode=gfof20
• https://popularresistance.org/black-co-ops-were-a-method-of-economic-survival/
• https://www.crmvet.org/docs/mvmt/6508mvmt.pdf