Keyword 2 Reflections on Mestizaje

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Conceptually speaking I believe mestizaje is exceptionally weak in describing any shared cultural identity. At most it is useful in the same classifying sense as the casta paintings are. Otherwise mestizaje has been an ongoing site of assimilation and colonial imposition. Going as far back as Jose Vasconcellos his theory of a cosmic race is eugenics in disguise and is written from a eurocentric position in which it is okay to give up indigenous cultures in order to merge them with eurocentric ideals. The concept of indigenismo also emerges from the same groups in Mexico, wherein the national identity of Mexico was constructed cherry picking indigenous leaders, and historical moments to add to a newer narrative of Mexican history. Essentially this process absolves colonizers and eurodescendents from the guilt of colonialism as the national identity becomes shared amongst all citizens. The struggles of indigenous people in LA are often taken less seriously as the state views most of the citizens to have some indigenous blood. Meanwhile indigenous groups face problems unique to them and are often dismissed by the non-indigenous mestizo who claim to share in their identity given the past. To me personally mestizaje shares very similar flaws with latinidad or a shared latin american identity.

Keyword 1, Reflections

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There were a lot of important words and concepts behind them in  this first Keyword group. I always find it important to have succinct explanations to words readily available so everyone is on the same page of discussion. My most important takeaway is how critically connected many of these terms are and how understanding them all in context of each other is crucial for all keywords individually. For example how land tenure is legitimized can have massive implications for food security, even the term “access” can also have meaning in land tenure. Who has access to lands once defined under public ownership? How can proper acroecological practices be undertaken when land tenure is under dispute.

The globalization of of our food systems have placed monoculture cash crops at the forefront of the worlds food production but have had massive impacts to local communities, large-scale enterprises like cattle ranching contribute massively to water consumption and deforestation. The transition to wage labor disconnects the farmer from the produce, while at the same time commercializing first foods that have been harvested methodically for thousands of years. In the context of corn as a first food the agroecological practices of indigenous people in the south and central america have been deeply intertwined with their culture, especially as over millennia the purposeful manipulation of corn from its organic state to calorie dense crop demonstrates the value of indigenous led agricultural practices.

Water is Life

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Reading Linda Tuhiwai Smith, Eve Tuck, and K. Wayne Yang’s introductory chapter to their book about decolonizing education felt very familiar having read “Decolonization is not a Metaphor” by the latter 2 authors. I found very strong connections between the two especially how upfront and confident the authors are.  The introduction reads like helpful and hopeful hints in the process of decolonization.

I found the two mentions of food in the text interesting and contrasting. The first briefly talks about food governance and understanding the systems that control local foods in connection with the tribal authority as well as briefly mentioning community food sovereignty. Moreover I found the second mention of food on the opposite end. Linda Tuhiwai Smith discusses the ancient european practice of ethnography through intrusion and how the unintentional host finds themselves offering food in a sympathetic gesture. The foreigners attempt to gain any foothold in the community is brokered and mediated by the exchange of food.

The small lessons that are to be learned in this introduction for scholars attempting to undertake decolonizing practices in education revitalize and refocus ongoing decolonization. The authors draw from personal experience, something I have found to be integral in indigenous perspectives is a more intimate and personalized voice that is not found in canonical western academia.

The final point that stood out to me was the conclusion in which the authors write “The horrors of settler colonialism, of capitalism will not be the end chapter of the
human story. It is powerful to write from this notion as a given. It is powerful to
consider, as a baseline, that this millennium will be one of decolonization.” Understanding a decolonial future begins with decolonizing the present. Now more than ever does decolonization take precedent in changing the structures of our worlds.

I Am From

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I am from potatoes

from mountains

and the amazon river

I am from garlic, tasty, tasty cloves

From diverse

From Mother

From Sister

From Cedar

and Pine

I am from the mortar and pestle

grinding

corn

dracaena lemon surprise

and exploring

Hi I’m federico this is my last semester at UBC and I’m an Economics student minoring in Latin American studies. this will be my first class on food, but my 100th on the failures of neoliberalism. Im excited to talk about food and hopefully familiarize myself with some traditions not present in the pacific northwest.