October 2020 – Natalia's Blog

October 31, 2020

Susan and Pablo perspective on imports and exports

I want to start off this blog post/ discussion by pointing out the significance of the Benson and Fisher introduction. The contrast between both the western and indigenous perspective on key crops and its influence on diet and lifestyle brings in an interesting approach to the global trade system. Although I can’t speak for everyone, I will use my own experience to relate to both the “Susan” and “Pablo” experience in regards to broccoli production and consumption.

In one of my first posts, I talked about how the facilitation of food access definitely limits how we think and consume food. I personally don’t think about where my food comes from, and how it came to land in the grocery store aisle. From a very western perspective, broccoli is a key food I use in my healthy meal preps throughout the week because it is easy to access at any store and it has been marketed to be a signature healthy food. However, coming from a heritage where my ancestors (grandparents) were also farmers who worked hard in order to survive on their daily earnings, it definitely puts into perspective how I use and appreciate the food in my kitchen. I am not, in any way, saying I know from experience, the drive it takes in order to pursue cash crops from a farmer’s perspective. But knowing someone close to me has gone through this experience, allows me to appreciate the “Pablo perspective” a lot more. Recognizing that I have considered food through the “Susan” and “Pablo” lens, I am more aware of the choices I make when I shop and I definitely try to be aware of who I support from a western standpoint.

This is especially considering the presence of transnational corporations in foreign, and more specifically, indigenous lands, which have always been a problematic concept historically and geographically. This topic has been covered throughout various units in this course and it is also discussed in disciplines such as political science and international relations. This has become a thread that continues to impact the lives of indigenous communities to this day. It is very interesting because the economic and social systems of imports and exports maintain a level of hierarchy between consumers, producers and large companies. In more frank words, farmers of Mayan descent (and many other indigenous communities around the world), fall victim to this idea that if they work harder they will eventually earn enough to live a more luxurious life like that had envisioned. However, the systems in place are not meant to benefit these workers, instead, they are used as a means for production in order for foreign companies to benefit from their labor.

A common theme illustrated throughout the units is the benefits and consequences of globalization in indigenous communities. Although it is a controversial topic of conversation, there is a thread that considers the growth of indigenous communities while maintaining a sense of authenticity in the modern era. It is hard to define what is considered traditional and what is considered outdated to the point where it is not functional/ efficient anymore. However, one point I feel is worth mentioning is how globalization has impacted the Mayan commitment, specifically how corn (in a less organic way) is resold back to Mexico for a much higher price than if it was produced and consumed domestically. I believe this highlights how much of the trade organizations have worked in favour of the transnational corporations and have left farmers with empty hope; as many other blog posts mentioned, the idea of the “American dream”.

October 16, 2020

Mestizaje: cultural changes and influences

My familiarity with the word Mestizaje stems from my own identity and my family’s history. Being mexican but appearing “white” often generates confused looks and comments because I don’t look “mexican enough”, which I often translate as not looking like the stereotyped native mexican (darker skin). I never take any offence because I use this opportunity to clarify that my skin tone is the cause of intermarriaged between spanish and indigenous groups that lived in Mexico. This makes me a Mestizaje of many generations, hence why I still identify as Mexican but don’t appear to play the part.

The group who defined mestizaje definitely tackled the definition in a way that was still educational and eye opening, especially when I was able to relate it to the complex identity of the Garinagu people. Although I knew Mestizaje was a racial mix of the indigenous of Latin America and european descent, I had not considered that it also included those who were brought from West Africa and it also “expanded to include cultural and social fusions”. For the Garinagu, being a mestizaje considers races from The Caribs, The Arawak, West Africa and European. Thus, making the Garinagu identity much more complex and diverse which automatically involves a fusion of different cultures and traditions. It is interesting to learn how the history of all these unique cultures came together to make a “new” culture. I say “new” because although the Gargingu culture is unique, many of their traditions originate from other cultures that were preserved and incorporated. For example, music is a major part of the Garinagu culture which carries dominating influence from their West African heritage.

This idea of culture and identity being a mix of different cultures, becomes more interesting when we consider how even after the formation of the Garinagu culture, the culture continued to alter when people were being deported to Honduras and Belize. The Garinagu preserved their culture by hiding their staple crops, cassava, in order to maintain some of their culture in a new land. However, due to the land change and other historical influences, the Garinagu people had to adapt to what the land offered, which resulted in different foods becoming key to their food systems as well as certain events, further shaping the Garinagu identity- which also influenced celebrations and major dates for those who live in Belize.

The main takeaway from the lecture, reading and the keywords for me is how culture is malleable and influenced. Although we like to keep to our traditions as part of our identity, change is inevitable and it can be both a positive and negative experience. Mestizaje is a good definition to refer to these influences on culture, because it’s not limited to just a biological mix, but it expands to historical events, other cultures, land, and globalism.

October 5, 2020

Is education the key?

After digesting the podcast lecture and both readings, my previous knowledge on shamanism was simultaneously correct and complemented with additional education on Shamanism: with the specific example of the Shipibo-Conibo and their methods and purpose for using Ayahuasca. I found Joshua Homan’s reading to be very insightful because he provided a timeline on the globalization of Ayahuasca and how it contributes to the western knowledge of shamanism and psychedelics. In addition, he provided clear examples on the positive and detrimental effects of the “diaspora of Ayahuasca” as a result of its rising popularity with foreigners. The dispersal of Ayahuasca is a very controversial topic because there are benefits and consequences attached to its global demand, which I think ties into the keyword of appropriation.

Similar to my last post on Mexican food, I do not believe that the alteration of cultural foods is a negative outcome of globalization. In fact, it’s encouraging to see so many people being open minded to try different things. In this case, people wanting to use Ayahuasca to heal themselves is an example of knowledge being shared with a positive intention. However, it becomes detrimental when we start to adapt these cultural methods and try to pass them as authentic or “original” without crediting where it comes from. This idea seemed to appear similarly with the consumption and marketing of Ayahuasca but with a significant difference. As stated in the interview with Guillermo Arrevalo, Ayahuasca stimulates the tourism industry which helps the economy and the indigenous community. Many of those who sell their shamanism expertise and administer Ayahuasca often don’t undergo shamanic training, thus their services are not legitimate. Foreigners who search for Ayahuasca approach spiritual healing with very limited knowledge making them victims of theft, rape, and motivators of this “scam”. I think now more than ever, it’s important to be educated by reliable sources about Ayahuasca, especially if one wishes to partake in the practice. Education is both for the safety of the consumer and it validates the ritual as an important indigenous healing practice (not just catered to foreigners).

The distribution and consumption of Ayahuasca has becomes a very complex system that involves many aspects of a society. People who engage in illegitimate shamanism often resort to these methods because it is a way to make a living, which are often indicates there are social and economic injustices in the society.