Category: LAST303

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The running shoe, Nike, and the truth

My knowledge on the Raramuri was limited to none when I first started reading the blog lecture on this indigenous group. That is until it was translated to the “Tarahumara”. The Tarahumara on the other hand, is a term I have come across various times throughout my visits to Mexico and interactions I’ve had with family who give anecdotes on their experience/ interactions with this group. From all the (limited) but accumulated knowledge of the Raramuri, I had come to know them as a group with impressive running skills. The most impressive factor however, is how their running abilities are deeply rooted in their interactions with nature. 

 

Although I had previous knowledge of the Raramuri and their association with running, I did not consider the depth in which running was embedded in their knowledge systems and foodways. It was interesting to learn that the Raramuri “literally ran their prey to death” despite not being huge meat consumers. Their running capabilities stem from the development of persistence hunting, which means they relied on their endurance in order to come home with a successful hunt that will feed their families. Because the Raramuri fled to remote mountains escaping the influences of colonialism, certain modern technology such as concrete roads haven’t made advancements in the area; as a result, the Raramuri run on dirt trails and continue to be more adapted to natural than industrialized routes. 

 

The effects of globalism and capitalism on the Raramuri group are highlighted in terms of how their running skills have been noticed and adapted as a model for casual and professional athletes around the world. The Raramuri have become global icons for their incredible speed and endurance and have captured the attention from famous sportive brands such as Nike. 

Nike has attempted to sponsor individuals from the Raramuri group as ambassadors of a new running shoe, whose design was inspired by the Raramuri running skills. The most fascinating aspect of this concept however, is that the Raramuri rejected the offer because the running shoe interfered with their ability to run rather than enhance it- which ironically is what Nike advertised the running shoe would do to young athletes. From a young age, we have been fed subtle ideas of consumerism, introducing us to a culture that values having “indoor and outdoor” shoes in primary school, to having different styles of shoes for a variety of sports. To more westernized cultures, the idea of owning a pair of running shoes is normalized. In fact, it is deemed a “necessity” that sells the concept that a running shoe will not only improve your running ability, but will also help you “lose weight” or “make you faster”. Ironically, the Raramuri view the running shoe as an unnecessary feature that actually impedes on their running ability. It is interesting to note how consumerism has influenced us to believe that we need the running shoe in order to achieve a higher degree of athleticism, when in reality it is a distortion of facts sold to us by the nature of capitalism. 

This blog lecture along with the discussion we had earlier this morning really highlighted how Indigenous groups can still be deeply in touch with their cultures and in many ways, rejects lies that us, living in capitalist influenced cultures, believe into everyday. 

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Farmers Market: Sustaining the old using modern methods

One of the most compelling points of interest from Unit 5 was the Quechua concept of reciprocity and solidarity in a time of globalization and exploitation. Throughout this semester we have seen how indigenous groups in Latin America have developed creative ways to establish solidarity and agency against capitalist societies that have exploited indigenous lands and people for profit. As a result of the rapid expansion of modernity, Indigenous groups are one of the communities that have suffered the consequences of consumption culture. It has interfered with indigenous cultural values and also has either forced or encouraged indigenous people to   participate in global markets: in attempts to achieve a better lifestyle.

 

The Quechua barter markets can be recognized as indigenous held “farmers markets” that allow and facilitate the interaction of local vendors to sell their products to the community. Anyone can participate in the exchange of goods which allows for a welcoming environment- this encourages indigenous people to participate in local communities to help sustain these markets, while conjointly maintaining cultural values

 

When I think of a farmers market, I think of organic and raw resources, handmade by humble artisanal artists who are trying to make a living doing what they love. Whether it is selling organic honey or handmade textiles, the end goal is to make a profit. Although the Quechua Barter market is of similar nature, it  is interesting to see how the Quechua have attempted to sustain their cultural values of reciprocity and Ayni through the development of these markets. The Argumendo and Pimbert reading acknowledged how this “establishment of Institutions of the indigenous peoples in the Andes… [have provided] a source of inspiration for supporting social transformation for food sovereignty and solidarity economy” (344). Not only have the Quechua found a collaborative method to locally help the indigenous community but it is also a form of endurance that maintains the value of Ayni; a core philosophy in their way of life. This is why the barter markets are unique and triggered insightful interest for me. In many cases, indigenous communities have had to sacrifice elements of their spiritual beliefs in order to sustain the survival of their culture. Using the barter markets as a tool to continue to practice authentic care for the land as a living being and continue to cultivate communal respect for the landscape and their history, make this modern practice unique. Out of the hands of capitalist greed, the Quechua have managed 

 

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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”.

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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. 

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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. 

 

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The dangers of appropriation

Culture appropriation is a dominating topic of debate that circulates passionately in our societies. We often associate appropriation with aesthetics and fashion because that is where it has been most visibly evident. We see celebrities and social media influencers wearing articles of clothing that are clearly not from their culture in order to make a statement and gain popularity. Music festivals are notorious for motivating these types of attitudes because it gives people the space to experiment boldly. The deep concerns stem from the lack of “permission or acknowledgement” given to those cultures. The group who defined “appropriation” did a great job to also mention that it’s not just that lack of credit, but is also the absence of meaning. Without recognizing the symbolic value, the true meaning of the culture is lost and the credit becomes an “empty appreciation”. 

However appropriation is seen anywhere, as culture is broad and involves a multitude of aspects. To parallel the contents of this course I want to reflect on the appropriation of food, although it is not a highlighted topic of discussion it still possesses equal issues as aesthetics. A major example of a Latin American food that is commonly appropriated is Mexican food. I am Mexican and this topic of conversation is one that I find myself repeating often with peers and I felt this is a great platform to speak about it. 

We see Mexican food trucks, and tacos stands, and restaurants all over North America claiming to be authentic. Sadly, the authenticity falls short when we realize that the food combinations do have Mexican inspiration but it is remixed to satisfy the western palette. For instance, stereotypical hardshell tacos are popular among Mexican chain restaurants but it is a dish that you will not find in Mexico. The idea of the hardshell stems from the concept of a stuffed fried tortilla which is a Mexican delicacy (flautas, tostadas etc…), however it does not look anything like a U-shaped taco shell. I believe the problem isn’t so much about how the food has been altered, but the fact that non-Mexicans truly believe this is what Mexican food looks and tastes like. 

Even though I narrowed down my reflection to Mexican food, these attitudes towards different cultural food exist. Although it’s great to see that people do enjoy trying new things from different cultures, it is crucial that we do not forget where they truly come from and to also acknowledge that these cultural aspects are not original ideas we can claim as our own. There is the responsibility to give credit to the history and the value so we can preserve the authenticity of these cultures.

Inappropriate appropriation is a form of plagiarizing and it should be treated with the same penalties as academic plagiarism. 

 

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Food: From a Different Perspective

 

When I think of food my thoughts instinctively think- “what’s for dinner?” or what restaurant I am going to with friends/family, down to what snack I am currently craving. The simplicity of these thoughts reflect how easily accessible food is in the societies we live in, and how the term “food” doesn’t seem to have much tangible meaning at first thought. However, these conversations about food introduce the idea that food is not as simple as it sounds: the term has developed into a social tool, economic industry, and cultural identity. What I would have initially considered a straightforward concept, spirals into an interconnected web that expands globally. 

Belasco’s article  “Why study food”, highlights the influence that food takes on in many forms. He states how the cultivation of food shapes the landscape and the consumption of food influences culture(1). An obvious example of how food majorly shapes the landscape in current society is the deforestation that occurs in the Amazon rainforest in order to create an open space ready for animal or crop production. This is a result of mass consumption, deforestation has been an ongoing problem since globalism has facilitated the transportation of food around the world. In addition, this “renovation” on native lands has also affected the indigenous communities that reside in the Amazon rainforest. On a more positive note, the food influence on culture has brought communities across the global by sharing only food itself, but also techniques, methods and recipes. This relationship has been facilitated by the sharing of knowledge on the internet, and social media and has contributed to development of every culture around the world. An example of this is fusion cuisine, where foods from different cultures are mashed together to create a new product and a new experience. 

These are concepts that we learn about in school and we read about in articles such as these, but reading this considered me to reflect how food has shaped, and continues to shape the society around me. Historically, food has been the fundamental purpose for the development of civilization. What started out as a hunter-gatherer technique motivated by food as a “major anxiety” (2),  transformed into a complex system that fuels how society runs today. And thanks to globalism as well, food has become more available and various methods on how to manipulate it have also been shared and passed on across borders. 

 

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I am from- Poem

Hello, my name is Natalia. I joined this class a little late and missed the first blog post. However, I am writing out my version of the poem as a way to introduce myself to the class and to also keep myself up to date with class activities :).

 

I am from Agave from high altitudes and the Caribbean sea I am from salsas -variety, flavourful. Spicy.

From respecting natures forces

From my mother

and Father.

From Chamomile and Aloe Vera.

 

I am from the Molcajete

grinding, pressing,

From limes,

Blueberries,

and celebrating Christmas on the 24th.

 

As a more formal introduction-

Hi, my name is Natalia but I go by Nat or Lea. I am a third year English Major as well as an aspiring artist. While I am not at work or school, I enjoy working on my art and selling prints and stickers on the side. I’m a Canadian citizen so I reside in Vancouver BC where I live with my family. However, my ancestry stems from Mexico so I am an outlier between Canadian and Mexican culture.

I chose to take LAST303 because its a culture-rich course that compliments the discussions that take place in my English courses. I believe that becoming more knowledgeable about different societies and lifestyles expands empathetic ability and motivates open mindedness, which are crucial in a racially driven global system. Plus, as a foodie and Mexican myself, the theme of this course (food in Latin America) is a topic I can relate to. Not only can I use knowledge attained in this course for academic purposes and learn more about my culture (and those similar to it) but also in the kitchen which is as equally as important and definitely a life skill.

I look forward to learning more about Indigenous peoples of America and their methods of handling rich foods.

 

 

 

 

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