http://holmgren.com.au/crash-demand/.
Foster,
J.B.,
Clark,
B.,
and
York,
R.,
2010,
The
Ecological
Rift:
Capitalisms
War
on
the
Earth,
Monthly
Concentra^on
of
wealth
and
power
Disconnec^on
money
is
highest
value
Figure:
Whats
wrong
with
our
food
system?
The
figure
above
is
something
Im
modestly
proud
of:
after
six
years
of
researching
and
writing
a
PhD
and
producing
in
the
order
of
300,000
words
through
various
drafts
and
re-writes,
I
was
able
to
condense
half
of
it
into
one
Venn
diagram.
This
is
my
effort
to
understand
the
problems
with
our
food
system,
in
a
causal
and
historical
sense;
and
pointing
in
the
direction
of
positive
ways
forward.
And
it
starts
with
what
David
himself
identified
disconnection
from
nature.
The
story
of
our
separation
from
nature
is
vast
indeed
the
subject
of
many
books,
and
takes
us
far
back
to
creation
myths
from
many
cultures,
such
as
the
fall
from
grace
in
Judeo-Christian
cultures.
From
the
perspective
of
Anglo-European
Australia,
one
of
the
most
significant
historical
moments
was
the
enclosure
of
the
commons
in
England
and
throughout
Europe
during
the
centuries-long
transition
period
from
feudalism
to
capitalism.
Few
if
any
of
us
learn
about
this
period
in
school,
but
appreciating
what
happened
during
those
centuries
is,
as
Silvia
Federici
documents
in
her
remarkable
and
troubling
book,
Caliban
and
the
Witch:
Women,
the
Body
and
Primitive
Accumulation
(2004),
absolutely
critical
if
we
want
to
fully
understand
the
culture
and
society
we
live
in
today;
and
what
processes
of
change
are
unfolding.
What
Federici
chronicles,
in
the
most
meticulous
manner,
is
the
story
of
the
massive
and
awful
violence,
repression,
torture
and
massacres
unleashed
upon
so-called
heretic
communities
groups
of
people
who
wanted
to
live
a
different,
self-sufficient
lifestyle
and
poor
women
in
general.
The
main
focus
of
the
book
is
the
terrible
two-and-half
century
witch
hunt,
roughly
from
1360-1610,
in
which
millions
and
millions
of
women
were
brutally
tortured
and
burned
at
the
stake,
supposedly
for
being
witches.
The
real
reasons
for
the
persecution,
Federici
argues,
are
sinister
in
their
cold,
calculating
logic;
namely
to
achieve:
i)
ii)
iii)
the
development
of
a
new
sexual
division
of
labour
subjugating
womens
labour
and
womens
reproductive
function
to
the
reproduction
of
the
work-force;
the
construction
of
a
new
patriarchal
order,
based
upon
the
exclusion
of
women
from
waged-work
and
their
subordination
to
men;
and
the
mechanization
of
the
proletarian
body
and
its
transformation,
in
the
case
of
women,
into
a
machine
for
the
production
of
new
workers.
(p12)
While
Karl
Marx,
Federici
notes,
was
acutely
aware
of
the
murderous
character
of
capitalist
development
its
history,
he
declared,
is
written
in
the
annals
of
humanity
in
characters
of
fire
and
blood,
he
was,
she
says,
deeply
mistaken
in
thinking
that
such
violence
would
be
a
passing
phase.
Rather,
Federici
argues:
A
return
of
the
most
violent
aspects
of
primitive
accumulation
has
accompanied
every
phase
of
capitalist
globalization,
including
the
present
one,
demonstrating
that
the
continuous
expulsion
of
farmers
from
the
land,
war
and
plunder
on
a
world
scale,
and
the
degradation
of
women
are
necessary
conditions
for
the
existence
of
capitalism
in
all
times.
(12-13)
Hence
Federicis
motivation
for
her
book:
To
revive
among
younger
generations
the
memory
of
a
long
history
of
resistance
that
today
is
in
danger
of
being
erased.
Saving
this
historical
memory
is
crucial
if
we
are
to
find
an
alternative
to
capitalism.
For
this
possibility
will
depend
on
our
capacity
to
hear
the
voices
of
those
who
have
walked
similar
paths.
Caliban
and
the
Witch
tells
the
story
of
foundational
separations
of
people
from
the
land,
of
women
from
control
over
their
own
bodies,
of
communities
from
linkages
to
natural
rhythms
of
time
and
seasons
that
has
made
possible
our
disconnected
society
and
culture
today.
Specifically,
in
relation
to
food,
most
of
us
(permaculturalists,
farmers
and
gardeners
excepted)
dont
know
where
our
food
comes
from,
how
it
was
grown,
whats
happening
to
the
land
on
which
it
was
grown,
what
are
the
livelihood
conditions
of
the
farmers,
how
much
energy
and
non-renewable
inputs
are
consumed
in
the
production
of
food,
whats
actually
in
our
food,
what
its
doing
to
our
bodies
and
on
it
goes.
A
cascading
series
of
separations;
in
fact,
I
argue
that
the
whole
globalised,
industrial
and
capitalist
food
system
is
actually
based
on
an
ontology
a
paradigm,
or
worldview
of
separation,
disconnection
and
alienation.
Its
very
continuation
is
premised
on
our
not
knowing,
and
remaining
disconnected.
Returning
then
to
my
Venn
diagram,
this
foundational
separation
and
disconnection
from
nature
the
severing
of
our
metabolic
relationship
with
the
soil
and
ecosystems,
thereby
creating
a
metabolic
or
ecological
rift2
has
been
replaced
with
a
singular
and
unrelenting
focus
on
money-
making,
as
the
highest
social
goal
and
the
measure
by
which
all
progress
is
determined.
The
focus
on
money-making,
combined
with
the
separation
of
most
people
from
the
basic
means
of
production
land
has
led
to
extraordinary
concentrations
of
wealth
and
power.
There
is
an
excellent
animated
infographic
which
explains
the
extent
to
which
this
has
reached
very
clearly,
you
can
view
it
at
http://therules.org.
Going
up
through
the
Venn
diagram,
the
causal
process
flowing
from
concentration
of
wealth
and
power
has
produced
(at
least)
three
major
outcomes
(in
relation
to
food):
over-production
(of
grains,
meat
and
dairy);
inequality
(e.g.
fabulous
wealth
for
the
Walton
family
that
owns
Walmart,
while
2
billion
people
are
malnourished,
and
live
on
$2
a
day
or
less);
and
ecological
degradation.
These
outcomes
in
turn
are
major
drivers
of
the
crises
that
David
listed,
which,
in
my
analysis,
are
in
really
surface
phenomena,
reflective
of
deeper
structural
and
causal
processes
beneath.
To
sum
up:
I
identify
the
root
cause
of
our
present
troubles,
like
David,
in
a
basic
disconnection
from
nature.
However,
we
need
to
appreciate,
with
Silvia
Federici
and
many
others,
how
this
basic
cause
has
become
embedded
and
reinforced
deep
in
our
cultures
and
psyches,
so
that
we
now
in
effect
take
it
for
granted
(subconsciously)
that
we
are
disconnected.
We
accept
the
pursuit
of
money
and
the
accumulation
of
material
wealth
as
the
highest
individual
and
social
goals,
even
though
we
know
(deep
down,
intuitively)
that
this
is
both
illusory
and
(self)-destructive.
We
take
it
for
granted
that
food
is
cheap
and
abundant,
without
really
asking
how
or
why
this
came
about.
Yet
more
and
more
of
us
know
something
is
not
quite
right.
More
and
more
of
us
are
becoming
alert
to
the
notion
that
appearances
can
be
deceptive,
that
all
is
not
quite
what
it
seems.
We
are
constantly
told
that
both
ourselves
as
individuals
and
our
economy
needs
to
become
more
productive
and
globally
competitive;
yet
what
is
also
flourishing
are
new
forms
of
cooperation
and
collaboration;
the
recovery
of
the
idea
and
the
practice
of
the
commons;
and
heterodox
ideas
such
as
economic
democracy
and
a
social
and
solidarity
economy.
Permaculturalists
and
fair
food
activists
are
amongst
the
early
adopters
of
these
expressions
of
the
emerging
new
paradigm.
Food
Sovereignty
A
human
being
is
a
part
of
the
whole
called
by
us
universe,
a
part
limited
in
time
and
space.
He
experiences
himself,
his
thoughts
and
feeling
as
something
separated
from
the
rest,
a
kind
of
optical
delusion
of
his
consciousness.
This
delusion
is
a
kind
of
prison
for
us,
restricting
us
to
our
personal
2
Foster,
J.B.,
Clark,
B.,
and
York,
R.,
2010,
The
Ecological
Rift:
Capitalisms
War
on
the
Earth,
Monthly
Review
Press,
New
York.
desires
and
to
affection
for
a
few
persons
nearest
to
us.
Our
task
must
be
to
free
ourselves
from
this
prison
by
widening
our
circle
of
compassion
to
embrace
all
living
creatures
and
the
whole
of
nature
in
its
beauty.
Albert
Einstein
And
what
is
that
paradigm?
If
the
big
food
system
is
premised
on
the
paradigm
of
disconnection
and
alienation,
in
pursuit
of
the
goals
of
endless
growth
and
profit,
it
follows
that
to
overcome
and
transform
that
system,
we
need
to
embrace
a
new
worldview,
based
on
a
different
set
of
values
and
priorities.
This
is
the
worldview
of
healing
and
connection.
It
is
the
worldview
of
permaculture;
and
of
food
sovereignty.
Everything
about
these
movements
points
us
towards
reconnection.
David
refers
to
one
aspect
of
Food
Sovereignty:
the
right
to
produce
ones
food
on
ones
own
territory.
But
it
is,
as
I
said,
much
more
than
that.
Here
is
perhaps
the
most
widely
accepted
definition
of
food
sovereignty,
produced
after
five
days
democratic
discussion
and
debate
amongst
500
people
(mainly
small-scale
food
producers,
mainly
women)
in
Selingue,
Mali,
in
2007,
at
the
first
global
forum
on
Food
Sovereignty:
Food
sovereignty
is
the
right
of
peoples
to
healthy
and
culturally
appropriate
food
produced
through
ecologically
sound
and
sustainable
methods,
and
their
right
to
define
their
own
food
and
agriculture
systems.
It
puts
the
aspirations
and
needs
of
those
who
produce,
distribute
and
consume
food
at
the
heart
of
food
systems
and
policies
rather
than
the
demands
of
markets
and
corporations.
It
defends
the
interests
and
inclusion
of
the
next
generation.
It
offers
a
strategy
to
resist
and
dismantle
the
current
corporate
trade
and
food
regime,
and
directions
for
food,
farming,
pastoral
and
fisheries
systems
determined
by
local
producers
and
users.
Food
sovereignty
prioritises
local
and
national
economies
and
markets
and
empowers
peasant
and
family
farmer-driven
agriculture,
artisanal
-
fishing,
pastoralist-led
grazing,
and
food
production,
distribution
and
consumption
based
on
environmental,
social
and
economic
sustainability.
Food
sovereignty
promotes
transparent
trade
that
guarantees
just
incomes
to
all
peoples
as
well
as
the
rights
of
consumers
to
control
their
food
and
nutrition.
It
ensures
that
the
rights
to
use
and
manage
lands,
territories,
waters,
seeds,
livestock
and
biodiversity
are
in
the
hands
of
those
of
us
who
produce
food.
Food
sovereignty
implies
new
social
relations
free
of
oppression
and
inequality
between
men
and
women,
peoples,
racial
groups,
social
and
economic
classes
and
generations.3
Food
Sovereignty,
in
other
words,
is
a
radical
and
egalitarian
vision,
discourse
and
political
programme
for
a
transformed
food
system
and
through
food,
of
a
transformed
global
economy.
The
Nyeleni
Declaration,
from
which
the
above
definition
comes,
also
set
forth
Six
Pillars
of
Food
Sovereignty,
stating
that
it4:
1.
Focuses
on
Food
for
People:
insists
on
the
right
to
nourishing
food
for
everyone
insists
that
food
is
more
than
a
commodity
3
2.
Values
Food
Providers:
supports
the
right
to
produce
food
supports
sustainable
livelihoods
3.
Localises
Food
Systems:
places
providers
and
consumers
at
the
centre
of
food-related
decision-making
rejects
food
dumping
and
inappropriate
food
aid
resists
food
system
dependency
on
remote
and
unaccountable
corporations
4.
Localises
Control:
places
control
in
the
hands
of
local
food
providers
recognises
the
need
to
inhabit
and
to
share
territories
rejects
the
privatization
of
natural
resources
and
the
protects
the
global
commons
water,
air,
land,
seeds,
climate
5.
Builds
Knowledge
and
Skills:
builds
on
traditional
knowledge
uses
research
to
support
and
pass
this
knowledge
to
future
generations
rejects
technologies
that
undermine
or
contaminate
local
food
systems
6.
Works
with
Nature:
uses
nature's
contributions
in
the
design
&
management
of
sustainable
food
systems
builds
and
maintains
resilience
rejects
energy
intensive,
monocultural,
industrialised,
and
destructive
production
methods
Permaculturalists
will
readily
see
a
great
deal
of
affinity
and
common
ground
here
with
the
principles
that
are
familiar
to
you.
At
the
same
time,
Food
Sovereignty
is
very
much
a
political
movement,
engaging
with
local,
national
and
global
political
processes
and
institutional
actors.
It
works
with
farmers
and
urban
food
activists
to
create
functioning
and
thriving
local
food
systems
right
now,
where
we
live
and
work.
Food
Sovereignty
and
Permaculture
Theories
of
Change
and
Matters
of
Political
Strategy
A
hundred
times
every
day
I
remind
myself
that
my
inner
and
outer
life
depend
on
the
labours
of
other
men,
living
and
dead,
and
that
I
must
exert
myself
in
order
to
give
in
the
same
measure
as
I
have
received
Albert
Einstein
Food
Sovereignty
also
says
that
we
cant
lose
sight
of
two
basic
political
and
economic
facts:
1. The
basic
operating
logic
of
the
system
the
imperative
for
endless,
infinite
expansion
of
production
and
consumption
(expressed
in
terms
of
economic
growth)
is
inherent
and
integral
to
capitalism.
That
must
change,
otherwise
all
efforts
at
sustainability
will
at
best
only
ameliorate
the
worst
impacts
of
what
are
faced
with
2. There
is
an
entrenched
concentration
of
power
a
class
system
which
keeps
the
system
in
place.
Effective
ways
must
be
found
to
tackle
and
confront
that
concentration
of
power.
It
is
here
that
I
would
disagree
with
David,
as
a
matter
of
basic
strategy
and
tactics.
David
anticipates,
in
a
relatively
short
time
frame,
a
collapse
of
the
global
financial
system
and
economy,
and
indeed
has
recently
written
urging
middle
class
people
to
help
bring
that
about
(Crash
on
Demand).
In
that
essay,
David
says
that
the
mass
movements
of
the
20th
century,
the
environmental
movement
in
particular,
have
been
ineffective
because
they
have
failed
to
stop
the
juggernaut
of
global
consumer
capitalism.
There
are
a
few
brief
points
I
want
to
make
about
that
statement:
1. The
environmental
movement
has
done
a
frankly
amazing
job
in
raising
levels
of
consciousness
about
environmental
issues.
That
consciousness-raising
laid
the
foundations
for
much
of
the
great
work
and
change
we
see
today,
permaculture
and
Transition
towns
included.
Further,
it
secured
important
reforms
and
protections,
including
a
significant
expansion
in
national
parks,
World
Heritage
Sites
and
associated
zones
of
biodiversity
protection.
While
many
of
these
reforms
are
now
in
danger
of
being
eroded,
that
is
reflective
of
the
basic
reality
that
history
is
dynamic
and
not
uni-directional.
It
is
often
a
case
of
two
steps
forward,
one
step
back
or
at
times
two
or
three
steps
back.
2. We
should
not
be
so
glib
in
turning
our
backs
on
the
mass
movements
of
the
20th
century
and
indeed
from
earlier
periods
in
our
collective
history.
Our
quality
of
life
in
Australia
owes
a
huge
debt
of
gratitude
to
the
trade
unionists
and
the
suffragettes
and
civil
rights
movements
that
fought
and
sacrificed
and
often
died
so
that
we
their
inheritors
-
could
enjoy
a
better
life.
We
forget
those
movements
and
their
achievements
at
our
peril
because
those
gains
are
constantly
at
risk
of
being
eroded,
as
we
are
now
seeing.
All
of
us
who
strive
for
a
vision
of
a
better
and
fairer
world
stand
on
the
shoulders
of
the
men
and
women
who
carried
the
torch
of
equality
and
freedom
in
decades
and
centuries
past.
Let
us
recognise
and
be
grateful
to
them.
3. The
global
economy
may
well
already
be
in
an
unfolding
crash.
The
brunt
of
this
crisis
is
being
foisted
on
to
the
backs
and
pockets
of
working
women
and
men
all
round
the
world.
The
full
chill
of
the
age
of
austerity
is
about
to
reach
these
shores,
and
those
who
are
poorest
and
most
vulnerable
will
be
the
hardest
hit.
It
behooves
us,
who
make
claims
to
have
strong
values
and
ethics
and
principles,
to
adopt
a
strong
culture
and
practice
of
solidarity
in
such
times.
Ethically
and
politically,
it
is
not
good
enough
just
to
look
to
our
immediate
communities
and
friends
and
neighbours,
with
so
much
at
stake.
The
lessons
from
the
20th
century
are
that
the
last
time
the
global
economy
crashed,
what
emerged
was
outright
fascism,
genocide
and
world
war.
Going
further
back,
communities
and
peoples
that
fought
to
be
self-sufficient
and
pursue
their
own
lifestyles
and
priorities
outside
mainstream
society
were
ruthlessly
persecuted
into
submission.
It
is
nave
to
speculate
that
if
and
when
the
global
economy
collapses,
the
main
instruments
of
coercion
and
repression
the
army
and
police
will
somehow
similarly
disappear
or
become
unavailable
to
elites
wanting
to
preserve
their
assets.
Rather,
the
challenge
is
to
work
now
to
build
the
broadest
possible
coalitions
of
allied
groups,
individuals
and
movements
who
share
a
common
vision
and
goal
for
a
fair,
sustainable
and
resilient
food
system
and
society
as
a
whole.
Yes,
let
us
work
for
to
build
skills,
capacities
and
expand
backyard
gardens
as
much
as
we
can.
But
let
us
also
work
with
the
many
supportive
local
governments
that
are
developing
policies
and
frameworks
to
support
communities
wanting
to
get
involved
in
urban
food
production.
I
personally
know
of
20
such
councils
as
part
of
my
work
facilitating
an
urban
and
regional
food
network
in
Victoria.
Lets
also
recognise
that
while
State
and
Federal
Governments
often
are
not
supportive
of
local
and
fair
food
systems,
there
are
many
instances
where
they
have
been,
as
listed
in
the
further
reading
section.
Where
governments
share
a
vision
with
the
whole
community,
and
work
towards
its
realization
major
change
is
possible
in
a
short
space
of
time.
A
great
example
is
the
city
of
Belo
Horizonte
in
Brazil,
which
Frances
Moore
Lappe
calls
the
City
that
Ended
Hunger:
a
halving
in
the
rate
of
childhood
malnutrition
was
achieved
in
only
ten
years
through
a
comprehensive
zero
hunger
strategy.5
The
outgoing
UN
Special
Rapporteur
on
the
Right
to
Food,
Olivier
de
Schutter,
has
in
his
final
report,
The
Transformative
Potential
of
the
Right
to
Food
the
culmination
of
six
years
detailed
study
of
realities
in
countries
around
the
world
stated
very
clearly
that
the
elimination
of
hunger
is
eminently
possible
in
our
lifetime.6
What
is
the
essential
precondition
for
such
an
outcome?
Democratic
food
systems
-
food
sovereignty.
Further
Reading
Olivier
De
Schutter,
Special
Rapporteur
on
Food
to
the
United
Nations:
Those
who
are
interested
can
read
his
final
report
here,
and
it
is
certainly
worth
doing
so
if
you
want
a
full
understanding
of
all
the
issues.
The
whole
body
of
his
work,
and
that
of
his
predecessor,
Jean
Zeigler,
is
available
at
www.srfood.org,
and
is
a
rich
source
of
material
and
evidence.
United
Nations
Development
Program
1992
project,
Urban
Agriculture:
Food,
Jobs,
and
Sustainable
Cities,
2001
updated
edition
now
available
on
the
internet
at:
www.jacsmit.com/book.html.
Indigenous
Australian
Agriculture:
Charles
Massy,
Collective
Thinking
and
Country
Paper
delivered
at
the
Eco-Oceania
Health
Conference
in
Melbourne,
December
2013.
http://www.australianfoodsovereigntyalliance.org/blog/2014/03/07/collective-thinking-and-
country/
Lapp,
F.M.,
2009,
The
City
that
Ended
Hunger,
Yes!
Magazine,
http://www.yesmagazine.org/issues/food-
for-everyone/the-city-that-ended-hunger.
6
http://www.srfood.org/images/stories/pdf/officialreports/20140310_finalreport_en.pdf.