Hopi Agriculture

Kachina dolls

Kachina dolls

The Hopi have many spiritual and ceremonial places and events. We experienced one of these events, a Kachina dance in a village on Third Mesa. In the months of April, May and June, the ‘day dances’ take place. From February until July these dances involve Kachinas. The Kachinas are the spiritual essence for the Hopi, their appearance connects the Hopi to their ancestral spirits, the elements and the universe. The Kachinas are believed to live at the San Francisco Peaks, they appear from February to July in different types of dances. All dances are connected in some way to rain and harvest. As rain is the limiting factor, their religious and ceremonial life cannot be separated from agriculture and food and being Hopi.

The Hopi strongly hold to their ceremonies and traditions and tribal rules. After some experiences with unethical use of material gathered by visitors, one is reminded everywhere that taking pictures or notes of the ceremonies, the people, the villages and the landscape are forbidden. Doing research in this area is also subject to tribal rules. The data collected cannot be possessed by the researcher/ university. It remains with the Hopi and each usage of material has to be negotiated and agreed upon.

Hopi agriculture and gathering were once the sole source of sustenance. Mainly dependent on rain in the high arid dessert of Arizona, the Hopi planted corn, beans, squash, cotton and gourds that were particularly resistant to the drought and pests of the area. We saw cornfields where the corn is now approx 30 centimeter high. It has been a good spring so far, with quite a bit of rain. Corn is planted very deep, with a planting stick around 6 seeds are sown together up to 18 inches deep into the soil. The depth of the hole depends on judgment in terms of soil moisture. Many corn plants growing together could push through the sandy soil. And each bundle of seeds stands 4 footsteps from each other. In between beans are sown as well as squash around the edges.

Hopi ceremony requires a number of different kinds of Hopi corn, blue, white, yellow, red, purple and mixed. There are at least twelve types of Hopi corn, each with separate ceremonial functions. Grinding corn is a particularly important ritual act for women. At menarche, young girls have a grinding ceremony where they make piki, a wafer-thin flat bread made from blue corn and water. Piki bread is part of the food that the women cook for the various dances and rituals. We saw a piki bread cooker, a thick flat back stone over a fire. Courage and skill is needed to cook the bread because the women cover their hand in the batter and quickly whip their hand over the extremely hot stone. The result is a super thin rolled bread.

Canyon de Chelly, where de Navajo farm

Canyon de Chelly, where de Navajo farm

Job opening – Assistant/Associate Professor in Food Sociology

Job description

As assistant/associate professor you will teach and coordinate Bachelor and Master courses for the Bachelor and Master programme International Development Studies (specialization Sociology of Development) and for the Master programme Food Technology (specialization Gastronomy), and supervise Bachelor and Master thesis research for these programmes. You will undertake independent research and coordinate international research projects, specifically focusing on food production and provision in metropolitan regions and its importance for sustainable regional development as well as its significance for issues of public health, rural and regional employment, environmental quality and urban-rural relationships. If you qualify for an associate professorship you are expected to coordinate the Rural Sociology Group’s research theme “Dynamics and sustainability of regional food networks”. Other aspects of the job include project acquisition, training and supervision of PhD students and participation in various research and/or education committees. Continue reading

Four corners Indian country

Since Saturday I am staying in Keams Canyon, in the Hopi Reservation in Arizona. For the last ten years, Cornelia Flora has been doing research and extension work with a colleague from Arizona State University, Matt Livingston and organizations at the Reservation. This visit therefore includes some meetings on current projects.

Hopi Indians are a pueblo tribe living in 13 villages located on the 2472320 acres (just over a million hectares) of the Hopi Reservation in north-central Arizona. With their ancestors coming from the south, they are sometimes categorized under as Anasazi; southern based tribes sharing a coming language root.  However, we learned in the Archeology Museum in Blending, Utah, that this is a name taken over into English from Navajo. In Navajo (themselves coming from north) it means something like ‘ancient enemy’. A more correct way to talk about the different tribes that came from the south, therefore, is Ancestral Puebloans. The Hopi Reservation is surrounded by the Navajo Reservation and there is an Apache Reservation nearby.

STA71894The Hopi villages are mostly located on three peninsular “mesas” that are the southwestern “fingers” of Black Mesa, high ridges elevated around a 1000 meters above the Canyon land plateaus. The Hopis are the oldest continuous inhabitants of northern Arizona; some of their ancestors may have lived in the region as early as A.D. 700 (Linford 2005).

 

“I never saw so much empty land”, I remarked to Matt in the car yesterday. Indeed, books talk about this desert land as some of the most desolate country in the United States. “It might seem empty to you” Matt replied, “but it is not for the Hopi”. It might not seem ‘productive’ in any Western economic sense, but this land represents many things for them. “There can be trails or holy places where their shrines live”. And, “their cattle graze here and they cultivate their indigenous ground races maize” Matt explained. In such an extensive way that it is hardly visible for the eye! With approx 300 millimeters rainfall a year and no rivers in the neighborhood they are adapted to their circumstances, quite different from the Dutch wetlands….

Hopi CookbookOne of the projects is centered around Hopi food. The aim of the project is to help communities to understand Hopi traditional food, to collect best practices about growing and gathering food as well as to appreciate the spiritual aspect of food. It is an awareness raising project, helping people realize what they already know. One of the result so far has been a Hopi traditional cook book and follow up activities are now planned, such as intergenerational cooking workshops.

Foodprint manifestatie – voedsel voor de stad

Van maart 2009 tot en met december 2010 wordt de Foodprint manifestatie gehouden op diverse locaties in de stad Den Haag.

Foodprint is een twee jaar durend programma over de invloed van voedsel op de cultuur, de inrichting en het functioneren van steden en van Den Haag in het bijzonder. Voedsel en de stad zijn onlosmakelijk met elkaar verbonden. Straatnamen als de Grote Markt, de Kalverstraat of de Lammerschans verwijzen naar die historische band tussen voedsel en stad. Toentertijd was de lijn tussen oorsprong en eindpunt van voedsel vaak nog kort en duidelijkzichtbaar. Tegenwoordig zorgt een wereldwijd netwerk van veelal anonieme producenten en supermarktketens hoe voor het dagelijks voedsel van miljoenen mensen. Wat zijn daarvan de gevolgen voor ons dagelijks handelen? En wat betekent dit op voor het aanbod, de smaak en de keus keuze van ons voedsel? Welk effect heeft dit op onze dagelijkse omgeving: zowel op de inrichting en werking het functioneren van de huidige stad als die van het platteland? Het (terug) naar de stad brengen en zichtbaar maken van de voedselproductie kan zowel het bewustzijn van de waarde van voedsel versterken als helpen te voorzien in een gezonde, groene, leefbare en duurzame stad.

Op vrijdag 26 juni a.s. is het Foodprint symposium waarbij  het thema ‘Voedsel voor de stad’ belicht wordt vanuit de wetenschap, de praktijk van stadsboeren, kunstenaars en ontwerpers en ondernemers. Het programma is gevuld met tal van sprekers en inspirerende voorbeelden uit binnen- en buitenland (zie info sprekers).  Een van die inspirerende voorbeelden is Will Allen, boegbeeld van urban farming in de USA. Will Allen is voormalig basketballspeler bij o.a. Anderlecht, en initiatiefnemer van Growing Power

Hij startte met een kas midden in een buitenwijk van Milwaukee en heeft inmiddels meerdere locaties in parken in Chicago. Hij teelt hier tientallen soorten verse sla en groenten, tilapia, voor een markt van lokale restaurants, consumenten en sociale voedselprogramma’s. Het gaat om biologische teelt voornamelijk op hydrocultuur en compostsubstraat. Er wordt gebruik gemaakt van stedelijke afvalstromen als basis voor de compost -via wormen. Het is ook een werkplek voor re-integrerende ex-verslaafden, etc. Will Allen (zie video clip en online artikel van New York Times) kreeg onlangs de MacArthur fellowship.

Volgens Jan Willem van der Schans (Jan-Willem.vanderschans@wur.nl) werkzaam bij het LEI en een van de trekkers van Eetbaar Rotterdam) is Will Allen daarmee het boegbeeld van urban farming in de VS, en misschien wel wereldwijd. Dus reden genoeg om Will Allen op zaterdagmiddag 27 juni ook naar Rotterdam te halen voor een bijeenkomst met bedrijfsleven, ondernemers in land en tuinbouw, adviseurs, studenten agrarisch onderwijs, docenten en ook stedelijke partijen die geïnteresseerd zijn in urban farming als business concept. Zie voor meer info de vooraankondiging op de weblog van Eetbaar Rotterdam.

Lekkergroen – zaterdagbijlage Trouw

De zaterdagbijlage van Trouw van 30 mei stond volledig in het teken van een regionalisering van de voedselvoorziening. Dit naar aanleiding van het recente bezoek van Michael Pollan (zie eerdere blog over Pollan) aan Nederland en de kritische reactie van Louise Fresco op Pollan’s ideeën.

Naast interview met Michael Pollan (‘Eten komt niet uit de fabriek’) en reactie van Louise Fresco (‘Een moestuin voedt de wereld niet’) bijdragen over o.a. Vechtdal producten, stadslandbouw in Toronto en groene stadsplanning, Stadsboer Jan Duindam (Hoeve Biesland) en Marqt.