Assumptions in the Alternative Food Movement:
Previous to this class I had heard the word privilege floated around a few times, but never fully understood it in context. Now, I am realizing that it is something I am exposed to every day and am a part of, specifically in the ongoing alternative food movement. With the readings by Guthman and Slocum, I am considering what I as an individual can do with the knowledge of my own privilege as a white person and how the act of assuming is interwoven with this privilege I have. Typically when I thought of privilege I thought of my class as identifying my privilege, and didn’t give much thought to the color of my skin as a defining factor. Having said that, I realize and agree with the authors that that is part of the problem with the alternative food movement today, the “persistent invisibility of whiteness as a racial category” (Guthman, 2008). The articles by Guthman and Slocum were without a doubt the most challenging for me intellectually since the beginning of this class and had me both nodding my head and shaking with agreement and even frustration from the fact that I did not recognize these things sooner.
The importance not making assumptions about the history of language in the alternative food system supported in both of the articles, specifically with Guthman’s allusion to the history of words commonly used in the alternative movement such as “organic” was one of these head shaking moments, mainly of disbelief. I never had considered the controversial history of the term organic farming nor the terms in related discourse of farming such as “putting your hands in the soil” or “getting your hands dirty” as being insensitive towards “a racialized history of agrarian land and labor relationships in the US” (Guthman, 2008). It is an important takeaway to consider the history of a word, and to not make assumptions of what it may mean to people as if it is a universally shared definition.
It is assumptions like the meaning of words or assumptions of needs for others that seem to be part of the issue in the evolving food culture specifically with organizations trying to influence others to change their habits surrounding food whether it is how they obtain it or what it is they eat. Slocum highlights this issue of assumption by highlighting a discussion about culturally appropriate food with one of the respondents to the discussion noting organizations tend to have “the Missionary Complex- the idea that there is no innate wisdom within the culture, that it must all come from outside the group-through education no less” (Slocum, 2006). This same concept is echoed by Guthman in noting that, the intention to do good on behalf of those deemed other has the markings of colonial projects, in that it seeks to improve the other while eluding the historical developments that produced these material and cultural distinctions in the first place” (Guthman, 2008). Recognizing the importance of historical and cultural contributions from various ethnic groups seems to be key in progressing towards a racially equal food movement. While many organizations seem to have their basic hopes in the right place, much like the students of Guthman’s class, the methods these hopes are executed with do not seem to fit the needs of many of the communities they are involved with.
The act of assuming is something I have done throughout my life, and specifically with food, I have found myself echoing words of Michael Pollan as well as the ideas of the eager students in Guthman’s class. Initially I was frustrated with these readings, because they made me uncomfortable, which I see as me facing and realizing the privilege I have had my entire life. It is not until you are pushed out of your comfort zone, at least for me, that I am forced to look at something from a new light. If anything, I am realizing how complex food is, how intimate and controversial it can be and how in order to succeed with progress in the alternative food movement, one must be sensitive to these complex pieces of it such as privilege, cultural contexts, and the assumptions that go along with these. To take this enlightenment and put it into practice in our society will be a true test of progress for the alternative food movement.
Works Cited:
Guthman, J. “Bringing Good Food to Others: Investigating the Subjects of Alternative Food Practice.” Cultural Geographies 15.4 (2008).
Slocum, Rachel. “Anti-Racist Practice and the Work of Community Food Organizations. Antipode, 2006.
It is interesting how we take so much for granted. Not just privilege, but the words we use everyday in describing our privilege. Organic food is expensive and a privilege in many senses of food justice. I really like that you raise questions, concerning the preconceived notions of words. This is one thing that I enjoy thinking about, what a word means and the context behind it.
The issue of privilege and assumption is indeed closely tied to food systems. It can be difficult to perceive at first, just like many other things that have gone unnoticed before and then have had a new light shed on them.
I appreciate that you were able to notice and process this new concept as it may not be so easy for all people. To be able to acknowledge that your previous conceptions were a little close minded takes a fair deal of humility, especially-as the authors of last week’s readings noted-if you previously thought of yourself as a morally considerate person in the first place.
I agree that culturing sensitivity to the complexities of cultural food differences is important in changing the way we look at the alternative food movement but don’t be afraid to quote Micheal Pollen, if that’s what gives you inspiration. Just remember to keep striving for that uncomfortable feeling of being out of your comfort zone. Noticing that you have assumptions at all is an excellent starting place.