Wikipedia

Ikon Mallakar Abinci

Mallakar abinci Tsarin abinci ne wanda mutanen da ke noma abinci, suke rarrabawa, kuma suke amfani da abinci har wayau suke da alhakin sarrafa wa da samar da tsarin shukawa da rarraba abincin. Wannan tsarin ya sha bambam da tsarin abinci na masana'antu a yau, inda kamfanoni da cibiyoyin kasuwanci ke da alhakin sarrafa tsarukan abinci na duniya. Mallakar abinci tana jaddada muhimmanci akan tattalin arzikin abinci na gargajiya, wadatar abinci mai dorewa, kuma ta daidaita kan tsarin samar da abinci da suka dace da al'du. Canje-canjen yanayi da rushewar hanyoyin samar da abinci sun yi tasiri sosai ga mutanen karkara da kuma damar samun abinci na al'ada yayin da suke ba fuskantar kamuwa da wasu cututtuka; saboda wannan dalilai, ikon mallakar abinci ta'allak ne akan mutanen asalin yanki. Ƙungiyoyin duniya da dama sun magance wadannan bukatu a cikin 'yan shekarun nan, ciki har da Majalisar Dinkin Duniya, tare da kasashe da dama da ke daukar manufofin ikon mallakar abinci a matsayin doka. Masu sukar fafutukar neman 'yancin abinci sun yi imanin cewa an kafa tsarin ne bisa zato mara inganci; anyi watsi ne da asalin matsalolin da ake fuskanta; kuma tsarin na fama da rashin haɗin kai don shawarwarin mafita.

Ikon Mallakar Abinci
political concept (en) Fassara
Bayanai
Ƙaramin ɓangare na agricultural policy (en) Fassara da food politics (en) Fassara
Mallakar abinci

Ma'ana

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Mambobin ƙungiyar manoma ta Via Campesina ne suka fara kirkiro kalmar "mallakar abinci" a shekarar 1996, sannan daga bisani kungiyoyin duniya da dama, ciki har da Bankin Duniya da Majalisar Dinkin Duniya suka fara amfani da kalmar. A cikin shekara ta 2007, "Sanarwar Nyéléni " ta ba da ma'anar da kasashe 80 suka karba; a shekara ta 2011 kasashen Turai sun fara amfani da kalmar. Ya zuwa shekarar 2020, akalla kasashe bakwai sun hada tsarin ikon mallakar abinci cikin kundin tsarin mulki da dokokinsu. [1]

Tarihi

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Hakan yazo daidai da dan lokaci tare da ka'idodin kungiyar Slow Food, tarihin ikon mallakar abinci a matsayin kungiya za'a iya cewa bai dade ba. Duk da haka, kungiyar tana samun karbuwa yayin da kasashe da yawa ke daukar matakai masu mahimmanci don aiwatar da tsarin abinci wanda ke magance rashin daidaito na abinci.[2]

Tarukan duniya

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A taron shekara ta 2007 don ikon mallakar abinci a Sélingué, kasar Mali, wakilai 500, kasashe sama da 80 sun amince da "Sanarwar Nyéléni ", [3] wanda ke cewa a wani bangare:

Mallakar abinci shine hakkin al'umma don samun lafiyayyen abinci mai dacewa da al'ada da ake samarwa ta ingantacciyar hanya da muhalli mai dorewa, da kuma hakkinsu na ayyana tsarin abincinsu da yanayin noman su. Tsarin na sanya wadanda ke samar da abinci, rarrabawa da kuma cin abincin a tsakiyar tsarin abinci da manufofi maimakon bukatun kasuwanni da kamfanoni. Yana kare muradu da shigar da na gaba. Tsarin yana ba da dabaru don yin tsaye da wargaza tsarin kasuwancin kamfanonin abinci da tsarin abinci na yanzu, da kuma hanyoyin abinci, noma, kiwo da tsarin kiwon kifi wanda manoman gida suka tsara. Mallakar abinci yana ba da fifiko kan tattalin arziki na gida da na kasa da kasuwanni kuma yana ba wa kananan manoma da masu noman gandu damar aikin noma, kamun kifi, kiwo da kiwon dabbobi, da samar da abinci, rarraba su da kuma ci ko amfani dasu bisa dorewar muhalli, zamantakewa da tattalin arziki. [3]

A cikin watan Afrilun shekarar 2008 Ƙididdigar Kimiyya da Fasaha Noma da Kiwo ta Duniya (IAASTD), wani kwamiti ne na gwamnatoci da ke karkashin tallafin Majalisar Dinkin Duniya da Bankin Duniya, sun samar da ma'anar kamar haka: "An ayyana ikon mallakar abinci a matsayin 'yancin mutane da kasashen ashe masu iko domin su tantance manufofinsu na noma da tsare-tsaren abinci ta hanyar yarda da amincewar mutane."[4]

Kasancewa daga cikin manufofin gwamnati

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Batutuwa na samar da abinci, rarraba su da samun damar isa gare su ba abu bane mai sauki na siyasa ko kuma ba tare da an soke tsarin ba. Misali, amincewa da juyin yanayi na samar da abinci wato "Green Revolution" a kasashe da dama na fadin duniya ya kara samar da abinci a duniya amma bai "warware" matsalolin yunwa ba a duniya. Masu fafutuka kan ikon mallakar abinci suna jayayya cewa hakan ya faru ne saboda wannan hanzarin bai magance damar samun fili ko rarraba ikon tattalin arziki ba. Wasu kuma sunyi jayayya da cewa ikon mallakar abinci ya dogara ne akan zato mara kyau game da rawar da noma ke takawa ga manufofin gwamnati. Bangarorin noma na ikon mallakar abinci sun sanya kungiyar a yanayi na rikici da cigaban duniya, habaka masana'antu, da sauran tsare-tsare.[5]

A cikin watan Satumbar shekarar 2008, kasar Ecuador ta zama kasa ta farko da ta sanya tsarin ikon mallakar abinci a cikin kundin tsarin mulkinta. Ya zuwa karshen shekara ta 2008, an fara tsara wata doka wacce ake sa ran za ta fadada wannan tanadin tsarin mulki ta hanyar hana kwayoyin halittu da aka gyara, da kare yankuna da dama na kasar daga fitar da albarkatun ta da ba za a iya sabunta su ba, da kuma hana shuka abinci iri daya tak a fili. An tsara dokar ne ta yadda zata wanzuwarhalittu a matsayin mallakar fasaha na gaba daya da kuma amincewa da Hakkokin Muhalli.[6]

Tun daga nan kasashen Venezuela, Mali, Bolivia, Nepal da Senegal; da kuma na baya-bayan nan Masar (Tsarin Tsarin Mulki na shekarar 2014) sun kara tsarin ikon mallakar abinci cikin kundin tsarin mulkinsu ko dokokin kasashen su. [1]

Mallakar abincin asali

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Batutuwan Duniya

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Yanayi

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Canjin yanayi yana yin tasiri matuka ga damar samar da abinci na al'umma na asali, wanda ya hada da mutanen tsibirin Pacific da wadanda ke yankin kankara na duniya wato "Circumpolar North", saboda hauhawar matakan teku ko zaizayar kasa.[7]

Ire-Iren Abinci

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Masu fafutuka kan tsarin sun yi ikirari da cewa ikon mallakar abinci na asali na a matsayin ire-iren abinci na yau da kullun saboda abincin mutane na asalin yakan zama ingantaccen abinci a al'adance, wadanda ke wajen wadanda nnan al'ummomin ke so. Sinadaran abinci wadanda suka zama ginshikan abincin al'adu, wadanda ke da wahala ga wadannan al'ummomin su samu, ana asarar su saboda ƙarin bukatu na samun su daga mutanen asali da ke wajen yankin.[8]

Mallakar abinci na mutanen asalin Amurka

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’Yan asalin kasar Amurka sun sami matsala ta kai tsaye wajen samu da shirya abincinsu na asali kuma hakan ya haifar da matsaloli na lafiya, kamar ciwon siga da cututtukan zuciya.[9] Masu fafutukar neman yancin abinci na asali a Amurka sun yi ikirarin cewa kauracewa abincin asali da mutane sukayi ya haifar da karancin abinci. Kungiyoyin masu fafutuka suna ba da shawarar sake farfado da al'adun gargajiya, habaka hanyoyin samar da abinci n gargajiya, ' yancin abinci, da ikon mallakar iri.[10]

Tsarin mallakar abinci da wadatar abinci ga mutanen asalin yanki na da alaka ta kut da kut da wurin da suke zama. Hanyoyin samar da abinci na gargajiya na Amurka suna da alaƙa da kasashen kakanni na al'ummar Amurka, musamman ga wadanda ke rike da al'adunsu. Alal misali, an koyar da shi a cikin Muckleshoot cewa "kasar da ke ba da abinci da magunguna da muke bukata wani bangare ne na mu."[11][12]

An bayyana rushewar hanyoyin samar da abinci na gargajiya da cewa yana da alaka da katsewar alakar da ke tsakanin kasar Yan asalin kasar ta gargajiya da mutanensu, canjin da Rachel V. Vernon ta kwatanta da cewa tana da alaka da "wariyar launin fata, mulkin mallaka, da kuma asarar 'yancin kai da mulki."[13] Kasashen da suka riga sun yi mulkin mallaka sun kasance masu fa'ida kuma suna bunkasa tare da abinci na gargajiya. Saboda cututtuka da yake-yake, an asalin kasar a farkon karni na 20 sun samu matsala sosai wajen iya siye da shirya abincinsu. Baya ga wannan, kaura daga kasashen kakanni na kara iyakance hanyoyin abinci na gargajiya. Yawancin ’yan asalin kasar Amurka yanzu suna zama a cikin hamadar abinci . Saboda rashin isassun abinci ko hana samun abinci, Yan asalin kasar suna fama da rashin daidaituwar abinci idan aka kwatanta da sauran jama'ar Amurka.[11] A abubuwan da aka tanada, "'abin da aka sarrafa sosai, da sukari mai yawa, mai mai yawa, da abincin da aka sarrafa," ya kara ba da gudummawa ga al'amuran kiwon lafiya a cikin 'yan asalin kasar, wanda ke haifar da Yan asalin kasar a Amurka suna da mafi girman adadin ciwon sukari da cututtukan zuciya a cikin al'ummar.[14] Baya ga wannan, galibin Yan asalin kasar suma suna rayuwa ne ba tare da an ware su ba, don haka ana kara cire su daga hanyoyin abinci na gargajiya. [15]

Saboda al'ummar asalin Amurkawa suna da kima a kasar Amurka, sun sami taimako kadan don gyara hanyoyin abinci na gargajiya. Kamar yadda Majalisar Dinkin nkin Duniya ta Indiyawan Amirka ta ayyana, ikon mallakar kabilanci yana tabbatar da cewa duk wani shawara game da ƙabilun game da dukiyoyinsu da ƴan ƙasa an yi su tare da sa hannu da yardarsu.[16] Gwamnatin tarayya ta Amurka ta amince da kabilun Amirkawa a matsayin gwamnatoci daban-daban, masu adawa da "kungiyoyin sha'awa na musamman, daidaikun mutane, ko ... wani nau'in kungiyoyi masu zaman kansu."[17]

Tarihi

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Tsirrai uku: masara, wake, da kabewa ana shuka su tare.

Kafin mulkin mallaka na Amurka, ’yan asalin kasar Amirka suna da abinci iri-iri na al’adunsu, suna samun abinci ta hanyoyi dabam-dabam a tsakanin kabilu. Dangane da yankin, ’yan asalin kasar suna samun abincinsu ta hanyar farauta, kamun kifi, taro, da noma. Hanyoyin abinci na asali sun ta'allaka ne akan " 'yan'uwa mata uku ," ko masara, wake, da squash, a matsayin madaidaitan abincinsu. Farauta, tarawa, da kamun kifi sune farkon hanyoyin tattara abinci.

Turawan mulkin mallaka sun wargaza waɗannan ma'auni masu ma'amala da muhalli bayan "gano Amurka" Christopher Columbus a shekarar1492. Bayan zuwan Turawa, ’yan asalin Amurka sun kwashe kayansu har ma da yunwa a matsayin dabarar mulkin mallaka a kan ƙasashen ’yan asali. Mazaunan Turawa sun shigo da dabbobin gida cikin Amurka, suna kawo sabbin cututtuka tare da su.[18] Turawan mulkin mallaka sun yi niyya kan shagunan abinci musamman kuma sun canza abincin Yan asalin Amirkawa sosai, ikonsu na samun albarkatu, da samar da abinci.[19]

Sabbin tsarukan abinci da sabbin mazauna Amurkawa suka samar, sun tilastawa asalin Amurkawa dogaro da abinci da aka sarrafa da yawa akan wuraren ajiyar Indiya da al'ummomin ƴan asalin gaba daya. An tilasta wa kabilun asali shiga wani yanayi na rashin abinci kuma an sanya su cikin wani wuri a cikin al'umma inda ba za a iya samun damar samun wasu hanyoyin samun lafiya ko abincin da ake nomawa ba.[18] Tare da asarar ikon mallakar abinci, an kuma yi asarar filaye, yayin da Indiyawan suka ƙaura da tilastawa. Bayan majalisar ta zartar da dokar kasa da kasa ta Indiya a shekara ta 1851, an tilasta wa duk 'yan asalin kasar shiga wuraren ajiyar Indiya, sun rasa ikon noma kasa da dogaro da hanyoyin rayuwa na gargajiya.

Ayyuka

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Asalin mazauna ƙasar Amirka a yau suna fafutukar neman yancin abinci a matsayin hanyar magance matsalolin lafiya, suna komawa ga abincinsu na al’ada don waraka. Komawa cin abinci na gargajiya yana da ƙalubale, idan akayi la'akari da tarihin ƙaura da kashe al'adu . Anyi rasa ko kuma asarar yawancin tarihin ƴan asalin ƙasar Amirka na abincin al'adun gargajiya kuma suna da wahala a kara kirkiransu. [20]

Masu fafutukar kare hakkin abinci na 'yan asalin kasar Amurka sun yi ikirarin cewa al'ummomin 'yan asalin kasar sun yi gudun hijira daga gidajen abinci na gargajiya, wanda ya haifar da karancin abinci.[10] Ana zargin cewa hanya mafi inganci don samun wadatar abinci ga ’yan asalin yanki ita ce karin tsare-tsare wajen samar da abinci. [21] Wasu masu fafutuka kuma suna jayayya game da ikon mallakar abinci a matsayin hanyar warkar da raunukan tarihi da kuma hanyar mallakar yankunan daga masu mulkin mallaka. A cikin {asar Amirka, Cibiyar Sadarwar Abinci ta 'Yan Asalin da Ƙungiyar Ƙasar Abinci ta Amirka, suna aiki don ilmantarwa da tsara manufofi da suka shafi tsaro na abinci da noma. Wani rukunin da ya mayar da hankali kan buƙatar abinci da ikon mallakar makamashi shine White Earth Anishnaabeg daga Minnesota, waɗanda ke mai da hankali kan abinci iri-iri, dasa shuki da girbin su ta amfani da hanyoyin gargajiya, nau'in lalatawa.[22] Irin wadanda annan kungiyoyi suna haduwa don kafa manufofin ikon mallakar abinci da habaka tattalin arzikin abinci na gida a taron koli kamar Diné Bich'iiya' Summit a Tsaile, Arizona, wanda ya mai da hankali kan abincin gargajiya na Navajo.[23]

Masu fafutukar neman yancin abinci na asali suma galibi suna bayar da muhimmanci wajen samun ikon mallakar iri, kuma galibi akan haƙƙin masu kiwo. Adana iri yana da mahimmanci ga al'ummomin ƴan asalin ƙasar Amurka saboda yana samarwa waɗancan al'ummomin ingantaccen tushen abinci kuma yana bada mahimmanci ga al'adu. [24] Bugu da kari, masu fafutuka kan ikon mallakar iri sau da yawa suna jayayya cewa ceton iri wata hanya ce mai mahimmanci wajen samar da tsarin noma wanda zai iya dacewa da sauyin yanayi. [25]

Bincike da ayyukan ikon mallakar abinci

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A cikin shekara ta 2021, cikakken bita na wallafe-wallafe na IFS (Mallakan Abinci na Ƙasa) da ingancin ka'idodin ikon mallakar abinci sun kammala da cewa 'yan asalin ƙasar Amurka da Canada suna da samun karin kiba, rashin abinci, da nau'in ciwon sukari na 2 fiye da yawan jama'a.[26]

Ayyukan gwamnati da ke tallafawa tsarin abinci na asali sun kasance sabbin yunƙuri na ɗaga al'ummomin Yan asalin kuma suna cikin matakan ci gaba masu son ci gaba. Wasu ƙasashe sun dauki shirye-shiryen abinci na 'yan asalin shekaru kafin Amurka, gami da Kanada. An ƙirƙiri Jagoran Abinci na Kanada (CFG) a cikin Janairu 2019 a matsayin hanyar haɗa nau'ikan abincin al'adu, maimakon kafa ƙa'idodin abinci a kan al'adu ɗaya ko kaɗan - jagorar ya haɗa da abincin 'yan asalin ƙasa da kuma haɗa ƴan asalin ƙasar cikin shawarwari.[27]

 
Wani memba na al'umma yana girbi daga gona mai girman kadada ɗaya a wurin ajiyar Indiya a Kudancin Dakota.

A cikin shekara ta 2021, Ma'aikatar Aikin Gona ta Amurka ta ƙaddamar da Tsarin Mallakar Abinci ta 'Yan Asalin. An ƙera wannan yunƙurin don "haɓaka hanyoyin abinci na gargajiya" kamar yadda, kama da Kanada, shirye-shiryen USDA ba su ƙunshi hanyoyin abinci da abinci na 'yan asalin a tarihi ba.[28] Usda ta hadu da kungiyoyi sun riga sun yi hidimar zean asalinsu: Majalisar Dabbobi Aregrad - Majalisar Noma da Noma ta Tsammani da Noma Ƙaddamarwa .

Ayyukan da ba na gwamnati ba, irin su aikin tsari na "Good Life" a Ecuador, kungiyoyi masu zaman kansu da 'yan asalin al'umma ne ke jagorantar su. "Rayuwa Mai Kyau" ta nuna cewa akwai wasu hanyoyin da za a bi ta hanyar ci gaban al'ummar 'yan asalin da ba su haɗa da tallafin gwamnati ko samar da jihohi ba. A Ecuador, 'yan asalin kasar sun haɓaka aikin "Rayuwa Mai Kyau" wanda ke nisanta daga fahimtar jari-hujja da yammacin duniya game da abin da al'umma ke bukata, kuma a maimakon haka suna mai da hankali kan habaka nasarar al'umma ta hanyar jituwa da mutane, yanayi, da kare kasarsu - da gaske suna aiki. kai tsaye a cikin al'ummar ƴan asalin kasar don kwato ikon abinci.[29]

Ƙungiyoyi a Amurka sun dauki irin wannan samfuri zuwa aikin "Good Life" na Ecuador. A California, kungiyar UC Berkeley, CARES (Kimanin Al'umma na Sabunta Makamashi da Dorewa) yana aiki tare da PPN (Pinoleville Pomo Nation) a Ukiah, California, don tallafawa ikon mallakar kabilanci. Wannan al'ummar 'yan asalin ta kasance tana aiki tare da CARES tsawon shekaru don tsara gidaje masu ɗorewa da makamashi waɗanda ke nuna al'adunta.[30]

Ikon mallakar iri

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Ana iya bayyana ikon mallakar iri a matsayin hakkin “habaka da musanya irr daban daban.”[31] Tsarinyana da alaƙa ta kut-da-kut da ikon mallakar abinci, kamar yadda masu fafutukar ikon mallakar iri ke jayayya da aiwatar da aikin ceton iri a wani bangare a matsayin hanyar habaka wadatar abinci.[32] Wadannan masu fafutuka suna jayayya cewa ceton iri yana ba da damar rufaffiyar tsarin abinci wanda zai iya taimakawa al'ummomi samun 'yancin kai daga manyan kamfanonin noma.[33] Mallakar iri ta bambanta da ikon mallakar abinci a cikin fifikonta kan ceton iri musamman, maimakon tsarin abinci gaba ɗaya. Masu fafutukar ikon mallakar iri sau da yawa suna jayayya don ceto iri bisa la'akari da muhalli, ba kawai adalcin abinci ba. [24] Suna jayayya da cewa ceto iri ya cika muhimmiyar rawa na maido da ɗimbin halittu ga noma, da samar da nau'ikan tsirrai waɗanda suka fi jure canza yanayin yanayi ta fuskar sauyin yanayi. [25]

Mullakar abinci tare da amincin abinci

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An kirkiri ikon mallakar abinci ne a matsayin martani ga masu fafutuka game da samar da abinci ta ko yaya, babban jawabin duniya kan samar da abinci da manufofi.[34] Wannan na ƙarshe ya jaddada samun isassun abinci mai gina jiki ga kowa, wanda zai iya kasancewa ta hanyar abinci daga ƙasarsa ko kuma daga shigo da kayayyaki na duniya. A cikin sunan inganci da haɓaka yawan aiki, don haka ya yi aiki don haɓaka abin da ake kira "tsarin samar da abinci na kamfanoni":[35] manyan ma'auni, masana'antu na masana'antu dangane da samarwa na musamman, tattara ƙasa da sassaucin ra'ayi . Masu sukar harkar samar da abinci sun yi iƙirarin cewa rashin kula da tattalin arziƙin siyasa na tsarin abinci na kamfanoni yana rufe mata ido da illolin wannan gwamnatin, musamman yadda ake korar ƙananan masana'antun da kuma lalacewar muhallin duniya.[36]

Da yake rubutawa a cikin Bayanan Abinci na Farko, faduwar shekara ta 2003, Peter Rosset ya yi jayayya da cewa "Ikon mallakar abinci ya wuce manufar samar da abinci . . . [Tsaron abinci] yana nufin cewa... [kowa] dole ne ya sami tabbacin samun abin da zai ci kowace rana[,] ... amma bai ce komai ba game da inda abincin ya fito ko yadda ake samar da shi.” Mallakar abinci ya hada da tallafi ga masu karamin karfi da gonaki, kamun kifi, da dai sauransu, maimakon samar da masana'antu a cikin tsarin tattalin arzikin duniya kaɗan. A cikin wani littafin, Food First ya bayyana "Mallakar abinci" a matsayin "dandali na farfado da karkara a matakin duniya bisa daidaiton rabon filayen noma da ruwa, sarrafa manoma kan iri, da kananan gonaki masu albarka da ke wadata masu amfani da kiwon lafiya, abincin da ake nomawa na al'ada. ."[37]

Hakanan an kara kwatanta tsarin ikon mallakar abinci da adalcin abinci, wanda ya fi mai da hankali kan kabilanci da rashin adalcin aji da alakar su da abinci, yayin da mallakar abinci yana nufin hukuma kan tsarin samar da abinci.[38]

Sukar juyin yanayin tsirrai

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Juyin tsarin shuke-shuke, wanda ke nufin ci gaban da aka samu a kiwo a tsakanin shekarun 1960 zuwa 1980 wanda ya inganta amfanin gona daga manyan amfanin gona na hatsi, wasu masu goyon bayan samar da abinci ne suka amince da shi a matsayin labarin nasara wajen kara yawan amfanin gona da yaki da yunwa a duniya. Manufar ta fi mayar da hankali ne kan bincike, habakawa da canja wurin fasahar noma, irin su nau'in iri da takin zamani, ta hanyar saka hannun jari masu zaman kansu da na jama'a waɗanda suka kawo sauyi a harkar noma a ƙasashe da dama, tun daga Mexico da Indiya.[39] Koyaya, da yawa a cikin kungiyar ikon mallakar abinci suna sukar juyin yanayin samar da abinci kuma suna zargin wadanda ke ba da shawararsa da cewa suna bin tsarin fasaha na al'adun Yammacin Turai da yawa wanda bai dace da bukatun yawancin kananan masana'antu da manoma ba.[40]

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Yayin da juyin yanayin halayyar shuke-shuke na iya samar da abinci mai yawa, yunwar duniya ta ci gaba saboda bai magance matsalolin samun dama ba.[41] Masu fafutuka kan ikon mallakar abinci suna jayayya cewa juyin juya halin koren ya gaza canza babban rabon ikon tattalin arziki, musamman damar samun filaye da ikon siye.[42] Masu sukar sun kuma yi ikirarin cewa juyin shuke-shuke ya kara yin amfani da maganin ciyawa ya haifar da barna a muhalli da kuma rage dimbin halittu a wurare da dama.[43]

Ra'ayoyin ilimi

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Ka'idar Tsarin Abinci

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A matsayinsa na kungiya na zamantakewa, masu nazarin tsarin abinci suna da ra'ayi akan ikon mallakar abinci. Tare da tasirinsa na Marxist, masana ilimin tsarin abinci suna sha'awar yadda lokutan rikici tsakanin wani tsarin abinci ke bayyana tashin hankali na yare wanda ke motsa motsi tsakanin irin wadannan jeri (watau lokutan canji). A cewar babban masanin ka'idar Philip McMichael, tsarin tsarin abinci koyaushe yana da alaƙa da ƙarfi da sabani. Ƙarfafa tsarin mulki ba ya da ƙwaƙƙwara kamar yadda ya ƙunshi, ko kuma ya dace da waɗannan tashe-tashen hankula.[44]

A cewar McMichael, "noman duniya" a karkashin yarjejeniyar WTO akan aikin gona ("abinci daga ko ina") yana wakiltar daya iyaka na "cibanin tsakiya" na mulkin yanzu. Yana da sha'awar yuwuwar tsarin ikon mallakar abinci don ƙara tashin hankali tsakanin wannan da sandar sa ta gaba, tushen agroecology ("abinci daga wani wuri") wanda ƙungiyoyin abinci daban-daban suka ba da shawarar.[34] Bayar da yanke shawara daban-daban, aikin kwanan nan na Harriet Friedmann ya ba da shawarar cewa "abinci daga wani wuri" an riga an haɗa shi ƙarƙashin tsarin " juyin tsirrai " na gaggawa[45] (cf. Campbell 2009).[46]

Suka

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Zato na asali mara kuskure

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Wasu masanan sun yi iƙirarin cewa ƙungiyar Bayar da Abinci ta bin diddigin zato ba daidai ba ne, suna masu nuni da cewa ƙananan manoma ba lallai ba ne salon rayuwarsu da aka zaɓa ba kuma manoma a ƙalla ƙasashe masu ci gaba da wanda suka cigaba ba sa fuskantar kalubale iri ɗaya. Waɗannan masu sukar sun yi iƙirarin cewa ƙungiyoyin ikon mallakar abinci na iya yin daidai game da kura-kuran akidar tattalin arziƙin ɗaiɗaiɗai, amma an yi shiru game da gaskiyar cewa yawancin yunwa a zahiri ta faru ƙarƙashin gwamnatocin gurguzu da na gurguzu waɗanda suka bi manufar wadatar abinci (cf. Shekarar 2011).

Tsarin siyasa-na shari'a

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Akwai rashin daidaituwa a cikin ra'ayin ikon mallakar abinci game da siyasa ko al'umman hukunce-hukuncen da ake ba da umarnin kiranta na neman dimokaradiyya da sabunta "dan kasa na noma" . A cikin bayanan jama'a, ƙungiyar ikon mallakar abinci ta buƙaci ɗaukar tsauraran matakai daga gwamnatocin ƙasa da na ƙananan hukumomi (a cikin jigon ƙungiyoyin 'yancin ɗan adam, Gudanar da albarkatun ƙasa na Community-Based Natural Resource Management (CBNRM) . A wani wurin kuma ta yi kira ga kungiyoyin farar hula ta duniya da su yi aiki a matsayin abin dubawa ga cin zarafi daga hukumomin kasa da na kasa.

Wadanda ke da ra'ayi mai mahimmanci game da ikon mallakar jihohi za su yi jayayya da yiwuwar cewa za a iya daidaita ikon mallakar ƙasashe da na al'ummomin gida (duba kuma muhawara game da al'adu da yawa da 'yancin cin gashin na 'yan asalin a Mexico ).

Rikicin noma?

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A cikin ƙaƙƙarfan sake tabbatar noma na ƙauye da ƙauye, an karanta motsin ikon mallakar abinci a matsayin ƙalubale ga labaran zamani na ƙasƙantar birni, masana'antu na noma, da kawar da manoma. Duk da haka, a matsayin wani ɓangare na muhawarar da ke gudana game da mahimmancin aikin noma a cikin Marxism na gargajiya, Henry Bernstein yana da mahimmanci ga wadannan asusun. Ya yi iƙirarin cewa irin wadannan nazarin sun kasance suna gabatar da yawan masu noman noma a matsayin haɗin kai, nau'in zamantakewa guda ɗaya da tarihin duniya, wanda ya kasa yin lissafin:

  • Manyan bambance-bambancen zamantakewar jama'a (Arewa/Kudu, jinsi da matsayi);
  • dabi'un masu ra'ayin mazan jiya, masu ra'ayin tsiratar da al'adu na motsi wanda ya fito a matsayin wani bangare na koma baya ga masu ra'ayin yin kama da juna na duniya (Boyer yayi magana akan ko ikon mallakar abinci shine labari ko rashin ci gaba ) Berstein yayi ikirarin rarin cewa waɗannan asusun. ba zai iya tserewa wani populism (ko agrarianism ). Don amsa ga Bernstein, duba McMichae shekarar (2009) .

Duba kuma

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Bayanan kafa

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  1. ↑ 1.0 1.1 Hannah Wittman, Annette Desmarais & Nettie Wiebe "Food Sovereignty - Reconnecting Food, Nature and Community" (2010)
  2. ↑ Holt-Giménez, Eric (2009). "From Food Crisis to Food Sovereignty: The Challenge of Social Movements". Monthly Review. 61 (3): 142–156. doi:10.14452/MR-061-03-2009-07_11.
  3. ↑ 3.0 3.1 Declaration of Nyéléni Archived 2022-05-17 at the Wayback Machine (text), Nyéléni 2007 - Forum for Food Sovereignty. Accessed online 19 February 2010.
  4. ↑ International Assessment of Agricultural Knowledge, Science and Technology for Development (IAASTD), Global Summary for Decision Makers Archived 17 July 2012 at archive.todayAccessed online 23 September 2008
  5. ↑ Ayres, Jeffrey; Bosia, Michael J. (1 February 2011). "Beyond Global Summitry: Food Sovereignty as Localized Resistance to Globalization". Globalizations. 8(1): 47–63. doi:10.1080/14747731.2011.544203. S2CID 58946040.
  6. ↑ Peña, Karla (Winter 2008). "Opening the Door to Food Sovereignty in Ecuador". Food First. 30(111): 1, 4.
  7. ↑ Mansbridge, Joanna (2018). "Animating Extinction, Performing Endurance: Feathers, Angels, and Indigenous Eco-Activism". Theatre Topics. 28 (2): 113–123. doi:10.1353/tt.2018.0020. S2CID 191545689. Project MUSE 700177.
  8. ↑ Grey, Sam; Newman, Lenore (September 2018). "Beyond culinary colonialism: indigenous food sovereignty, liberal multiculturalism, and the control of gastronomic capital". Agriculture and Human Values. 35(3): 717–730. doi:10.1007/s10460-018-9868-2. S2CID 158355593.
  9. ↑ Satterfield, Dawn; DeBruyn, Lemyra; Santos, Marjorie; Alonso, Larry; Frank, Melinda (12 February 2016). "Health Promotion and Diabetes Prevention in American Indian and Alaska Native Communities — Traditional Foods Project, 2008–2014". MMWR Supplements. 65 (1): 4–10. doi:10.15585/mmwr.su6501a3. PMID 26916637
  10. ↑ 10.0 10.1 Coté, Charlotte (15 July 2016). "'Indigenizing' Food Sovereignty. Revitalizing Indigenous Food Practices and Ecological Knowledges in Canada and the United States". Humanities. 5 (3): 57. doi:10.3390/h5030057.
  11. ↑ 11.0 11.1 Jernigan, Valarie Blue Bird; Huyser, Kimberly R.; Valdes, Jimmy; Simonds, Vanessa Watts (2 January 2017). "Food Insecurity Among American Indians and Alaska Natives: A National Profile Using the Current Population Survey–Food Security Supplement". Journal of Hunger & Environmental Nutrition. 12 (1): 1–10. doi:10.1080/19320248.2016.1227750. PMC 5422031. PMID 28491205.
  12. ↑ Satterfield, Dawn; DeBruyn, Lemyra; Santos, Marjorie; Alonso, Larry; Frank, Melinda (12 February 2016). "Health Promotion and Diabetes Prevention in American Indian and Alaska Native Communities — Traditional Foods Project, 2008–2014". MMWR Supplements. 65 (1): 4–10. doi:10.15585/mmwr.su6501a3. PMID 26916637.
  13. ↑ Vernon, Rachel (9 September 2015). "A Native Perspective: Food is More Than Consumption". Journal of Agriculture, Food Systems, and Community Development: 1–6. doi:10.5304/jafscd.2015.054.024
  14. ↑ "Indian Health Disparities". Indian Health Service. January 2013.
  15. ↑ Office, US Census Bureau Public Information. 2010 Census Shows Nearly Half of American Indians and Alaska Natives Report Multiple Races - 2010 Census - Newsroom - U.S. Census Bureau. https://www.census.gov/newsroom/releases/archives/2010_census/cb12-cn06.html. Accessed 21 Feb. 2021.
  16. ↑ "National Congress of American Indians (NCAI)", Encyclopedia of United States Indian Policy and Law, CQ Press, 2009, doi:10.4135/9781604265767.n441, ISBN 978-1-933116-98-3
  17. ↑ "Tribal Sovereignty and State Jurisdiction", American Indians and State Law, UNP - Nebraska, pp. 19–50, 2007, doi:10.2307/j.ctt1djmgrn.5, ISBN 978-0-8032-0989-3
  18. ↑ 18.0 18.1 Park, Sunmin; Hongu, Nobuko; Daily, James W. (September 2016). "Native American foods: History, culture, and influence on modern diets". Journal of Ethnic Foods. 3 (3): 171–177. doi:10.1016/j.jef.2016.08.001.
  19. ↑ Frank, Lois Ellen. "How Native American Diets Shifted After European Colonization". HISTORY. Retrieved 2 May 2022.
  20. ↑ Protecting and Restoring Indigenous Peoples’ Food Sovereignty. http://www.culturalsurvival.org/publications/cultural-survival-quarterly/protecting-and-restoring-indigenous-peoples-food. Accessed 21 Feb. 2021.
  21. ↑ Murphy, Andi. (2019). Indigenous Food Security is Dependent on Food Sovereignty. Retrieved from https://civileats.com/2019/07/24/indigenous-food-security-is-dependent-on-food-sovereignty/
  22. ↑ Grey, Sam; Patel, Raj (September 2015). "Food sovereignty as decolonization: some contributions from Indigenous movements to food system and development politics". Agriculture and Human Values. 32(3): 431–444. doi:10.1007/s10460-014-9548-9. S2CID 55545504.
  23. ↑ "The Growth of the Native Food Sovereignty Movement". Non Profit News | Nonprofit Quarterly. 5 April 2019. Retrieved 8 May 2020.
  24. ↑ 24.0 24.1 LaDuke, Winona. (2012). Seeds of Our Ancestors, Seeds of Life, TEDxTC. https://www.youtube.com/watch?v=pHNlel72eQc
  25. ↑ 25.0 25.1 White, Rowen. (2018). The Native Seed Pod, Episode 1. https://www.nativeseedpod.org/podcast/2018/episode-1-the-natural-law-of-seeds
  26. ↑ Maudrie, Tara L; Colón-Ramos, Uriyoán; Harper, Kaitlyn M; Jock, Brittany W; Gittelsohn, Joel (29 July 2021). "A Scoping Review of the Use of Indigenous Food Sovereignty Principles for Intervention and Future Directions". Current Developments in Nutrition. 5 (7): nzab093. doi:10.1093/cdn/nzab093. ISSN 2475-2991. PMC 8321882. PMID 34345758.
  27. ↑ Wilson, Taylor; Shukla, Shailesh (12 June 2020). "Pathways to Revitalization of Indigenous Food Systems: Decolonizing Diets through Indigenous-focused Food Guides". Journal of Agriculture, Food Systems, and Community Development: 1–8. doi:10.5304/jafscd.2020.094.003.
  28. ↑ "USDA Indigenous Food Sovereignty Initiative". www.usda.gov. Retrieved 10 May 2022.
  29. ↑ Altmann, Philipp (2014). "Good Life As a Social Movement Proposal for Natural Resource Use: The Indigenous Movement in Ecuador". Consilience (12): 82–94. ISSN 1948-3074
  30. ↑ "CARES: Community Assessment of Renewable Energy and Sustainability – BEST Lab UC Berkeley". best.berkeley.edu. Retrieved 10 May 2022.
  31. ↑ "Seed Sovereignty". Seed Sovereignty. The Gaia Foundation. Retrieved 8 May 2020.
  32. ↑ Hoidal, Natalie. "What's in a seed? The critical role of seed politics in the food sovereignty movement". Sustainable Food Trust. Sustainable Food Trust. Retrieved 8 May 2020.
  33. ↑ Hoidal, Natalie. "What's in a seed? The critical role of seed politics in the food sovereignty movement". Sustainable Food Trust. Sustainable Food Trust. Retrieved 8 May 2020.
  34. ↑ 34.0 34.1 Beuchelt, Tina D.; Virchow, Detlef (June 2012). "Food sovereignty or the human right to adequate food: which concept serves better as international development policy for global hunger and poverty reduction?". Agriculture and Human Values. 29 (2): 259–273. doi:10.1007/s10460-012-9355-0. S2CID 55985231.
  35. ↑ McMichael, Philip (January 2009). "A food regime genealogy". Journal of Peasant Studies. 36 (1): 139–169. doi:10.1080/03066150902820354. S2CID 15330376.
  36. ↑ Jansen, Kees (2 January 2015). "The debate on food sovereignty theory: agrarian capitalism, dispossession and agroecology". The Journal of Peasant Studies. 42 (1): 213–232. doi:10.1080/03066150.2014.945166. S2CID 154690036.
  37. ↑ Global Small-Scale Farmers' Movement Developing New Trade Regimes", Food First News & Views, Volume 28, Number 97 Spring/Summer 2005, p.2.[verification needed]
  38. ↑ Clendenning, Jessica; Dressler, Wolfram H.; Richards, Carol (March 2016). "Food justice or food sovereignty? Understanding the rise of urban food movements in the USA". Agriculture and Human Values. 33 (1): 165–177. doi:10.1007/s10460-015-9625-8. hdl:11343/283038. S2CID 145661471
  39. ↑ Pingali, Prabhu L. (31 July 2012). "Green Revolution: Impacts, limits, and the path ahead". Proceedings of the National Academy of Sciences. 109(31): 12302–12308. Bibcode:2012PNAS..10912302P. doi:10.1073/pnas.0912953109. PMC 3411969. PMID 22826253.
  40. ↑ Saha, Madhumita; Schmalzer, Sigrid (2016). "Green-revolution epistemologies in China and India: technocracy and revolution in the production of scientific knowledge and peasant identity". BJHS Themes. 1: 145–167. doi:10.1017/bjt.2016.2. S2CID 20900741.
  41. ↑ Nature: poor people's wealth (PDF). Friends of the Earth International. 2005.
  42. ↑ Timmermann, Cristian; Félix, Georges F.; Tittonell, Pablo (16 March 2018). "Food sovereignty and consumer sovereignty: Two antagonistic goals?". Agroecology and Sustainable Food Systems. 42 (3): 274–298. doi:10.1080/21683565.2017.1359807. S2CID 158627067.
  43. ↑ Alteri, Miguel (2009). "Agroecology, Small Farms, and Food Sovereignty". ProQuest. 102-113.
  44. ↑ McMichael, Philip (January 2009). "A food regime genealogy". The Journal of Peasant Studies. 36 (1): 139–169. doi:10.1080/03066150902820354. S2CID 15330376.
  45. ↑ Friedmann, Harriet (2006). "From Colonialism to Green Capitalism: Social Movements and Emergence of Food Regimes". New Directions in the Sociology of Global Development. Research in Rural Sociology and Development. Vol. 11. pp. 227–264. doi:10.1016/S1057-1922(05)11009-9. ISBN 0-7623-1250-5.
  46. ↑ Campbell, Hugh (2009). "Breaking new ground in food regime theory: corporate environmentalism, ecological feedbacks, and the 'food from somewhere' regime?". Agriculture and Human Values. 26 (4): 309–319. doi:10.1007/s10460-009-9215-8. S2CID 155035613.

Adabi

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  • Annette Desmarais, Nettie Wiebe, da Hannah Wittman (2010). Mallakar Abinci: Sake Haɗin Abinci, Hali da Al'umma. Littattafan Farkon Abinci. ISBN 978-0-935028-37-9
  • Choplin, Gérard; Strickner, Alexandra; Trouvé, Aurélie [Hg.] (2011). Mallakar abinci - zuwa sabuwar manufar noma da abinci a Turai (Ernährungssouveränität - Für eine andere Agrar- und Lebensmittelpolitik a Europa). Mandelbaum Verlag. ISBN 978-3-85476-346-8
  • Kadada biyar da 'Yanci

Hanyoyin haɗi na waje

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Daga "https://ha.wikipedia.org/w/index.php?title=Ikon_Mallakar_Abinci&oldid=504032"