It is an eclectic mix of poetry, prose, commentary, interview, photographs and art. Its a book to be enjoyed in short bursts, but one that gives a real sense of the varied work that takes place - from forestry to land-management, bee keeping to urban farming. What shines through though is a sense of the deep connection between those who work the land (however that might be) and the ecological systems they are part of.
In the most overtly political section, authors Alex Heffron and Kai Heron describe the current state of British agriculture.
Although seventy percent of the land in Britain is used for agricultural purposes, the country produces just 55 percent of what it consumes. Of that 55% much is grown and harvested, cared for, and slaughtered by seasonal, casualised, gendered and racialised immigrant labour; under brutally exploitative conditions. The rest of Britain's food is either grown under similarly exploitative systems in the EU's industralised and polluting agribusiness sites, or in tropical climates where super-profits can be secured through the super-exploitation of the Global South's lands and labour.
The LWA arose out of many different influences, including the massive climate movement of the late 2010s and the early anti-capitalist movement, which I was part of around the millenium. It is also, and importantly, highly influenced by the politics of the global Peasant movement La Via Campesina. These influences come through in many of the articles, both in response to the appalling picture painted by Heffron and Heron, but also in the ethos of many of the projects.
One of these, very close to where I live, is the Gaskell Garden Project in Hulme, Manchester. Writing about it, Robyn Ellis talks about how the project offers much to the local community beyond just locally produced food. "We are trying to find new ways to re-learn the relationships between ourselves and our land after generations of separation, transforming wasted land into a possibility of abiodiverse green comunnity space and edible forest". Ellis points out that many projects like these are "separate" from local communities, and fail to be inclusive.
The different chapters demonstrate a real commitment to producing food and fibres in sustainable ways that utilise knowledge and expertise. But also approaches. Morgan Ody of La Via Campesina makes the point that there are two prongs to the process outlined by the LWA and their own organisation. The first is the fight for food sovereignty, the second is the building and networking of social movements that can fight for this common goal. Ody concludes "Showing solidarity is key. It might start with climate justice or with organising for workers rights, with inflation and challenges to economic isssues. We should be open and take part in other actions that we didn't create. At the same time we should be very cautious about who we build alliances with". Earlier Ody says, "What we defend is much bigger than our own interests: we defend a vision of society, and of nature, that enables us to live in peace without domination."
This vision is inspiring, and it is very much the alternative to that bleak picture described by Heffron and Heron. The problem is getting there. Writing about a fascinating local workers' cooperative in Edinburgh, Mim Black makes a very important point. Their cooperative is producing huge quantities of mushrooms. As she explains its an ideal crop for urban environments. But despite the success of the project in networking local people, producing high quality food and using old brownfield sites, Mim points out that it is not enough on its own, "There are no silver bullets or panaceas - we know that we need a systematic overhaul of food growing practices and the power relations that uphold our current unjust system." That's not to decry the work of Mim's cooperative, or many others, but rightly to recognise that there are limits to building "agroecological food systems" within capitalism.
There are other struggles too, and some of these take place within the movement itself. I was very pleased to see a powerful statement in defence of transrights by the LWA, tackling the bigotry that is coming from the top of society, but recognising that such ideas also exist within out own movements. There is also an important piece by Josina Calliste on "racial justice in farming" that talks about the racial injustice within agriculture and attempts to address it. They write:
What would a land movement in Britain look like if Afro-indigenous ancestral farming practices were at its heart? If people writing food policies were from the communities most affected by food inequalities? For fighting industrial agriculture, black communities need land power. To acieve climate justice, people of colour need to be able to grow their own food. For environmental justice, the spiritual ecologies of indigenous communities should be at the front and centre.
With the Land makes it very clear that there has been an enormous shift within society about attitidues to farming, land work and sustainable food systems. There is a deep yearning for things to change. The many authors within the book are each offering their perspectives on how that might happen. But as several of the authors make clear, we must be cautious. Small scale agroecological practices are not enough in and of themselves. They are a response to the capitalist crises we face, but the social movements they represent must also be part of a much wider struggle for equality and justice. This will need to be fought for. As Donald Mackinnon writes in the context of Scottish crofting, "We are missing the radical edge to politics that we need to deliver the change we want to see." Its a point that is, however, valid much more generally.
As such I would have liked more on some of the political fights that are needed. Important questions such as housing, wages, working conditions and so on are touched on, but not really explored. It would have been good to get a sense of what has been done and what could be done to tackle wider social justice questions that are very much part of all the communities described.
However each of these highly personal accounts demonstrates a very human yearning for justice and good food! It helps us imagine how we can live in the future, once capitalism has been destroyed. The 19th century poem Three Acres and a Cow, is reproduced in the book. We should well remember the words:
There's a certain class in England that is holding fortune great
Yet they give us all a starving wage to work on their estate
The land's been stolen from the poor and those that hold it now
They do not want to give us all three acres and a cow
it continues:
If all the land in England was divided up quite fair
There would be work for everyone to earn an honest share
You can buy With the Land via the Landworkers' Alliance here.
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GRAIN - The Great Climate Robbery
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Lymbery - Farmageddon
Holt-Giménez - A Foodie's Guide to Capitalism
Clutterbuck - Bittersweet Brexit: The Future of Food, Farming, Land and Labour
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