From Flashcards to Forests by Liana Jeffries

We were in Bangalore when we met Charanya and Sravanthi. Sravanthi was Professor Reddy's graduate student. She was researching the prevalence and importance of care during social movements. Charanya was her friend, an educator focused on art and food sovereignty. Sravanthi and Charanya came to where we were staying, and we all made our way to the dining table to begin our discussion. Charanya and Sravanthi began by mentioning an ice cream place in the neighborhood we were staying in (where they both grew up) and that they both were familiar with as children. They talked about going back there for nostalgia, not the ice cream. I was happy to discover the relaxing environment they both established. Charanya led and explained how she wanted this to be a conversation. 

Charanya then passed out colorful flashcards to us: Me, Amira, Nia, Sravanthi, and Professors Guevarra and Reddy. She wanted us to write or draw about our earliest memory of food. I was excited. I'm happy whenever I can doodle or have a little more creative freedom. I drew a disgusted face towards a TV dinner tray of Salisbury steak with mashed potatoes and green beans. Then, we all went around the table describing our experiences. I explained that I have fond memories of the food my mom made me. Still, one of my earliest memories that sticks out to me is when my siblings and I had to eat the same meal for dinner for quite some time due to financial reasons. We all collectively grew to despise even the thought of that food. It was nice to share and hear others' stories about food.

Flashcards about food memories from each participant | Photo by Anna Guevarra

We then got two additional flashcards; the instructions were to write down any words that came to mind regarding the words "Environment" and "Development" and any questions we had. I could only write a few words for environment and development but ran out of time. Everyone shared until it was Charanya and Sravanthi's turn, and they pulled out a semi-bedazzled map of India. They began to talk about how they were taught in school that certain regions were just forests, as if no one lived there. However, Charanya spoke of the communities displaced there due to larger companies extracting minerals or materials. She continued to describe the obstacles the communities faced in accessing their food, land, and homes because of these projects. It was a sad pill to swallow. Before we knew it, Charanya and Sravanthi were leaving. It was a quick hour, but it felt quick in the best way. I had fun and enjoyed our dialogue. They were completely welcoming and happy to answer any questions we had. It was a lovely time. 

Interconnectedness of Food by Nia Kennedi Cunningham

        This meeting was spontaneous, and I loved that. It was also a treat having a more intimate setting, at our dining table where we were staying. Collectively coming together around a table to talk felt safe. Being able to be involved in an activity that was hands on and visual was also nice. I got excited when Charanya presented the first prompt, “what is your first memory of food?” talking about our first memory of food was nostalgic. It reminded me of conversations about recipe collection that we had in the Heritage garden and collecting oral histories in Altgeld gardens with community members. Sharing stories and memories felt comfortable and familiar. When we all spoke about our food memories it was nice listening and connecting with other peoples stories, seeing where our experiences intersected and cultures intermixed. When each person was sharing, their story was brought to life. I could smell the flavors, and hear the cooking they were talking about, I felt their memories and experiences. It was really nice.

During the session | Photo by Nia K Cunningham

        Quick side tangent: Something that I felt kept coming up on this trip was the feeling of comfort and belonging. Throughout justice and community work there is often this idea of a safe space that is created that allows experiences, stories, skills, mutual aid to be exchanged. Through the trip, I thought about this feeling a lot because I felt like I was experiencing it in so many different environments with the different organizations and people we met. While also collectively being a part of the space created within our own research group, I just think it deserves a moment. Because those times where I felt this, I was able to take away so much. Those spaces and moments I feel like are instrumental to real community building and collective healing that is a part of this work.

Then after sharing, Charanya put out two words, environment and development. which we had to use to frame a question, and note words that we connected to each of those ideas. It was a great way to visually represent the experiences and topics we had been discussing and experiencing throughout the trip. Everyone had different words and questions, but I thought it was interesting the ways all of our ideas connected and spoke to what we have been exposed to. Some specific words I remember that were under environment were alchemy and growth, under development, community first, and intentionality. Being able to visually get a grasp of the words made me think of the ways the words connect and could be placed in each other's positions. It made me realize that one of the biggest takeaways from this trip has been seeing where the intersections lie - within the different people and organizations we have met in India, but also how they connect to the orgs back home in Chicago. This activity really allowed me to think about all of what we experienced from a different perspective.

Photo by Anna Guevarra 

Connected Struggles by Amira Altamimi

     As a Palestinian student interested in the Arab world, more specifically Palestine, naturally I approach most of my work through this lens and indigenous rights are deeply important to me. Before visiting India, I had never realized how similar our struggles were but towards the end of our trip my various encounters with people and organizations truly opened my eyes.

In our last week, we had the privilege of meeting with one of Dr. Reddy’s graduate students, Sravanthi, and her former roommate Charanya. Both individuals were not only remarkably kind but also exceptionally intelligent with Charanya guiding us through concepts surrounding food sovereignty and Sravanthi sharing her knowledge on social movements in India. The meeting with Charanya and  Sravanthi was a nice change of pace. For starters, they came to visit us and we didn’t have to travel. After jumping from place to place, this felt incredibly refreshing. The activity we did was much more hands on and felt more familiar to us, utilizing flashcards and maps to teach us. We began by sharing our earliest childhood memory about food. For me, this was my first memory of an azuma which is a gathering and an important part of Arab culture. Someone would invite you to their home for a big meal and you would all gather and socialize. This helped truly illustrate the power food had for all of us. We all shared memories not just about the food itself but also of family and friends and culture.

This power was also important to the indigenous tribes of India. One of the most shocking things I learned during our conversation was the existence of restrictions placed on these communities regarding agricultural practices. Specifically, there were certain crops that the indigenous peoples were prohibited from cultivating and harvesting yet the government and other institutions are allowed to grow them without facing any repercussions. Reflecting on this situation, I couldn't help but draw parallels with the restrictions on agriculture in Palestine with certain crops being similarly regulated and permission to grow them rarely ever granted. This places a heavy restriction on food sovereignty, preventing local farmers from growing crops that are vital to their livelihoods and culture. Just as in the case of the indigenous tribes in India, these restrictions exist to undermine the right to self-sufficiency and continue a form of economic and cultural dependency. 

These restrictions aren’t just an infringement on individual rights but also a significant obstacle to achieving food sovereignty and economic independence. For both the indigenous people of India and Palestine, regulations like this are just part of a larger struggle for control over resources and further prove the urgent need for change that respects the rights of indigenous communities, allowing them to take control of their own land.

In Wayanad | Photo by Amira Altamimi

 

 

Perspectives of Waste Picking by Nia Kennedi Cunningham

    Throughout this trip I have constantly been opening my perspective through meeting with different organizations, and this meeting in particular with Haisiru dala and Women of Wisdom was really inspiring. Learning about the waste processing at Hasiru dala, and their zero waste station located within a police compound intrigued me. When we walked up to the waste processing station I was really surprised at the amount of waste the two waste pickers were going through. They were picking through large rooms worth of waste that was scattered across the floor, piled in different places. Both of the women were in bent over positions, one had gloves on, and the other didn’t. They were working very quickly, and with diligence, I could tell they were creating piles of the different types of waste. When the guys (I forgot their names, sorry) were explaining the process to us while we observed their work, I enjoyed learning about the ways the different types of waste were reused, sold, and created into new and different types of sustainable material. For instance they make these particle boards that you can use to build structures out of certain dry waste that has been collected and sorted. Outside of the operation unit, they actually had a structure that they had built with the same boards they created out of the waste. After they explained to us the way the wet waste is processed and alchemized into gas that can be used as energy, I was like “no way.” I was so stunned because although the space that was there was small, they still take in so much waste, and then turn it into a sustainable resource. That is used to then power a kitchen in this compound that is used by one the largest K-9 teams in the state for all their cooking needs. The way that the space was used, I had never seen before, and it made me think about the ways community composting in the states is similar.

    I learned even more about these intersections and potential connections when we went to meet with a local neighborhood group made up of all women, the Women of Wisdom as they called themselves. This is a community/block led composting/waste collecting group which is composed of, run by, and supported by women. Visiting their space was really interesting. The composting activity was on a much smaller scale, and was community driven. I was inspired by their resilience and the pure passion that drove them to volunteer their time and create a group of neighbors to take accountability of their own trash, and put into practice a sustainable alternative. They saw an issue that needed attention; they decided to take matters into their own hands, and formed an entire network around them for support. They didn't have to, they just wanted to, and I felt that was very powerful. 

    After visiting them we visited another waste picking compound that was sustained by Kumuda, who had worked with Hasiru dala in the past, and started her own waste picking operation space. Similar to Women of Wisdom I found it uplifting that she took this whole production into her own hands. She built the physical space with her own resources, even after entities had promised their assistance. Even after there was a fire that burned and damaged the space, she persevered and just built everything back up again. She built and sustained a space that aided 19 other people in having consistent work, who were also mostly women working within this space. Which was another common thing I noticed, not only within Hasiru dala, but throughout a lot of the spaces we visited, the ways in which women are pillars of these spaces. Women make the world go round. It wasn’t new information, but to witness women being foundations of their community is just so moving. Differences that I picked up on was that while Women of Wisdom was a few blocks away, they were operating from an entirely different perspective. The small community group is middle class, operating on a much smaller scale, and of a higher caste. Whereas Kumuda is operating on a much bigger scale in a more industrialized area, and is of a lower caste. While we have been in India learning about caste has been complicated and confusing, but seeing the differences in living spaces, access, environment, barriers, etc was pretty apparent when looking at these two situations. 

    Being able to see these different perspectives of waste picking, and the social implications of each in a different context made me think a lot about the ways certain roles/ issues in our society are passed down, and often left for the most oppressed to deal with. When people of a higher class take up the same issues, it is seen differently, they are supported differently, and they see themselves in the work differently. Even when its work is seen sometimes as invaluable in the eyes of society, it is exactly the thing that we all need to be doing to survive, we need to be thinking about our waste. These encounters have really made me think of ways community waste awareness can be uplifted, and I hope when I get home I learn more sustainable ways to take care of my waste, and help others around me to do the same.

At the Bio Gas and Solid Waste Management Center | Photo by Nia K Cunningham

At the City Recycler's Association | Photo by Nia K Cunningham

At the Ward 177 Lane Composting site | Photo by Nia K Cunningham

                                                

Unseen Heros: The Crucial Role of Waste Pickers by Liana Jeffries

It smells. And it's not necessarily a pleasant smell. It smells like garbage, specifically waste. Our group is currently meeting with the waste management organization, Hasiru Dala. It was founded in 2011 and continues to focus on advocating for waste pickers through "interventions co-created with the waste pickers, in the areas of identity rights, access to family education, healthcare, housing, and more." I was not entirely familiar with the waste management in Bengaluru. I'm barely familiar with waste management in Chicago, the city I was raised in and continue living in. Unfortunately, not knowing where one's trash goes and what happens to it is a privilege many take for granted. 

We met with a kind woman, Kumuda. She was a waste picker for over a decade until Hasiru Dala selected her to have her waste management site. However, the funds meant to be allocated to her through the city were never adequately afforded to her. She built the facility we were standing in through her own efforts and funds. She explained that she found success in becoming a waste picker. Kumuda's family were farmers and owned their land until it was taken from them. She left her home and traveled to Bengaluru, where she discovered waste picking. She and her husband were waste pickers and, through that, were able to establish themselves. Now, Kumuda is waiting to pass down her facility to one of her trusted employees. 

Kumuda at the Clean City Recycler's Association | Photo by Anna Guevarra 

Hasiru Dala has done a lot of groundbreaking work for the waste pickers throughout Bengaluru. Firstly, they advocated for waste pickers to receive occupational identity cards due to the many benefits of attaining these cards. It allows recognition of their work as a legitimate occupation and "acts as official identification which can be used as proof of address/identity for application of other social security benefits." Additionally, they can "access … public spaces" and "validate that they are city residents" through occupational identity cards. This has opened a lot of opportunities for the waste picker community. However, the city can do more for waste pickers. 

I know it comes from a place of privilege to type this out from the comfort of my home. I'm not on the frontlines advocating for them like Hasiru Dala. But I can pass on some of what I learned. Waste pickers and management are essential in our society, yet they are not treated that way. Kumuda continued to give us a tour of her site. I saw a baby and a small child with some individuals as they sorted through the waste. I asked about the waste-picking protective gear since I could not see many wearing gloves or masks. Bianca, a representative from Hasiru Dala, described the challenges of implementing protective gear due to the heat. I then asked about the children present at the site. Bianca explained that Hasiru Dala offers schooling and support in pursuing education for waste pickers' children but only at a certain age. As much as I didn't want to feel discontent and wanted to focus on all the good Hasiru Dala had done, I couldn't help but want more for this community. Bengaluru must prioritize the health and safety of waste pickers. 

Hasiru Dala by Amira Altamimi

 

Back in Bengaluru, we had the opportunity to meet with the waste picking organization Hasiru Dala. Hasiru Dala, whose name translates to "Green Force" in Kannada, was founded in 2010. It works to tackle the city’s growing waste management problems through sustainable systems and outreach, among a plethora of other things. 

Despite the fact that they often go unrecognized, waste pickers play a crucial role in the recycling chain. One of Hasiru Dala’s foci is the informal waste system. In India, there are two types of waste systems, a formal one funded and managed by the government and an informal one which relies on the efforts of waste pickers, traders, and sorters. Hasiru Dala not only supports the informal waste system but also takes charge in civic issues concerning specific neighborhood blocks. In neighborhoods they work in, each street is connected through a group chat in which homeowners can share concerns about things like power cuts or knowledge aboutthe issues faced by laborers, delays in services etc. In a place as large as Bangalore, this is a very innovative way to handle issues that otherwise would struggle to be addressed in a timely manner. 

However, as crucial as waste pickers are to the environment and the recycling process, their involvement in these waste management efforts raises questions about inclusivity. It seems that the places that are given the most attention in their efforts are also middle to upper caste neighborhoods. From our three-week stay, which included visits to various neighborhoods, villages, and organizations, it became clear that there is a significant disparity in how waste management and general upkeep is handled across different castes and the space they occupy, especially through the formal system. In particular, the middle to upper caste neighborhoods seemed to receive more focus and better resources for waste management. On the other hand, lower caste areas often face greater challenges and fewer resources. Initiatives such as Hasiru Dala and other organizations we interacted with can only do so much. Until the social and economic disparities between castes are addressed, waste management and other environmental efforts can never truly offer the support and healthy environment that these neighborhoods need. 

At Ward 177 and their lane composting process | Photo credit: Anna Guevarra

Hume Warmed My Heart by Nia Kennedi Cunningham

       Walking into Hume after the hour-long drive made me feel kind of lethargic, but after the presentations they gave us, giving us an overview of their work, I was really interested in the ways their research is helping communities combat climate change. A part of their presentation that stood out was how they made it a point to integrate useful technology that is both beneficial to them, and the communities they work with. They were very open and willing to share the different foci they had. For instance, man/animal conflict, rain collection/rain gauges, working with indigenous communities, farmers, and children within the surrounding area. As the presentations were being delivered to us, I remember hearing children upstairs singing and running around playfully. When they started speaking about the technology (rain gauges) they created to help track rainfall to help local farmers, I was immediately refocused. They set up the gauges around the Wayanad to help track the rain fall, which ultimately helps them predict potential landslides. I had never heard of a system like this so it seemed to be such a unique but simple way to combat the climate issues their region is facing. After the presentation had ended, we were invited upstairs, to see what the kids had been getting into.

An artwork made by the children at the Hume Center. 
Photo by Anna Guevarra

Artwork (figures made with clay and collage work) made by the children at the Hume Center.
Photo by Anna Guevarra 

        After walking into the class, I was immediately drawn to the walls, which were filled with the students' creations: drawings, paintings, handprints, clay objects, and so much color. We walked in and the teachers were telling us a little about the work they were doing. Something that stuck with me after talking to the teachers was the supportive energy they had toward the kids. They created activities that uplifted and supported their autonomy and allowed room for them to have space to be their authentic selves. They had explained the activity the kids had done, where they were tasked with using destructive energy to rip up a bunch of newspaper and then - after cleaning up - to recreate something out of that destructive energy. They were allowed to use their natural instincts of alchemy, to destroy, and then create something out of that destruction. The way they are allowed to be free while learning was so beautiful to witness.

The teachers at Hume giving us an orientation of this space. In the background (on the floor) are the crumpled newspapers that children are asked 
Photo by Amira Altamimi

Figures made of clay made by the students at the Hume Center.
Photo by Amira Altamimi

The other big takeaway I took from Hume was their emphasis on creating and finding technologies that will be beneficial to communities and not just research for research's sake. Putting the community first through working to help them seems to be at the forefront. When they took us to the landslide site to see the damage and the places people had been displaced from to gain a deeper understanding of the issue was really impactful. Being able to look at a mountain and point out the places where peoples' homes and livelihoods once were, was really sad but also impactful. But with the rain gauges and community alert system they created they are able to know when landslides and heavy rains are coming, which not only helps combat landslides, but also helps with agricultural planning and planting. The reach and intersection of the programs and research done at Hume was interesting to learn about, and has made me want to research the ways rainfall and climate change is impacting chicago.

Hume Center researchers showing us the rain gauge located in Chembra Peak. 
Photo by Anna Guevarra

Hume captured my heart during the trip; being with the children from around the area was really moving, seeing the future generations having so much fire for living. It’s interesting the ways Hume has used education as a means to combat climate change by teaching youth about their connection to place, their bodies, and the environment around them. Through this process and philosphy, they provided space for the community to blossom; this is an act of liberation in my eyes.

Dancing with the children at the Hume Center on the night where the children were practicing for their final performance. 
Photo by Anna Guevarra