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Ancestral Connections to Nature: Approaching Community Engagement through Conversations about a Community’s History

By Openlands Community Outreach Coordinator, Jennifer Idrovo

This blog reflects my own personal experience as an environmentalist of color and daughter of immigrants. I want to acknowledge that there is no singular immigrant or BIPOC experience and that every journey is multidimensional. I am using my personal experience to explore one piece of the complex immigrant experience.

In the 1980’s, my parents left their home country with the hope of pursuing a better life in the United States. My parents are from the Andean region of Ecuador, a rich landscape where agriculture is the biggest industry. My parents learned to harvest hominy, beans, and fruit from a young age. Millions of families from Latin America and all over the world have migrated to the United States leaving their loved ones and homes behind. Some leave escaping poverty or violence and others migrate to pursue more opportunities. In 2017, more than 44 million people living in the United States migrated from another country. Immigrants have settled all across the United States, particularly in urban areas where there is more opportunity for employment. In this blog, I explore how some immigrant families redefine their connection to nature when adapting to a new country. 

My family lives in Chicago’s Southwest side, a region of the city that disproportionately has fewer health, economic, and educational resources compared to more affluent areas in the city. The presence of green spaces, such as public parks and community gardens, improves air quality and health rates. The West, Southwest, and South side neighborhoods have significantly less green spaces than the rest of the city, resulting in poorer air quality and higher temperatures that negatively impacts asthma and other health issues, and increased flooding, which affects quality of life and property values. Like many social inequalities, these disparities stem from racist and prejudiced policies such as the 1930s’ Federal Home Owners Loan Corporation that created credit worthiness maps, which led to official policies of redlining as late as 1977, and more recently predatory lending practices. 

As an environmentalist of color, it’s important for me to understand the origin of redlining and how communities are continuously impacted by it. It’s also important for me to respect a community’s historical connection to nature and think about how I can incorporate that knowledge into my work as the Community Outreach Coordinator at Openlands. When I meet with community members, I make it a priority to ask them about what nature means to them and their families. I use this understanding to develop unique opportunities for them to interact with nature in ways that are meaningful for them. In my role, I engage communities on the Southwest Side to create open spaces and build advocates for nature. Collaboration with community leaders is a vital part of my engagement plan. 

To my conservation colleagues working with immigrant and BIPOC communities, It’s important to recognize the following: 

  • The conservation world can feel intimidating for folks who don’t fit the white, wealthy, and able-bodied stereotype of the outdoors 
  • Give community members the opportunity to discuss what nature means to them and use this understanding to frame a program. Folks will be more invested in a program if the content is centered around their experience
  • Community engagement is not a one-size-fits all approach and it takes time. Be patient and flexible with your approach to engaging communities.

I’ve attended meetings that weren’t accessible for community residents and not much was accomplished. In contrast, I’ve attended meetings that were centered around community participation. In these conversations, folks felt comfortable to share their priorities and goals for their neighborhoods. I’ve found that people are more connected to the work if they have been involved in the planning process and have a sense of ownership in a project.

Walking down the street of my childhood home, I see many immigrant and Latinx neighbors planting gardens and harvesting their own food. They tell stories of how their parents taught them to harvest food in their home countries and how they’re passing this knowledge to their children and grandchildren. When I travel to Ecuador, I visit the countryside and I think about my grandparents teaching my parents the agricultural knowledge they’ve passed down for generations. I’ve reclaimed my ancestral connection to nature by honoring my family’s history with the outdoors and recognizing that nature is a deep part of my culture.

Photo courtesy of The Nature Conservancy

The Power of Land: Race, Equity, and Justice

By Danielle Russell, Openlands School Garden Coordinator as part of a blog series, Race, Equity, and Justice: Lessons for Climate Resilience

“Revolution is based on land. Land is the basis of all independence. Land is the basis of freedom, justice, and equality.”

– Malcolm X

What is the power of land?

Land itself is power. Land is the source of both material and spiritual wealth and stability. Connecting to land boosts our mood and has physical benefits. From food, to minerals and fossil fuels, access to land and the ability to manipulate and extract from it is a great privilege and gives those that wield it power.

When Europeans came to the Americas and other lands around the globe, they just decided what land was “theirs.” They looted the land to find riches and disrupted the rhythm that had been in place for millennia. We can’t talk about the current uprising  that we see as a response to the murders of Breonna Taylor, George Floyd, Tony McDade, and too many others at the hands of the state, without talking about the history of capitalism and slavery in this country.  While some just see protesters “looting” and “rioting,” others see an uprising in response to centuries of oppression. The “looting” we see is nothing compared to the continual looting of Indigenous land and Black, Brown, and Indigenous bodies. The current uprising is a direct response to the legacy of wealth built by the exploitation of land and Black and Brown communities by way of capitalism that is protected by the state. In America, capitalism is rooted in and thrives on the intersection of racial injustice and a degraded environment, and to effectively combat climate change, we need environmental justice.

America, Built on Stolen Land, by Stolen Labor

Given that the wealth of America is built on the oppression of enslaved Africans, and Indigenous people to America, there is an incalculable debt to pay. One necessary step in progress is for African Americans and Indigenous people to get reparations. Reparations are forms of allocating resources to repair harm of injustice directly to the people that have been harmed. Reparations can take many forms, and can, and should, take the form of direct payment and land-based wealth redistribution. Soul Fire Farm has a reparations map that curates a list of BIPOC ( Black, Indigenous, and people of color) farmers to donate to.  As a form of reparations, land trusts should help BIPOCs acquire land for their own land sovereignty, to grow food for their own communities, for economic stability, for protection against racism – environmental and otherwise, and really to do what they see fit with that land.

The people Indigenous to America have endured, in the past and the present, an unimaginable amount of violence at the hands of our nation. The United States Government violently displaced Indigenous people so that they could have access to fertile land. Injustice against Indigenous people isn’t something of the past. The construction of the Dakota Access Pipeline not only violates treaties, but it degrades the land Indigenous people are on, and puts their water at risk. Indigenous land loss is not a thing of the past. Amidst the COVID-19 Pandemic, the Trump administration recently revoked the reservation status for the Mashpee Wampanoag tribe in Massachusetts, taking away their sovereignty over their land.

After the Civil War, when the 13th Amendment abolished slavery, with the exception of being convicted of a crime, Black folks did not have the legal right to own land, so many folks rented land from White landowners to sharecrop. Share cropping was  slavery by another name. It continued the economic foundation of slavery by obstructing share croppers from getting paid for their labor, and only being allowed an allocation of the crop they were growing. Similarly to slavery, it was a degrading experience that many people risked their lives to flee from. People think sharecropping is something that happened long ago, but it is not. I personally know people who are in their 60’s that sharecropped with their families by picking cotton as children. While some Black folks were able to own their own land to do what they wanted with it, because of ongoing discrimination, between 1910 and 2007 Black farmers lost 80% of their land.

Today, most of the BIPOC folks who have access to land don’t have the sovereignty to do what they wish with that land. BIPOC farmers don’t tend to own the land they work. 94-98% of farmland in the US is owned by whites, yet 80% of farmworkers identify as Hispanic or Latinx. If BIPOC folks own their own farm business, they are most likely renting that space, mimicking a less brutal form of sharecropping. Exploitation of labor is at its height in the migrant farmworker crisis, where immigrants, often from Latin America, are exploited for their labor since they aren’t protected under law. Migrant farmworkers often aren’t provided healthcare, endure abuse, and are now dealing with being more susceptible to COVID-19.

Making progress

Fortunately, there are land trusts that are working to help BIPOC acquire and access land. I had the opportunity to have a conversation with Stephanie Morningstar from the Northeast Farmers of Color Land Trust (NEFOC), one of the land trusts that are doing this work. NEFOC functions through conservation and farmland preservation. The organization was founded by a board of BIPOC farmers in the Northeast. NEFOC is unique in that it functions as a traditional land trust while also facilitating relationships between BIPOC farmers and land trusts who want to help them acquire land.

NEFOC’s work is not only in conserving land, but in facilitating healing and solidarity. “Healing and truth telling are just as important as our conservation work.” Morningstar says, “Conservation is often a practice of trying to return the land to a fictional idea of what it used to be – untouched by humans. We can’t separate the land from its history with people, and even if we were trying to return it to a pristine state, we’d return it to Indigenous stewardship. In our work we listen to our ancestors, listen to our elders, and listen to the land for guidance.”

One mechanism that NEFOC and other land trusts are using are cultural respect easements and agreements. These emphasize building relationships between land trusts and BIPOC groups to come up with an agreement of what access to that land will look like. It involves centering needs and voices of Indigenous people whose land you’re on, consulting the community before you do work on the land, and working with the community to decide how land will be used. The Dennis Conservation Trust in Massachusetts worked with the Native Land Conservancy, led by folks from the Mashpee Wampanoag tribe, to establish a Cultural Respect Agreement on Dennis Conservation Trust lands. This allows for Indigenous people to engage in traditional practices on their lands, such as ceremonies and harvesting, which isn’t allowed on other public land. Reciprocation is a large part of what the Native Land Conservancy does, so they offer public education programs on their site for being able to use the land. Relationships and building trust are the most important part of this process.

Some recommendations from NEFOC for white-led institutions that want to collaborate in this way with BIPOC:

  • Watch out for the white savior complex
  • Don’t jump in without doing a justice, equity, diversity, and inclusion audit of your organization. Who makes up your board and staff? What are you doing to reduce harm of white supremacy?
  • There’s no fast way to do this. Don’t jump right in. This is a listening journey. Just be in a listening space.
  • Ask for consent at every turn.

A few land access policy changes to consider:

  • Reform Chicago’s $1 lot program to prevent land speculation by non-resident developers and subsequent displacement of community residents
  • Stop and assess Chicago’s disproportionate enforcement of laws against property owners, like the Weeds Ordinance, in majority BIPOC neighborhoods
  • Help property owners to build financial equity in their land by offering support through incentives like the Urban Agricultural Areas Program, which can abate property taxes, utility fees, and other economic barriers to productive land ownership
  • Level the playing field for economic opportunities between rural, suburban, and urban areas – channel adequate resources into brownfield remediation, support (and enforce) industry compliance with environmental laws, and dedicate fines from noncompliance to benefit affected communities

A few things the conservation community could be doing to improve land access opportunities:

  • Partner with BIPOC farmers through buy/protect/lease-to-own arrangements through which farmers build equity in the land while protecting it and earning a living from it
  • Seek out, embrace, and support the land-based visions of non-traditional partners, like housing cooperatives and places of worship
  • Bend traditional notions of land protection to include models of communal ownership, intensive community management, and combination conservation-housing projects
  • Extend legal services and support to prospective BIPOC property owners for the acquisition, protection, maintenance, and estate planning of their land at low or no cost

To Effectively Combat Climate Change, We Need Environmental Justice

by Tolu Olorode, Manager of Data and Impact

It is known that climate change is rapidly changing American neighborhoods and the built environment. America’s most vulnerable populations, historically and systematically under-resourced communities of color, are more intensely affected by the environmental effects of climate change. With recent reports showing the staggering disparities in COVID-19 deaths in African Americans and other communities of color, the veil has been lifted to illustrate how environmental injustice can have monumental effects on entire populations.

To that end, one of the organizations we highlight below is fighting hard for justice at this very moment. In recent days, a cloud of dust from the demolition of a smokestack of a defunct coal plant covered a section of the Little Village neighborhood, endangering thousands of residents. LVEJO is calling advocates across the region to hold industry partners responsible for this very clear and deliberate display of environmental racism.

Openlands stands together with LVEJO and encourages our supporters to sign the petition to compel key stakeholders, including the State of Illinois, Hilco and the City of Chicago, to provide immediate relief to the Little Village community. This is one of many examples that illustrate the environmental challenges facing urban areas, and especially black and brown communities.   

We know that in urban areas there tends to be more asphalt and pollution, and less grass, open space, and trees. This contributes to the urban heat island effect that disproportionately affect communities of color. These higher temperatures actually create more air pollution, especially harmful ground-level ozone from fossil fuel burning and volatile organic compounds from farming and manufacturing.

Moreover, a recent study found that air pollution is disproportionately caused by the non-Hispanic white majority, but disproportionately inhaled by black and Latinx minorities. This is primarily because of systemic institutional practices, such as redlining, that pushed members of these communities to live in undesired urban neighborhoods by the white majority, and these areas have tended to have higher levels of pollution.   With the COVID-19 pandemic, we are seeing how the federally sanctioned rollbacks in air pollution regulations will only further adversely affect this communities.

We understand that there are other causes to segregation, not just redlining, including panic peddling, contract selling, the refusal of the government to approve of loans to People of Color, the GI Bill after WWII only being offered to white veterans, and more recently predatory lending practices.  Although these discriminatory practices are no longer legal, the effects are still being seen today as the climate changes.

While these populations are vulnerable, they are also resilient in many ways. Many neighborhood groups form long lasting action networks and task forces led by community members and leaders to demand changes to their areas.  These communities are putting environmental justice efforts at the top of their list of justice issues to tackle. As Openlands continues to advocate for nature-based solutions to climate change, we want to also look to and support our counterparts who have been doing this place-based work and serving these resilient populations for decades.  This is the first part in an ongoing series at Openlands, and I hope you’ll check back to learn about other great organizations and work being done soon.

Below are two organizations rooted in undeserved neighborhoods in Chicago (and statewide) that are addressing climate change issues on a grassroots level.

Little Village Environmental Justice Organization (LVEJO)

For over 25 years, LVEJO has championed healthy environmental practices in Little Village (a historically Mexican-American neighborhood). They have been at the forefront of large opposition to air pollution by industrial companies in their neighborhood, and its effect on residents.  In fact, Openlands’ branch office located in Pilsen is across the street from the Fisk Generating Station – a source of fossil fuel pollution that LVEJO led the successful fight to close down. In relation to climate justice specifically, LVEJO has committed to a campaign with a specific goal to develop a local climate adaptation plan and create a climate vulnerability and assets index and mapping system. The community centered approach LVEJO takes allows for its residents to feel a deep connection to the work of the organization, and contributes to its success for all these years.

Faith in Place 

Using mosques, synagogues, and other houses of worship as anchors, Faith in Place empowers these already intact enclaves to lead a plethora of environmental justice efforts. This is an interfaith, statewide approach that taps community and faith leaders to entrust their congregations with programming ranging from addressing climate change community impacts to advocacy campaigns that challenge harmful environmental policies. In fact, Faith in Place has dedicated 2020 as their “Rooted in Climate Justice” year. For them, this means unpacking environmental racism and its roots in climate degradation and exploring possible solutions.In the past, Openlands and Faith in Place have partnered on the southwest side of the City to advance urban forestry efforts, tree planting, and skill building in relation to community greening to directly address neighborhood climate change concerns.   

We recognize the climate change fight is not going to be won in a vacuum and supporting the historically marginalized in our region only strengthens the endeavor. We’ve had relationships with both organizations in the past and believe our constituents should too. Support LVEJO here and Faith in Place here to sustain the collective effort for environmental and social justice.

There are others in the region doing impressive work as well that we hope you dig deeper to learn more about: