Human security can be depicted as the notion through which the widespread and cross-cutting challenges to the survival, livelihood and dignity of individuals can be identified and protected. In simpler words, folks are protected against threats and situations that deem to violate their vital human rights. Thus, with human security, the protection and empowerment of people is promoted. With that said, under the umbrella of human security, food security holds immense significance; as, it is responsible for sustaining human life and health. In addition to that, it also stipulates individuals on the required energy for progression, resulting in the evolution of state institutions and its functioning. Henceforth, food security has a direct co-relation with the development of a state.
Notwithstanding, the lack of access to sufficient quality of affordable food results in food insecurity, which can be depicted in several states and communities across the globe. However, contrary to popular belief,this food insecurity is not a subsequent of scarcity; in fact, the annual production of food surpasses the benchmark of sustaining one and a half times more food for the world’s entire population. In reality, the scarcity narrative was produced by corporate food regimes to serve their interests through capitalism. Since, it can result in the incorporation of price increase and generation of maximum profit, indicating how the agricultural sector is influenced by the interests of elite companies. In fact, the top eight firms in agriculture hold 80% of the sector’s market share, and these particular institutions dictate the conditions and rules for our food system, while effectively setting the price of grain for the world subsequent to their benefits. As a result, several regions of the world experience food insecurity, which essentially tarnishes their road to progression.
Through capitalism, food has transformed from a necessity into a commodity, solely for the purpose of profiting from its high demand. This denotes the horrors of capitalism; because, profits are given priority over human needs. Due to this lust for profit, corporate food regimes initiated the “Green Revolution” in the 1950s and 1960s. On the surface level, the movement consisted of the development of new disease-resistant strains of food crops, primarily wheat and rice. The incentive was to increase crop yield in the developing world, through countries such as India and Mexico. Nevertheless, beneath the surface, this movement led to an increase in food insecurity and served the interests of the elite. The green revolution led to the introduction of subsistence farming systems, in the form of new technology. However, in order to adapt to this system, farmers required cash to buy seeds, fertilizers and equipment, along with the continuous supply of cash to maintain them. Meaning, the farmers could not rely on eating their own produce and selling the surplus. Instead, crops had to be traded with agricultural corporations, in order to continue to earn a living through farming. Thus, the green revolution did not lead to improving small-scale farmer productivity. In fact, it monopolized the agricultural sector and consolidated the profit in the hands of specific transnational corporations. The companies in turn influenced the agricultural market to their benefit, leading to food insecurity.
Furthermore, food insecurity is a result of the systematic failure of capitalism. One of the ways to attain maximum wealth for agricultural corporations and their shareholders, is through over production. Hence, these companies set a fix price for the farmers cost. In this manner, farmers cannot produce less crops despite declines in agricultural markets. As a result, crops are over produced and their market price declines. In order to cover the fixed costs, the farmers have to carry out more production, which puts them in perpetual debt. In addition, with over production, goods pile up unsold, workers are laid off, demand drops and prices of products increases, resulting in lack of access for poor people.
A country fighting against the influence of the corporate food regime is India; as, Indian farmers in Punjab and Haryana have carried out mass protests recently. Reason being that the Indian Parliament has passed three agriculture acts—Farmers’ Produce Trade and Commerce (Promotion and Facilitation) Act, 2020, Farmers (Empowerment and Protection) Agreement of Price Assurance, Farm Services Act, 2020, and the Essential Commodities (Amendment) Act, 2020. Since Modi’s regime favors the interests of the elites and the corporate regimes, these laws have made farmers of India vulnerable to exploitation and the prevalence of food insecurity. Firstly, the laws aim to remove the agricultural produce market committee (APMC), which is the area that regulates the notified agricultural produce and livestock. Through the APMC, traders were provided with licenses and a minimum support price for crops was set. As a result, corporations could not dominate the agricultural sector; however, the new laws challenge that very concept. Even though the Indian government has argued the changes will give farmers additional freedom, the farmers claim that the new legislation shall eliminate the safeguards set to shield them against corporate takeovers and exploitation. Therefore, the monopolization of corporate regimes in the Indian food system shall further devastate the livelihoods of vulnerable communities, and the food insecurity will prevail.
As a solution to food insecurity arising from capitalism, a reappearance in the pre-capitalistic reality should occur, where food is not bought and sold to the highest bidder. Instead, food is sold outside exclusive markets as a basic right of all citizens of a state. This system can be regarded as the system of communal responsibility. The success of which can be traced back to the era of empires, where individuals did not experience food insecurity despite the rise and fall of empires. Proving how, co-operative production and fair distribution of food is possible. Hence, in conclusion, food insecurity is a fabrication of capitalism and the interests of corporations; where, wealth is saturated in the elite class. Accordingly, the solution is to return to the pre-capitalist reality and focus on communal responsibility.
How Canadian churches are helping their communities cope with the wildfires
As wildfires burn across Canada, churches are finding ways to support their members and the broader community directly impacted by the crisis.
According to the Canadian Interagency Forest Fire Centre, as of June 13, there are 462 active fires across Canada – and 236 of them classified as out of control fires.
Whether it’s through phone calls or donations to community members, here’s how a few churches across Canada are handling active wildfires and the aftermath in their regions.
Westwood Hills, N.S.: St. Nicholas Anglican Church
In Nova Scotia, St. Nicholas Anglican Church and other churches in the area are collecting money for grocery cards to give to families impacted by the Tantallon wildfire.
The fire is now considered contained, but Tanya Moxley, the treasurer at St. Nicholas is organizing efforts to get grocery gift cards into the hands of impacted families.
As of June 12, four churches in the area – St. Nicholas, Parish of French Village, St Margaret of Scotland and St John the Evangelist – raised nearly $3,500. The money will be split for families’ groceries between five schools in the area impacted by the wildfire.
Moxley said she felt driven to raise this money after she heard the principal of her child’s school was using his own money to buy groceries for impacted families in their area.
“[For] most of those people who were evacuated, the power was off in their subdivision for three, four or five days,” she said. “Even though they went home and their house was still standing, the power was off and they lost all their groceries.”
Moxley said many people in the area are still “reeling” from the fires. She said the church has an important role to help community members during this time.
“We’re called to feed the hungry and clothe the naked and house the homeless and all that stuff, right? So this is it. This is like where the rubber hits the road.”
Is it ever OK to steal from a grocery store?
Mythologized in the legend of Robin Hood and lyricized in Les Misérables, it’s a debate as old as time: is it ever permissible to steal food? And if so, under what conditions? Now, amid Canada’s affordability crisis, the dilemma has extended beyond theatrical debate and into grocery stores.
Although the idea that theft is wrong is both a legally enshrined and socially accepted norm, the price of groceries can also feel criminally high to some — industry data shows that grocery stores can lose between $2,000 and $5,000 a week on average from theft. According to Statistics Canada, most grocery item price increases surged by double digits between 2021 and 2022. To no one’s surprise, grocery store theft is reportedly on the rise as a result. And if recent coverage of the issue rings true, some Canadians don’t feel bad about shoplifting. But should they?
Kieran Oberman, an associate professor of philosophy at the London School of Economics and Political Science in the United Kingdom, coined the term “re-distributive theft” in his 2012 paper “Is Theft Wrong?” In simplest terms, redistributive theft is based on the idea that people with too little could ethically take from those who have too much.
“Everybody, when they think about it, accepts that theft is sometimes permissible if you make the case extreme enough,” Oberman tells me over Zoom. “The question is, when exactly is it permissible?”
Almost no one, Oberman argues, believes the current distribution of wealth across the world is just. We have an inkling that theft is bad, but that inequality is too. As more and more Canadians feel the pinch of inflation, grocery store heirs accumulate riches — Loblaw chair and president Galen Weston, for instance, received a 55 percent boost in compensation in 2022, taking in around $8.4 million for the year. Should someone struggling with rising prices feel guilty when they, say, “forget” to scan a bundle of zucchini?
The homeless refugee crisis in Toronto illustrates Canada’s broken promises
Canadians live in a time of threadbare morality. Nowhere is this more obvious than in Toronto’s entertainment district, where partygoers delight in spending disposable income while skirting refugees sleeping on sidewalks. The growing pile of luggage at the downtown corner of Peter and Richmond streets resembles the lost baggage section at Pearson airport but is the broken-hearted terminus at the centre of a cruel city.
At the crux of a refugee funding war between the municipal and federal governments are those who have fled persecution for the promise of Canada’s protection. Until June 1, asylum seekers used to arrive at the airport and be sent to Toronto’s Streets to Homes Referral Assessment Centre at 129 Peter St. in search of shelter beds. Now, Toronto’s overcrowded shelter system is closed to these newcomers, so they sleep on the street.
New mayor Olivia Chow pushed the federal government Wednesday for at least $160 million to cope with the surge of refugees in the shelter system. She rightly highlights that refugees are a federal responsibility. In response, the department of Immigration, Refugees, and Citizenship Canada points to hundreds of millions in dollars already allocated to cities across Canada through the Interim Housing Assistance Program, while Ontario says it has given nearly $100 million to organizations that support refugees. But these efforts are simply not enough to deliver on Canada’s benevolent promise to the world’s most vulnerable.
The lack of federal generosity and finger-pointing by the city has orchestrated a moral crisis. It’s reminiscent of the crisis south of the border, where Texas governor Greg Abbott keeps bussing migrants to cities located in northern Democratic states. Without the necessary resources, information, and sometimes the language skills needed to navigate the bureaucratic mazes, those who fled turbulent homelands for Canada have become political pawns.
But Torontonians haven’t always been this callous.
In Ireland Park, at Lake Ontario’s edge, five statues of gaunt and grateful refugees gaze at their new home: Toronto circa 1847. These statues honour a time when Toronto, with a population of only 20,000 people, welcomed 38,500 famine-stricken migrants from Ireland. It paralleled the “Come From Away” event of 9/11 in Gander, N.L., where the population doubled overnight, and the people discovered there was indeed more than enough for all. It was a time when the city lived up to its moniker as “Toronto, The Good.”
Now, as a wealthy city of three million people, the city’s residents are tasked with supporting far fewer newcomers. Can we not recognize the absurdity in claiming scarcity?
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