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The Music of the Nyayo Era

Perhaps, we argue, that if we listen to the popular music of his twenty four year rule can we observe the fingerprint and maybe get a glimpse of the Man and his legacy.

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The Music of the Moi Years
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This week marks the first anniversary since the death of the second president of Kenya, Daniel Torotich Arap Moi. Indeed, much has been written and said about Daniel arap Moi, and his death uncorked a litany of previously hidden details and insights into the Shakespearian drama he presided over while in office.

But how do we evaluate the legacy of Moi’s agency during his time in office?

Is it through the memoirs that will and have been written, the popular slogans that were created by his regime and sang by his supporters or is it the “official” narrative peddled by the state? Or is it, perhaps, the pain his detractors and critics faced or the scars of the victims who suffered his heavy hand?

Popular music reflects the culture of our day. Through it, we can observe the blueprint of an age in the lyrics and sound of that time.

Perhaps, we argue, that if we listen to the popular music of Moi’s twenty four year rule can we observe the fingerprint and maybe get a glimpse of the Man and his legacy.

The following is a chronological account of the sounds and hits that defined the twenty four year rule of Daniel Torotich Arap Moi.

1978: The Kenya scene is just coming off of Daudi Kabaka’s African Twist. But we must start with that style Msichana wa Elimu, a song that advises about marriage. Daudi Kabaka was born in 1939 and died in 2001, was a popular Kenyan vocalist, known by his fans as the undisputed King of twist. Jomo Kenyatta died on August 27th of 1978 and President Daniel Torotich took over as the second president of Kenya.

 

1979: Nico Mbarga has taken over Africa with Sweet Mother. Locally Slim Ali and The Hodi Boys Band are all the rave, playing in hotel lounges and clubs across the Middle East and North Africa and ended up in Kenya Slim Ali is from Mombasa. Here, President Moi is still loved and respected by many people. He enjoys popular support from the people. A pull-out from the Nation describes him as a humble and accessible president.

1980: Fadhili Williams re-releases Malaika. The song was first recorded by a Tanzanian musician Adam Salim in 1945. Fadhili was born in Taita Taveta in 1938 and died in 2001.

1981:  Maroon Commandos and Habel Kifoto produce Charonyi Ni Wasi.

1982: The August 1st coup, a failed attempt to overthrow President Daniel Arap Moi’s government so musicians are under pressure to release unity and praise songs. The biggest hits come from Jambo Bwana by Them Mushrooms which was featured in Cheetah, a Disney film that had the phrase Hakuna Matata which became very popular when Disney released The Lion King later.

1983: Safari Sounds Band releases are recorded That’s Certified Gold. Among the biggest hits were Mama lea mtoto wangu.

1984: Moi has banned Congolese music. But he changes his mind after the release of Mbilia Bel – Nakei Naïrobi (“El Alambre”).

1985:  By now the Nairobi live scene has suffered because of the effects of  the 1982 coup and Moi’s informal censorship. The dark days of the Nyayo era at a crescendo. Detention without trial of many political prisoners and others flee the country at risk of facing the heavy hand of the regime. Still, a rebirth happens in the music scene led by Sal Davis and The Establishment The music isn’t politically conscious however.

1986:  The many detentions of the Nyayo era has also killed the vernacular live scene. State operatives at the time saw these spaces as points of political mobilisation, but Joseph Kamaru leads a little uprising popularising Kikuyu vernacular hits.

1987:  D.O Misiani and Orch come to the scene. And Shirati Band releases some seditious tracks among them Safari Ya Musoma.

1988:  Mombasa Roots Band arrived on the scene with Disco Chakacha – originally released in 1986.

1989: Ten years after it was founded Muungano Choir finally created a pop smash hit Safari Ya Bamba. The following year they released Missa Luba recorded in Germany after the Berlin wall came down, ending the cold war era and the triumphant of liberal democracy.

1990: Les Wanyika released an earthshaking album. One of the biggest hits was Sina Makosa

1991: Albert Gacheru makes his way through Kikuyu Pop music. His biggest hit Mariru – Kikuyu Mugithi Songs

1992: JB Maina releases Mwanake. And Japheth Kassanga, Mary Wambui, Helen Akoth and Mary Atieno are redefining gospel music with the shows Joy Bringers and Sing and Shine.

1993:  Diversification happens in Kenya’s music industry. Many acts like Sheila Tett, Musically Speaking – later Zanaziki and a boy band called 5 Alive change the music scene. Among the many tracks released by Zanaziki is a popular hit. Also, Okatch Biggy and not to forget Princess Julie who create the soundtrack to the Moi government response to HIV in Kenya Dunia Mbaya.

Mid-90s: Urban Music is now bigger than was ever expected. Another boy band Swahili Nation Mpenzi makes their way into the music scene. The opening up of Kenya’s democratic space after the repeal of section 2a in 1991, the import of American culture and growth of local media outlets drastically shifted Kenya’s music scene.

Ted Josiah brings out a  guy called Hardstone – Uhiki who is loved by the growing young urban population.

Jimmi Gathu and others organise for a musician called Eric Wainaina to do the first version of a new national anthem dubbed Kenya Only

Shadez O Black are challenging Hardstone for the artiste of the year award with this smash hit: Serengeti Groove.

Still in the mid 90s there’s a cultural earthquake that changed the music scene in Kenya. Kalamashaka’s hit –Tafsiri Hii. A culmination of  poor governance by the Nyayo era, the structural adjustment programs of the 80’s and 90’s and new young urban generation raised by a staple of America’s hip hop culture and Nairobi’s budding urban culture produces a socially and politically conscious movement of artists who go by the moniker Ukoo fulani.

Eric Wainaina later drops Nchi ya Kitu kidogo. The song that Moi’s government truly hated.

2000s: The music scene expands dramatically and is ungovernable A growing sign that the years of Moi were coming to an end and that he could not hold on any longer to power. Ogopa Deejays arrive in the music scene. The biggest song of those first two years, the soundtrack to the Exit if Moi. All the way from Okok Primary school Gidigidi Majimaji – Unbwogable. This song was used as a slogan by the coalition government that removed Moi from power.

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Singer/Songwriter Dan Aceda (@danaceda) is a multi-talented award-winning artiste known best for his sweet melodies and edgy storytelling. Juliet Atellah (@atellahj) is a data journalist based in Nairobi, Kenya.

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Secondary Education: Kenya Needs to Think Beyond 100% Transition

COVID-19 has shown that there is a need for revolutionary thinking within the education sector if all children are to get a chance of an education.

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Secondary Education: Kenya Needs to Think Beyond 100% Transition
Photo: Mwesigwa Joel on Unsplash
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The Ministry of Education in Kenya has continued to push for 100 per cent transition of pupils who sit for the Kenya Certificate of Primary Education (KCPE) examinations in order to ensure that every child gets the full benefits of a secondary education.

Secondary school is the bridge between primary level education and tertiary education whose benefits go beyond attaining a formal education. For instance, secondary education contributes to the reduction of HIV infection among girls, as they are able to delay becoming sexually active and avoid early marriages. Access to a secondary school education also reduces poverty among girls and enhances their chances of employment. Secondary education also benefits the whole society as girls, and the youth in general, spend more time in school, and are therefore less likely to become involved in violence, either as perpetrators or as victims of crime.

Moreover, evidence shows that a secondary education leads to a decline in socio-economic inequality between girls and boys, with secondary education having the most effect on bridging the gap. Furthermore, evidence suggests that children of educated mothers are more likely to progress and complete school than those children whose mothers are not educated. Overall, a secondary education levels the field of opportunity for young people and increases their chances of earning higher incomes and thereby attaining a higher standard of living.

What is the status of enrolment in secondary school?

The status of enrollment in secondary school
Data from the Kenya National Bureau of Statistics shows that between 2016 to 2020 secondary school enrolment by class and sex grew by 8 per cent to about 3,520,000, out of which 50.3 per cent were girls. This increase was attributed to the government’s policy of ensuring 100 per cent transition from primary to secondary school. Looking at the 2020 school year, following the COVID-19 pandemic, Kenya’s total secondary school enrolment decreased from 3.5 million in March 2020 to 3.3 million in March 2021, a 5.7 per cent drop as schools reopened. Moreover, out of those enrolled in March 2020, approximately 233,300 students did not return to school to resume learning when schools reopened in March 2021, representing 6.6 per cent of the students enrolled in March 2020. The number of secondary schools that were able to reopen increased by 0.4 per cent.

A persistent problem

While between 2016 and 2020, there was an increase in the number of pupils transitioning to secondary school, the decrease in enrolment between March 2020 and March 2021 prompted the Ministry of Education to reach out to parents across the country in a bid to ensure that all children returned to school. The drive faced challenges including poverty, poor parental attitudes towards education and ad hoc policy implementation.

Evidence shows that a secondary education leads to a decline in socio-economic inequality between girls and boys.

But by far the most common and most significant challenge to the push for 100 per cent transition to secondary school has been poverty. Many parents say that a lack of resources hinders them from sending their children to secondary school, a challenge that has been exacerbated by the impact of COVID-19 on household incomes across the county. Parental attitudes where for one reason or another parents resist sending their children to school also pose a challenge. Calls for parents’ cooperation from the Cabinet Secretary for Education echo my reflections in a 2018 article where I observed that “bottom-up strategies” may be useful in creating the groundswell for the transition push. This would help avoid the implementation of haphazard policies such as sending government officials around the counties to “drive children back to school”. If parents work with both the national and county governments, they will create a sustained push to ensure that students not only make a transition to the first year of secondary school but that they also stay in school.

Why we may need to reimagine education

Why we may need to re-imagine education
In addition to stimulating an attitude shift in parents, particularly towards their children’s education, it is important that the Ministry of Education, in collaboration with Non-Governmental organizations, develop programmes that can empower the parents financially to keep their children in school. The Advanced Learning Outcomes project (ALOT Change), a community-based initiative by the African Population and Health Research Center (APHRC), has been instrumental in working with parents in Nairobi’s informal settlements so that they can better understand their own roles in the education of their children.

By far the most common and most significant challenge to the push for 100 per cent transition to secondary school has been poverty.

Education stakeholders in both the public and private sector need to work in close partnership to seek better ways of providing scholarships for those children who are in need of school fees support. Through A LOT Change, APHRC has provided subsidies to pupils transitioning to secondary school. The US$ 113 subsidy has been instrumental in decreasing the financial burden of parents, as they are able to purchase books, school uniforms, and other materials required for school. The lessons learned from such programmes can be adopted and scaled up by both the public and private sectors in order to provide relief to parents facing financial challenges.

Some of the students who were “driven back” to the first year of secondary school had to go to school in their primary school uniform. Might it also be time for the education system in Kenya to reconsider the issue of school uniforms? This could also contribute in a small way to reducing the financial burden for parents. Moreover, COVID-19 has shown that there is a need for revolutionary thinking within the education sector if all children are to get a chance an education. The government therefore needs to ensure that schools are better able to take advantage of emerging technologies such as EdTech by, for instance, improving school infrastructure (including computer labs) and access to electricity. This would enable schools to provide both virtual and in-classroom teaching and thus ensure that students get the best of blended learning, linking the finest tenets of in-person and virtual learning.

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Deedha: How Pastoralists Communities Are Effectively Managing Drought and Conflict

With climate trend likely to worsen, it is crucial now for development partners, Civil Society Organizations (CSOs), and policymakers to rethink climate change adaptation and management in light of pastoralist’s indigenous knowledge and traditional resource governance structure such as Deedha to protect pastoralism which has continued to provide a lifeline to millions of households in the horn of Africa.

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Deedha: How Pastoralists Communities Are Effectively Managing Drought and Conflict
Photo: ekrem osmanoglu on Unsplash
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The first known drought in Northern Kenya was about 120 years ago (Wajir 1901, Mandera and Garissa 1902, Tana River 1905, and Isiolo 1927). Since then, 30 major droughts have been recorded in Northern Kenya. While a slow-onset disaster, drought occurrence has reduced to an interval of every 1-2 years in the last two decades.

Despite Africa’s minimal role in global warming, climate risks in Africa are growing bigger and continue to impact negatively rural agriculture and the pastoral economy.

In northern Kenya, drought often results in loss of lives and livelihoods, forcing thousands of households to drop out of pastoralism. Additionally, the Lack of rains undermines the growth of pasture and water availability for both humans and livestock. And as scarcity sets in, the use, control, and access to pasture and water are contested, often leading to risks of violent conflict.

Drought uncertainty triggers an old age survival strategy; – mobility where pastoralists either move to escape drought, conflict, or both. This strategy is incorporated within a traditional resource governance mechanism called Deedha amongst the Borana pastoralists group living in southern Ethiopia and Northern Kenya counties of Isiolo and Marsabit.

Deedha: How Pastoralists Communities Are Effectively Managing Drought and Conflict
Practiced over a century, the system is elaborate; ‘it considers and plans how pasture and water resource’ is planned to last between seasons. Unique and structured, Deedha planning depends on the number of rains received and the pasture regenerated. So effective is the ‘system’ that the knowledge has supported the rearing of cattle to date despite high vulnerability and weak resilience traits.

For a long time in Kenya, cattle keeping has remained synonymous with the Maasai people. Yet in Kenya’s north and southern Ethiopia, the Borana communities have kept cows for equally long periods, so valued attached is that they have family names.

Various groups, including men, women, and young men, have also composed songs praising the cow’s beauty, walking style, milk yields, and how the herd owner moves around with them in the best of rangelands with constant surveillance against the raiders.

So emotive is any cattle disposal plan that a family meeting must be called, where reasons are evaluated to ascertain whether the sale is justified or not.

Another anecdote is also told of how various species respond to different needs, particularly water where camel would stay for a more extended period, followed by goats and sheep and cow in that order. At the same time, this story avers different resilience traits; the Boran has refused to divorce themselves from cattle keeping despite scaled up advocacy on the need for livelihood diversification in the wake of climate change and conflict risks.

Promotes Sustainable use of rangelands

Founded on the principle of sustainable use of the rangelands, the Deedha system is reciprocal. It encourages sharing resources and providing a safe drought haven for other pastoralist groups from other fragile counties such as Wajir, Garissa, Marsabit, Samburu, and even Laikipia.

The system is designed to encourage mobility over large tracts of land, helping the pastoralists break the pest cycle, aerate the soil (breakdown of soil with hooves), and manage unwanted vegetation.

The institution of Deedha is headed primarily by an elder, with each area having its Deedh (traditional grazing area to a particular group), which is linked to other deedha’s.

Informal but highly effective, the Deedha employs critical rangeland management, where the systems consider rangeland planning based on ecological vulnerabilities, livestock populations, an anticipated influx in determining when and where livestock moves, and whether there is a need for activation of the strategic boreholes.

The system partitions the rangeland into three grazing parts as dry, wet, and drought grazing areas, with also flash floods along the Ewaso Ngiro River considered as a season and blessing due to pasture regeneration in the swampy areas. In managing and protecting the rangelands, the Deedha traditional systems discourage sedentarization in strategic rangeland as part of conservation strategy after the use and boreholes areas, where Genset/pumps are mobilized during drought crises and demobilized on the fall of rain.

Manage drought and conflict

The system also incorporates the young people into Deedha resource planning and use and this is for two reasons; undertake pasture and security surveillance (Aburu and shalfa) in the far-flung Deedha’s which borders known or perceived enemy territory.

The system is so unique that critical access planning is done based on anticipated risks and livestock (species) vulnerabilities where Hawich (Milking herd) and non-milking herds (Guess) are split as defined by production and physical traits, respectively.

Hawich (Milking herds) are lactating, and some old and weak female breeds while non-Milking (Gues) are young female and male breeds with the ability to trek long distances searching for pasture and water. The system also calls for the protection of migratory and watering routes. While water for all livestock species is a priority, this customary system prioritized water for livestock in transit and the donkey over other livestock species for its role in household management. The system’s effectiveness has also seen it advocates for the protection of watershed areas and ensuring the cleanliness of the water point environs after all the livestock has been watered.

Deedha: How Pastoralists Communities Are Effectively Managing Drought and Conflict
The Deedha also has in place resource sharing plans internally and externally, where Deedha in one location consult another Deedha before any decision is made. Such arrangement is also captured and advocated for by more recent attempts in enhancing resource sharing and ending conflict through such declaration as the Modogashe-Garissa, first entered in 2001 which calls for strengthening of resource governance and sharing framework between communities during drought. Thus, Deedha proactively enhances resilience through resource sharing and a framework for negotiations between communities during drought.

While Isiolo also had its fair share of drought, the use of this highly effective system has cushioned pastoralist group in Isiolo against the drought, only making foray into other communities’ rangeland in 1992 when Isiolo livestock moved to then Moyale District, Kauro in Samburu in 2000 and 2017 again to Moyale. The migration in 2017 was necessitated by fear following conflict escalation between the Borana and Samburu, leading to loss of 7 lives and over 3000 head of cattle in what the local Borana communities cite as security imbalances created by the Northern Rangeland Trust (NRT) to instil fear and force local pastoralists communities to abandon key strategic drought reserve in Chari Rangelands in favour of wildlife conservancies.

Untold, Deedha also calls for the protection of endangered tree species such as AcaciaAnthath and Qalqalch in which users are not allowed to overexploit, with individuals found out on the wrong punished. Equally, the system put communities at the Centre of wildlife conservation as it discourages reckless killing either for food or even trophies. The system also advocates for leaving water in the trough for wildlife to access in areas where the only water sources are deep wells.

Deedha is an example of bottom-up ‘law or rules’ for rangeland management; it addresses environmental and wildlife conservation. Like in predictive climate science, Deedha elders consider planning on how the previous seasons have performed. Further, the elders can predict trends and rain behaviour patterns based on Uchu, who closely work with the institution of elders.

With climate trend likely to worsen, it is crucial now for development partners, Civil Society Organizations (CSOs), and policymakers to rethink climate change adaptation and management in light of pastoralist’s indigenous knowledge and traditional resource governance structure such as Deedha to protect pastoralism which has continued to provide a lifeline to millions of households in the horn of Africa.

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Punitive Government Policies Jeopardise Kenya’s Food Security

The government is criminalising Kenyan farmers and leaving the country’s food security at the mercy of multinational corporations.

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Punitive Government Policies Jeopardise Kenya’s Food Security
Photo: Adrian Infernus on Unsplash
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By 2021 your typical Kenyan smallholder farmer was producing 75 per cent of the foods consumed in the country. Yet the draconian laws imposed on the agriculture sector by the government have been facilitating their exploitation by private sector actors including multinational corporations. This is in total contradiction with President Uhuru Kenyatta’s move to include food security in his Big Four Agenda and begs the question of how the country can achieve food security when farmers are discouraged from producing food by these punitive laws.

Recently, there was an uproar on social media regarding the Livestock Bill 2021. The point of contention in the yet to be gazetted Bill is a clause that bars Kenyan farmers from keeping bees for commercial purposes unless they are registered under the Apiary Act. The government, through the Permanent Secretary for Livestock Mr Harry Kimutai, tried to justify this by saying that the aim of registering beekeepers is to commercialise beekeeping instead of it being a traditional practice.

Local pastoralist, agrarian and forest-dwelling communities have practiced beekeeping since time immemorial and it has been part of the subsistence economy of smallholder farmers who pass on this rich knowledge and expertise from generation to generation.

Bee-reaucracy

In its current form, the Livestock Bill 2021 will drive smallholder beekeepers out of honey production and pave the way for multinational corporations under the guise of regulating the sector. It is no different from the Agricultural Sector Transformation and Growth Strategy 2019-2029 that seeks to move farmers out of farming into “more productive jobs”, opening the door for their exploitation and impoverishment by agro-capitalists.

In a recent media interview, Mr Kimutai said that Kenyan honey is contaminated with pesticide residues. But if the government is indeed concerned about improving honey production, it should start by banning the use of toxic pesticides that are detrimental to bees and contaminate the quality of honey. Pesticides such as Deltamethrin have been found to be toxic to bees yet they are still used in Kenya.

Local pastoralist, agrarian and forest-dwelling communities have practiced beekeeping since time immemorial.

Section 93 subsection(1) of the Bill bars the importation, manufacturing, compounding, mixing or selling of any animal foodstuff other than a product that the authority may by order declare to be an approved animal product. This offence attracts a fine of KSh500,000 or imprisonment for a term not exceeding 12 months, or both.

Smallholder livestock farmers in Kenya have been growing “napier grass” to feed their cows and for sale to other farmers. Do these new regulations mean that they shall be committing an offence by growing their own feed and selling it within their localities?

Another punitive regulation is the Crops (Irish Potato) Regulations 2019, that requires transporters, traders and dealers to be registered with their counties, failure to which they face up to KSh5 million in fines, three years imprisonment, or both. This regulation also punishes an unregistered farmer with a one-year imprisonment or KSh500,000 or both, for growing a scheduled crop. It is no coincidence that capitalist-funded organisations like Alliance for a Green Revolution (AGRA) applaud the Irish Potato regulations as a new dawn for Kenyan farmers.

Bee-reaucracyThrough the Seed and Plant Varieties Act 2012, the government once again fails to protect farmers from capitalist exploitation. Part 1 of the Act defines selling as including barter, exchange and offering or exposing for a product for sale, taking away a farmer’s right to sell, share and exchange seed, a right that is recognised in the constitution.

Part 2 section 3 of the Act prohibits the sale of uncertified seed. The good old practice of selling and sharing seeds is further criminalised in section 7(5) which requires only seed appearing in the Variety Index or the National Variety List to be sold. This limits farmers from selling their varieties which they have been sharing, exchanging and selling for generations. Moreover, this automatically means that farmers selling their seed varieties are committing an offence if such varieties are not listed in the index.

Further, section 18 part 4 of this act allows for the discovery of a plant variety whether growing in the wild or occurring as a genetic variant, whether artificially induced or not. This section allows for the discovery of farmers’ indigenous seeds by multinational corporations keen to patent them for profit.

It is no coincidence that capitalist-funded organisations like Alliance for a Green Revolution (AGRA) applaud the Irish Potato regulations as a new dawn for Kenyan farmers.

The implication here is that since farmers’ seed varieties are not registered or owned by anyone, anybody can obtain the seeds of any crop variety, apply for their registration and claim their “discovery”. Farmers who have been conserving and reusing the “discovered” seeds will then lose the right to continue doing so and they will be required to pay royalties to the new “owners” of these seeds.

This act contravenes certain provisions of the constitution, in particular Article 11 (3) (b) of the Kenya Constitution 2010 which states that parliament shall enact legislation to recognise and protect the ownership of indigenous seeds and plant varieties, their genetic and diverse characteristics and their use by the communities of Kenya.

Foreign laws

The parliament has forfeited its obligation to enact laws that protect and enhance our intellectual property rights  over the indigenous knowledge of the biodiversity and the genetic resources of Kenyan communities  as mandated by Article 69 (1) (a) of the Kenyan constitution. It has allowed external actors to pirate local resources and trample indigenous rights.

Patenting indigenous seeds, barring farmers from keeping bees, and regulating the growing and selling of animal feed and potatoes is theft of the commons. The government is in cahoots with large corporations determined to kill the smallholder farmers’ sources of livelihood while singing about food security being part of the Big Four Agenda.

Foreign lawWhat sense does it make to frustrate smallholder farmers who grow 75 per cent of our food to serve the interests of imperialist multinational corporations keen on holding our farmers at ransom through abhorrent fines?

Patenting indigenous seeds, barring farmers from keeping bees, and regulating the growing and selling of animal feed and potatoes is theft of the commons.

It is time to reclaim and protect the commons that our communities have for a very long time thrived on. In her book Reclaiming the commons Dr Vandana Shiva points out that indigenous communities, including farmers, co-create and co-evolve biodiversity with nature, practises that have seen them overcome ecological challenges for generations. Our policies, plans and laws need to protect these practices for posterity.

Our parliamentarians should endeavour to defend our biodiversity, indigenous cultures and national systems – reclaiming the commons. We need policies that will allow farmers to produce food using indigenous seeds that are readily available and that they can be share amongst themselves. We need policies that will allow farmers to produce safer and more healthy food in an environmentally safe way, not punitive policies designed to eliminate farmers and have our food system controlled by corporations out to make profits at the expense of our health and our environment.

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