12 pages, via Online Journal, Current, prevalent models of the food system, including complex-adaptive systems theories and commodity-as-relation thinking, have usefully analyzed the food system in terms of its elements and relationships, confronting persistent questions about a system’s identity and leverage points for change. Here, inspired by Heldke’s (Monist 101:247–260, 2018) analysis, we argue for another approach to the “system-ness” of food that carries those key questions forward. Drawing on Niklas Luhmann’s systems theory, we propose a model of the food system defined by the relational process of feeding itself; that is, the food system is made of feeding and only feeding, and system structures are produced by the coupling of that process to its various contexts. We argue that this approach moves us away from understandings of the food system that take structures and relations as given, and sees them instead as contingent, thereby helping to identify leverage points for food system change. The new approach we describe also prompts us as critical agrifood scholars to be constantly reflexive about how our analyses are shaped by our own assumptions and subjectivities.
15 pages, via Online journal, Critical food scholars have argued that activists’ political ideologies and environmental values are important influences on their food justice projects. However, this body of work has given little attention to religion and spirituality even though religious studies scholars maintain that religious values affect environmental and social action. Bringing together these perspectives considers the way religious values and meaning making intersect with actions toward food justice outside of traditionally religious spaces. This paper draws on qualitative research, including a dozen interviews and 11 months of participant observation, at Franklinton Farms, a nonprofit urban farm in Columbus, Ohio. I demonstrate that Franklinton Farms team members reference diverse religious values and practices when explaining the meaning and significance of their farming. In addition, I argue that they renegotiate their religious values in light of the injustices they see in the food system. By examining religion and spirituality within a secular food space, this paper sheds light on an underexplored influence on whether and how alternative food spaces realize food justice.
15 pages, Trust is often an assumed outcome of participation in Alternative Food Networks (AFNs) as they directly connect producers with consumers. It is based on this potential for trust “between producers and consumers” that AFNs have emerged as a significant field of food studies analysis as it also suggests a capacity for AFNs to foster associated embedded qualities, like ‘morality’, ‘social justice’, ‘ecology’ and ‘equity’. These positive benefits of AFNs, however, cannot be taken for granted as trust is not necessarily an outcome of AFN participation. Using Chinese case studies of AFNs, which are characterised by a distinct form of trust pressure—consumers who are particularly cynical about small scale farmers, food safety and the organic credentials of producers—this paper highlights how the dynamics of trust are in constant flux between producers and consumers. I suggest that it is the careful construction of the aesthetic and multi-sensory qualities of food, which is often celebrated via social media, that human centred relations in Chinese AFNs are mediated. This leads to two key conclusions: first, that the key variable for establishing trust is satisfying the consumer’s desire for safe (i.e. "fresh") food; and second, the materiality of the food and the perception of foods materiality (especially through social media), must both be actively constructed by the farmer to fit the consumer’s ideal of freshness.
