Coordination of Rural Organizations (CLOC)

By staff - La Via Campesina, December 5, 2023

The International Peasants movement, La Via Campesina, opened its 8th International Conference on the 3rd of December in Bogotá, Colombia. Comprised of 182 farmers’ organizations from 81 countries, La Via Campesina holds its International Conference every four years, but the 8th was held six years after the 7th Conference held in Bilbao, Spain in 2017 due to the impact of the COVID-19 pandemic. Prior to the opening of the plenary session, the Youth Assembly was held on the first day, and then the Women’s, Men Against Patriarchy, and Gender Diversity assemblies were held on the second day. The 8th International Conference is scheduled to run for eight days from December, 1 to 8.

From South Korea, Kim Jung-yeol, ICC member for La Via Campesina Southeast and East Asia, Yoon Geum-soon, former ICC member for Southeast and East Asia, Kwon Oh-hyun, Vice Chair of the Korean Peasants League (KPL), Yang Ok-hee, President of the Korean Women Peasants Association (KWPA), Lee Jun-kyu, secretary general of the Goesan KPL, and Kim Ji-young, secretary general of the Jeju Daejeong-eup KWPA are participating as delegates.

The 8th International Conference will mark the 30th anniversary of La Via Campesina, which was founded in 1993, and will focus on reflecting on its progress, sharing the experiences of peasants around the world in the face of climate change, war, and other threats, and outlining the activities of La Via Campesina’s affiliated farmer organizations around the world for the next four years. In particular, the Conference will consolidate the meaning of the adoption of the United Nations (UN) Declaration on the Rights of Peasants on December 17th, 2018, and will focus more on the need to strengthen international solidarity for the realization of peasants’ rights and the achievement of food sovereignty.

The opening ceremony, which took place on the 3rd of December, was led by the Latin American Coordination of Rural Organizations Council (CLOC), which played a key role in the preparation of the Conference. On that day, CLOC held a symbolic ceremony emphasizing solidarity, struggle, and unity, holding up signs on communication, agroecology, and land reform, and eliciting a response from the anticolonialist participants.

By staff - La Via Campesina, June 15, 2022

La Via Campesina, the global peasant movement representing the voices of more than 200 million small-scale peasants from Asia, Africa, Europe and the Americas, has been mobilizing all week against the WTO. The food crisis that is currently hitting the world is further proof that free trade – far from bringing about food security – is making people starve.

The World Trade Organization (WTO) has once again failed to offer a permanent solution on public stockholding for food security purposes. For more than eight years, rich countries have been blocking concrete proposals from African and Asian members of the G33 in this regard.

Jeongyeol Kim, from the Korean Women Peasant’s Association and an International Coordination Committee (ICC) member of La Via Campesina, points out that:

“Free Trade Fuels Hunger. After 27 years under the rule of the WTO, this conclusion is clear. It is time to keep agriculture out of all Free Trade Agreements. The pandemic, and the shock and disruptions induced by war have made it clear that we need a local and national food governance system based on people, not agribusinesses. A system that is built on principles of solidarity and cooperation rather than competition, coercion, and geopolitical agendas.”

By Perla Alvarez - La Via Campesina, May 4, 2021

Whether in the movement or outside of it, the word “agribusiness” brings to mind instant associations like “soybeans,” “Brazil,” or “the Mennonites.” Why? When did this word first enter common parlance? What are we actually saying when we use this word?

The word “business” is not an accidental component of this portmanteau word; on the contrary, it is central to the whole concept. Agribusiness embodies a different conception of the earth than the one upheld by peasants and Indigenous peoples. For agribusiness, the earth is a commodity, a product to be bought and sold and made profitable, to be commercially exploited. It is no longer seen as tekoha, the place where we are, where we live, produce, and reproduce, where we come into our own, in which our culture is rooted. No: for agribusiness, the earth and its capacity to support life are negotiable. They are measured in terms of uniformity, not diversity; in tonnes of grain, not seeds; in productivity, not safety; in dollars, not life; in contour lines, not disappearing species of trees and birds.

That is agribusiness: the capitalist exploitation of the earth, extracting from it anything that can generate a profit in record time. Agribusiness subjects the earth to “inhuman” treatment because for agribusiness, agriculture has nothing to do with humanity. What’s human about chemical fertilization, constant tillage with heavy machinery, backbreaking labour, the spraying of toxic compounds, an unswerving routine? That’s not how we provide food our bodies or care for our health, is it? But when agribusiness hears the word food, it thinks in terms of commodities. For agribusiness, the earth is not a living thing but a machine, and to be treated as such. It has been that way ever since capitalism set foot in the countryside. True, these tendencies were there earlier, but timidly, at various stages of production, when merchants refused to pay fair prices, or when they started selling seeds, or when they presented themselves as the peasants’ allies and starting hawking poisons. With the rise of agribusiness, this mentality invaded the countryside and stealthily changed everything, even the way we think.

What do I mean by “changed the way we think”? In general, when we talk of agribusiness, we refer to large commercial plantations. But we also see its effects in the luxury vans cruising through villages, in fantastical-looking, robot-like tractors roaming the streets and kicking up so much dust we have to stay indoors. We see the elements of “success” and we think to ourselves: “So much money made in so little time… Why work so hard, if poisons and machines will make you rich?” We think that maybe, if we emulate this model, we’ll get rich too. Or we take a stab at it and become divorced from our communities; we stop being communitarians and start being landowners. We start using “weedkillers” so we can stop hoeing; we buy genetically modified seeds; we go into debt to buy biotoxins; we get someone to harrow so we don’t have to plough. We lease tractors because we can’t afford to buy them, and can’t get a bank loan without giving our land as collateral (but we don’t have the deed). We secretly take after agribusiness, whom we personify as a successful businessman, a role model. So when agribusiness colonized the countryside, it also colonized minds. It planted genetically modified seeds in the countryside and planted new ideas in our heads. As a complex process of rural capitalist accumulation, agribusiness applies costly, high-tech recipes (machinery, hybrid or GM seeds, biotoxins, trucks, etc). It looks easy and attractive on the surface, and that’s how it took hold of our minds. It occupied the countryside, displacing communities, and it occupied our thoughts, displacing knowledge. What we knew became old hat, a thing of the past, for Luddites only. The result, for rural peoples, for peasant and Indigenous communities, has been depopulation of the countryside, disappearance of wild land, lost seed varieties, and changes in food customs. And we didn’t turn into the nouveau riche, not by a long shot. Instead we were impoverished, lost our land, had our knowledge taken from us. Only the old rich kept getting richer, while a few others managed to sweep up some of the crumbs. And all this is by design: The purpose of agribusiness isn’t to enrich us but to fill the coffers of investment banks and multinationals.

By Pancha Rodríguez - La Via Campesina, April 27, 2021

To celebrate April 17^th, International Day of Peasant Struggle, Capire publishes this interview with Pancha Rodríguez, a member of the Latin American Coordination of Countryside Organizations (Coordinadora Latinoamericana de Organizaciones del Campo—CLOC-La Via Campesina) and of the National Association of Rural and Indigenous Women of Chile (Asociación Nacional de Mujeres Rurales e Indígenas—ANAMURI). Pancha spoke about a long personal and collective journey of struggle for food sovereignty, feminism, and socialism.

First of all, please introduce yourself, looking back at your struggle as a militant and your life story.

I’m Luz Francisca Rodríguez, and everyone knows me as Pancha, which is short for Francisco and Francisca in our country. I come from a rural village that is now part of the city, because as the city expands, it takes over a big part of the countryside and the sectors that used to feed the villages. This forces me to be constantly migrating from the city. I’m someone who doesn’t have much formal education, but I have a great contribution regarding social, political, ideological, and cultural education within the movement.

I’m a flower farmer—this was my contradiction, I produced flowers, not food. When I was young, my work was dedicated to what now may be called a seasonal worker. I was a farmer, a gatherer. We started with the beans and worked our way to the vineyards.

Since I was very little, I had to take care of my home. I worked in different areas, including seasonal work in the countryside and working several different jobs in the winter. I worked for two years at a casino, the post office, and the telegraph office. Then I started to work in the union, at the youth department of the CUT [Unified Workers’ Central]. At age twelve, I joined the Communist Youth, and I’m “old school”: I’m part of the Communist Party, I do militant work in a cell, I pay my dues, I buy the newspaper, I study, I don’t hold big positions in the party, but I’m dedicated to the organization.

I was the woman in charge of the Communist Youth national office in its Central Committee, I worked a lot with the Women’s Front of the Popular Unity for the people’s government, I was one of the sisters working side by side with great women who built the first Women’s Department in the Allende administration, working for the Ministry of Women. Later, when I went underground, I worked with human rights supporting women who were building collectives with partners of political prisoners and victims of forced disappearance, with political prisoners, and family members in exile.

As of 1979, I was no longer underground and I joined the work of the Peasant Confederation of El Surco, now Ranquil, and became the female head. In 1988, when the “no” plebiscite was about to be held, my partner was elected secretary of the International Union of Agriculture, Forests, and Crops, which at the time was part of the World Federation of Trade Unions. I was in charge of the Women’s Matters office. From this process, I went on to build the campaign to commemorate the 500 years of Indigenous, peasant, Black, and grassroots resistance, and then the constitution of the CLOC and La Vía Campesina, always developing work with women in the organization, side by side with young sisters who come from feminist movements and organizations.