A Brief History of the International Baby Food Action Network

2021 ◽  
pp. 089033442110413
Author(s):  
Annelies Allain
Keyword(s):  
Author(s):  
Jan Küenzl ◽  
Christina Schwabenland ◽  
Jenny Elmaco ◽  
Sharilyn Hale ◽  
Elizabeth Levi ◽  
...  
Keyword(s):  

Author(s):  
John Sullivan ◽  
Beth Rosenberg

In this interview, Marylee Orr and her son, Michael Orr, of the Louisiana Environmental Action Network (Baton Rouge, LA) recall the massive trauma among fishing families (including those whose boats were used in the clean-up effort) caused by the Deep Water Horizon spill, the state and federal closures of fishing grounds, and the moratorium on oil exploration and production activity during the clean-up efforts. They recount the history of their organization’s vision and growth, their role in regional environmental justice efforts, and outline how they developed an approach to rapid response community empowerment based on colearning, respect, consensus, and action—a vision that parallels the work of Paulo Freire and the practice values of community-based participatory research. They discuss the collaborative seafood sampling site map and toxicology primer they built and archived as a key community partner of the Gulf Coast Health Alliance: Health Risks Related to the Macondo Spill Project.


Author(s):  
John G. Rodden

Experiencing everyday life in another culture places your own in stark relief. Assumptions stand revealed, often by utterly minor objects and events. Consider, for instance, bananas. Bananas? We Americans take them for granted, we even trivialize them—playing second banana, being driven bananas, going bananas, and on and on. But not so in Germany. To Germans, bananas are not such a light-hearted matter. As one well-known Cologne artist who has stenciled his Andy Warhol–style, Day- Glo bananas on the outer walls of hundreds of art galleries has proclaimed: “Bananas are almost a holy object in Germany.” Banana-crazed Germans, joked Der Stern in 1992, are “the apes of the EC.” These exaggerations warrant our attention. For bananas are an impossibly overdetermined symbol in Germany, signifying justice, national self-determination, cultural pride, deprivation, prosperity, communist tyranny, capitalist luxury, unity, and economic and even sexual freedom. The banana occupies a special place in Germany’s national psyche and in the history of German re-education, given its role in both early postwar reconstruction and recent reunification. Let us therefore examine that role at some length here, for it turns out that “banana politics” bears revealingly, if unexpectedly and often amusingly, on the issues of German identity and German re-education—and reflects Teutonic tensions both within and outside reunited Germany. Ever since hunger overtook war-torn, occupied Germany in the mid-1940s, when even basic foodstuffs were unobtainable, bananas have symbolized Plenty to both western and eastern Germans—the plenty western Germans eventually obtained, the plenty eastern Germans always lacked. In West Germany, the early postwar generation endured rationing and shortages until mid-century. As children, many of them knew of bananas only through the reminiscences of their elders. For them the fruit still evokes childhood memories of humiliation, dispossession, and hunger. All this began to change in West Germany with the Wirtschaftswunder (economic miracle) of the 1950s. West German parents delightedly weaned their infants on “Banana Salad” baby food, the leading seller of Hipp, the Gerber’s of West Germany.


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