By: Jibreel Mohamad

https://www.maan-ctr.org/magazine/article+/4434/

Palestinian self-sufficient agro-ecology and the production of a variety in small spaces - Saad Dagher

Exclusive to Environment and Development Horizons (Afaq magazine):

When Paulo Freire wrote about liberal education, he laid the groundwork for emancipatory concepts, choosing education—his area of expertise—as the lens through which to present his theoretical model of learning free from the suppression of capitalism or colonialism. He advocated an active, participatory education that fosters critical thinking, creativity, and independent reasoning without restriction. For him, education was not just about acquiring knowledge—it was a tool for liberation, empowering both individuals and society to break free from the grip of capitalist markets and colonial agendas.

Can the idea of liberal education apply to farming? If education is about developing knowledge and shaping individuals beyond all forms of alienation, then farming is about meeting people’s most basic nutritional needs. This directly connects to one of the core levels of Maslow’s hierarchy—food and clothing—without which higher needs can’t even be considered.

Food is the foundation of human reproduction of his active self, shaping our relationship with both nature and society. As humanity has evolved, food production has gone beyond simple gathering, hunting, and foraging. It has become a deliberate, conscious activity, advancing through daily life and shaping our existence, making survival not just possible, but more sustainable and fulfilling.

The Concept of Liberal Farming

Here, I propose the concept of "liberal farming" as a counterpart to liberal education, viewing it as a social process aimed at ensuring human control over and sovereignty of their food. This approach prioritizes meeting the basic nutritional needs of society without being dedicated to the mechanisms of the capitalist market, which has managed to turn even the air we breathe into a commodity.

This concept, in its generality, requires more explanation and detail, especially in a society subjected to a settler-colonial occupation that targets all sources of food sovereignty. This occupation relentlessly attempts to turn Palestinian society into a mere importer of all its food products, even though it once achieved self-sufficiency in essential goods. In fact, since the late Ottoman period, Palestinian society has been exporting many agricultural products and grains to various countries.

Then came the Nakba, depriving the Palestinians of most of its fertile agricultural lands. As a result, the remaining land and the Palestinian people had to adapt to the new reality by utilizing and rehabilitating what was left of their land.

This wasn’t part of a government-led initiative or a strategic plan—it was a matter of survival. In many ways, it was a quiet act of resistance, a determination to keep growing food and sustaining life despite the odds.

What Are the Challenges Facing Liberal Farming?

Under settler-colonial occupation, liberal farming faces significant challenges, including:

1. The occupation’s control over land, agricultural inputs, and markets.
2. The flooding of Palestinian markets with produce from the occupying state.
3. Continuous settlement expansion and land confiscation.
4. The systematic destruction of any grassroots efforts to resist occupation policies.

Local Challenges Facing Liberal Farming:

On a local level, several obstacles stand in the way of liberal farming:

1. Lack of government support – There is no structured governmental approach that views farming as a tool for liberation, one that both protects the land and reduces dependence on the occupation’s economy.
2. Limited public interest – farming is not widely seen as a source of resistance and empowerment against occupation.
3. Land as a commodity – Farmland is increasingly being treated as real estate for speculation rather than a space for food production.
4. Absence of cooperative thinking – Political and social forces have not effectively led cooperative, liberation-focused agricultural initiatives to raise awareness, strengthen organizations, and counter growing threats to society.
5. Consumer culture – A prevailing consumerist mindset devalues local production, favoring consumption over self-sufficiency and sustainability.

Farming as a Path to Resistance and Liberation

Given these challenges, farming becomes a form of resistance and liberation—especially when it prioritizes local production over reliance on the occupier’s goods. For this to become a reality, several steps are necessary:

1. Turning ideas into action – Moving beyond theoretical discussions to practical, executable initiatives.
2. Building a dual culture of production and consumption – Strengthening trust in local produce and prioritizing it over both occupation-made and foreign products.
3. Regulating imports – Limiting them to only essential agricultural goods.
4. Reviving traditional Palestinian crops – Restoring historical grain production and expanding olive farming while maximizing the use of all its byproducts, not just its oil.
5. Empowering rural youth – Encouraging young people to engage in farming through cooperative initiatives, making farming a tool for both economic independence and liberation.

Liberal farming must become a deeply ingrained approach in the culture of future generations, reflected in both their behavior and mindset, with a clear methodology aimed at spreading this idea throughout society.

Can this approach be generalized without community organization?

Small initiatives might be a first step, but they remain fragile and unsustainable if they remain isolated, without a social or economic connection. In other words, networking between these initiatives is crucial—it strengthens the movement and creates a safety net for its success.

These initiatives can transform into a distinctive social force, capable of expanding their reach into other sectors—most notably, the food processing industry for surplus produce, and working to revive popular traditional tastes, which would become a hallmark of Palestinian products.

Can this be achieved without funding?

Naturally, such initiatives require funding to grow. However, in the beginning, they can operate with their own resources. While agriculture in the West Bank and Gaza Strip does not receive an adequate external funding, the challenge becomes even greater for liberal farming—an approach far from the interests of international funding organizations that typically promote neoliberal agendas. Therefore, funding should primarily come from partnerships within the local community, with external support coming only from those who believe in the goals of liberal farming.

What makes us think about this approach?

The brutal policies of starvation and the loss of basic food supplies in Gaza Strip have brought to light the changes in agricultural patterns there (in recent years). These shifts led to a focus on growing flowers, strawberries, and other crops that align with the demands of capitalist markets, particularly in Europe. This shift prioritized export production over meeting local needs, making Gaza’s agriculture more vulnerable to the ongoing siege and systematic destruction. As a result, “food security” has been compromised, and reliance on aid has grown—aid that often fails to arrive.

This issue isn’t unique to Gaza Strip—it also applies to agriculture in the West Bank, where the focus remains on cash crops at the expense of food staples necessary for resilience. This poses a significant risk to national self-sufficiency, especially with policies of displacement and siege in place.

It’s crucial to recognize this danger and address it with liberation-oriented policies. If the official institutions don’t step in, the responsibility falls on social movements of all kinds to take the lead.

These ideas are up for serious discussion and debate, aiming to build a popular movement that can offer a model of resistance and resilience. Liberal farming, after all, is deeply connected to liberatory education and all forms of resistance in our people's lives.

Translated by: Rasha Abu Dayyeh