According to the article, Reform or Transformation? The Pivotal Role of Food Justice in the U.S. Food Movement, the global food price crisis of 2008 ushered in record levels of hunger for the world’s poor at a time of record global harvests as well as record profits for the world’s major agrifoods corporations (Lean 2008). According to the United Nations World Food Program, more than 90 percent of the world’s hungry are simply too poor to buy enough food (2011). Some of the planet’s most hungry people live in the Global North, though hunger is measured as “food insecurity”. Food insecurity in the United States is characterized by a nationwide epidemic of diet-related diseases that result in an estimated $240 billion a year in health costs that fall disproportionately on low-income communities of color (Schlosser 2001; Baker et al. 2006). Researchers have shown that what is called the food-justice movement emerged from several sources, including movements for environmental justice (Bullard 1994), working-class communities of color dealing with diet-related diseases (Herrera, Khanna, and Davis 2009), critiques of racism in the food system (Self 2003; Allen 2008) as well as critiques of racism in the food movement itself (Slocum 2007; Guthman 2008). Moreover, the very notion of ‘food justice’ developed within the “context of institutional racism, racial formation, and racialized geographies” (Alkon and Norgaard 2009). The deep-rooted influences, practice, and knowledge that filters throughout discourses on and around food, land, and resistance, are undoubtedly rooted in the humanity of Africana peoples. In fact, nowhere is this captured better than how rice made its way to Americas, first to Brazil and then to the Carolinas. Here is a story recounted by a Brazilian woman: “An enslaved African woman, unable to prevent her children’s sale into slavery, placed some rice seeds in their hair so they would be able to eat when the ship reached its destination. As their hair was very thick, she thought the grains would go undetected. However, as they disembarked the slave ship, the planter who eventually bought them discovered the grains. In running his hands through one child’s hair, he found the seeds and demanded to know what they were. The child replied, ‘this is food from Africa.’ This is the way rice came to Brazil, through the Africans, who smuggled the seeds in their hair” (Judith Carney, With Grains in Her Hair: Rice in Colonial Brazil, Slavery and Abolition, 25(1), 2004: 1–27). Today we will hear the second keynote address from this past Oct BUGs conference, held in Durham North Carolina by Leah Penniman. Leah Penniman, is Co-Director and Program Manager at Soul Fire Farm. Leah has over 20 years of experience as a soil steward and food sovereignty activist, having worked at the Food Project, Farm School, Many Hands Organic Farm, Youth Grow and with farmers internationally in Ghana, Haiti, and Mexico. She co-founded Soul Fire Farm in 2011 with the mission to reclaim our inherent right to belong to the earth and have agency in the food system as Black and Brown people. Her areas of leadership at Soul Fire include farmer training, international solidarity, food justice organizing, writing, speaking, “making it rain,” and anything that involves heavy lifting, sweat, and soil. She is author of Farming While Black: Soul Fire Farm's Practical Guide to Liberation on the Land, 2018. Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples! Enjoy the program!