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2024 Stories of Seed Sovereignty Garden

This project is an attempt to highlight crops that hold histories of seed saving as a means of food sovereignty amid realities of enslavement, forced displacement, U.S. imperialism, war, and genocide. We are humble and grateful stewards of these seeds – just as we are of this land – and in most cases, these are not our stories. Some of these crops were requested by people in our community, and some are beloved by comrades or our own families. Some of these seeds are endangered, and some tell important stories related to this land. We invite you to explore these crops with us.

This selection of crops were grown on the Grow Food Northampton Community Farm during the 2024 growing season. The “living museum” is available to view until November 2024. To visit the Seeds of Sovereignty Garden, visit the GFN Community Farm at 140 Meadow Street in Florence, MA. As you enter the garden, take the immediate right; follow the path to the greenhouse at the end.

As you read these stories, we invite you to ponder the challenges and importance of seed saving as an act of self determination and resistance to colonization. What are the seeds stewarded by your ancestors which continue to nourish you today? What are the seeds you would like to steward to nourish the future generations?

Aunt Lou’s Underground Railroad Tomato

Ripley, Ohio
The story of this tomato begins in the mid-19th century with a Black man – whose name was stolen by history – likely escaping slavery from Kentucky to Ripley, Ohio, seeds in hand. Ripley was home to Rankin House, an important safe house on the Underground Railroad, and it was in this town where he shared some of these tomato seeds with a white woman named Lou. Aunt Lou shared this tomato with her great nephew Francis Parker, who shared seed packets with hand-written descriptions far and wide, including with a Mr. Ellis in Sardinia, Ohio, who passed them to tomato enthusiasts Gary Millwood of Kentucky’s Blue Ribbon Tomatoes and seed keeper Mary Stenger in Berea, KY. (1) While we know Aunt Lou’s name, we do not know the name of the Black man who shepherded the seeds. The violence of enslavement and the perilousness of escaping enslavement is a likely reason for this; slavery destroyed not only Black bodies, but names, histories, cultures, and lineages.

We grow this tomato to honor and revive the lineage of this Black man escaping slavery in Kentucky. At the same time, many Black people were also traveling through the Underground Railroad to, and through Florence. Prior to the Fugitive Slave Act in 1850, Northampton was seen as a destination, or “terminus” of the Underground Railroad. After that, Underground Railroad helpers ushered people on to Canada for freedom. The land upon which Grow Food Northampton sits today was an important stop. In 1841, Austin Ross built a homestead here (next to the Florence Recreation Fields), and along with other local abolitionists, supported significant numbers of enslaved Black people on their journeys to freedom. The Grow Food Northampton Community Farm was also the site of the Northampton Association for Education and Industry (NAEI) in the 1840s, a utopian abolitionist community that manufactured silk in order to divest from slavery-produced cotton, and grew sugar beets to boycott slavery-produced sugar cane. The society promoted “equality of rights and rank for all,” and attracted free and formerly enslaved Black people such as Basil Dorsey, David Ruggles, and Sojourner Truth, among many others. According to the Census of 1850, Black people comprised almost 10% of the population of Florence. (2) It is important to note that in the 2020 census, that figure was less than 2%. (3)

  1. “Aunt Lou’s Underground Railroad Tomato.” Truelove Seeds.
  2. “The Underground Railroad in Northampton and Florence.” The David Ruggles Center.
  3. United States Census Bureau. www.data.census.gov

Benne Sesame

West Africa
Benne is the Bantu word for sesame, an oilseed crop first domesticated in India and cultivated throughout the African continent. While enslaved, West Africans brought these seeds to the West Indies and the American South in the late 17th century and continued to grow patches for their own use. (1) Later, benne oil became the salad dressing of choice in the 19th century southern U.S. As cheaper oils became available, and as sesame was bred to shatter less (and unfortunately taste less too), the flavorful, aromatic benne was all but lost. This low-oil sesame landrace strain was preserved by David Shields and the Carolina Gold Rice Foundation, and listed as an endangered, culturally important landrace by the Slow Food Ark of Taste. (2)

  1. Porter, Jayson Maurice. “Benne del Sur: Sesame and Black Agricultural History in Mexico.” Black Perspectives, July 9, 2021.
  2. “Benne Sesame.” Trueloveseeds.com

Bitter Melon

Grow Food Northampton · Efad Bittergourd

South Asia via Africa
This is a member of the gourd family originating in Africa and was fully domesticated in Southeast Asia. It is widely used in a variety of recipes in East Asia, South Asia, and Southeast Asia. It is one of the few bitter-tasting foods that are commonly consumed so widely, like coffee and cacao.

“This gourd can be quite bitter in taste, hence the name also known to me as karela in hindi. So its not everyone’s favorite and those who love to use it have their own ways of reducing the bitterness if at all using some preprocessing like soaking in salt water before cooking. Its dark green fruit with lots of sharp ridges which grows on a climbing vine. My favorite way to prepare it is fried bitter gourd with potatoes. It comes in two varieties, the Chinese one is lighter in color with blunt ridges while the Indian variety in smaller, darker green in color and sharper ridges.” (1)

“I would also add that customers use both the fruits as well as the leaves, which are made into a tea. Jamaicans call the vines/leaves “cerasee” or “cerasee bush”, although technically that is a different variety of bitter melon grown specifically for the leaves, and produces smaller fruits. Both the leaves and fruits are thought to aid in mitigating high blood pressure and diabetes. (2)

  1. Memories from Piyush Labhsetwar Jeremy Teperman of East New York Farms
  2. Jeremy Teperman of East New York Farms

Bottle Gourd

South Asia via Africa
A member of the gourd family, bottle gourd has a light green-colored fruit which grows on a climbing vine. It comes in various shapes ranging from long bottle shape to huge and rounded. We grew up eating many different recipes that use bottle gourd, including savory curries, stuffed breads, and desserts. Its soft white flesh with mild sweetness lends itself to many flavors. I grew up calling it lauki in Hindi or doodhi in Marathi. It’s also known as calabash. It is harvested young to eat as vegetables but can also be harvested dried and matured to make utensils and musical instruments. Many South Asian musical instruments, including sitar and veena, are made using dried bottle gourd. I have also heard of it being used to make water carriers. (1) It’s considered one of the first domesticated plants by humans and it was first domesticated not for food but for making containers, making it one of the ‘utility’ species. (2) It was widely present around the world, including the Old and New World before the colonization of the New World, which started in 1492. Scientists have been trying to figure out how this plant, which is native to Africa, came to be used in the New World so widely. One hypothesis says it was brought to the New World by humans who migrated to the New World from Asia via the Bering Strait. (2) The competing hypothesis is that the wild fruit just floated from the coast of Africa to the Americas via ocean currents and was independently domesticated in multiple places around the world. (3)

  1. Memories from Piyush Labhsetwar
  2. Erickson DL, Smith BD, Clarke AC, Sandweiss DH, Tuross N. An Asian origin for a 10,000-year-old domesticated plant in the Americas. Proc Natl Acad Sci U S A. 2005 Dec 20;102(51):18315-20. doi: 10.1073/pnas.0509279102. Epub 2005 Dec 13. PMID: 16352716; PMCID: PMC1311910.
  3. Kistler L, Montenegro A, Smith BD, Gifford JA, Green RE, Newsom LA, Shapiro B. Transoceanic drift and the domestication of African bottle gourds in the Americas. Proc Natl Acad Sci U S A. 2014 Feb 25;111(8):2937-41. doi: 10.1073/pnas.1318678111. Epub 2014 Feb 10. PMID: 24516122; PMCID: PMC3939861.

Fagiolina del Trasimeno

 

Umbria, Italy
This small, savory, black-eyed pea has been grown by home gardeners in the hills and fields around Lake Trasimeno in Umbria, Italy for centuries. This plant requires harvest almost every day, and so it has been threatened with extinction as Italy moves towards mechanized agriculture and as more people leave the countryside. I choose to cultivate this dry bean because my family left southern Italy two generations ago to escape starvation and disease. They were subsistence farming in the countryside and most likely cultivated a bean like this one. This bean is a reminder, too, that so many of us who live in this country come from immigrants. The idea that this crop is close to extinction compels me to grow enough for seed every year. This creamy, nutritious bean is also a personal favorite of mine because they require no soaking before cooking since they are so small!

Source: Reflections from Erin Ferrentino

Hill Country Red Okra

 

West-Central Texas; originally West Africa
Okra is native to the African continent, and a staple in West African and many other tropical and subtropical cuisines. Enslaved Africans managed to bring okra, rice, tania, black-eyed peas, kidney, and lima beans with them on their harrowing journeys across the Atlantic. (1) Okra and other seeds were braided into women and children’s hair to ensure that they could still survive – culturally and physically – when they were forced into slavery. (2) This variety is said to have originated in the eastern portion of the mostly limestone Edwards Plateau in west-central Texas, also known as Texas Hill Country. Hill Country was unique in the mid-1800s because it was [and still is] home to a very large German population. Germans tended to oppose secession from the union, and a significant number were staunch abolitionists. In fact, in 1854, German political figures in Texas issued a condemnation of slavery and a call for abolition, stating that “slavery is an evil, the removal of which is absolutely necessary according to the principles of democracy.”

In the Hill Country, Germans and Tejanos were the biggest threat to the Confederacy, and both groups faced retaliation and attacks from Confederate soldiers. (3) Many German colonizers were also farmers, and because of the presence of enslaved Africans, okra became an essential crop of the American South. Okra was one of the few vegetables that enslaved Africans were allowed to cultivate in their own gardens, and by the mid-1700s, okra was already famous in white Southern cooking. Gumbo, a dish known to most southerners by the 1780s, comes from the West African word ki ngombo, which means “okra.” While we cannot trace this variety of okra back to the 1800s, there is a possibility that enslaved and later freed Africans grew okra in Texas Hill Country.

  1. Holloway, Joseph E. “African Crops and Slave Cuisines.” The Slave Rebellion Website.
  2. Osborne, Katheline. “Braid as a Tool of Resistance in Slavery.” nmaahc.si.edu.
  3. Texas Historical Association.

King Philip Corn

Wampanoag territory, New England

The story of King Philip Corn begins with the development of agriculture among indigenous people in the areas now known as Mexico and the US Southwest. About 9000 years ago, people living in southern Mexico used selective breeding to transform a wild grass with little nutritional value into a crop bearing ears of closely packed kernels that were high in protein and other nutrients. This new strain of flint corn (corn with a hard shell) required cultivation by humans to plant, tend, harvest and save seed for the following year. Over generations, this corn spread across the northern hemisphere. Native people adapted it for their own climates through selective breeding, many using versions of “Three Sisters” planting that started in the southwest and was adapted to local crops of corn, beans and squash. King Philip Corn was named after Metacom, the Wampanoag Chief whose father Massasoit gave him the name King Philip to honor his friendly relations with English colonizers. When Metacom became chief, he renounced the alliance after colonists repeatedly violated treaties. This was a period of increased exchanges between English settlers and indigenous tribes, and Metacom recognized these sales as threats to indigenous sovereignty. In June 1675, violence erupted when English authorities executed three Wampanoag warriors in Plymouth for the murder of John Sassamon, a tribal informer.

King Philip’s War lasted nearly 3 years and was, per capita, the bloodiest war in U.S. history. Colonists used the war to all but wipe out the Wampanoags and other indigenous tribes, and in response, many English settlements, including nearby Deerfield, were attacked by the alliance of Wampanoag, Narragansett, Nipmuck, and other smaller tribes. English colonists raided a thousand acres of Wampanoag crops in their attempt to wipe out the people tending them. Perhaps most significantly, this war ended the possibility of indigenous resistance to settlers, paving the way for future colonization of indigenous land and subjugation of indigenous people.(1) Early New England colonists survived in large part because of this crop, but failed to appreciate the skill needed to maintain it. This is the corn that colonists had salvaged and saved for themselves after raiding indigenous corn fields; after the war, murder and suppression of indigenous communities destroyed much of the knowledge and seed stock needed to cultivate King Philip Corn. This variety of corn is now endangered. (2) In the early 1800s, John Brown, a New Hampshire farmer, began cultivating this corn, and much of the King Philip Corn available now is thought to be descended from his crops. King Philip Corn is known as a “landrace” crop, referring to its development over time as a locally adapted crop that is generally grown using traditional growing methods. It was never considered useful by modern industrial agricultural standards, so its future relies on small scale farmers to maintain it.

  1. History.com Editors. “King Philip’s War,” July 11, 2023.
  2. Hay, Elspeth. “A Mashpee Wampanoag woman reconnects with a traditional corn,” CAI, October 21, 2021.

Palestinian Molokhia

Palestine

Molokhia or Mlukhiyie, is a type of jute eaten similarly to spinach in the Middle East, North Africa, and East Africa. It is often chopped up in a soup or stew (also called Molokhia), adding thickness to the broth like its mucilaginous, mallow-family cousin okra. The fiber is also used for making twine, rope, and rugs. (1) This variety comes from Anan Jardali Zahr, a chef who has given many seeds from her homeland of Palestine to Truelove. Anan says, “I felt that [Palestinian food] was being hijacked as Israeli food in many instances…I had to constantly prove or explain that the food I was preparing was indeed Palestinian; a classic example is hummus.” (2) In Gaza, it’s common for the thick, earthy stew of Molokhia to be served for iftar (the fast-breaking evening meal) on the first night of Ramadan. Siham Abu Shaaban, a Palestinian chef, fled her home in Gaza City in November ‘23 due to the Israeli military’s bombing and ground invasions. With her family, she went first to Nuseirat in central Gaza. When the Israeli military invaded Nuseirat, they fled to Rafah; when Rafah was threatened, to a displacement camp in az-Zawayda.

“Cooking used to be my passion, and I took pride in every detail…I have to tell you, the war made me hate cooking and the kitchen,” Siham said in April ‘24. Still, inside their tent in the displacement camp, Siham and her extended family made Molokhia for iftar, a scarce delicacy amid skyrocketing food prices and looming famine. Just before the Molokhia was served, the call for the Maghrib (sunset prayer) was heard. Siham’s prayer, echoed by her displaced family members, was a plea: “Oh Lord, bring an end to this war and return us to our homes and lives safely.” (3) Molokhia is served alongside other Ramadan specialities like Gazan fatta (toasted saj bread soaked in meat or chicken broth, topped with white rice and chunks of meat or chicken), maqlouba (meat, veggies and rice cooked in layers then flipped to serve), and musakhan (chicken roasted with sumac and nuts, all served on layers of olive oil-soaked taboon bread). Anan removes the Mlukhiyie leaves and freezes them for the winter, since the leaves do not dry down as well in Pennsylvania as they would in Palestine. We give gratitude to Anan and her husband George for sharing these Molokhia seeds, and with them a taste of their homeland of Palestine.

  1. “Seeds of the Levant: Palestinian Molokhia.” Truelove Seeds.
  2. “Palestinian You Should Know: Anan Zahr.” Palestine in America, September 12, 2024.
  3. “Humaid, Maram. “Revisiting Molohkia amid war and displacement in Gaza.” Al Jazeera, April 8, 2024.

Plate de Haiti Tomato

Haiti

Seeds from this Caribbean heirloom were collected in Haiti by the late Norbert Parreira of Helimer, France, and sent in a seed exchange to tomato expert Dr. Carolyn Male in the U.S. in 1992. Food historian William Woys Weaver, who helped to circulate the seeds, writes that the earliest record of this tomato is from a 1561 botanical drawing, and it has been associated with the island of Hispaniola ever since. (1) This tomato shares a history with original Caribbean heirlooms brought to the U.S. after the Haitian Revolution in the 1790s. Inspired by the French Revolution and led by Toussaint L’Overture, Haitian slaves revolted in 1791. Many French planters fled to America during the following decade, and brought Haitian slaves and servants with them. It is likely that enslaved people from Haiti brought seeds of the Plate de Haiti Tomato to North America then, and in fact, the tomato is seen in certain still life paintings from that time period. (2)

In the 17th and 18th centuries, many white American gardeners grew the tomato mostly as an “exotic curiosity” and considered it to be a poisonous ornamental, or simply grew it for the flower. In 1796, a Haitian refugee named Nicalo arrived in Philadelphia, bringing seeds from several vegetables, including the tomato. When his tomatoes ripened, Nicalo dressed them in a salad and served it to the neighboring family, which they enjoyed greatly. In indigenous gardens and cooking throughout the Caribbean, tomatoes were an essential ingredient. It was only after Europeans and Americans came into contact with Caribbean or other Latin American colonies that tomatoes started finding a place in their cooking. Oftentimes, these interactions were through servants of colonizers, or enslaved Africans forced to different locations throughout the American continents. American tomato cookery is highly influenced by Creole and French refugees from what is today Haiti.

  1. “Tomato: Plate de Haiti.” Grow Haiti. Pearlculture.wordpress.com.
  2. Smith, Andrew W. The Tomato in America: Early History, Culture, and Cookery. “The Historical Tomato.”

White Garden Eggplant

Togo

 

This small, white eggplant was requested specifically by our dear friend Shirley! She knows this plant by the name “introba” in her native dialect of Fanti. This variety, also known as Scarlet Eggplant or Gilo, is very sought after in the West African communities, especially those from Ghana, Senegal-Gambia, Guinea, and Sierra Leone. Shirley tells us that in Ghana, this variety is one of the three most important vegetables along with tomatoes and peppers. They are valued for their rich and slightly bitter flavor, thin skin, and taste in numerous African stews.

White Radish (Fijil Abiyad)

Iraq

This “fijil” seed is originally from al-Mastafa market in Sadr City, Iraq. Iraq is home to the Fertile Crescent – the site of the birthplace of agriculture more than 10,000 years ago – and holds a long, rich, essential history for all of humanity. The U.S. invasion of Iraq in 2003 disrupted and destroyed much of the farming and seed-saving traditions of the region. The U.S. government issued several “rebuilding” orders, including Order 81, which prohibited farmers from saving, sharing, or replanting harvested seeds, forcing them to rely on U.S. corporations such as Monsanto, Cargill Inc., and Dow Chemical. The Iraqi national seed bank was destroyed, and since 2005, Iraq has only been able to provide 4% of its own seeds. (1) Beyond that, mines and cluster bombs permanently damaged arable land, and agricultural institutions and irrigation projects were suspended, causing disastrous results to the population and land alike. (2) Seed-saving in Iraq – which used to be a ubiquitous practice – is now an act of resistance against U.S. invasion and imperialism. These seeds were cultivated by the Iraqi Seed Collective, a group of diasporic people of Mesopotamian heritage who are saving seeds to uplift and preserve ancient culture from the fertile crescent. The photo above is of Wafa’, an Iraqi farmer in Baghdad who is a part of “Guez wa Nahl”, the Iraqi Food Sovereignty Network, holding freshly harvested beets and white radish from her farm in Dora, a neighborhood in southern Baghdad. (3) Fijil Abiyad is a prolific turnip-like radish plant with large white roots that are robust and spicy. Their large leafy mustard flavor greens can be eaten fresh or cooked. The radish is traditionally served with a “khudthra” plate of herbs that is a fresh accompaniment to the main meal, for snacking and adding to fresh bread wraps called laffa. Radishes can also be roasted or added to sour “hamudth” Iraqi stews. This plant is vigorous, growing thick green seed pods, which are delicious in their own rite, and will easily self seed the following season. To avoid bolting, plant radishes in the cooler shoulder seasons.

  1. “Order 81’s Effect on Iraqi Agriculture, Iraq.” Global Atlas of Environmental Justice, Jan. 4, 2022.
  2. Hajj Hasan, Farrah. “Iraq’s Agriculture Reaps the Despoiled Seeds of US Meddling.” Al Mayadeen, Oct. 5, 2021.
  3. “Seeds of the Levant: White Radish.” Truelove Seeds.

Lebanese Za’atar

Lebanon

Za’atar is an Arabic word for many varieties of wild thyme, oregano, marjoram, hyssop, and savory, (1) and a spice blend of the same name that combines the herb with sumac, salt, and sesame seeds. This Lebanese variety is a spicy, hearty, thyme-like plant.(2) It comes to us from the New Roots Community Farm in the South Bronx, NY, an organization that offers services to refugees, asylees, and immigrants, many of whom emigrated to NYC from agricultural backgrounds. (3) Za’atar is well-documented throughout history for its culinary, medicinal, and cultural importance. Harvesting wild za’atar takes place during the spring, and in Lebanon, Syria, and Jordan, this ancient practice continues. (4) Across the border in occupied Palestine, harvesting za’atar is illegal, per a 1977 order by the Israeli Nature Protection Agency. Palestinians face fines and up to three years in prison for foraging, and reports regularly show Israeli forces confiscating za’atar from Palestinians at checkpoints in the West Bank. (5) In Jumana Manna’s 2022 documentary Foragers, she says, “For Palestinians, these laws constitute an ecological veil for legislation that further alienates them from their land.” (6) In the village of Al-Araqib, Palestinians living in tents at the sites of their destroyed homes and uprooted olive trees gather weekly to protest for the return of their land. They repeat a common Palestinian chant:

“Samidoun, Samidoun / Ma baqiyye Za’atar wa Zeitoun

We are staying, we are staying / As long as the Za’atar and the Olive remain.” (7)

In growing za’atar, we attempt to honor communities fighting for food and cultural sovereignty in the face of colonization, land theft, and genocide.

  1. “What is Zaatar?” www.eatzaatar.com
  2. “Seeds of the Levant: Lebanese Za’atar.” Truelove Seeds.
  3. “Restoring a South Bronx Urban Farm for Refugees, Asylees, Immigrants, and Local Residents.” New York Restoration Project, November 18, 2021.
  4. “Lebanon’s Obsession with Zaatar.” Lebanon Traveler, September 23, 2020.
  5. “A Political Ecology of Za’atar.” Enviro Society, June 15, 2016. Blog post.
  6. Manna, Jumana. “Foragers.” 2022.
  7. Klein, Jeff. “‘As Long as the Za’atar Remains…’” Mondoweiss, June 22, 2011.

 

About this South-Up Map:

Research suggests that “North” is associated with richer people, expensive property, and higher altitude. “South” is linked to poor people, cheaper prices, and low altitude. Our language creates hierarchy, too – feeling “up” is good, “down” is bad. When we see northern countries at the top of the map and southern countries at the bottom, how does that impact our biases about the people and communities in those places?

NASA’s famous 1972 “Blue Marble” photo of Earth originally showed the south pole at the top; the image was rotated to put it at the bottom. Throughout history, accurate maps have been created with a range of orientations. This simple south-north perspective shift may allow us the freedom to see our planet in a new way.

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