Spring 2024 San Diego Community College Student Anthropology Journal
Edited by Arnie Schoenberg
Cover Art by Alexia Jarboe
Published by Arnie Schoenberg
http://arnieschoenberg.com/anth/journal/spring2024
Volume 8, Issue 1, Spring 2024
latest update: December 23, 2025
Unless otherwise noted, this work is licensed as Creative Commons Attribution-NonCommercial 4.0 International (CC BY-NC 4.0)
More issues at http://arnieschoenberg.com/anth/journal/
contact: prof@arnieschoenberg.com
Maternal disparities have been disproportionately impacting populations in the United States for decades, and one solution is increased education. Reformers work to implement changes within the healthcare system but there is still great loss for mothers and their babies. Disparities of treatment based on factors such as race and class cost the lives of loved ones and create additional stress on survivors and the healthcare system. Further education for healthcare workers is critical to combat this societal issue. The disparities will continue until we learn more culturally appropriate practices and as a society are able to provide accessible and equitable maternal care. For this campaign I conducted research through a survey of academic journals, and conducted participant observation with local birth workers. In our discussions we focused on maternal disparities affecting the local area and examined the recent closure of the Best Start Birth Center in San Diego. Based on this research, I am proposing the establishment of a midwifery assistant certification program at San Diego City College.
I would like to note that in this paper the terms mother and woman are used interchangeably. My use of gendered terms is not to discredit those impacted who identify with other pronouns or terms. I recognize that sex, sexual orientation, and family structure is diverse.
This research uses applied anthropology in a variety of ways. Applied anthropology applies “anthropological research and methods to contemporary problems” (Hasty, Lewis, and Snipes 2024, 601). Research conducted by anthropologists like Robbie Davis-Floyd and institutions like the US Department of Health and Human Services has reinforced the frightening statistics of poor maternal care and outcomes in the US. The cultural issues of maternal disparities lie in two main areas: 1) the unequal impact of maternal disparities across different populations in the US, and 2) the cultural lack of openness and willingness of individuals and institutions to work with midwives. This issue is also relevant to biological anthropology because the current birth outcomes have been shown to have direct effects on the health of mothers and infants, ranging from poor health conditions to death.
My research was conducted through the examination of academic journals, studies, and findings published by existing healthcare and governmental institutions. Additionally, I turned to different maternal care organizations and birth workers. When I put together my findings I discovered that limited access to quality care is at the forefront of the maternal disparities issue.
The history of women’s reproductive healthcare can be linked to oppressive and abusive practices in the US, dating back to the mid-1800s. Since then, we have seen further neglect in the healthcare system resulting in the US’s rates of maternal disparities. When comparing the US maternal disparities to those of other countries with similar global economic standing, we can see just how large this gap is. In 2021 the US reported 32.9 maternal deaths per 100,00 live births, compared to countries like “Australia, Austria, Israel, Japan and Spain which all hovered between 2 and 3 deaths per 100,000 live births” (Simon-Duffins and Wroth 2023). The difference between 2 or 3 compared to 32.9 in every 100,000 is alarming. In the US there is some broken part of the current healthcare system needing to be addressed.
When examining these rates further, studies have shown that maternal disparities are not impacting women of all races and class statuses in the same way. “Black infants have a 50% higher risk of being born preterm (before 37 weeks of gestation), are almost twice as likely to be born low-birth weight (LBW, less than 2500 g), and are more than twice as likely to die in the first year of life. Fetal deaths are also more than twice as common among black women compared with white women” (Burris and Hocker 2017, 360). Babies of color are therefore being born into a society that lowers their chance of survival and ability to thrive. All babies and infants deserve the chance to live and have access to necessary care. America prides itself on The Right to Life, but the shortcomings in our healthcare system contradict this belief.
Furthermore, maternal disparities also disproportionately impact poor women. Women who experience economic hardships have less access to healthcare insurance to cover their basic needs, the means to get to providers, and are more often denied by providers. Individuals dealing with these issues face discrimination as providers are less likely to hear what the client has to say and more likely to perform procedures without explanation or full consent. Poor women can be made to feel that they are uneducated and isolated from their conditions and care. Maternal disparities impacting people of color and those experiencing financial hardship put their lives, babies, and families in possibly life-threatening positions.
In an eye-opening conversation with a birth doula in San Diego we discussed the recent closure of a San Diego birth center called Best Start Birth Center. Best Start was one of the oldest birth centers in the local birth community. Best Start was a clinic where families went for prenatal check-ups, birth preparation, labor and birth, and even brought their babies for “well-baby visits”. The clinics worked with families and relied on midwives, birth doulas, lactation consultants, and other experts in the field. The center served families of all ethnic groups, insurance, and financial status with sliding scale payment options. However, in their February 2024 blog post, “This February, we’d like to honor Black History Month,” while honoring the significant work of black midwives, they announced that in the coming months they would be shutting their doors to care for the foreseeable future. Best Start stated that this was due to challenges revolving around “intricacies of insurance reimbursement, licensing, and legal compliance” (Best Start Birth Center 2024). These hardships were then stated to be so “challenging that it proves impossible, forcing midwives and birth centers out of the area of profession” (Best Start Birth Center 2024). Midwives are being pushed out of their work due to policies and lack of support from other institutions that they rely on to provide quality and accessible care to families. Best Start’s closure and the inability for midwives to operate in healthcare settings is leading to adverse effects in the birth community. The birth center closing in San Diego is only one of dozens closing around the nation.
In my conversation with the San Diego doula, we discussed how this closure is causing mothers to scramble to find other providers at other birth centers or local hospitals. This poses further challenges, such as how Best Start was the only current Birth Center in San Diego to take clients with Tricare insurance. Best Start also provided care to families using the Medi-Cal Access Program (MCAP) which provides for more than 50 percent of births in California (Center for Healthcare Strategies 2022). As families and birth workers worked tirelessly to find providers, they were met with nearly full hospitals and limited access due to their financial and insurance status. Families relying on hospitals and birth centers in their time of need faced high prices or client intake limitations. The consequences of just one local birth center closing sent shock waves through the local San Diego birthing community. Best Start is just one example of how birth centers and midwives are being threatened across the nation. This threat is linked to the survival of mothers and infants, as limited care is growing more prevalent.
Midwives are trained professionals who can care for mothers and infants from pregnancy to postpartum. Before the industrialization of modern Western medicine, midwives were the most common providers for most births. Now, midwives are seen primarily in the setting of birth centers or private home births. Some hospitals are increasing their use of midwives and contracted midwife providers, such as the University of California, San Diego, which works closely with midwives in their maternal care ward. However, their significant role is often overlooked by other dominating healthcare institutions.
US anthropologist Robbie Davis-Floyd studied the use of midwives in medical settings in the early 2000s. Davis-Floyd found that “midwives are shown to decrease the chances of complications in birth, yet in many places they are denied a role in the birthing process. Regardless of the patient preference and the documented success of midwives, in most settings in the United States doctors and medical professionals are given preference over midwives” (Hasty, Lewis, and Snipes 2024, 535). And that, “this preference sometimes puts the patient at risk” (535).
This marginalization of midwives despite documented results poses itself as a cultural issue. Modern Western medicine's emphasis on doctors and hospitals creates stigma, lack of understanding, and pushes away midwives. Ignorance of the important work of midwives impacts who is willing to support them, such as insurance institutions and hospitals. Midwives should work alongside doctors in hospitals as well as have the financial and cultural support to work privately in centers and at homes. As long as midwives are not seen to play an important role in childbirth and maternal care, society as a whole will continue to push them away. This leaves expecting parents less informed about the significance of midwives in healthcare. Families may not know that a midwife is an option as part of their care team, or may not know whether they have covered access to a midwife.
The need for trained, educated midwives who are financially supported is critical to preventing further closures and the mass exit of birth professionals from the field. One step in the right direction would be to increase the educational routes for individuals to become midwives. If we increase the number of midwives in the field we can meet the needs of patients. Educating all health professionals about midwives could put pressure on medical, insurance, and financial institutions to meet midwives' needs to provide care. The midwives' scope of care would then be more widely provided and respected in the healthcare field. Additionally, those willing to become a midwife would be further supported in their endeavors with additional training, education, and experience.
First, let’s discuss what it takes to be a midwife in our own community. In order to become a certified nurse midwife, the type of midwife most commonly accepted by healthcare institutions, you must be a certified nurse. This is typically done with years of college and studying, all before going on to a specialized midwifery program. However, there is currently no additional training or education routes for those interested in becoming a midwife at a community college level!
The creation of a midwife assistant certification program for those in the pre-nursing or nursing pathway at a community college level would encourage this growth. A midwife-assistant certification program would also provide individuals in the maternal and infant healthcare realm with important ethical and cultural education. This form of education is needed to provide unbiased, equal care for all, regardless of economic status or racial identity.
As a student at San Diego City College, majoring in pre-nursing, and a birth doula myself, I believe such a certification program would greatly benefit the college. Community college could provide students additional training in maternal care to become a midwife assistant. It would also help those working in health fields to enter the field of maternal care and midwifery by supplying additional opportunities and experience. This program has significant potential to spark aid in the fight to change the current midwife and maternal disparities battle in the US. A college willing to set forth on such a program would be taking part in a groundbreaking effort to save lives.
If a certification program were created, students would graduate with a greater ability to care for women and infants – the same women and infants who are in need of quality care so that they and their babies would no longer have to live in a world where maternal disparities cost them their well-being or lives.
My campaign to create such a program includes a letter to the San Diego Community College District Board of Trustees. I ask that the SDCCD Board of Trustees take into account how creating a midwifery assistant program would benefit the school and the community (see Appendix A).
Education is power to birth professionals, as much as the ability to access healthcare is power to mothers in need. The fight to reduce maternal disparities can be better fought with the encouragement of new midwives to enter the field. The new generation of midwives would improve maternal and birth outcomes. Medical institutions would be pushed to reevaluate their existing policies and willingness to work with, provide, and support midwives. Until systemic changes begin to occur at even a grassroots, educational level, we will not be able to address the maternal disparities problem haunting our country.
The establishment of certifying midwife assistants at the community college level works to address both cultural and biological issues in contemporary women and infant health. The certification program would allow individuals interested in or who become midwives to once again play a prominent role in healthcare, across all environments. The re-established role of midwives would then in turn seek to serve those in our population who are currently disproportionately affected, ultimately offsetting the biological issues by contributing to better maternal and infant health outcomes. What can be seen as a small program in the grand scheme of things has the opportunity to generate a ripple effect that can save the lives of women and children.
Best Start Birth Center. 2024. “This February, we’d like to honor Black History Month.” Best Start Birth Center Blog. (February 2024) https://beststartbirthcenter.com/this-february-wed-like-to-honor-black-history-month/#:~:text=As%20of%20April%201%2C%202024,directly%20intervene%20in%20this%20situation
Bellerose M., Rodriguez M., and Vivier P. “A systematic review of the qualitative literature on barriers to high‐quality prenatal and postpartum care among low‐income women.” Health Services Research Vol. 57, no. 4 (2022): 775-785. http://dx.doi.org/10.1111/1475-6773.14008
Burris H. and Hocker M. 2024. “Birth outcome disparities: A result of intersecting social and environmental factors” Science Direct Vol. 41, no.6 (October 2017): 360-366 (accessed March 20, 2024) https://www.sciencedirect.com/science/article/abs/pii/S0146000517300745
Center for Health Care Strategies. 2022. “How California’s Medi-Cal Program Aims to Advance Health Equity for Pregnant People.” (July 2022) (Accessed April 10, 2024) https://www.chcs.org/resource/how-californias-medi-cal-program-aims-to-advance-health-equity-for-pregnant-people
Hasty, Jennifer, David G. Lewis, and Marjorie M. Snipes. 2022. Introduction to Anthropology. OpenStax. https://openstax.org/details/books/introduction-anthropology
Joseph J. 2024. Common Sense Childbirth: Equitable Perinatal Care. (accessed March 20, 2024) https://commonsensechildbirth.org/
Simmons-Duffin S. and Worth C. 2023. “Maternal deaths in the US spiked in 2021, CDC reports.” National Public Radio. (March 16, 2023) (Accessed April 10, 2024) https://www.npr.org/sections/health-shots/2023/03/16/1163786037/maternal-deaths-in-the-u-s-spiked-in-2021-cdc-reports
Office of the Surgeon General (OSG). 2020, “STRATEGIES AND ACTIONS: IMPROVING MATERNAL HEALTH AND REDUCING MATERNAL MORTALITY AND MORBIDITY.” US Department of Health and Human Services, 2020 Dec. 4 (accessed February 28, 2024) https://www.ncbi.nlm.nih.gov/books/NBK568218
Ella Blaise Thompson
Student at San Diego City Community
Trained Birth Doula
Presentation to the San Diego City Community College Board of Trustees,
I am a student at San Diego Community College and a San Diego Birth Doula. I am coming to you after researching birth outcomes in the United States and exploring approaches to address disparities.
The anthropology class I took in the Spring 2024 semester tasked me with researching an anthropological issue. After conducting this research, it was my task to develop a campaign that addressed the issue. I came to the project with an understanding of how alarming the maternal disparities statistics are in the United States, but I discovered various causes and approaches I did not fully understand prior to the research. From the standpoint of empowering change through education, the San Diego City Board of Trustees has the power to take steps to lead change in regards to this issue.
The United States is plagued by significantly worse rates of birth outcomes compared to other industrialized countries. In 2021, the US reported 32.9 maternal deaths per 100,00 live births. Compare this to countries like “Australia, Austria, Israel, Japan and Spain which all hovered between 2 and 3 deaths per 100,000” live births (Simon-Duffins and Wroth, 2023). This gap is alarming and shows that there is something detrimental occurring in the current care system for mothers and babies. This disparity does not affect our whole population equally either. Women of color, those living in urban environments, individuals with certain insurance types, and those experiencing poverty are affected the most. For example, in the US “Black infants have a 50% higher risk of being born preterm […] are almost twice as likely to be born low-birth weight […] and are more than twice as likely to die in the first year of life” (Burris and Hacker 2017, 360). These disparities are linked to various barriers in our healthcare system: primarily social, political, and environmental factors.
Social barriers translate to discrimination of individuals seeking care based on their financial status and race, lack of education for women’s health, doctors in the United States regularly ignoring the pain of women (Hasty, Lewis, and Snipes 2024, 529).
Politically, we see these barriers within insurance institutions as Medicaid financed 42% of births in 2020 (Bellerose, Rodriguez, and Vivier 2022, 776). Despite Medicaid financing close to half of the births, there were far fewer spots for Medicare patients with providers who took Medicaid insurance. This is due to “Medicaid reimbursement for a standard prenatal visit is lower than private insurance reimbursements and requires a larger administrative burden” (Bellerose, Rodriguez, and Vivier 2022, p.780).
Environmental barriers affect those living in urban areas who are exposed to harmful environmental exposures, such as a lack of clean air, water, nutrient food, and residential segregation.
While each of these barriers comes with its own set of circumstances, cause, effect, and solutions to address them, they all increase adverse effects on pregnancy, birth, and postpartum care. Each barrier factor also disproportionately affects some populations within our community more than others. This ultimately disadvantages the most vulnerable in our nation: women and children. Their lives will continue to be threatened until change within the system occurs systemically.
In my research, I examined where these barriers were occurring at our local level. This led me to deep-dive into the recent closure of Best Start Birth Center. The birth center announced that they were no longer going to be able to provide care to the public or individuals at the beginning of this year. Their reasoning for closing their doors after decades of prenatal and postpartum care is linked to a lack of financial funding with insurance institutions causing midwives to leave the practice. Not only does this closure result in one less birth place in our community, but it leaves families who use insurance like Tricare, Medical, or those relying on affordable sliding scale options with little to no healthcare providers to turn to.
As a doula, I have witnessed the hardships this brings to families. These families rely on providers like Best Start to educate them, build trust, and ensure that they and their babies receive consensual, accessible, and equal care, so that they can survive and thrive. With a lack of providers and choice in options, expecting families and families on their parenting journey are left to find care in a society where the odds are against them.
This closure is one of dozens in the nation, as midwives are forced out of their profession. Additionally, those interested in the field have limited options for gaining experience, education, and training to get into the profession. Some paths into the profession include first going to nursing school or completing an extensive midwifery training institution. However, there is currently no community college level certification program available for those seeking a career in the midwifery field.
I propose that the San Diego City Community College District become the trailblazer in opening this opportunity to its students by establishing a midwifery certification program. At the community college level, a midwifery assistant certification program would allow students the opportunity to explore the field while developing critical skills needed for maternal and infant care.
I suggest that the program include the following:
The creation of such a program would allow students within the district or seeking a community college education the opportunity to gain interest, education, and experience in the field of midwifery. A program resulting in a certificate as a “midwifery assistant” would allow students to graduate with real-world ability to work in the birth community. The inclusion of topics such as anti-bias training and hands-on partnerships would enable these participants to combat the current barriers hindering women from accessing equal care.
As more certified birth professionals, such as San Diego Community College certified midwife assistants, enter the field, there will be a resulting increase in informed and educated care. Those who receive the certification may feel more inclined to continue their professional education in maternal care, which could lead them to become midwives, certified midwife nurses, labor and delivery nurses, or other trained professionals in maternal care in the future. This potential for certificate recipients of the program to obtain careers down the road also allows for a foundation of equitable, experienced, and educated care to take place. Since these birth professionals and workers, even at the midwifery assistant level, would be educated through the Community College in well-versed, unbiased, evidence based, hands-on and compassionate ways - they would be able to set further precedent in the birth culture and community of how maternal care should be taking place.
Overall, this foundation of education holds opportunities for long term positive changes to be made. This could possibly lead to this new age of maternal and birth professionals to advocate for their roles to be appreciated, respected, and finally backed by prevalent institutions within the healthcare field. If the new generation of maternal professional feel supported, educated, and capable in their positions, they will hopefully be open to starting new dialogue with institutions like insurance companies, hospitals, and birth centers - as a collective, to ask for and negotiate livable wages for their work and the development of more equitable, accessible, and informed care for their clients.
A midwifery assistant program would also have possible impacts on the school district itself. An additional certification program would add to the list of opportunities offered by the colleges within the district. This could attract more students to the district who are seeking certification and real-world experiences in the healthcare field. The program could also work closely with the existing Allied Health major offered at the college. As part of the Allied Health major requirements, students must complete the course Maternal-Child Health Nursing (NRSE 146). The program could work from this course or adjacent to the course, providing students with an even deeper understanding of the content.
The San Diego City Community College District already has much to offer its students but offering students the ability to develop an education in maternal care with an applicable certificate would be key to combating maternal disparities. The establishment of such a program would lead to positive impacts in our community, for its healthcare institutions (like hospitals and birth centers) and care providers. Most importantly, mothers and babies who need accessible, equal, and adequate care the most would have more chances of obtaining it from professionals who can provide it.
Please take my research and proposal into consideration. I thank you greatly for your time.
I would now be happy to address any questions the Board may have regarding this issue or the certificate program proposal.
Sincerely,
Ella Blaise Thompson
I am Ella Thompson. I was born and raised in San Diego. I previously had the opportunity to take Child Development and ASL courses at Palomar Community College to jumpstart my college education. Since graduating high school I have enrolled in San Diego City College, where I will complete future prerequisites and obtain an associate's degree. From there my plan is to further my education at UC San Diego’s Lactation and Prenatal Education pathway, with hopes to become an International Board Certified lactation consultant. Meanwhile I am currently a trained doula, serving the San Diego area. I also volunteer with another organization, Operation Doula, that provides birth doulas to military families in need. This work stems from a passion for women's reproductive health and love for the uniqueness of families. Ultimately in the future I would like to combine my work as a doula with lactation consulting in order to provide a broad spectrum of services that support and educate those in need.
This action anthropology campaign covers the use of harmful chemicals in the beauty industry and their effect on women in America. The proposed video hopes to encourage mindful consumption of not only personal care products, but beauty advertisements as well. Toxic chemicals such as formaldehyde, phthalates, and parabens can all be found inside common beauty products. These chemicals can cause reproductive and developmental toxicity and possibly increase the risk of cancer in those exposed (Campaign for Safe Cosmetics, 2022). Women in America continue to use these products as a means to fit into the beauty standard. This standard is fueled by American values of consumerism and consumption, leaving many women to value aesthetics over health (Greenfield 2018, 1). With more education on the true dangers of toxic product consumption, women in America face a better chance of obtaining optimal health. Through this campaign, consumers in the beauty industry can learn more about the chemicals they put on their body and the inherent pressure to do so.
“Anthropology explores controversial topics that may challenge individual assumptions and values” (Hasty, Lewis, and Snipes, 2022). Through cultural anthropology, American ideologies, capitalistic markets, and business frameworks can be explored to gain a better understanding of their effects on women and their consumer behaviors. The following screenplay and storyboard challenge the female consumer through the lens of the health-conscious American and investigate the dangers of common chemicals in beauty products.
A female CAMPAIGNER is sitting at the vanity, her face is in a soft smile, and is wearing professional attire. She is looking at the camera through the mirror.
CAMPAIGNER
Beauty and self-care have been a part of the lives of women for many generations. Beauty products shape our self-image and confidence, but at what cost? Did you know that most beauty products on our shelves contain toxic ingredients? Let’s explore how this can affect our health and wellbeing.
II. Title screen with neutral colored background and text “Toxic Beauty: The ugly truth about beauty products”. III. INT. Desk with neutral background - daytimeCAMPAIGNER sitting at desk
CAMPAIGNER
Beauty products encompass makeup, skincare, hair care, and fragrances. These are the top toxins to look out for when looking to purchase new products.
IV. Image of chemical structure of Phthalates with text “Phthalates”.CAMPAIGNER V.O.
Phthalates. According to the Campaign for Safe Cosmetics, this chemical compound is most commonly found in fragrance and nail polish. [Safe Cosmetics “Phthalates” 2022]
V. Image of Nail PolishImage of perfume and cologne bottles
CAMPAIGNER V.O.
Phthalates have been linked to cancer, endocrine disruption, and developmental and reproductive toxicity. [Safe Cosmetics “Phthalates” 2022]
VII. Image of Paraben chemical structure with text reading “Parabens”CAMPAIGNER V.O.
Parabens.
VIII. INT. Desk with neutral background - daytimeCAMPAIGNER sitting at desk
CAMPAIGNER
Parabens are preservatives most commonly found in
IX. Image of shampoos and conditionersCAMPAIGNER V.O.
shampoos, conditioners, lotions, and cleansers.
X. INT. Desk with neutral background - daytimeCAMPAIGNER sitting at desk
CAMPAIGNER
A 2004 UK study found traces of five Parabens in the breast tumors of 19 out of 20 women [Darbre 2004]
XI. Image of Formaldehyde chemical structure with text reading “Formaldehyde”.CAMPAIGNER V.O.
Formaldehyde.
XII. Image of lab dissection frog in formaldehydeCAMPAIGNER V.O.
Formaldehyde is commonly known for its use as a preservative in science lab dissections
XIII. Image of baby in bathtub with bubblesCAMPAIGNER V.O.
However, preservatives found in baby shampoos and nail polishes have been found to release formaldehyde into the product. [Safe Cosmetics “Formaldehyde” 2022] Formaldehyde has been linked to leukemia and other forms of cancer, as well as skin irritation. [Zhang et al. 2009, 150-168]
XIV. Desk with neutral background - daytimeCAMPAIGNER sitting at desk
CAMPAIGNER
And according to a study done by George Washington University, minority women are often targeted with products that contain a higher level of toxins. [GWU 2017]
XV. EXT. Sidewalk of park with water view - daytimeCAMPAIGNER is walking slowly, facing and talking towards camera
CAMPAIGNER
Knowing the harm these ingredients can cause us, why do women across America still use these products? (PAUSE) Well, the American media and advertising industry have strategically marketed natural features as undesirable. Thus, creating pressure on women to change their looks to fit in with the beauty standard at any cost.
XVI. Image of young woman looking at a mirror, the reflection is the young woman with the face of a monsterCAMPAIGNER V.O.
The pressure from this beauty standard can negatively affect mental health and can lead to an “increased risk of low self-esteem, negative body image, eating disorders and depression”. [French 2024]
XVII. Image of graphic cartoon depicting propagandaCAMPAIGNER V.O.
Additionally, a study from the University of Nebraska, Omaha, found the existence of propaganda in the beauty industry and its negative effect on women [Greenfield 2018, 1]. This creates a pressure to prioritize aesthetics over health.
XVIII. Image of graphic cartoon depicting beauty aestheticsCAMPAIGNER V.O
There are many dangers that come from this prioritization. When health is not the main priority, women are more likely to be okay with toxic chemicals in their beauty products. This is because these products will help them achieve their desired aesthetic.
IXX. EXT. Shopping mall walkway - daytimeCAMPAIGNER walks through the shopping mall, facing and talking to the camera.
CAMPAIGNER
When it comes to American consumerism, the beauty industry is a powerhouse. It shapes the way we see ourselves (PAUSE) and how we spend our money.
XX. Inclining line chart depicting 93 million dollars at peakCAMPAIGNER V.O.
One study shows that the U.S. cosmetic industry generated over $93 billion dollars in revenue.
XXI. Ext. Shopping mall walkway - daytimeCAMPAIGNER walks through different portion of mall, facing and talking to the camera
CAMPAIGNER
This incredible amount of money continues to grow because of the eagerness to consume products to fit the beauty standard.
XXII. Int. Desk with neutral background - daytimeCAMPAIGNER sitting at desk
CAMPAIGNER
So if most personal care products are toxic, the beauty standard decreases our mental health, and consumerism drains our wallets, why do we still continue to buy these toxic products?
XXIII. Image of poll statistics showing 80% of surveyors have heard of non-toxic beauty products and 10% of surveyors will be swapping their beauty products for non-toxic alternatives.CAMPAIGNER V.O.
In our own personal study, we found that 80% of surveyors have heard of non-toxic makeup. Yet, only 10% of surveyors were willing to switch to non-toxic alternatives.
XIV. Image of comments reading “no immediate consequences”, “A lot of time, it is expensive”, “prices and availability”.CAMPAIGNER V.O.
When asked why, these were some of the responses. “No immediate consequence”, “A lot of time”, “it is expensive”, and “prices and availability”.
XXV: INT. Desk with neutral background - daytime
CAMPAIGNER sitting at desk
CAMPAIGNER
In addition to our study, we found a report by the Environmental Working Group [2022] saying only a small percentage of consumers understand the ingredients in products they buy.
XXVI: INT. Mirror of makeup vanity with non-toxic makeup products - daytime
CAMPAIGNER sitting at the vanity looking at the camera through the mirror.
CAMPAIGNER
It is more important now than ever to understand what chemicals you are putting onto your skin. By educating ourselves on the products we use and reflecting on why we use them, we can strive for a better, cleaner and more beautiful future.
Screen fades to black
XXVII: screen with Credits rolling followed by a Works Cited page
Credits
Written and produced by Alexia Jarboe
Works Cited [intext citations are included with the text of the script for further research]
Darbre, P. D., et al. 2004. “Concentrations of parabens in human breast tumours.” Journal of Applied Toxicology, vol. 24, no. 1, Jan. 2004, pp. 5–13, https://doi.org/10.1002/jat.958.
Environmental Working Group. 2024. “Personal Care Product Chemicals Banned in Europe but Still Found in U.S.” 2 May 2024, www.ewg.org/news-insights/news/2022/10/personal-care-product-chemicals-banned-europe-still-found-us.
French, Mandy. 2024. “Beauty Standards and Mental Health: The Connection and More.” Medical News Today, MediLexicon International, www.medicalnewstoday.com/articles/beauty-standards-and-mental-health. Accessed 2 May 2024.
George Washington University (GWU). 2017. “Minority Women Exposed to Toxic Chemicals in Beauty Products: GW Today: The George Washington University.” GW Today, 21 Aug. 2017, gwtoday.gwu.edu/minority-women-exposed-toxic-chemicals-beauty-products.
Greenfield, Savannah. 2018. “When beauty is the beast: The effects of beauty propaganda on female consumers.” https://digitalcommons.unomaha.edu/university_honors_program/20/
Hasty, Jennifer, David G. Lewis, and Marjorie M. Snipes. 2022. Introduction to Anthropology. OpenStax.Accessed 2 May 2024. https://openstax.org/details/books/introduction-anthropology
Petruzzi, Dominique. “Topic: Cosmetics Industry.” Statista, www.statista.com/topics/3137/cosmetics-industry-in-the-us/. Accessed 2 May 2024.
Safe Cosmetics. “Formaldehyde and Formaldehyde-Releasing Preservatives.” Campaign for Safe Cosmetics, 26 Apr. 2022, www.safecosmetics.org/chemicals/formaldehyde/#end18.
Safe Cosmetics. “Phthalates.” Campaign for Safe Cosmetics, 21 Apr. 2022, www.safecosmetics.org/chemicals/phthalates/.
Zhang, Luoping et al. “Formaldehyde exposure and leukemia: A new meta-analysis and potential mechanisms.” Mutation Research/Reviews in Mutation Research, vol. 681, no. 2–3, Mar. 2009, pp. 150–168, https://doi.org/10.1016/j.mrrev.2008.07.002.
My parents were both from a small town in Oconto, Wisconsin (population approx. 5,000), and created a life together in another small town in Winfield, West Virginia (population approx. 3,000). If you have ever lived in a small town then you know about this feeling of wanting to escape the confines of your surroundings. My dad traveled around the world for his job and understood the importance of an awareness of other cultures. Besides bringing me back trinkets and foreign money to spark my interest, we had the opportunity to welcome three separate foreign exchange students into our home. Tomoko was the first student, a young 17-year-old female from Japan, who grabbed my heart at the age of 9 years old. She was so sweet, caring, well-mannered, disciplined, driven, and extremely eager to learn all things American. At the age of 9, my intrigue for Japanese culture began.
I currently reside in San Diego, California, and the opportunities to experience a different culture are much easier than where I grew up. The Japanese Friendship Garden in Balboa Park hosted an event, Introduction to Japanese Tea, in April 2024. I expected to learn about the art of tea preparation in its traditional form, but mixed with modernity. I observed the overall aesthetic and cultural elements that represent Japanese tea culture. My research included reviewing literature on the history of tea in Japan, and comparing it with my observations and an interview, to see the patterns between traditional Chanoyu from Japan and a more modern ceremony in the United States.
Tea originated in India for medicinal purposes. Buddhism brought tea from India to Japan by way of China. Chinese Buddhist monasteries used tea to keep monks awake, and so in the 12th century, a Japanese man by the name of Eisai went to China to study Zen Buddhism and brought back seeds of tea that he planted near Kyoto (Yamashita 2005, 10). “Before the Muromachi period (1336-1573) tea was a special occasion in people’s lives. But, soon it became a performing art that led to the creation of tea gatherings” (Kumakura 2023, 22).
Chanoyu began in the 16th century as a highly formalized social activity for the ruling elite, such as the Imperial family and aristocracy. Chanoyu was so much more than just consuming green powdered tea, it was a ritual for the same social groups to connect, discuss strategy, and showcase their wealth (Oshikiri 2013, 24). Murata Juko, a Zen Buddhist monk, is considered the founder of wabi-cha, which is a style of chanoyu that blends the tea practices between the common class and the aristocracy (Kumakura 2023, 190). Sen no Rikyu, known as the Grand Tea Master, took it a step further from Juko and incorporated a certain etiquette and structure of the tea room. These tea-making procedures and utensils continue even today (Kumakura 2023, 24). In one of Sen no Rikyu’s poems, he describes the simplistic approach to a tea ceremony as:
The art of tea is
Nothing but boiling water,
Making tea,
Drinking it,
Let everyone know it.
[Yamashita 2006, 11]
Such a simple description doesn’t consider the years of tradition, lengthy training, extremely detailed movements, and specific utensils used during a tea ceremony.
Rituals such as a tea ceremony are typically performed by specialists in a group setting with specific goals. Most rituals are performed in a separate area and are inherently social, along with being learned and shared. Most follow a common structure of an opening or “setting the stage”, followed by dialogue, repetition, and finally closure (Hasty, Lewis, and Snipes 2022, 13.4). Typically, a tea gathering is 4 hours long with 4 to 5 guests. After checking in, the guests wait in the waiting room where they drink “light aromatic infusion” (Kumakura 2023, 42) until everyone arrives. They then confirm the roles of main guest and last guest in the garden leading to the tea room. The host comes to refresh water in the basin used for hand and mouth rinsing. Guests watch the host enter the tea room and then follow, rinsing hands and mouths before crawling through the entrance to the tea room (Kumakura 2023, 42). Next is the charcoal laying procedure by the host, lighting incense, and then carrying out the first dish which usually features sashimi. Next is sake, one drink to start, and then followed by a succession of dishes. More sake, then the last dish is pickled vegetables. Intermission is enjoyed in the garden once more. Meanwhile, the host is in the tea room preparing the utensils. The gong is struck to invite the guests back in, hands and mouth rinsed, and then thick tea is prepared next (Kumakura 2023, 43). Typically, the tea ceremony ends shortly after the serving of the thick tea (matcha).
Chanoyu spread across the globe, far from its origins by the 20th century. This globalization or opening of a nation’s economy to another nation/s has spread the many dimensions of Japanese culture, which includes but is not limited to discipline, design influence on other art forms (such as cuisine, architecture, gardens, and pottery), and learning as an art form (Avdulov 2022, 43). “Culture is no longer solely attached to a local place and community; rather, it is diffuse and possibly widespread, due to the complicating forces of globalization” (Hasty, Lewis, and Snipes 2022, 10.2). It’s important to point out that tea is a universally adopted beverage, but Japan is the only culture that has created such a distinct cultural practice of chanoyu (Kumakura 2023, 18). Those who enjoy chanoyu as a daily pastime or reason for living are a minority, as confirmed by my interviewee.
I was the first to arrive at the Japanese Garden event in Balboa Park and was immediately greeted by the instructor. She was a Caucasian woman in her mid-30s, wearing jeans and a polka-dot sweatshirt. The only Japanese-inspired look she had was her hair in a bun with a chopstick and fan hair accessory. I asked her if she needed any help setting up, and she said, “yes, that would be great, just follow how the first table is set up”. I looked over at the front table and it had 4 bamboo trays, with 3 upside down clear glass tea cups, and two clear tea kettles. I began setting up the other 3 tables, modeling them after the first. When I finished, I took a moment to take in the room we were set up in. It looked like a children’s classroom because all along the perimeter of the walls were pictures of Kanji, the logographic script used in Japanese writing. The walls were also decorated with Japanese art and origami birds. As others trickled in, I took a seat. For the most part, everyone was timid in their seats, not conversing with one another, just staring at the blank presentation screen at the front of the room.
She soon began her presentation by explaining her background of living in Japan for 9 years total. The first 6 years she lived in the south of Japan working for the military, and then the last 3 years she lived in northern Japan in the farming country. Her main job was regional revitalization which she described as not tourism but developing cultural experiences. She learned all about tea from an “old lady” and has since moved back to the States, working on the same task of developing cultural experiences such as kimono style, weaving, shibori, etc. She then moved on to the history of tea by having us all focus on her PowerPoint presentation on the TV monitor.
Her presentation discussed the same elements of history mentioned above, except for the following information that was new to me. Before the Edo period (1603-1868), tea was transported and sold in the form of bricks. In 1738, Nagatani Soen developed a new drying and rolling process for tea leaves called sencha. Sencha is a general term for green tea made by steaming fresh leaves and letting them dry. We learned the Kanji symbol for tea: 茶 . The top part means “leaves", the middle means “person”, and the bottom means “tree”, which are all the elements needed to harvest tea. During her presentation, all 16 participants were very focused on what she was saying because they were asking her if she had any pen and paper so they could take notes, some were taking photos with their camera, some were adding information to her presentation based on information from their personal experiences, and others asked questions for further clarification. The participants were mostly retirement age, a few were my age, mid-30s to early 40s, and two participants were young adults. Racially, attendees were mostly Caucasian, a few Hispanic, and one Asian.
The instructor then broke away from the presentation and reminded us that the class was a self-driven class. She asked each table (of 4 people) to pick a tea bag to sample while she went and boiled water. My table included another woman and two men. They all looked to be in their 70’s, which is my parents' age. I asked them questions while we were waiting for our hot water. I learned that they are all members of the Japanese Garden, but this was the first event they were attending. They mostly used their membership for the garden entrance only. Only 1 of them had been to Japan; he actually lived there for 9 years, the others, including myself, had Japan on their travel bucket list. All of us really enjoyed consuming tea, which ultimately piqued our interest in the class. I asked the gentleman if he had ever been to a formal tea ceremony in Japan, and he said yes, very many. His favorite part of tea ceremonies, along with Japan as a whole, is their love for social activities.
Each table sampled 5 different teas: Sencha, Kukicha, Hojicha, Matcha Genmaicha (all purchased at a local Japanese market in the Convoy District), and Sweet Sakura Hojicha (directly from Japan). After each pour, our table discussed and took notes on the four senses of each tea: scent, sight, touch, and smell. We each had our personal favorite, but could agree that the Kukicha stood out as one of the top samples. Kukicha was more mellow and less bitter in taste than the other teas. It smelled of elegant roses.
Along with the tea samples, the instructor passed around all different kinds of Japanese small treats. Everyone in the room at this point was talking, laughing, and really enjoying the experience. It was nothing like the beginning of the class when no one was talking or getting to know one another. We were still in the same seats and surrounded by the same people as at the beginning of the class but now we had a task and elements to discuss as a group. The hands-on cultural experience was causing our guards to come down compared to when you first meet someone, and it allowed us to enjoy the experience together.
In the last 20 minutes of the class, the instructor showed everyone the traditional method of preparing matcha tea. She discussed the traditional utensils needed, which are a bowl, scoop and bamboo whisk. She demonstrated how to conduct the zigzag motion that creates the matcha into a foam and had others try it out.
I, along with the rest of the class, left the 2-hour session with smiles on our faces, full bellies, a new appreciation for a culture other than our own, and more knowledge than when we walked into the class. It personally really inspired me to want to join the Japanese Garden membership so I can enjoy more classes down the road. I was nervous going into the class because I’m not a social butterfly but this experience of learning another culture through a cultural experience allowed us all to drop our guards and really enjoy the experience as a group and get to know the person next to us. Human connection through cultural activities is what the world needs, now more than ever.
Even though the event wasn’t a formal or traditional tea ceremony one would experience in Japan, we still experienced a ritual that had a common structure of an opening or “setting the stage”, followed by dialogue, repetition, and finally closure. (Hasty, Lewis, and Snipes 2022, 13.4). Setting the stage was when the instructor led us through her PowerPoint presentation about the history of tea. Dialogue was between the instructor and participants, as well as the group at each table discussing the flavors of tea amongst each other. Repetition was notable in the act of filling each teapot with a new tea flavor, letting it steep, tasting it, and discussing its flavor profile. The instructor then asked if we had any questions, and then closed the ritual as we all said goodbye to our table participants and said thank you to our instructor before heading out the door.
I knew before attending the event that it wasn’t going to be as structured or disciplined as a traditional tea ceremony in Japan, but I was a bit surprised at how informal the event was. From my research, the typical tea ceremony in Japan was nothing like what we experienced. Our event was 2 hours long, instead of the usual 4 hours, and instead of the typical 4 to 5 guests, there were 16 guests. Guests usually wait in a waiting room and drink a light refreshment. Instead, guests showed up at all different times and just walked into the room and took a seat. No confirmation of roles, no water basin to rinse hands and mouth, no crawling into the tea room, no charcoal laying procedure, no sake, and no meals. We were provided small tastings of sweet treats you can find at local Japanese markets, such as mochi. There was no intermission, but most of us did break to use the bathroom after drinking so much tea. We ended the event by serving matcha, which is typical for tea ceremonies.
Chanoyu began as a ritual exclusively for the Japanese elite but then spread to other genders and nationalities and quickly became a cultural practice recognized internationally (Oshikiri 2013). This was proven by having a woman instructor for our event, and different genders and races represented by those who participated.
As soon as I walked into the class, the space aesthetically represented Japan. There was origami and martial arts style artwork on the walls. The tables had tea kettles and tea cups that were clear glass with bamboo trays and small floral arrangements in the center. The tables and chairs were all foldable and reminded you that you were not truly in Japan. The tea tasting made you feel like you were experiencing a slice of Japan through the taste and smell of each tea. Some smelled and tasted of seaweed, cherry blossoms, salt, and rice. There was this constant pull of feeling like I was in Japan and then realizing I was in the U.S.
In conclusion, Isao Kumakura said it best “basically, a culture with a universal character acceptable anywhere in the world enters Japan and undergoes an extremely singular refining process, only to become something hard for the rest of the world to accept” (Kumakura and McClintock 2023, 18). He is essentially saying that so many cultural influences come in and out of Japan, but once Japan gets a hold of something, such as tea, they create new cultural practices, and no other culture can fully adopt their practice in pure form. No other culture is as detailed, disciplined, or values diving so far into any one thing. The Japanese Friendship Garden, as stated by my interviewee, does a great job of aesthetically representing Japan’s cultural elements, but it will never be identical to the real experience of going to Japan. But, thankfully, because of globalization, cultural experiences are no longer “restricted and contained by geographical boundaries” (Hasty, Lewis, and Snipes 2022, 10.2). I still had such a great time interacting with others who were interested in learning more about Japan and I even started incorporating a Japanese ritual in my morning routine: matcha tea. I haven’t invested in the traditional bowl and bamboo whisk but I will soon because I’m really enjoying the added morning ritual. It allows me to do a repetitive action that helps my digestion and causes me to take a minute to pause and drink my tea in silence before starting my day. The influence of other cultures doesn’t have to follow the exact ritual in order to be any more powerful in impacting one’s life.
Avdulov A. “Listening to the Waves: Chanoyu Outside Japan.” Eye Magazine. 2015;(8):42-45. Accessed February 24, 2024. https://search-ebscohost-com.sdcity.idm.oclc.org/login.aspx?direct=true&db=a9h&AN=118131825&site=ehost-live
Hasty, Jennifer, David G. Lewis, and Marjorie M. Snipes. 2022. Introduction to Anthropology. OpenStax. https://openstax.org/details/books/introduction-anthropology
Kumakura, Isao, and Martha J. McClintock. Japanese Tea Culture: The Heart and Form of Chanoyu. Japan Publishing Industry Foundation for Culture, 2023. https://doi.org/10.2307/jj.2840648
Oshikiri, Taka. “Gathering for Tea in Late-Meiji Tokyo.” Japan forum (Oxford, England) 25, no. 1 (2013): 24–41. https://doi.org/10.1080/09555803.2012.737353
Yamashita T. “Japanese Tea Ceremony.” Harvard Asia Pacific Review. 2005;7(2):10-11. Accessed February 24, 2024. https://search-ebscohost-com.sdcity.idm.oclc.org/login.aspx?direct=true&db=a9h&AN=17595643&site=ehost-live
Melissa Aronson is a 41-years-young West Virginian, currently residing in San Diego with her boyfriend, bunny, and cat. She is finishing up her first semester, pursuing her second college degree from San Diego City College. Her goal is to eventually obtain her BSN in Nursing. She has worked 23 years in retail and has realized she has reached her full potential within the retail industry and needs a new challenge. She loves drinking tea to stay awake during the day and crafting late into the night when she isn’t working or studying.
This action-oriented study focuses on sustainable agricultural practices, urban farming initiatives, and community building strategies, through the methods of applied anthropology. Seeds@City Urban Farm aspires to sustainable agriculture in Downtown San Diego. The farm brings produce to the local urban area, whilst also bringing people together and creating a sense of community. Seeds@City resulted from San Diego City College (SDCC) uniting with the San Diego Roots Sustainable Food Project in 2008. Later, the Sustainable Urban Agricultural program began at SDCC, and Seeds@City Urban Farm became a hands-on outdoor classroom in 2010. Seeds@City Urban Farm remains today, teaching students about sustainability and agriculture.
Anthropology is the all-encompassing study of human beings, and it is a field of science that delves into human civilization and culture. Anthropology, specifically cultural anthropology, was relevant to analyzing Seeds@City Urban Farm because cultural anthropology is centered around studying human behavior within specific cultural contexts. Seeds@City is not just about growing food; the farm is embedded within a community with its own cultural norms, values, and ways of pursuing things. Cultural anthropology can be used to study how individuals and the community interact with the farm within a larger cultural context. Urban farms like Seeds@City are group efforts that often involve many people and affect neighborhoods differently. Cultural anthropology allows a deeper look into how people get involved and what this means for the community.
With the new era of urbanization, there can be a lack of places in nature for people to go. Urban farms solve this problem, providing a natural place for people to go. They also solve the problem of a lack of food. They provide produce in urban communities. Cultural anthropology analyzes how people feel a sense of “belonging” and feel like they are a part of the community. “Each culture and each community must be aware of its power and potential to enact positive change” (Hasty, Lewis, and Snipes 2022, 20.2). It's important to make sure people feel they can improve things, which is done through making connections. So, it's important to look at how the farm makes people feel like they belong and have a say in what happens.
Ethnographic methods, such as participant observation, are useful for analyzing urban farms because they allow one to immerse oneself in the daily activities of a community involved in urban farming. Participant observation involves actively participating in a setting or group while observing and documenting behaviors and interactions. Through participation and observation, one can understand social interactions, power dynamics, and relationships within the community, placing a spotlight on how urban farming influences these dynamics. Ethnography involves spending time and immersing oneself in a specific culture or social group to understand their beliefs, behaviors, and practices. Ethnographic research also delves into the cultural context that surrounds urban farm initiatives. Through ethnographic research, one can observe the beliefs, values, traditions, and practices of the members of the community concerning agriculture and food. Through this deep understanding, one can situate the farming initiative within the larger cultural context and reveal its impact and significance.
Ethnographic methods, such as interviews, prioritize listening to the voices and perspectives of community members. Each individual shares a unique viewpoint, set of experiences, and dreams involved in or affected by the urban farming initiative. This is important because it ensures that the analysis of the initiative considers the realities and concerns of the community members. Urban farming initiatives have many aspects, such as how they affect society, the economy, and the environment. Anthropologists are good at seeing how all these parts connect. Applied anthropologists look into ensuring everyone has enough food, keeping the environment healthy, treating everyone fairly, and giving power to communities. This study method can provide a detailed understanding of the good and bad aspects of urban farming. The study of urban farming through the lens of anthropology can make urban farming better because it considers how it affects communities and nature. By looking at what works and what doesn’t, we can find ways to improve it, making urban farming fairer and better for the environment.
To gather information for my study, I researched topics regarding sustainable agricultural practices, urban farming initiatives, and the strategies of building community. Specifically, I focused on Seeds@City Urban Farm in Downtown San Diego. My study involved being at the farm during volunteer hours for 3 days, where I observed the practices that take place at Seeds@City, including the interactions among community members and the educational activities. I also spent time observing the Seeds@City Urban Farm Stand as well. I interviewed student volunteers and a local customer who purchases fresh produce from the Seed@City Farm Stand. Moreover, I explored academic articles about sustainable agriculture and organic farming practices. I also researched news articles, media interviews, and community publications to deepen my understanding of sustainable agriculture and its significance to urban environments.
Sustainable agriculture is the pivotal shift towards more environmentally conscious farming practices, and it holds principles that involve environmental stability, soil health, and resource efficiency. In an urban setting, the initiative of urban farming promotes local food production and relies less on long-distance food travel. Seeds@City is an excellent representation because it embodies the economic sustainability of urban farming practices while showcasing how cities can integrate green spaces and food production into urban planning. Urban farming prevents what are known as food deserts: locations that lack access to affordable and nutritious foods, and where there’s a lack of food security. Food deserts cause issues with wellness and health. In opposition to food deserts, “there are also food oases, areas with high access to supermarkets and fresh foods, and these are growing in number. Some are in urban or suburban areas, and some are in rural areas where sustainable farming supports a local community or restaurant” (Hasty, Lewis, and Snipes 2022, 14.4). Seeds@City Urban Farm brings a food oasis to the city of San Diego and the inclusion of an urban farm in San Diego makes the community feel whole.
As mentioned earlier, urban farming is not just about growing food; it's also about fostering community connections and engagement. In urban agriculture, the community's involvement plays a vital role in the success and sustainability of urban farming initiatives. Community involvement is critical for several reasons. Firstly, It empowers the urban locals who reside in the city by giving them access to fresh, healthy produce and food security. According to a Seeds@City Urban Farm Stand customer, “I appreciate the quality and freshness of the produce, and I like knowing that my purchase is supporting local education. Buying fresh vegetables picked straight from the ground means I HAVE to jump into the kitchen and make a dish. Seeds@City is more than just a farm to me.” Her viewpoint highlights how urban farming initiatives like Seeds@City give people access to healthy and fresh food while also giving a sense of community. Her perspective also showcases how much urban agriculture can impact people. Through participation in urban farming activities, community members learn about the behind-the-scenes of farming, agriculture, nutrition, and sustainable living practices. This involvement builds and brings forth a sense of stewardship and pride in the local food system, leading to active participation and community resilience. Secondly, community involvement enhances social cohesion and interpersonal relationships. Urban farms serve as places where people from diverse backgrounds work towards a common goal. Through this, shared experiences on the farm result in friendships, reduced social isolation, and a stronger community bond. Furthermore, urban farming initiatives often create opportunities for skill-sharing and the ability to learn from many generations. This, in turn, results in an enriched community. Seeds@City is the full embodiment of community engagement in sustainable agriculture because community members are involved in all aspects of food production, from seed planting to harvest. Engagement includes hands-on agriculture classes at San Diego City College that welcome students of all ages, volunteer programs that welcome anyone who desires to help and be a part of something, and urban locals who purchase the harvest at the urban farm stand, providing revenue and insuring the harvest doesn’t go to waste, serving the purpose of a farm, for students and San Diego City College at large. A student volunteer explains, “I wanted to give back to my community and contribute to a greener future. Seeds@City is a welcoming space for everyone. I love working as part of a team that's making a positive impact on the community.” Her insight is important because it showcases engagement from the community. One key aspect of Seeds@City is that it is open to the community through its work with different people and organizations in the urban area of San Diego. This allows people to gain insight into urban farming and be inspired, which results in a magical experience, promotes sustainability and healthy eating, and encourages people to become environmentally conscious.
There is a distance eliminated when people have access to fresh, locally grown produce, whether going to an urban farm stand, taking an agricultural class, or even volunteering at a local urban farm. It's expected that in day-to-day life, there's a disconnect, a barrier between us and our food. We go to the supermarket and purchase produce without thinking much about how this food will grow and end up in our supermarkets. Still, when involved in urban farming, you can be more conscious and see the beauty and hard work it takes to grow fruits and vegetables. While at the urban farm, I watched student volunteers planting and caring for the growing plants. Witnessing their enthusiasm and dedication, they all had love and purpose for each thing they did. This shed light on the process behind growing food. Seeing their efforts firsthand, I realized how disconnected we often are from the hard work and beauty of farming when we simply buy produce from supermarkets. It’s vital that community engagement efforts in urban farming are practical, and this is measured by the ability to bridge people together, remove barriers of culture and social class, and bring together generations. Seeds@City has successfully brought together people from diverse backgrounds with unique individual stories. Seeds@City has prompted meaningful interactions and shared experiences through urban farming, bringing inclusivity and a cohesive community. The difference between gardening and farming is that gardening is done typically as a hobby. In contrast, farming is done for people at large, or in the case of urban farming; farming is done for the local community. Damian Valdez, an urban farmer at Seeds@City, says: “We make no bones about it that this is a very active situation. You have to be willing to put in the work, rain or shine. Generally, the first few weeks I spend getting right into it and showing people not necessarily the extremes but the reality of what is expected every day in this career” (Hughes 2015). Valdez gives insight into the reality of urban farming to students who take a class in agriculture at San Diego City College and are interested in having a career as an urban farmer. “We try to make it clear very early on that this is a vocational program focused on farming—this is not for hobby gardeners, necessarily, just looking to get tips and tricks to grow better tomatoes” (Hughes 2015). This interview showcases the hard work that goes into urban farming as a career and an initiative. The interview gives insight that working in agriculture is a serious pursuit. Many urban locals of San Diego rate the Seeds@City Urban Farm with very high ratings. Yelp user Jenny W. says, “Even if you're not a hyper-foodie (I'm not), we can probably agree that our bodies and communities should eat and buy locally grown and seasonal foods. This is a small and perfect opportunity to eat and shop for your food wisely and support a very cool educational program. I work at City, but I'm NOT affiliated with the Farm; I'm just proud of this speck of dirt and goodness in the middle of the city” (Yelp 2009). Many like Jenny agree that whether you are a part of Seeds@City or a local of San Diego, Seeds@City is a great way to be involved in sustainable agriculture.
In the field of urban farming, cultural considerations play a pivotal role in the practice of urban agriculture because they showcase respect for the diverse communities that reside in the local urban area, as well as respecting their agricultural traditions. Urban farming initiatives must consider and engage in cultural norms and traditions that honor the diverse community, its practices, and its agricultural heritage. Urban farming initiatives should embrace the customs of the locals related to food production and respect the community's preferences and habits. By embracing cultural diversity, urban farming initiatives strengthen interpersonal relationships and empower communities to take charge of their food sources. Collaborating and considering the voices of the people help ensure that the farming practices are culturally respectful and aligned with the values of the community, creating sustainable and inclusive urban agriculture.
Although urban farming increases access to fresh produce and community engagement, environmental considerations need to be addressed to ensure sustainability. The practice of urban farming has both positive and negative effects on local ecosystems. On one hand, it promotes food production locally, reduces food miles, and provides food security in urban areas. Furthermore, urban farms are green spaces contributing to improved air quality in urban areas, biodiversity, and community well-being. However; urban farming can hold many challenges, such as an increased demand for water, soil degradation, and the disruption of local ecosystems because of land-use changes. A critical aspect of being environmentally sustainable is to consider the potential harm to local ecosystems, and in urban areas, this includes potential harm caused by urban farming practices. “Intensive farming can have a severe impact on soil such as acidification, nitrification, desertification, the decline in organic matter in the soil, soil contamination (e.g., by heavy metals and agrochemicals), soil compaction, and erosion” (Alexandridis et al. 2018). Urban farming can disrupt natural habitats, affecting native plants and animals. Several strategies can be adopted to limit the negative impact, or in other words, the environmental footprint of urban farming. Scientists such as Subhojit Datta state that “some innovations in sustainable agricultural practices, like vertical farming, hydroponics or aquaponics, have been developed to reduce land use, optimize irrigation, and maximize nutrient recirculation” (Datta et al. 2023). These innovations involve the use of technology, which is the vision for many urban farms like Seeds@City Urban Farm: “We emphasize technology and how we can use technology to improve not only our own operation but essentially creating a network” (Hughes 2015). The promotion of water-efficient irrigation methods like drip irrigation and rainwater harvesting limits the consumption of water. Using organic farming practices such as compost as soil nourishment can improve soil health and reduce the reliance on synthetic fertilizers and pesticides. Furthermore, adding urban farming to green infrastructure design and landscape planning brings more biodiversity to urban areas. There must be not only community engagement but also education that teaches about responsible urban farming practices—and promotes stewardship among urban locals. Urban farming promises to enhance food security and community strength in cities. However, it is vital to take an in-depth look at the potential environmental impacts of urban farming depending on the location. By incorporating research findings and practicing sustainable practices, urban farming can contribute to amazing things, leaving a positive mark on local ecosystems and furthering sustainable urban development.
Seeds@City’s advertising strategies have been successful in promoting urban farming initiatives. Using social media platforms, local events, and collaboration with organizations and individuals in the urban community has allowed for more visibility and engagement. Social media posts that announce news, events, and updates on the farm maintain an audience. Local events in the community allow for direct interaction with the public, creating interest and participation. Collaborations with schools, businesses, and environmental groups have expanded Seeds@City's reach, making it a leader in urban farming. Seeds@City’s approach can be replicated in other cities but must fit each area's unique characteristics. The essential aspects, like involving the community, offering education, and focusing on small-scale farming, can work well in other urban areas. Knowing the local population, available land, and support systems is essential to succeed elsewhere. Working with local government, businesses, and nonprofits is vital to gathering resources and advocating for supportive policies. By sharing what works and what doesn't, Seeds@City is an example that can help other urban farming initiatives. Seeds@City follows a successful approach seen in many places like The Urban Farm in Denver because they prioritize community involvement, sustainability, and food education. They focus on making a social impact, growing a diverse range of crops, and collaborating with local groups. Seeds@City stands out because it emphasizes education and outreach, making it a leader in urban agriculture.
In conclusion, Seeds@City showcases a successful approach to urban farming, building upon community engagement, sustainability, and food education principles and strategies. They aim to make a positive social impact on the community through sustainable urban agriculture and their collaboration with individuals. The significance of Seeds@City’s approach lies in its focus on education and outreach. They set themselves as positive examples for other urban agriculture initiatives nationwide. Throughout this study, we have identified key findings and arguments. Seeds@City’s focus on community involvement has created stronger social ties and increased awareness of sustainable food practices. Seeds@City grows diverse crops that contribute to food security and biodiversity in urban environments. Moreover, its educational focus is crucial in empowering individuals and the community to take ownership of their food sources. The significance of Seeds@City’s approach also extends beyond agriculture by integrating education, sustainability, and community engagement. Seeds@City is a model for addressing food security, promoting environmental stewardship, and creating healthier communities. Seeds@City’s impact highlights the importance of holistic approaches to urban development. Looking ahead, more research is needed to understand the impacts of urban farming on society, its long-term sustainability, and how it can be scaled up. There should be a focus on expanding education, advocating for supportive policies, and forming partnerships with similar programs. Building on the success of Seeds@City means that there still is the promotion of sustainable urban agriculture and community empowerment. In summary, Seeds@City shows us how urban farming can tackle challenges dealing with the community and modern food systems. With ongoing research and collaboration, we as a community can make these initiatives more effective and create stronger and more inclusive cities.
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Yelp (2009, January 27) “Jenny W.” https://www.yelp.com/biz/seeds-at-city-farmers-market-san-diego accessed 2024
Hello! My name is Dezi'ree Sharpe. I was born, raised, and am still an inhabitant of San Diego, California. I am a first-year college student taking classes at both Mesa and SD City College. I graduated from Grossmont High School. I am working on an Associate's degree in Chemistry and planning to transfer to SDSU once that is complete. My biggest inspiration for attending school is my mom, who is also attending college and is soon to be a graduate. She inspires me every day to keep going. As far as my career, I've always wanted to do something in STEM and I have yet to decide exactly what that career is. I am in my second semester of college and I am navigating in-person classes and online classes which are new but exciting. Lastly, I am excited about taking this Anthropology course because it's a subject I've had an interest in. I am excited to learn new things about the way I learn and approach doing assignments in an online academic setting.