Master’s Research: Introduction, Part 2


            The industrialization of agriculture began to take form during what has been coined the ‘Green Revolution’. Between the 1930s and 1960s, many wealthy and developed countries, became very active in the research and development of industrial agriculture science and farming techniques. One of these techniques was bioengineering. Shortly after the onset of the Green Revolution, the first genetically engineered crop was created. In the early 1970s, a genetically altered bacteria was created to imbue strawberries with frost resistant genetic characteristics. Concerned about the disastrous spread of genetically engineered bacteria to other crops, environmental groups protested vehemently. The planting of the newly engineered strawberries was postponed for two seasons. When the crops were finally planted, the results were disappointing. Some frost protection was evident, and no ecological damage was reported. Neither the bacteria or the altered genes were found to be a hazard.   (Lappé & Bailey 1998).  In the United States, just 20 years later, agricultural crops derived from bioengineering were marketed and planted on over 30 million acres. These included herbicide resistant crops such as canola, corn, cotton and soybeans; insecticide resistant crops such as potatoes, corn, cotton; delayed ripening tomatoes; genetically altered soybeans with high-oleic acid oil; alkaline-tolerant corn; and virus resistant squash (Lappé & Bailey 1998). Today, we now have multi-national corporations—such as Dupont and Monsanto (United States), Rhône-Poulenc (France), and Ciba (Switzerland)—responsible for the monopolization of transgenic seeds and the dissemination of industrial agricultural technologies throughout the globe.

This paper will attempt pick up on the industrialization of agriculture and genetic-engineering and place it within the context of the 2011 Peruvian moratorium on GMOs. In doing so, the paper will highlight the predominance of the neoliberal economic hegemony in modern industrial agriculture and how this dominant ideology has the potential to (1) manipulate agricultural governance; (2) inform scientific debate, controversy and knowledge production; and (3) marginalize and transform traditional agricultural practices generally and Peruvian lifeways and biodiversity more specifically.

A Brief History: Genetic Engineering and Industrial Agriculture

Modern genetic engineering is the product of ancient selective breeding techniques used in raising agriculture and animal husbandry. For thousands of years humans have been intentionally manipulating the genetic properties of plants by preferring certain species over others. Perhaps the most common example is corn, a genetic mutation derived from teosinte. It began as an unwitting process of selecting certain types of teosinte that were more easily harvested and eaten due to their physical characteristics.  Eventually this process transformed into a deliberate decision to pick, pollinate and replant the most easily accessed and edible species. This eventually resulted in the perfectly packaged and easily processed corn we eat today; a process that has rendered corn defenseless on its own and utterly reliant upon human inputs and labor. Standage (2009) describes this process, explaining that maize as we know it today “is the result of human propagation of a series of random genetic mutations that transformed it from a simple grass into a bizarre, gigantic mutant that can no longer survive in the wild” (p. 5).

The same sort of process occurred with the domestication of certain animals. Beginning in 8000 B.C. humans began domesticating sheep and goats, eventually moving onto cattle and pigs (Standage 2009). “Most domesticated animals have smaller brains and less acute eyesight and hearing than their wild ancestors. This reduces their ability to survive in the wild but makes them more docile, which suits human farmers (Standage 2009:11). Through this process, humans became dependent upon these types of animals and vice versa. Nowadays, chickens and cows, many of which are manipulated to mature faster and produce more meat and milk, cannot survive on their own.

The modern genetic engineering procedure looks a lot different from the selective breeding processes of antiquity. Since the 1970s, humans have had the ability to move genes from one species of plant or animal and transplant them into different species. By doing this, humans are able to bestow the recipient organism with the characteristics associated with the newly introduced gene (Kinchy 2012). For example, in Peru, the Centro Internacional de La Papa (CIP) has successfully transferred a biotech gene into a new variety of potato. The new biotech gene transfers resistance to the potato tuber moth, Phthorimaea operculella. This new variety of potato can now be grown and stored without the threat of contamination (Nolte 2016).

The production of genetically modified organisms, also known as transgenics, have made important accomplishments. For many scientists and agriculturalists, the tuber moth resistant potato is the epitome of successful genetic engineering. Other transgenics have also been deemed feats of modern science, some with the capability of building resistance to insect pests, mitigating weed control (therefore diminishing the usage of herbicides) and preventing plant diseases. It has also been argued that GMOs can potentially increase the nutritional content of foods and increase drought resistance (Wu and Butz 2004). Critics on the other hand are very skeptical about the wide usage of genetically engineered agriculture.

Opponents to genetic-engineering argue that GMOs have the possibility of introducing new allergens into food. Additionally, critics are concerned about the medical consequences of using antibiotic resistance genes in the GE process, inadvertently increasing the toxin levels in plant materials (Union of Concerned Scientists 2002; Center for Food Safety 2000). Some articles indicate that GE foods could potentially have negative health implications (Dona & Arvanitoyannis 2009; Ewen & Pustazi 1999; Pelletier 2005, 2006). Other opponents of transgenics are concerned about preserving biodiversity and heirloom varieties of crops. GMOs have been known to infiltrate non-GE crop fields and slowly take over the previously organic and endemic species. Anthropologist Birgit Muller echoes these worries when he writes, “Although engineered by man to serve human purposes, from the moment onward when genetically engineered plants are released into the environment they escape human control and develop their own agency” (2006).

The risk of threatening the rich agricultural biodiversity is the central argument that GMO activists, scientists and scholars in Peru support. Tied closely to this endemic biodiversity are the traditional, often rural livelihoods of Peruvian farmers; protection of the former constitutes protection for the latter. In the case of Peru, the debate and conflict over the usage of GMOs has been ongoing since the early 1990s. More recently, the Peruvian government signed and executed a ten-year moratorium on transgenics. The neoliberal context in which this executive decree is occurring very interesting and worthy of scholarly research. More specifically, the recent moratorium poses questions about ideologies of agricultural governmentality and regulatory philosophies (Quark 2012; Kinchy 2010), the “politics of knowledge” (Goldman and Turner 2011), the intersectionality of politics and science (Kinchy, Kleinman & Autry 2008; Habermas 1970; Beck 1992), and the articulations of indigeneity and indigenous politics (Muehlmann 2009; Kuper 2003; Hale 2002). Moving forward this essay with attempt to set the stage of the Peruvian moratorium on transgenics, including its multitude of actors and audiences, and flesh out the complexities of its political and value-laden controversies.


Master’s Research: Part 1

In case any of you didn’t know, along with being a PCV I am also a Master’s student at Illinois State University. I am one of the last to receive what’s called a Master’s International Degree in Applied Community & Economic Development. My program is offered through the Stevenson Center at ISU. It is designed as a multidisciplinary Master’s experience where students specialize in one discipline but receive training in others. For example, I study sociology specifically, but took classes in the economics, political science and anthropology departments. The colleagues in my cohort, as you might expect, are economists, anthropologists and political scientists. Some of them, like me, are PCVs completing service while others complete their professional practice in the States.

What all this means is that on top of my work for my community and for the Peace Corps, I am also completing my master’s research on side. As of now, I am in the process of getting my research approved by my university as well as my country director for the Peace Corps. Once those approvals are processed, I will begin collecting qualitative data through in-depth interviews and observations. And to be honest, what I have prepared in the form of a research proposal will probably look a lot different than my final product. The messiness of my type of work– the necessity for iterative and inductive data collection– often transforms what the researcher thought they were going to get wrapped up in.

The reason for this post is to begin sharing what I am up to with respect to my personal research. I would like to begin sharing segments of my research proposal (it’s long, ~45 pages) in the hopes that whoever is reading might learn more about the country of Peru and how my brain operates within my speciality of environmental sociology. So with that being said, I present to you my baby (today we’ll just start with my abstract).

The Peruvian Moratorium on GMOs: Mapping Trajectories of Governance, Knowledge Production and  Indigeneity in a Neoliberal Context


On December 9, 2011, under the Presidency of Ollanta Humala (2011-2016), the Peruvian government approved Law No. 29811 establishing a ten-year moratorium on genetically modified organism (GMOs). In general, the moratorium eliminates the importation of genetically engineered seeds used for agriculture. The reasons for the GMO moratorium are convoluted, stemming from a myriad of related stakeholders and their respective interests. However, two foci create the backbone of the moratorium: the protection of rich Peruvian agricultural biodiversity and the perpetuation of farming techniques and lifestyles attached to the biodiverse landscape. Adding to these arguments, the implications of the Peruvian moratorium on GMOs can be further analyzed from various scientific, socio-cultural and political foundations. This paper will attempt to expound upon the varied perspectives of the moratorium and construct a multi-sited ethnographic narrative of the people, places and politics involved in the ten-year moratorium on genetically modified organisms.

Los Lunes Son Para Libros: 3rd Edition

Let me just say…WOW. From the minute I picked up this book I was impressed and immediately drawn in. The Story of B, written by Daniel Quinn, is compelling, thought provoking, funny and sad all wrapped up into one book. Written in 1996, Quinn chronicles the journey of a young priest who is sent off by his superior to investigate another priest whom they think in the antichrist. Along this journey, the priest finally finds the man who is now only known as B. Charged with recording and transcribing the ‘antichrist’s lectures’, the young priest begins to not only investigate, but to also follow. Soon enough the priest moves away from his religious background and becomes a disciple of and believer in the secular teachings of B.

Quinn writes the book as an extension of his earlier book Ishmael. Expertly done, Quinn draws from his lessons in Ishmael and fleshes them out with more detail. Throughout the book, the character B references multiple times how some of his inspiration comes from the teachings of his mentor Ishmael. Throughout the novel, B lectures to multiple audiences. His speeches are included verbatim in an 80 page long appendix. Each speech contains golden nuggets of knowledge, mind twisting hypotheticals and anthropological stories.  In fact, Quinn is responsible for the famous boiling frog heuristic that so many us of have learned about to help explain climate change.

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Because there’s simply too much to talk about from this book, I’ve decided to pull out some of my favorites quotes. Some of them I might explain. Others I might just let them marinate in your own brain.

“Nothing in the community lives in isolation from the rest, not even the queens of social insects. nothing lives only in itself, needing nothing from the community. Nothing lives only for itself, owing nothing to the community. Nothing is untouchable or untouched. Ever life is on loan from the community from birth and without fail is paid back to the community in death. The community is a web of life, and every strand of the web is a path to all the other strands. Nothing is exempt or excused. Nothing is special. Nothing lives on a strand by itself, unconnected to the rest”

DQ quote 2

“What works evidently, is cultural diversity. This should not come as a surprise. If culture is viewed as a biological phenomenon, then we should expect to see diversity favored over uniformity. A thousand designs– one for every locale and situation– always works better than one design for all the locales and situations. Birds are more likely to survive in ten thousand nest patterns than in one. Mammals are more likely to survive in ten thousand social patterns than in one. And humans are more likely to survive in ten thousand cultures than in one– as we are in the process of proving right now. We’re in the process of making the world unlivable for ourselves– precisely because everyone is being forced to live a single way. There would be no problem if only one person in ten thousand lived the way we live. The problem appears only as we approach the point where only one person in ten thousand is permitted to live any other way than the way we live. In a world of ten thousand cultures, one culture can be completely mad and destructive, and little harm will be done. In a world of one culture– and that one culture completely mad and destructive– catastrophe is inevitable”

DQ quote

“This isn’t something that will be undone by any one author– or by any ten authors. Nor will it be undone by any one teacher or by any ten teachers. If it’s undone, it will be undone by a whole new generation of authors and teachers.

One of which is you.

There’s no one in reach of these words who is incapable (at the very least) of handling them to another and saying, “Here read this.” Parents teach your children. Children, teach your parents. Teachers, teach your pupils. Pupils, teach your teachers.

Vision is the river, and we who have been changed are the flood. 

I suppose people will ask you to summarize what it’s all about. I offer you this, knowing how inadequate it is: The world will not be saved by old minds with new programs. If the world is saved, it will be saved by new minds– with no programs” 


“I’ve written the words, and they’ve found their way to you– I don’t know how, exactly. […] The words have found their way to you even if, having read them, you hate them– even if you hide them from your children’s eyes and consign them to the flames. They’ve found there way to you, so its already too late. Even if, in the meantime, Fr. Lulfre tracks us down and send his assassins to us, he’ll be to late–because of what you’ve read here.

The contagion has been spread.

You are B.


Well if those quotes don’t tear your heart out and then breathe life back into you, you might not be human. Or perhaps you’re blind to the realities of our earth. Or perhaps you see clearly whats occurring to our home and don’t care, or don’t feel empowered to do anything.

I’ll admit…I’ve been in each of those positions. I’ve been ignorantly and blissfully blind. I’ve also been awoken and educated full well on the atrocities that are committed everyday and every second on our earth–to your earth.What did I do? Sometimes nothing at all. I continued living, continued consuming, continued polluting. Why? Because I felt powerless, small, futile. Like whatever impact I had, good or bad, just would not matter.

Now though, when I read books like The Story of B, or when I research in my discipline of environmental sociology (or cross disciplines for that matter), I feel deeply. The truth found in the texts, in the words, pulls out of me a yearning to care, to do something– to be apart of the flood.

I am in a unique position in my life where all that is asked of me is to show up. Part of being a Peace Core volunteer is simply to spend time. To live and to be an example. Teaching, classes, projects and behavior change come along the way. Before that though, I simply need to be. To care. If each day I can make one person smile wider, think more critically, respect more deeply–then all goals, objectives, outcomes, outputs and measuring tools aside–I’ve done my job. The trickle has begun. The river is forming. I and others like me are wading in it. The water is rising. The flood is coming.

Updated: About Me

When I started this blog, I thought it was a good idea to start with a few things about me. Lacking creativity I subsumed my existence into 10 bullet points. Later in my PC experience I wrote a post about my current status. Interested in the transformation of my self identification, I want to continue these ‘about me’ posts. This reflection and intrigue all began with an identity map experience we did earlier in PST.  So here goes more bullet points:
1.) Doubly-adopted son of Two Peruvian Families: My host-family here in Lima is so kind. I am comfortable with them and can be my normal self (muy gracioso). My family in Matacoto is learning quickly. They are patient with me, and have already taken me in as a son.

2.) Newly Carnivorous: I told myself that I would slowly introduce meat before I came to Peru. That sure didn’t happen. I was great for a week, and desperately ill for two. Now I finally feel healthy. When I eat meat, I look down and see fuel; energy that I need to be a successful volunteer. I thank the animal and am grateful to my family for feeding me.

3.) Reignited Soccer Player: Soccer has been a passion of mine since I was a kid. However, my actual playing of the sport has dwindled over the years. I am grateful to my host brother Anthony in Lima for bringing his gringo brother to the adult matches on Friday nights. Soccer has also helped me integrate in Matacoto, and will continue to serve as a language without words.

4.) Rock Climber: My passion for rock climbing has done nothing but grow over the past 3 years. I consider it a crucial part of my identity. Unfortunately, I have not been able to climb very much while I’ve been here. Since I can’t climb I’ve been training. I was stoked to get one day at a gym in Lima and one day outside in Huaraz. I even found a crag near where I live in Lima and will be climbing there next weekend. Rock climbing, like soccer, has allowed me to meet new people and communicate through a common passion to touch rocks.

5.) Spanish Speaker: My Spanish grows everyday. I had a rough patch with my language acquisition during site exploration, but I am feeling confident again. I feel comfortable expressing myself (in some topics more than others), exploring by myself, and talking with youth. Despite my confidence with my growing Spanish skills, I remain humble. I know that to know is to know nothing at all. I prefer to listen and observe and will continue to do so more than speak. After all I have two ears and one mouth.

I feel loved today. Grateful for this experience. Excited for the future.

Looking Glass Self

The staging and pre-service training (PST) portions of my Peace Corps experience have been extremely busy. Since our arrival in Miami, for a short but sweet staging, we have had our plates full with discussion, group work, paperwork and individual reflection. Lucky for us, each day has been insightful and encouraging. I’ve been a part of a lot of bureaucratic/institutional trainings and they are not all like this. The Peace Corps staff we have the opportunity to work with are really special. They are passionate, qualified and energetic teachers. So, many thanks to the PC Peru staff, both within the U.S. and in-country!

Perhaps some of my favorite exercises and discussions I’ve participated in, both in staging and PST, have dealt with topics of self-identity. In staging we were instructed to construct an identity map. This is a graphic heuristic where one places themselves (their name) in the middle of a sheet of paper. Growing outwards from the center are additional lines all connected to more bubbles. The idea is to fill these bubbles with aspects or characteristics that construct their identity. Once completed, an identity map’s true potency is revealed, elucidating the intersectionality and complexity of one’s identity.


When we completed this exercise in staging, we had a blank sheet of paper and plenty of room to list out the myriad elements that coalesce to construct our identity. My identity map consisted of things like (in no important order): vegan/veggie, bi-lingual, spiritual, mid-twenties, extrovert, master’s student, coach, American, soccer player, rock climber, white, younger brother, symbolically ethnic, son, upper class, heterosexual, male, skier, poet, mindful, community developer and good listener. These were all things, at the time, that resonated with the identity I held and was projecting. We then were instructed to share these maps with a partner, and talk about which facets of our identity we thought were going to be easy to maintain during our service in Peru and which we were going to struggle with. I was glad to have a thoughtful conversation with a fellow trainee, Joe, who helped me unpack a bit more the complexities embedded within a person identity.

Today in PST, during a discussion about diversity, we were instructed to construct another identity map. I remember thinking, ‘oh, here we go again’, because after all, we were all pros with identity maps right? Enlightened, self-aware, soon-to-be Peace Core volunteers, no doubt.

Our instructor, Miryam, made it clear that she understood the fact that we already made a map in staging. Nonetheless, she wanted us to make a new one, but this time, with a few stipulations. After doling out sheets of paper, this time with only 8 bubbles in which to fill, she left us to our own creative devices; subsuming the infinite facets of our identity on one sheet of paper with 8 bubbles…

After some contemplation I provided these 8 elements of my identity (again in no important order): white, American, athlete, comedic/satirical, writer, male, observer/listener, and minority (in Peru). Already I saw a difference between the map I created in staging, and the map I currently had in my hands. After finishing the first version of our map, we then were instructed to cross out 3 of the 8 elements.  I eliminated: American, comedic/satirical, and athlete. We then were instructed to cross out two more. I chose: white, and male. Finally, with the three remaining elements, which for me were writer, observer/listener, and minority (in Peru), we were told to switch maps with a partner, and without talking, eliminate the two least important facets of each other’s identity. Much to my satisfaction, and thanks to the careful contemplation of another trainee, Lesia, the last portion of my identity standing was: observer/listener.

Seeing the evolution of my identity map was a valuable experience. One that I will more than likely repeat throughout my service. I appreciated these exercises for their ability to elucidate a few important points:

  • The Fluidity of Identity: Self-identity is highly dynamic. It changes with the context in which it exists. For me, the identity I shared in staging was different than the identity I shared in PST because of the setting. I shared more of my identity not only because I had unlimited space, but also because I identified with different elements, each with varying intensity, that construct myself.
    Just a few weeks later my identity shifted. Some elements were replicated while others were brand new or generalized into a broader concept. What I shared in PST was specific to my identity in Peru. Each element I shared had more importance now that the self had been moved to a different country. Charged with crossing out elements, my identity continued to shift. I had to contemplate which were most important, or more potent; which facets of self I wanted to preserve and which I was willing to let go. It was interesting for me to be left with observer/listener, a choice made by a fellow trainee. Which leads me to my next reflection.
  • The Looking Glass Self: How much of our identity is actually chosen by us? Are we really fully in control of the identity we project? Charles H. Cooley makes a point that perhaps we are not. Cooley contemplates the role of other people in the construction of self-identity; our family, friends, co-workers. The looking glass self is the idea that our identity, in large part, is constructed based on what other people perceive of us. By looking through the looking glass of other people, we see ourselves. Therefore, identity, or self, is the product of seeing ourselves as others do. This idea especially resonated with me because of the fact that Lesia chose for me, the last aspect of my identity. If I had given my map to Lesia right away, would she have written similar identity characteristics?
    I, in part, agree with Cooley. His thoughts on self-identity are extremely important for a lot of psychology and sociology. Our identities are no doubt constructed on the basis of what others see, as well as how the cultural context in which it is being seen. I would however, like to reserve some autonomy over the process, and believe that although parts of our identity are loaned to us from other things or people, we still get to choose and foster facets of the self that are most important to us.
  • Thoughts for Future Self: How will my identity change throughout the two years of my service? More specifically, what aspects of my identity will be reinforced throughout my service? What aspects of my identity will be left behind?


Report Finds Widespread Racial, Economic Disparities In Bloomington-Normal

For the past 15 weeks, I have worked on a research project examining social justice issues in Bloomington-Normal, Illinois. The local chapter of Not In Our Town (NIOT), a non-profit organization that fights against bigotry and discrimination, commissioned my graduate sociology class to ‘hold up a mirror’ of the Bloomington-Normal community, reflecting back the good and the bad.

The project was wide in scope. We conducted focus groups and interviews, analyzed crime and segregation data, produced GIS maps, analyzed archival research and performed case studies of best practices employed by other community organizations. What we found was both disheartening and hopeful.

The results from this project were publicly presented to local residents, community leaders, elected officials, as well as faculty and students of Illinois State University.

Prior to the presentation, I participated in a radio interview with the local public radio. I was joined by two of my colleagues who also participated in the research. Some of the findings that were shared in the radio interview can be found HERE.

The professor of the course, Dr. Frank Beck, also interview with the local radio station and shared some information about the project as well as some of the findings. Further information from that interview can also be found in this article.

Overall, the project was very rewarding. We learned a lot about the community we all live in. I am excited for the future of Bloomington-Normal and for the implications of our research.