"In a beehive that houses an average of 50 thousand insects, one bee's hunger is everyone's hunger: there is no way one bee will eat more than another bee. And when food is scarce, the entire hive starves to death in just a few days. It certainly isn't a strategic choice - they could decide to save some by sacrificing others - but instead, the family of bees decides to completely die out, with unanimous participation"
The nature of bees is certainly unusual, but it follows a social logic that stems from the capacity to form a group, identical for 60 million years without ever mutating, and continue the species, adapting to every type of environment.
Lucio Cavazzoni, president of Good Land, gives me this example to explain how a society must inevitably be able to work as a group: without full participation, the word sustainability is accompanied by indifference, and so it becomes a lie.

Words that have great importance and power are continuously stripped of their meaning. Because they are often scary.
"It is no longer enough to speak about sustainability - it has become an empty word, because it is not enough to work towards balance in a completely unbalanced situation; we need to do more. Agriculture is going through a terrible time, climate change is triggering even social changes, and the whole of humanity needs question itself".

Good Land is a young company that focuses on rural regeneration through launching organisations connected to the land and the communities that live on it. The reason for Good Land's existence is to initiate actions for environmental and social change.

"I consider Good Land to be a sort of outpost, a pilot project that demonstrates how it is possible for local prosperity and benefit to be part of the core business of an agricultural enterprise. Not only in the context of social marketing, corporate responsibility or in the sustainability report - things that are usually taken care of by communication agencies - instead they have to be values that are present in and fundamental to the corporate mission, clearly putting contribution to the territory at the centre of the business, going beyond the product, and involving a direct commitment, whatever it is.
The local area needs to be reconsidered in terms of community and prosperity, and not only in terms of profit or traceability. The latter certainly has value, but alone it is not enough: because it is not the traces that interest us, but who is part of these traces, and above all, how it grows, evolves and improves".

"The supply chain is an industrial idea. In a chain, the links are identical to each other; they are lined up. I question the concept of a supply chain where the steps are traced, because it doesn't put the territory at the centre, and doesn't fully consider what value to give to that territory. It is time to progress from a supply chain to a brotherhood. We don't only need short supply chains, but rather close, personal businesses, with widespread entrepreneurial culture and awareness. Now is the moment to care, to make friends, to cultivate passion.
A brotherhood conceptually replaces the supply chain in the world of production and services. It isn't just about solidarity, or even patronage: it develops in enlightened companies and entrepreneurs that want to go further, because they have understood the meaning of moderation, of development through reciprocity, forgoing infinite accumulation. Brotherhood is a feeling based on a cultural vision of perspective and long-term returns".

This is not poetry, but it is agro-ecology.
Agro-ecology is a discipline that studies the application of ecological concepts and principles in the planning and management of sustainable food systems. Integrating ecology, sociology and economics. 

"Artisan agriculture is beneficial, because it lives with the earth, and doesn't just cultivate it; it doesn't act for the product, but to nourish the earth. Artisan production is not necessarily small, but it is where man intervenes, where humanity intervenes, and tries to give value to the territory without demanding homogenisation and standardisation at all costs.

Personally, I am extremely concerned about the excessive industrialisation of agriculture we are witnessing, where man no longer exists and it is machines that plant, feed and harvest the fruit of clones of hyperproductive plants, in order to cut prices and make the final consumer nothing more than a link in the chain. If we have a completely industrialised food product, those who consume it also become industrialised".

The shape of a plant is always circular

"Food can be something revolutionary that relaunches artisan practice, local production and the fundamental role of man in maintaining the land and taking care of the ecosystem. There is a risk that the landscape will disappear if we don't take its aesthetic and naturalistic elements into consideration, as well as its healthiness.
Industrialised agriculture isn't beautiful, it isn't pleasant, it isn't enjoyable or visitable.
Intensive farms don't let olive trees grow old, don't let apple trees develop their round crown - circular, not by chance! - or each plant develop its own original form.
With centuries-old plants, a relationship is created, but what nourishes your spirit when you look at a dwarfed olive tree? Would you hug it? Do you feel part of it?"

The aesthetics of living

"All of this is aesthetics, but also interdependence, participation. In my opinion, aesthetics is the ethics of feeling part of something, of living. Aesthetics isn't excess, but our ability to live, or to learn to coexist with and understand the relationship that connects us to nature and other living beings."


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N° 5


What kind of beauty will save the world?
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