Who are we, where do we come from, and why does it matter?  From whom do I come? Our Blood describes the central importance of our sense not just of our heritage, but our embodied heritage: that our past is in our bodies and runs in our blood, and that our embodied past is central to our futures. Deeply felt heritas, as Michael M. Bell, Loka Ashwood, and Jay Orne call it, can be a source of great love and kindness for one another. But it can also be a beautiful horror, the source of some of our greatest hate and meanness towards one another. We think of our embodied heritage as natural and historical facts, beyond our choice, and therefore free of manipulation for social gain. We think of it as spirited presences in our bodies that we did not choose. We think of its origins as external to us, whether we are talking about family, class, caste, places, things, ethnoraciality, or our professions. We think of it as legitimate and rightful, therefore. But we do choose. We do select. Bell, Ashwood, and Orne argue that greater awareness of heritas’s social origins and social selectivity can help us cultivate a wider sense of mutual care and ease the divisiveness of our time. Ultimately, Our Blood asks us all to consider heritas, and in doing so, to perhaps even reconsider our very selves.

Who are we, where do we come from, and why does it matter?  From whom do I come? Our Blood describes the central importance of our sense not just of our heritage, but our embodied heritage: that our past is in our bodies and runs in our blood, and that our embodied past is central to our futures. Deeply felt heritas, as Michael M. Bell, Loka Ashwood, and Jay Orne call it, can be a source of great love and kindness for one another. But it can also be a beautiful horror, the source of some of our greatest hate and meanness towards one another. We think of our embodied heritage as natural and historical facts, beyond our choice, and therefore free of manipulation for social gain. We think of it as spirited presences in our bodies that we did not choose. We think of its origins as external to us, whether we are talking about family, class, caste, places, things, ethnoraciality, or our professions. We think of it as legitimate and rightful, therefore. But we do choose. We do select. Bell, Ashwood, and Orne argue that greater awareness of heritas’s social origins and social selectivity can help us cultivate a wider sense of mutual care and ease the divisiveness of our time. Ultimately, Our Blood asks us all to consider heritas, and in doing so, to perhaps even reconsider our very selves.

The right to farm is essential to everyone's survival. Since the late 1970s, states across the nation have adopted so-called right-to-farm laws to limit nuisance suits loosely related to agriculture. But since their adoption, there has yet to be a comprehensive analysis of what these laws do and who they benefit. This book offers the first national analysis and guide to these laws. It reveals that they generally benefit the largest operators, like processing plants, while traditional farmers benefit the least. Disfavored most of all are those seeking to defend their homes and environment against multinational corporations that use right-to-farm laws to strip neighboring owners of their property rights. Through what the book calls the "midburden," right-to-farm laws dispossess the many in favor of the few, paving the path to rural poverty. Empty Fields, Empty Promises summarizes every state's right-to-farm laws to help readers track and navigate their local and regional legal landscape. The book concludes by offering paths forward for a more distributed and democratic agrifood system that achieves agricultural, rural, and environmental justice.

The right to farm is essential to everyone's survival. Since the late 1970s, states across the nation have adopted so-called right-to-farm laws to limit nuisance suits loosely related to agriculture. But since their adoption, there has yet to be a comprehensive analysis of what these laws do and who they benefit. This book offers the first national analysis and guide to these laws. It reveals that they generally benefit the largest operators, like processing plants, while traditional farmers benefit the least. Disfavored most of all are those seeking to defend their homes and environment against multinational corporations that use right-to-farm laws to strip neighboring owners of their property rights. Through what the book calls the "midburden," right-to-farm laws dispossess the many in favor of the few, paving the path to rural poverty. Empty Fields, Empty Promises summarizes every state's right-to-farm laws to help readers track and navigate their local and regional legal landscape. The book concludes by offering paths forward for a more distributed and democratic agrifood system that achieves agricultural, rural, and environmental justice.

Who are we, where do we come from, and why does it matter?  From whom do I come? Our Blood describes the central importance of our sense not just of our heritage, but our embodied heritage: that our past is in our bodies and runs in our blood, and that our embodied past is central to our futures. Deeply felt heritas, as Michael M. Bell, Loka Ashwood, and Jay Orne call it, can be a source of great love and kindness for one another. But it can also be a beautiful horror, the source of some of our greatest hate and meanness towards one another. We think of our embodied heritage as natural and historical facts, beyond our choice, and therefore free of manipulation for social gain. We think of it as spirited presences in our bodies that we did not choose. We think of its origins as external to us, whether we are talking about family, class, caste, places, things, ethnoraciality, or our professions. We think of it as legitimate and rightful, therefore. But we do choose. We do select. Bell, Ashwood, and Orne argue that greater awareness of heritas’s social origins and social selectivity can help us cultivate a wider sense of mutual care and ease the divisiveness of our time. Ultimately, Our Blood asks us all to consider heritas, and in doing so, to perhaps even reconsider our very selves.

Who are we, where do we come from, and why does it matter?  From whom do I come? Our Blood describes the central importance of our sense not just of our heritage, but our embodied heritage: that our past is in our bodies and runs in our blood, and that our embodied past is central to our futures. Deeply felt heritas, as Michael M. Bell, Loka Ashwood, and Jay Orne call it, can be a source of great love and kindness for one another. But it can also be a beautiful horror, the source of some of our greatest hate and meanness towards one another. We think of our embodied heritage as natural and historical facts, beyond our choice, and therefore free of manipulation for social gain. We think of it as spirited presences in our bodies that we did not choose. We think of its origins as external to us, whether we are talking about family, class, caste, places, things, ethnoraciality, or our professions. We think of it as legitimate and rightful, therefore. But we do choose. We do select. Bell, Ashwood, and Orne argue that greater awareness of heritas’s social origins and social selectivity can help us cultivate a wider sense of mutual care and ease the divisiveness of our time. Ultimately, Our Blood asks us all to consider heritas, and in doing so, to perhaps even reconsider our very selves.

The right to farm is essential to everyone's survival. Since the late 1970s, states across the nation have adopted so-called right-to-farm laws to limit nuisance suits loosely related to agriculture. But since their adoption, there has yet to be a comprehensive analysis of what these laws do and who they benefit. This book offers the first national analysis and guide to these laws. It reveals that they generally benefit the largest operators, like processing plants, while traditional farmers benefit the least. Disfavored most of all are those seeking to defend their homes and environment against multinational corporations that use right-to-farm laws to strip neighboring owners of their property rights. Through what the book calls the "midburden," right-to-farm laws dispossess the many in favor of the few, paving the path to rural poverty. Empty Fields, Empty Promises summarizes every state's right-to-farm laws to help readers track and navigate their local and regional legal landscape. The book concludes by offering paths forward for a more distributed and democratic agrifood system that achieves agricultural, rural, and environmental justice.

The right to farm is essential to everyone's survival. Since the late 1970s, states across the nation have adopted so-called right-to-farm laws to limit nuisance suits loosely related to agriculture. But since their adoption, there has yet to be a comprehensive analysis of what these laws do and who they benefit. This book offers the first national analysis and guide to these laws. It reveals that they generally benefit the largest operators, like processing plants, while traditional farmers benefit the least. Disfavored most of all are those seeking to defend their homes and environment against multinational corporations that use right-to-farm laws to strip neighboring owners of their property rights. Through what the book calls the "midburden," right-to-farm laws dispossess the many in favor of the few, paving the path to rural poverty. Empty Fields, Empty Promises summarizes every state's right-to-farm laws to help readers track and navigate their local and regional legal landscape. The book concludes by offering paths forward for a more distributed and democratic agrifood system that achieves agricultural, rural, and environmental justice.