Explore los Comentarios Oficiales del Diálogo

The main focus of this dialogue was recognizing the grief, trauma, and care of Indigenous Peoples across North America. As the first dialogue in a series, it was about acknowledging and recognizing where we are collectively with the COVID-19 pandemic and the impact of it, including environmental destruction, climate change, food system destruction, and nutritional trauma over generations. We connected our dialogue to Action Track 5: Building Resilience to Vulnerabilities, Shocks and Stress. Denisa Livingston, (Diné Nation), UNFSS Champion hosted this dialogue and co-moderated with Dialogue Cu... Leer másrator, Dr. Rod McCormick is an Indigenous mental health clinician and researcher at Thompson Rivers University in British Columbia, Canada. He opened the dialogue by introducing concepts related to the theme, including challenging the terminology of resilience, Indigenous “relational lens” and Traditional Ecological Knowledge, ecological grief, the importance of grief ceremonies and the concept of the “backswing” in going forward. We questioned the term “resilience” from Indigenous versus western worldviews. Noting that Indigenous Peoples internationally are opposing “resilience terminology” when describing Indigenous Peoples, because it applauds people for surviving and makes it easy for policy makers to avoid looking for real solutions. It shifts responsibility for both the cause of the crises and the solutions. For example, the Maori criticism of resilience theories “is that by definition they assume an acceptance of responsibility for our position as disadvantaged individuals. That is by examining and developing theories and models of resilience we buy into the idea that this is the way it is and we need to simply get better at the idea of bouncing back and being resilient. Resistance, however, represents an approach of collective fightback, exposing the inequitable distribution of power, and actively opposing negative social, political, and economic influences.” Adopting the Indigenous “relational lens” makes things look different and compels investigation into different dynamics in system relationships, such relational lenses are central to Indigenous Peoples’ Traditional Ecological Knowledge systems and healing practices that have sustained their populations since time immemorial. We explored the topic of Ecological Grief. Dr. McCormick has been focused on ecological grief in his clinical work and research, and “Anticipatory Grief” - the emotions, actions and mourning stimulated by awareness of impending loss/death. He shared examples of the ecological and anticipatory grief that Indigenous Peoples’ communities are experiencing as their traditional fishing rivers dry up, the loss of sea ice in the Arctic, as species go extinct, as forests burn, or as lands are cleared or destroyed by extraction. He shared specific examples of farmers in India and reindeer herders in Norway and Sweden are committing suicide at alarming rates. The importance of Grief Ceremonies: Dr. McCormick explained he and his partner developed a grief support program many years ago, and incorporate ceremony as one of the important approaches to grief; further describing that Grief ceremonies help move families through three important tasks: 1. Recognize the loss; 2. Reaffirm the continuance of the family/community; 3. Recognize the altered relationship with the deceased. The concept of the “backswing”. The backswing is needed to generate the power to move an object forward (like a hammer, broom, golf club, baseball bat). The backswing leads to contact and the follow through leads to good results - this metaphor applies to healing. “Re-search” is a search again for what we once knew. In order to proceed on a healing journey, we must first collect the medicines and resources we need. When our families, communities and organizations are facing a crisis then they too need to look back to rebuild their confidence and strength. They too need to review past accomplishments, identify skills and communal attributes and healing resources to prepare themselves to move forward with increased motivation and direction. Leer menos

The main findings and conclusions that emerged from our Dialogue are as follows: Generational and Intergenerational Grief and Trauma: There is generational and intergenerational grief and trauma experienced by Indigenous Peoples being separated from each other, from homelands, from cultures, from languages, from food ways, from their health and stories of their elders. There is shared trauma of separation, and also direct and ongoing violence, mistreatment, marginalization, targeted destruction, and disproportionate impacts from COVID-19, poverty, lack of resources, lack of infrastructure, and... Leer más imposed dependence on unhealthy, commodified, highly-processed foods. Anger and confusion as Indigenous Youth: Many Indigenous participants expressed common experiences of feeling anger and confusion in their youth. Their experiences had to do with not understanding themself as an Indigenous person, having to navigate other non-Indigenous people seeing/thinking Indigenous Peoples are extinct, not being understood or able to express themselves, and watching how Indigenous Peoples are conquered and attached in different ways of current-day society (through business, economy, food) and the trauma from that. All of this has a harmful effect on Indigenous Peoples’ communities across North America. Stuck in Unhealthy Situations: As a result, many Indigenous youth, adults and elders are stuck in unhealthy situations, many involving drug and alcohol addiction, abuse, broken homes and families. Hard to express grief: Some participants expressed it is hard to express the grief, ask for help, and drop the burden they carry in the patriarchy, and that many of them are seeing their elders and parents struggle with this healing. There was a common agreement that they need to reclaim their intergenerational connections in their communities, and to be able to look forward together. Creating better opportunities: There was a common agreement and commitment expressed by many participants to create better opportunities for the younger generations and stay connected to their elders, to serve as role models to their peers, and focus on healing and service for family and culture. Indigenous Spaces for Youth: There was a shared agreement that it is important to create Indigenous spaces of belonging, respect and safety for Indigenous youth so they can learn, express and find confidence in their cultures. Water-rights, Land-Rights, and Climate Change: There was a shared agreement that many Indigenous Peoples’ communities represented on the call of the need to improve access to water-rights and land-rights; and that the impacts of climate change are making access issues even more difficult, dire, and critical. For example, the dry-land farmers can no longer depend on the rain for their crops to receive enough water. The rains are not coming in the same way, and they are needing to rely on irrigation to keep their crops alive. Indigenous Seed Security: There was a shared agreement that Indigenous Peoples need seed security, and this is critical for all Indigenous Peoples’ food systems to survive and be sovereign. Traditional “Transition” Foods for times of Grief and Illness: There was a shared agreement that having access to traditional foods are so important for grieving ceremonies, and during times of illness and death. Many traditional foods are known as “Transitional Foods” like blue corn mush for the Diné. Participants expressed the absence or presence of Traditional Foods is really being felt during the COVID-19 pandemic in their communities. Nutritional Trauma: Participants shared the need to address the on-going lack of access to healthy traditional foods or healthy foods. There was concern of the unhealthy food distributions in Native communities during the pandemic. This is a continual concern to address the food systems that can bring healing foodways and restoration. Unresolved grief, On-going Trauma is connected to Action Track 5 and goals of UNFSS: The unresolved grief, ongoing trauma, marginalization, and resulting impacts on Indigenous Peoples’ communities are barriers to their ability to revitalize and sustain healthier, more equitable, resilient and sustainable food systems. AND the creation and revitalization of their food systems is essential to Indigenous Peoples’ healing, restoration and long-term, generational health in North America (and globally). Leer menos

During our breakout sessions, facilitators asked participants two questions: How are you and your communities coping and handling grief and trauma? Are our Indigenous communities, your communities, your tribe empowered to prepare for, withstand, and recover from instability or heal from the experiences of the pandemic? What is needed? Are we ready and able to recover? What will it take to achieve that? What will it take to see sustainable food systems in our Indigenous nations? Indigenous-led, community sustained initiatives to heal grief, trauma and provide care in culturally-appropriate and ... Leer másmeaningful ways: Many Indigenous participants shared information about the community-led non-profits they have created that are leading to support community needs and create new, supportive opportunities for the youth and stay connected to the elders. To mention a few: Diné Introspective, Inc., Diné Community Advocacy Alliance, OMO, and Elderberry Wisdom Farm. Building curriculum for Historical Trauma: This time during COVID has been transformational. One of the participants who leads a Native led nonprofit in Oregon, and during this time focused on building a curriculum for historical trauma as an important way to reach people who are working through grief and trauma. Through her experience, it’s been a positive experience for those who come out of this type of grief and trauma work, and hardship often strengthens resilience. Created improved relations for those in her community who were overwhelmed by grief and trauma. During this time, she realized that her organization is learning, growing and strengthening ability to help others, and strengthening individual protection for social, health, political challenges. Building cultural connections to land, plants, animals, and food is part of this curriculum. Creating positive, safe, cultural spaces and opportunities for Indigenous Youth: Indigenous-led nonprofit, Diné Introspective, Inc. is focused on creating positive opportunities for younger generations, serving as role model to peers, healing for family and culture, cultivating respect for land and animals, relationship with Creator, having a safe and cultural place to learn songs, prayers, and soaking up as much as possible from culture. Space holding and teaching through tribal communities and experience, growing through our clanship. Addressing the reality that so many youth are stuck in similar situations of not being able to express selves. Offering Cultural Ecology Art and Design Programs for Communities, Youth and Elders: OMO is an Indigenous-led nonprofit organization looking at cultural ecology art and design, finding ways to incorporate youth and elders into programs. The project includes working at a studio to build and create. It also includes exploring Indigenous knowledge and philosophy using art and design to express one’s emotions and traumas as a way to get voices and feelings into the world. Art projects manifest in different activities, including farming, painting, drawing, and sculpting. The participant creating this non-profit works in his community which is in an economically depressed and socially isolated area. Through this work, they are activating lands and getting youth back into community farming. The community has been involved in architecture as a design process and a great way to manifest feelings of trauma and grief through this work. As an example, the interdisciplinary program set up as part of the nonprofit allows youth to design something (chicken coop or greenhouse) and through this process building and creating art through design. They bring families into the process and ecology into the process. Leer menos

Main focus Please detail your Dialogue focus. For example, it could be (i) a comprehensive exploration of the food system, (ii) an exploration of one of the Summit's five Action Paths or levers of change, (iii) an examination of the relationship between one or more Pathways of Action and the levers of change, (iv) or other specific themes. 1. Food System, in the dialogue study that we held the title was "Sundanese Slow Food, From Local Food to Global Food". The theme of this dialogue is Track 1 of Action Track 1 Ensure access to safe and nutritious food for all, because Sundanese food commodit... Leer másies can reach the nutritional value needs of every age group and Sundanese people have their own ethnicity that does meet the standards of dietary requirements and nutritious food if processed or consumed directly. 2. In addition to nutritious food from Sundanese food commodities that are spread in every Sundanese house yard, these foods and food commodities must be safe, this was confirmed by the Sundanese customary community committee, that Sundanese food ingredients are safe, because they carry out permaculture and can ensure it meets organic food standards. 3. Expected changes from the introduction of Sundanese food and ethnofood commodities and Sundanese recipes that dominate from a plant-based diet (original language: Lalab/lalapan/lalab) support the national nutrition program, which is a varied and balanced diet that is expected to meet the calories from each individual. the age phase of the Indonesian people, especially the Sundanese people who are divided into two groups, namely those who live in cities and rural areas and are very serious about nutrition problems, it can be seen from the food policy in Indonesia, namely the Food Law No. must be guaranteed for the food system. This is in line with the principles put forward. 4. Other specific themes we will do the next Independent dialog, Action Track 2 The shift to sustainable consumption patterns with the theme: Sundanese Sustainable Gastronomy where there is a Sundanese food culture and ritual with the resulting diversity will affect the demand for food commodities by quantity and this has an impact on the food balance in Indonesia. Furthermore, Action Path 3 Boost nature-positive production will have a dialogue with the theme "Sundanese Botanical Cuisine", this has been done for 2 centuries and there are many recipe records owned by Sundanese people. Action Path 4 Equitable Livelihoods will elaborate further on the theme "Permaculture for Future Food Systems". Action Path 5 Building resilience to vulnerability, shock and stress will be very sensitive and carries the theme "Holistic and Personalized Gastronomy (Food for Soul). Leer menos

The findings in this dialogue open up new thinking about: 1. The collection of Sundanese food commodities will be carried out by representatives of farmers in each area in West Java in collaboration with student agriculture, biology, nutrition, environment, forestry, and youth communities to conduct ethnofood mapping. 2. This dialogue conveys alternative policies for national nutrition programs, preferably based on ethnic diets, because they are more diverse and logistical. This means not making up according to the rules made and socialized by the government, where the problem faced is the una... Leer másvailability of these foodstuffs in shopping centers or traditional markets. 3. For generations the Sundanese have had basic principles in farming and making food supply arenas during the dry season, and this is no longer appreciated because of the rampant pop culture influencing young people to do what their parents did on agricultural land, plantations, and agronomy. Leer menos

Participants 1-5 : - Sundanese food is easy to grow - Gardening is the core activity of Sundanese habits. - The Sundanese have an agricultural calendar with the wind direction method. - Sundanese people have close kinship with communities in various locations, so there is mutual cooperation in producing agricultural products and this is done with a sense of family. - As a Sundanese, I regret moving to the metropolitan area because the food in this area is already diverse and contains a lot of preservatives and is not healthy. Participants 6-10: - Land in urban areas is very expensive to return... Leer más to gardening, while hydroponic techniques are not optimal, because most of the Sundanese food commodities come from forests. - The Sundanese have a style of eating and eating patterns with the principle of eating little but often. - Sundanese farmers forget the buffalo plowing the fields. - What does this Industrial Revolution mean for sustainable Sundanese cooking? It is also threatened by today's food which has no philosophy, so that its impact is immediately felt on the environment, especially food waste. - The national policy will greatly help realize the national dietary guidelines, the Sundanese people are not too fond of eating fat. Participants 11-15 : - There is no ethnic-specific nutrition education. - Sundanese food must be available and cheap. - The food industry should not do green washing on agricultural products that have an impact on the environment. - The world needs to be literate on Sundanese ethnofood, so that's where the plant based diet and planetary diet come in. - It takes a lot of action from various parties if you want to apply as global food. Leer menos

We found in the dialogue from the 15th participant's opinion that "- It takes a lot of action from various parties if you want to apply for global food", initially refused and it was not possible to propose Sundanese food as global food and he said it was a waste of time. This can only be solved by the village government and the central government in social programs for socialization, because it requires the commitment and willingness of all parties.

Based on the group discussions, almost all Action Tracks (AT 1-5) with corresponding game changing solutions have been affirmed by the group as applicable and actionable in different local settings except AT 1 regarding fortifying staples that needs further discussion. In terms of policy proposals, there are many suggestions to look into: (a) marine ecosystem protection (AT3); (b) global environmental facilities which would lead to the preservation and protection of resources under the sea (AT2.) by consistent monitoring and implementing the use of safe fishing methods. It will also promote to... Leer mástal prevention of hazardous fishing equipment and chemical inputs; and (c) adopting diversified organic farming system. It was also agreed during the breakout session/focus group discussion that the 3 identified game changing solutions for AT2 (Protect natural and marine ecosystems, manage sustainably existing food production systems and restoration of degraded ecosystems and soil functions are interrelated but the 2nd AT2 proposition which includes agroecology, must be prioritized as it will have a direct impact to both 1st and 3rd identified game changing solutions. There are also policy proposals on Asset Reforms such as the enactment of the National Land Use Act (NLUA), to push for the completion of CARP/ER and the delineation of Municipal waters. There is need to increase social awareness on food systems while some proposals seek the creation of grievance and redress committees with compensation as well as, promote the equal treatment for farmers/fishers (AT4). At the same time, there are policy proposals for the diversification on resilience to food systems, that is, preventive and promoting participatory approaches (AT5). Leer menos

In terms of priorities, the groups have identified AT3 (3.2), AT2, AT1. prioritize number 1. A lot of discussions on AT4. Land reform – access to land (farmers as beneficiary), access to capacity building, capital, fair market (especially women), direct funds to FOs not via LGU, representation of farmers/fishers in policy making bodies, reduction of control of market especially on prices. For policy/programme, the group proposed the following: Under AT 3, the institutional global environmental policy at each province, monitoring system, community involvement, education and campaign. It also ... Leer másproposed for the creation of monitoring team involving fisherfolks and farmers that will supervise and observe good agricultural practices per municipal/provincial level. Under AT 2, organic way of farming, information drive promoting local products/food safety, review trade policies on importation (rice tarrification) including food packaging. Under AT 4. strengthen micro entrepreneurs (talipapa) oversight committee. Under AT 5, the curator mentioned the active participation of multi-stakeholders in budgeting and monitoring disasters programs and environmental projects. In terms of actions to follow through, first is to continue this independent dialogue regularly with a system to follow-up post NID activities. Secondly, to look into the establishment of monitoring teams at the provincial level. There are also concrete suggestions from the group like the need to craft Magna Carta for Small Scale producers, extend food assistance for the babies and senior citizens during disasters and even the proper use of funds like the PCIC funds which should not be diverted to other uses (i.e., COVID operations) Leer menos

In this first Independent Dialogue on FSS of Philippine farmers and Fishers, a number of propositions were put forward. All Action Tracks (AT 1-5) along with corresponding game changing solutions have been affirmed by the group except in AT 1 regarding fortifying staples that needs further discussion. He presented the key point shared. In terms of policy proposals, there are many suggestions to look into: (a) marine ecosystem protection (AT3); (b) global environmental facilities which would lead to the preservation of resources under the sea (AT2.); and (c) Adopt diversified organic farming sy... Leer másstem. There are also policy proposals on Asset Reforms such as the enactment of the National Land Use Act (NLUA), to push for the completion of CARP/ER and the delineation of Municipal waters. There is need to increase social awareness on food systems and some proposals for the creation of grievance and redress committees with compensation as well as, to seek equal treatment for farmers/fishers, agrarian reform (AT4). At the same time, there are policy proposals for the diversification on resilience to food systems, that is, preventive and promoting participatory approaches (AT5) Leer menos

There was one area of divergence where participants had opposing views on "Fortifying Staples" under Action Track 1. Two perspective, one is that to allow fortifying staple to ensure healthier intake of food. However, another perspective disagrees on fortifying, arguing that the vitamins and minerals needed by our body should be grown naturally. These needs further debate and exploration but time was limited. The participants agreed to continue the discussion within their constituents and will be a topic in the succeeding Independent Dialogues.

How can we advance equitable livelihoods for farm and food workers? - Provide protections for farm and food workers through policy. - Reorient the value-chain to bring protections and living wages to workers - Provide incentive and protection structures for smallholder farmers. - Regulate the land and the people who protect the environment and the people in leadership who need to help secure the livelihoods of those who work - Establish cooperatives and collectives to give workers ownership of the lands they work - Engage and empower women. Women compose a majority of the farming workforce and... Leer más yet have a limited voice due to cultural and religious mores. - Install mechanisms to redistribute the monopoly of power held by major agro-corporations and other big businesses to workers and smallholders - Provide education and opportunities to young people so that they can farm their own land or land help by co-ops to encourage a new generation of healthy, community farms Leer menos

How can faith, religious, spiritual, or Indigenous traditions support farm and food workers? - Revive traditional agriculture and cultural practices around land management and farming to help inform modern practices - Engage spiritual traditions to recover earth and worker honoring rituals to repair the relationship between land and workers. - Emphasize spirituality over religion. Religion too often has been used as a tool of division. Spirituality, however, is deeply personal as well as communal and can be used as a tool to build community bonding based on personal experience - Utilize eco-fe... Leer másminism and eco-theology to empower women and educate men in order to break power structures used to oppress women - Leverage spiritual and Indigenous wisdom about the sanctity of the earth and what we harvest from it. - Use religious and spiritual and Indigenous traditions to break from the Cartesian relationship between humans and non-humans - Provide education in religious institutions to show the integral relationship between human health and environmental health - Leverage religious institutions and power structures to advocate for workers and promote egalitarian ways of farming, working, and being together in community - Spiritually is a major diver for individuals and communities in our food systems. We need to emphasize spiritually more in our systems - Religious, faith, Indigenous and spiritual leaders need to call arbiters of power in our food systems to account for failing food and farm workers due to systemic imbalances that oppress people and planet alike Leer menos

How is climate change impacting workers? - From the highlands of Guatemala to the island of Puerto Rico, increased storms and droughts and floods devastate crops. There must be increased safety nets for farm and food workers when-and-if their crops fail - Collectives and cooperatives need be expanded to provide support structures to provide resilience in the face of climate disasters - Protect and preserve and regenerate soil - Plant indigenous and bioregionally appropriate foods to encourage ecosystem health, resilience, and the regeneration of flora and fauna key to local ecosystem vitality

How do our systems need to change to better support workers? - We must reform land tenure and land ownership models. - We need to account for externalities within value chains and not pass them off to the workers, communities, and ecosystems that are negatively impacted - There need to be regulations to support living wages for workers as well as meaningful penalties for employers who exploit workers - Women must be guaranteed equal pay and equal protections. Invest in education for children and rural communities about the importance of soil, crop diversification, and kitchen gardens - We have... Leer más to break the narrative that food is an economic activity. It is culture. It is who we are. It is spiritual. - Food systems must prioritize the needs of the communities who supply the food. - Cooperative, unions, and collectives can help break the imbalance built into the food system - We must shorten value chains so that people have a closer relationship to the food they are consuming. - We must create safety nets to account for shocks. These safety nets should be funded by governments, agro-corporations, and built into trade deals to protect the workers. - Eradicate child labor -Food systems are mainly run by women yet they are deeply disempowered. We must shift social norms and worker regulations to protect and empower women in the workforce Leer menos

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There were three primary focus areas for this dialogue: The first focus area was the human relationship to land and farming, and why that relationship has become strained. The majority of the speakers in our session were from countries that had been colonized by Europeans who exploited the land and people of the colonized territories for the benefit of the colonizing nation. In the words of one of the presenters, Dr. Louis Petersen, “After so many years of colonization and slavery, they look at the land as the scene of the crime.“ This sentiment was shared strongly by the speakers from Sen... Leer másegal, Dr. Aliou Niang, and Dr. Meera Baindur from India, both of whom spoke to the exploitation of land and people alike by colonizing agents. Prior to colonization by the French, the Diola people of Senegal held a sacred relationship with the land and especially with the rice. They did not produce more than they needed and relied upon bartering and generosity to meet the community's needs. When the French introduced peanuts and currency the traditional farming and societal structure of the Diola was broken and led to inequality and oppression from internal and external agents. Much like the practices of modern day agro-corporations, workers and the land are needlessly exploited and the benefit of their outcomes are funneled away from the community into the agents who exploit them. The Second focus area was the role of spirituality, religion, and ritual in reorienting people to the land. There was a point of emphasis put on how we value and objectify the land (and the people who work it ) which causes our relationship to food production to be impersonal and inhumane. Increasingly global supply/value chains are extremely long so that consumers have no relationship with the producers other than a transactional one. Farm and food workers have very little say in what they farm or produce or make or sell which further dehumanizes the relationship between people and the land. An antidote to this broad objectification is to re-engage our spiritual connectedness to the land and recognize the sanctity of the relationship. Dr. Baindur found that her Hindu faith and the practice of praying and giving offerings to the local gods helped center her relationship to the food and land. A Third focus area was on smallholders and localization. Our food systems have become overly commodified and industrialized placing major emphasis, reliance, and money in large argo-corporate producers. This model is driven by profit and metrics on a spreadsheet that give little accord to the health of the land that produces the food nor to the workers who harvest it nor to community based farmers and food workers. The system is unbalanced and this imbalance systematically disadvantages smallholders. Leer menos

Sanctity of human - land relationship -In order to create change within our food systems our food systems must pivot away from a purely consumptive model of production and distribution towards one that take into account the intrinsic value of nature and the people who produce and distribute food. - Land must be recognized as essential and in its own way sanctified and full of meaning beyond that which the markets give it - Land and soil must be protected - The people who work the land and serve food must be treated with dignity and respect, and not as industrialized things to be used and abuse... Leer másd. Worker justice - - People and the land cannot be see an objects to be exploited for profit - Workers will not treat the land with dignity if they are not treated with dignity - Farm and food workers need to be provided a living wage. Too many farmers don’t earn enough to adequately provide for their families - Support place based, cultural and ecologically appropriate food growing that empowers local growers to provide for themselves and their communities - Incentivize development funders to invest in community based food systems - Incentive growing models that produce diverse crops that are bioregionally appropriate - For communities reliant on tourism, create ties between tourist boards and indigenous foods and cuisine - Encourage cooperatives and farm collectives to support local growers. - End neocolonial practices of land grabs and worker exploitation that are are tacitly given license though international trade agreements - End practices that cause people to disassociate from the land; - End practices that extracts without replenishing; - End practices that exploit without regard for people or planet -Put an end to the violence of the food system that exploits people and the planet - Put an end to child labor - Even out systemic imbalances built into food systems that disempower smallholder farmers, - workers, women - Move development money away from mega-growers - Create and enforce international regulations to discourage the exploitation of farm workers - Mandate living wages for farm workers - Change worker conditions and pay structures that incentive a reliance on migratory workers and working conditions that allow for abuse and exploitation - Break down socio-cultural mores that disempower and exploits women’s labor - Provide education and early support for women and mothers who are the first to introduce and educate the young about food. - Provide education and support to mothers and families about the benefits of breastfeeding. - Women empowerment and women farmers are discriminated against. Gender based violence. - Social norms that don’t recognize their work or rights. Food systems are mainly run by women yet they are deeply disempowered. - Women are often paid less and are more likely to be farm workers. Must create egalitarian working structures Leer menos

A comprehensive exploration of Action Track 3: Engaging Farmers in Nature Positive Production Climate change poses a threat to our agriculture systems, but the relationship is mutually violent. Modern industrial agriculture is eroding food biodiversity and creating monocultures of the mind. That being said, today there is fertile ground for innovation in food systems and agricultural transformation. To build a new future for farming that is regenerative, we must take a look at history and ancestral knowledge to inform the way we move forward as global society. Indigenous people and small scale... Leer más farmers have been practicing other ways of farming and are currently producing up to 70% of the food we eat. Indigenous groups around the world have been practicing agroecology for eons and are safeguarding 80% of the world's biodiversity, while they make up only 5% of the human population. Agroecology and other diverse forms of ancestral farming need to be acknowledged so that a dialogue between modern and ancient ways can move us towards the health of people and the planet. How do we make sure that we do not lose these traditions as we move forward?. How do we reinvigorate a sense of belonging, and honor our own histories in order to move towards a future where food is a commons, or as Vananda Shiva would say, “the currency of life.” In this dialogue focused on emerging ideas, concerns and questions we must be asking ourselves in order to honor our past as the next generation of farming emerges. **Specifically, the Dialogue sought  to address  the following questions:** - How can history and indigenous agricultural practice inform farming of the future and nature positive production? - What innovative pedagogies, methodologies, approaches, and learnings can inform the way that we produce food? - How can acknowledgment of old agricultural practices inform the private sector, governance strategies, and policies, and civil society to create more equitable and healthy food systems? - How can food communities, on a global and local level, emerge as catalysts for nature friendly production on a global scale? - How can we engage young people in nature-positive farming? Leer menos

- We need to revalue food in a way that prioritizes the use of local ingredients and respects the pivotal role of farmers in our food system across our global economies. - We must develop an innovative and engaging education system that brings the youth back to farming and creates alternatives to the industrialized consumption patterns that dominate our food system. - A bridge must be made between rural and urban, young and old, and indigenous and settler communities to co-create equitable solutions that prioritize human rights- especially the right to nature. - We must shift the historical na... Leer másrratives of our food system by holding institutions and individuals accountable for injustices such as appropriation, colonial and capitalist mindsets, and cultural theft. - Equitable and comprehensive networks among producers and consumers are necessary for sustainable action. Leer menos