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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 ... Lire la suitemeaningful 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. Lire moins

continued - 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? The discussion outcome topics resulting from our conversations included sharing of on-going actions/initi... Lire la suiteatives in addition to forward-looking actions urgently needed. Interacting and connecting with one another, sharing the grief and acknowledging what our people [Indigenous Peoples] go through; finding ways of healthy expression. What is weaponized against us- make that clear and known. Ways we are traumatized via food- the suffering involved and lack of assistance available. Through healing with our culture we can help it, but through colonialism still we are unable to identify our true selves lacking our Languages, practices, etc. Without fully expressing ourselves and connecting/living through our culture, we have difficulty understanding what we are capable of. But at same time- we are a hidden pillar, the US would not be where they are without us. We have given so much and still in a place of teaching, giving, and providing. No autonomy for us. Extraction of our people, resources, and wisdom. This space is helpful- truly able to express self. Living in 2 different worlds. Finding ways for healthy self-expression (especially for our young people). Cross-cultural Exchanges and Bridging: Sacred Land, Food and Farming program and Curriculum is focused on interfaith communities and public health through building bridges between Christianity and Indigenous perspectives- spirituality and connections to land, food, and identity. Through the programs and curriculum they are increasing awareness and understanding- especially for those that may not realize the impact of Indigenous spirituality and land/food/identity. Working with Cities to Create Learning Spaces: Inspired by the community-environment of Standing Rock, participants shared experiences and encouragement to work with city governments and municipalities to create community learning spaces in the city where Indigenous and non-Indigenous community members can organize, teach, share, and reconnect to land and each other. In many cities and surrounding public lands, Indigenous Peoples have special access to lands/opportunities for acquiring lands in some places like Ft. Collins, Colorado, USA. Through their initiatives, they are bridging Native communities in urban settings and from reservations, creating opportunities for these communities to come together. They are finding ways to make those spaces shift from food banks to seed banks, and creating community cultural centers. Gathering safely outside with Kids and Community to make it through the pandemic and other stressors: One strategy to cope with COVID-19 has been to get kids into fields to begin building and creating together. Community members have been dealing with trauma by being outside, building, playing, learning from the land. Taking a systems thinking approach that includes looking at communities, cultures, ecology, and arts. These are systems that allow the community to continue to function, and food systems are one vital component of the entire system. Land Access and Land Connection for Indigenous Peoples: There has also been a greater recognition among the group of the importance of being on the land and connecting to it. Lire moins

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 deve... Lire la suiteloping 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.” Strengths and vulnerabilities within food systems: For each of these topics, when in place and well-functioning these attributes are strengths. When these factors are missing, unresolved, and insufficient they are vulnerabilities within Indigenous Peoples’ food systems: water rights, land rights , seed security , community space for supportive, cultural connections, intergenerational connections and learning, respected Indigenous knowledge systems, and working with state/local/national municipalities. Furthermore, unresolved and perpetuated grief, trauma, stressors and shocks to Indigenous Peoples, their cultures, their lands/waters/natural resources, food systems/food sovereignty are all vulnerabilities within their food systems and the global food systems. Areas that need further exploration: Some of the non-Indigenous participants on the call explained that they are involved with food systems work under government grants, which do not talk about trauma when it comes to healthier food environments. They are interested in figuring out ways to blend the government food system grant work with Indigenous perspective. Nutrition science background and also recognizes the grief and trauma of People of Color from religious institutions and interested on how to create spaces to address that trauma and set up opportunities to share. Practices that are needed for food system sustainability: Culturally intact communities with access to water, land, seeds, technologies and traditional knowledge. Intact practices of passing on Indigenous knowledge and teachings from older generations to younger generations. Engaging with and using cultural practices that help community members move through and heal from trauma and grief, with historical and current traumas, grief, shocks and stressors. Stakeholders whose interests should be prioritized: Indigenous Peoples of North America, and in all 7 Socio-Cultural regions of the world are Rights Holders who should be, and must be prioritized. Indigenous Peoples are key allies in achieving the outcomes of the Summit and all the Sustainable Development Goals. Furthermore, Indigenous Peoples are among the most affected with the most to lose with inaction or ineffective action when it comes to transforming food systems. Additionally, Indigenous participants emphasized how critical it is to make known and clear how they have been criminalized and harmed by disproportionate violence, arrests, and injustices. Indigenous participants in the dialogue expressed both the frustration and reality that Indigenous Peoples of the United States (and globally) are a “hidden pillar” that have given so much and been extracted from to make the United States of America (and global wealth) what it is today. There is a deep and harmful contradiction between all that Indigenous Peoples have given/all that has been extracted from their cultures, peoples, and natural resources and the severe lack of autonomy/health that Indigenous Peoples have in the United States. Indigenous participants asserted that healing with their cultures, language and ways of life intact they can help the larger work, but through colonialism they will still be unable to identify their true selves and capacity. Lire moins

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... Lire la suite 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. Lire moins

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.

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... Lire la suiteies 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). Lire moins

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... Lire la suitevailability 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. Lire moins

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... Lire la suitetal 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). Lire moins

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 ... Lire la suiteproposed 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) Lire moins

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... Lire la suitestem. 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) Lire moins

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.

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... Lire la suiteegal, 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. Lire moins

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... Lire la suited. 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 Lire moins

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... Lire la suite 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 Lire moins

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... Lire la suiteminism 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 Lire moins

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... Lire la suite 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 Lire moins

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Engaging youth in farming, Embracing technology, & Preserving Culture: Farmers are aging, and it's a problem. In order to move forward with agriculture and allow for more innovation, we must engage youth in farming. In doing so we can embrace technology and promote cultural and ancestral knowledge- blending the old and the new. As a global society, we need more farmers' markets to close the gap between the producers and consumers. Doing so, we have to make nature-positive production something that is attractive for the younger generations. We need more chefs cooking in the farmer markets t... Lire la suiteo create awareness of how we eat, farm, and celebrate the colors and biodiversity. We are also at a turning point where farmers are getting older, but at the same time the new generations are looking to escape cities. People are now recognizing the value of local produce and supporting small farmers, but prices are still a problem. It is essential that we democratize access to good, local food. By connecting farmers with youth entrepreneurs we can empower farmers in ways that we haven't done yet. By doing so, we simultaneously help the aging population of farmers who are often heavily impacted by the digital divide and we are engaging youth in agriculture and innovation. Ecological illiteracy is a huge mindset problem for a generation. Therefore, projects like rural agricultural schools to train future farmers are essential. Bringing value to the farm. Until the farmer only provides ingredients, we will never get out of this broken system. However, youth can engage in intelligent commercial relations and partnerships with farmers to disrupt the system. Regional Education - value what is local. Use technology to spark curiosity amongst youth and make it growing food cool again. Lire moins

Decolonizing our Plates What does decolonizing our plates mean? 1. preserving local farmer's and ancestral practices, beliefs, and more 2. breaking the rural/urban divide and making sure these ingredients become available to everyone, especially those who have lost accessibility along the lines of poverty and disaster, lost cultures 3. adopting a culture that values nutritious food, accountability for people who are complicit in action, asking how we can remove colonial practices from the workplace, what traditional foods can we provide that honors the people we are serving? calling out the 'b... Lire la suiteullshit' of everyone and constantly asking how we can all do better. Qguring out how to coexist with indigenous cultures 4. the theft of land, opportunity, and traditions. thinking about competition in LATAM to consume colonized products as a sign of social progress 5. all the processed foods found in communities where indigenous communities work make traditional ingredients Questions that emerged: How do we bring traditions back that's not stealing/appropriation? What do we meanwhile while we are trying to keep systems accountable? How do we activate pride? 1. as chefs, creating nutritious dishes and empower the people who create the plate along the way 2. adding value to food through the way we interact/price it. what are we valuing? nutrition? externalities? how do we measure these things? 3. through the education process we can change the conversation Main Takeaways superfoods are being used as a marketing strategy while making products less accessible to indigenous populations. We must implement alternative systems that challenge our capitalist model by consulting local communities and creating resiliency to truly decolonize our plates. Create a system of accountability for appropriation and cultural theft that can make traditional foods accessible to everyone We can shift our narratives on food through education about our histories and by revaluing ingredients in a way that reflects the actual price of food. Communication that brings sensitivity to the consumer. How effective is the use of seals? How can the industry take advantage of this, even restaurants? Education in the industry, education for kids. How do we change our mindset from the way we consume to the industry. Action. Better networks between producers and chefs: Accessibility to local products and income to producers. Better traceability of the products. Governments that value more the work of producers. Lire moins