Global Forum on Food Security and Nutrition (FSN Forum)

This is a very important theme in the context of the current triple crises of climate, biodiversity and human health and nutrition. There is a lot to learn from indigenous knowledges and practices. Unfortunately, much of this is being destroyed rapidly due to many reasons from changes in land use patterns, deforestation, women's time poverty emerging from male migration to cities, and also the stigmatisation of indigenous knowledges in 'modern' education systems. My comments are particularly in the context of South Asia and India.

I have been working with local partners to improve the nutritional status and health outcomes of the indigenous populations in Eastern India (Santal Parganas in Bihar-Jharkhand). We started working with local, indigenous youth to document resources and recipes, valuing their knowledge, in order to reduce a sense of shame and increase a sense of pride and ownership. Youth here need to be the agents of change. A range of digital tools including the mobile 'Interactive voice response system' and film-making were used. Following this document, one of the key strategies was a detailed nutritional analysis of locally available, affordable, and accessible food. The project produced a recipe book, putting together the recommended combination of local recipes with nutritive values, to address poor micro and macro-nutrient intakes. The recipe book also aimed to preserve traditional indigenous food, knowledge and information in a creative way. This is now being shared with the local communities. Local NGOs and Universities have been involved to support this process. 

There are however challenges. First, given high levels of poverty and deforestation and reduced dependence on forests and biodiversity, as well as the exposure of agriculture to climatic variability, men have started migrating to cities to earn a living. Women left behind to manage both the farms and the homes, have little time for cooking traditional recipes. Further, with marketisation, cheap convenience foods are available even in the hinterland. Advertising and the food environment has made children prefer such food to their traditional food. 

We have build some connections with policy-makers and are advocating for inclusion of indigenous knowledges and practices, especially food-based approaches in dealing with health issues, but also state-led social protection programmes such as mid-day meals/school feeding.

By exploring the cultural, political, and social issues affecting food security, nutrition, and health of indigenous communities in India, we are hoping to shift  knowledge, attitudes, practices at multiple levels, and policy through close work with community stakeholders. 

Few published references to this work are below:

1. The Santali Recipe book. 2023. (hard and soft copies available)
2. Cameras in the Hands of Indigenous Youth: Participation, Films, and Nutrition in India. Rao, N., Narain, N. & Sabir, G., Aug 2022, In: Current Developments in Nutrition. 6, 8, nzac114.
3. Armes, S., Bhanjdeo, A., Chakraborty, D., Kaur, H., Ray, S., and N. Rao. (2024). Aligning Santal Tribe Menu Templates with EAT-Lancet Commission's Dietary Guidelines for Sustainable and Healthy Diets: A Comparative Analysis. Nutrients. 16(3), 447.

A few others are currently in the process of finalisation, including a review of communicative practices with indigenous communities to improve FSN.

Please also find link to a practices paper on FAO website about this work: https://foodsystems-goodpractices.review.fao.org/practices/537.

THE INDIGENOUS KNOWLEDGE OF YELLOW MAIZE (NYAMULA) FOR HOUSEHOLD FOOD SECURITY IN KENYA

The neglect of yellow maize, locally known as Nyamula, in Kenya’s Nyanza region, particularly in Luoland, Siaya region, highlights a missed opportunity to leverage indigenous knowledge for food security. Historically, local maize varieties like Nyamula were widely cultivated by smallholder farmers, while hybrid maize varieties have struggled to gain similar traction in these communities (Mango & Hebinck, 2004). However, these local varieties, often dismissed by scholars and plant breeders as “landraces,” remain unregistered and excluded from formal markets (Louwaars & Marrewijk, 1997). This exclusion underscores the systematic marginalization of indigenous maize despite its potential advantages. 

Yellow maize exemplifies how indigenous crops overlooked in Kenya’s agricultural research and policy agenda. Aguk, Onwonga, Chemining’wa, Jumbo, and George (2021) note that its production and utilization are so neglected that there is minimal data and research available. Yet maize (Zea mays) is a staple food for Kenyan households, with considerable attention given to hybrid maize varieties (Kang’ethe, Mutua, Roesel & Grace, 2020). This bias reflects broader global trends where external policies and developments undermine indigenous agricultural practices and knowledge systems (Turner, Berkes, Stephenson & Dick, 2013). The neglect of these varieties stifles their potential to contribute meaningfully to food security, as smallholder farming in countries like Kenya has been shown to generate income and improve food security among rural households (Ndlovu, Thamaga-Chitja & Ojo, 2021).

Yellow maize possesses unique attributes that make it invaluable for sustainable agriculture and food systems. Its resilience to pests, adaptability to local agroecological conditions, and higher nutritional value compared to white maize position it as an important crop for addressing malnutrition and hunger (Keith, 2003; Muzhingi et al., 2008). Furthermore, yellow maize is deeply rooted in the cultural heritage of communities, serving not only as a food source but also as a marker of identity and tradition. Boven and Morohashi (2002) emphasize that indigenous knowledge, like that surrounding yellow maize, is a powerful resource for rural communities, providing tools to combat poverty and social exclusion. 

Despite its potential, yellow maize remains underutilized and undervalued in Kenya’s agricultural landscape. Aguk et al. (2021) argue for its promotion, particularly among resource-poor households, as a strategy to alleviate hunger, malnutrition, and poverty. Addressing this neglect requires understanding the barriers and challenges that limit its production and utilization, as well as identifying opportunities for its revival. By harnessing evidence-based strategies, interventions, and policies, yellow maize can be repositioned as a key component of household food security and cultural preservation in Nyanza region. Prioritizing its cultivation and conservation is not only an agricultural imperative but also a step toward equitable and sustainable food systems. 

Reference

Aguk, J., Onwonga, R. N., Chemining’wa, G. N., Jumbo, M. B., & George, A. (2021). Enhancing yellow maize production for sustainable food and nutrition security in Kenya. East African Journal of Science, Technology and Innovation, 2.

Boven, K., & Morohashi, J. (2002). Best practices using indigenous knowledge (pp. 12-13). The Hague: Nuffic

Kang’ethe, E., Mutua, F., Roesel, K. & Grace, D. (2020). Food safety landscape analysis: The maize value chain in Kenya. Nairobi, Kenya: ILRI.

Keith, P. W. (2003). Vitamin A deficiency disorders in children and women. Food and Nutrition Bulletin, 24(4).

Louwaars, N. & Marrewijk, G. (1997). Seed Supply Systems in Developing Countries.CTA Publication. Wageningen/Reading: The Papyrus Press, Whitchurch Hill

Mango, N. A. R., & Hebinck, P. G. M. (2004). Cultural repertoires and socio-technological regimes: maize in Luoland. In Seeds of transition. Essays on novelty production, niches and regimes in agriculture (pp. 285-318). Koninklijke Van Gorcum.

Muzhingi, T., Gadaga, T. H., Siwela, A. H., Grusak, M. A., Russell, R. M., and Tang, G. (2011). Yellow maize with high β-carotene is an effective source of vitamin A in healthy Zimbabwean men. American Journal of Clinical Nutrition, 94, 510–519.

Ndlovu, P. N., Thamaga-Chitja, J. M., & Ojo, T. O. (2021). Factors influencing the level of vegetable value chain participation and implications on smallholder farmers in Swayimane KwaZulu-Natal. Land Use Policy, 109, 105611.

Turner, N. J., Berkes, F., Stephenson, J., & Dick, J. (2013). Blundering intruders: extraneous impacts on two indigenous food systems. Human ecology, 41, 563-574.

Dear HLPE-FSN members,

Below, please find my personal contribution to the consultation on ,,Conserving, strengthening and promoting Indigenous peoples' food and knowledge systems and traditional practices for sustainable food systems,,. 

It is my hope that the perspectives covered and the experience held will join ideas on promoting sustainable and inclusive food systems. 

Thank you for the opportunity to participate in this important initiative.

Prof. university Dr. Benone Ion PASARIN

ROMANIA

Dear HLPE-FSN members,               

To begin with, based on my teaching and managerial experience in the field of natural resources and their connection with food security and safety, in terms of the new concept of building "nations resistant to climate change", I want to congratulate you for initiating an analysis topic, as vast as it is important, my critical conviction being that the biocultural heritage of the peoples of the 3rd Millennium can also contribute to shaping some vital aspects of a future food system that to have sustainability as its central element. This, however, subject to the fact that the Global Food System is a follower of standardized and over-processed food, still turns to waste, and the principles of the notion of "food security" have moved away from the original FAO-UN creed, in many geographical areas of the world.

However, indigenous peoples, along with old local communities, are in dire need of assistance through popularization, agro-tourism, organized food markets, fiscal protection, conservation and practical maintenance of their food systems, both from the point of view of value their intrinsic value as well as a spiritual value for humanity, and humanity, the new food production systems, need landmarks of a new orientation and attitude towards the need for food security, sustainability and durability. With your consent, I pass on some personal ideas:

1. Do you agree with the guiding principles indicated above ? Yes, I agree with the guiding principles. I believe that the indigenous peoples, together with the old local communities, resilient in time, can generate good knowledge, necessary for a future Food System, based on the real management of natural and human resources, rethinking the production of food as well as their valorization.  

2.Should the goals include the integration of indigenous peoples' food and knowledge systems and the lessons learned from them, for the benefit of all or only for the benefit of indigenous peoples as rights holders ? Indigenous civilizations and ancient local communities, with a few exceptions, do not think of their food systems as their own, secret, untouchable good. For them, it represents, in most cases, a chance for survival over the course of millennia. Of course, food systems and knowledge of these human entities will be distributed to the global community and applied for the benefit of all, where necessary and possible, and representatives of the global community have a duty to recognize innovative and proprietary rights material and intellectual belonging to these peoples, ensuring their full and effective participation in decision-making.In addition, indigenous civilizations and ancient local communities must benefit from knowledge exchanges with other similar entities, thereby multiplying the stock of technical and technological ideas and increasing the scope for innovation.

3. What are the challenges to free, prior and informed consent and access and benefit sharing when promoting and/or mainstreaming indigenous peoples' food and knowledge systems ? As it appears from the title of the forum, the general action involves "conserving, consolidating, promoting some food systems, from the point of view of traditional knowledge and practices, known and applied for millennia by different indigenous peoples", eliminating the distrust of indigenous peoples. From my point of view, a meritorious outcome of this very complex endeavor and the reduction of inherent challenges may lie in the manner and timing of the application of the action. Thus, it is important to respect the free consent of data provision for all actors involved, to create mechanisms to recognize, guarantee and respect the cultural paternity of the traditional food system, as well as to create a fair mechanism for distributing potential benefits, eliminating biopiracy .It must be recognized that some information and practical techniques may not be fully disclosed and made available to all, due to the sacred factor and related cult practices.

4. How can the Report ensure the inclusion of marginalized groups, sustainability and protection from the risks of commercialization of indigenous peoples' food and knowledge systems ? The report has the role of:- to facilitate the publication of data on the existence, role and value of traditional knowledge and practices, in order to be well understood and correctly applied; - to encourage and facilitate the development of elements of production and trade within indigenous communities, both to prove the viability of traditional practices and to record the geographical and human paternity of those practices;- facilitate the physical participation of indigenous populations in food systems policy-making processes. In addition, we must accept that much of the traditional knowledge is owned and transmitted by women, who ensure the daily food security of the family, a fact that requires special attention to the "gender" factor.

5. How should oral knowledge and traditions be documented and referenced in the preparation of the report ? As with any legal, professional and constructive documentation, it is necessary to know the cultural practices of indigenous peoples, so that the data collected has the free consent of those interviewed, filmed or recorded. After this step, modern techniques of retrieving and storing data of this kind can be applied, namely audio recordings, interviews, photographs, leaflets, documentary films, geo-ethnographic maps, etc. And in this case, the sensitive element regarding the sacred factor and related cult practices must be specified, which is why a careful management of documentation techniques is required. It is essential to follow the protocols on the cultural practices of indigenous peoples, so that good information management is initiated, guaranteeing, where necessary, the confidentiality of certain practices, traditional knowledge or cultural preferences.

6. What dimensions related to the agency of indigenous peoples, for example in matters of governance, could be addressed ? In order to foster the involvement of indigenous peoples' agency in matters of governance, it is vitally necessary that these peoples own the geographical territories inherited from the past and their natural resources, benefiting from the recognition and protection of their inalienable rights. Associated with this fact, local and national government institutions and systems can be strengthened, through which any misunderstandings and conflicts regarding the management of territories and resources can be resolved and, last but not least, to store and process own data related to the systems traditional foods, ensuring that they are consistent with their priorities, forming part of what is called the "national dowry".

7. Are there important/relevant policy papers and instruments missing from the foundational documents list ? I think the presentation is enough. Maybe I would just add The International Covenant on Economic, Social and Cultural Rights (ICESCR) or Convention on Biological Diversity (CBD) and the Nagoya Protocol. 8.Could you indicate relevant references that should be considered? In my personal documentation practice, I have come across sufficiently valuable and relevant references with reference to the topic addressed. In this sense, I allow myself to quote FAO-UN sources, such as the "White Book/Wiphala" or the "Action Guide for the Promotion of Biodiversity and Indigenous Food Systems", including "HLPE-FSN, Agroecology and other innovative approaches for sustainable agriculture and food systems (2019-2020)", but valuable documents from specialists from countries in Sub-Saharan Africa, Asia or Latin America can also be added, s.a. Such documents address defining policy elements and perspectives for recognizing the existential circumstances of indigenous peoples, describe threats to indigenous and local knowledge systems, while also identifying measures for the good governance of food systems of this profile. 

9. What good practices, ethical standards and strategies for addressing climate change should be highlighted in the report? Good practices, ethical standards and strategies adopted in response to what we call today "climate change" depend, in my opinion, not so much on the ability of various human groups to react and adapt to these changes, but above all on the ability to anticipation and preventive action of these groups, the so-called pro-active actions. Climate change and in particular the phenomenon of global warming have a direct effect on the conduct of human actions in a complex employment environment, and mankind has already been involved in the struggle to secure basic needs such as water, food, fuel and the shelter, simultaneously with the fight against diseases. What remains to be done, I believe, is the identification of resilient agro-ecological practices of indigenous peoples and the analysis of the possibilities and the proportion of assimilation and use of these traditional production systems resistant to climate change. These steps, sufficiently extensive and expensive, must be carried out in full consultation with the real holders of the respective practices, and this must be recognized in the documentation of all projects.

10. What good practices or strategies for promoting intercultural understanding should be highlighted in the report? I believe that the report should contain elements that refer to mutual respect, inclusive education, the promotion of gender equality, etc., but above all elements to identify and recognize traditional knowledge, to promote common culinary experiences and to consolidate of forms of indigenous agrotourism. Such approaches can lead to the establishment of forums, necessary for the promotion/reception of practical traditional knowledge, which can compare or coexist with scientific knowledge related to modern food systems. The final success of such efforts would mean finding indigenous foods, originating from traditional systems, on the shelves of large profile stores.

11. Are previous legal documents such as Free, Prior and Informed Consent sufficient in light of this evolution in thinking about Indigenous knowledge, or do they need to be revised? Free, Prior and Informed Consent (FPIC), as it is known, is a fundamental, well-established principle, but national governments should create their own flexible methodologies for regulating and implementing FPIC, embedded in their own regional and national development policies , which respects the rights and cultural diversity of indigenous peoples.In conclusion, the preservation and promotion of indigenous peoples' food and knowledge systems will be instrumental in defining and operating sustainable food systems and resilience. In addition, considering the increasing annual number of meteorological and hydrological disasters, which affect the food of millions of people, it is imperative to develop with priority some interdisciplinary models of evolution and prediction of such manifestations.Thank you for the opportunity to address such an important topic.

Zimbabwe is one of the country in the Southern part of Africa. Through Gastronomy tourism most community based farmers have managed to concentrate on underutilized crops and indigenous fruits which are the major ingredients in Zimbabwean Gastronomy. Therefore, the issue of sustainability in term of nutrients, heritage knowledge and the medicinal heritage is maintained in Zimbabwe. Her Excellence the current First Land of Zimbabwe managed to come up with the Agriculture for SHEA which She managed to give ethnic gastronomy or underutilized crops seeds so as to promote sustainability in terms of supply of the ethnic ingredients into ethnic restaurants and on Gastronomy, Cultural and heritage events. The aspect of value chain is promoted due to this program. Like said that "you are what you eat and you eat what you are". Meaning that Zimbabwe due to indigenous knowledge of of Culture and crops have resorted to underutilized crops and indigenous fruits for the upkeep of its people. And one of the major drawback trending worldwide is the climate change which has affected the supply of food. Zimbabwe is trying to encourage the uptake of the heritage based food which are drought resistant. The other way of increasing awareness is via the Cook Out competition which is the brain child of Her Excellence the Mother of Zimbabwe. Projects such as goat rearing, farming of drought resistance crops, use of indigenous fruits in season has reduced hunger with a certain amount of percentage. Communities involved are now occupied and can improve their livelihood as they tend to sale the ingredients restaurants and individuals as well. However, food preparation and preservation of indigenous ingredients through senior Zimbabwean citizens is done through demonstrations from the ten provinces of Zimbabwe. The therapeutic values of these foods are explained through allergens.  On the other hand, Zimbabwe needs to intertwine all ministries to further promote the harnessing of what are called underutilized crops and improve on the infrastructure especially on gastronomy technology so as to promote sustainability, improve entrepreneurship in all sectors involved in the food security, innovations and preservation of culinary heritage practices. This also apply to other countries in Africa and globally. 

Monsieur ou Madame, je vous fais parvenir, ci-joint, la modeste contribution de l'ADACO relative à l'objet ci-dessus cité. Cordialement.

Les meilleures pratiques ou stratégies visant à promouvoir la compréhension interculturelle devraient être mises en évidence dans le rapport de la manière suivante :

• Contribuer par le dialogue en montrant la spécificité des savoirs et des connaissances traditionnels et des interactions que les peuples autochtones ont avec les autres communautés locales ;
  • Soutenir la reconnaissance des savoirs traditionnels des peuples autochtones qui contribuent à la sauvegarde de la biodiversité et à la promotion du développement durable en tant que moyen indispensable pour favoriser le développement des compétences interculturelles liées aux systèmes alimentaires des peuples autochtones ;
  • Améliorer les compétences interculturelles des organisations de la société civile traitant des problématiques des peuples autochtones ;
  • Soutenir les organisations culturelles de la société civile à travers des projets concrets liés à la compréhension interculturelle
  • Appliquer le principe de solidarité interculturelle inscrit dans l’Acte Constitutif de l’UNESCO afin d’établir les responsabilités en fonction des moyens financiers pour répondre aux besoins des populations et des individus touchés par les changements climatiques, et plus largement les responsabilités envers l’environnement et des générations futures ;
  • Élaborer les politiques publiques qui prennent en compte les compétences interculturelles tout en préservant notre identité culturelle notamment celle des peuples autochtones etc.

11. Les documents juridiques antérieurs, tels que le consentement préalable et éclairé, sont-ils suffisants à la lumière de cette évolution de la réflexion sur les savoirs des populations autochtones, ou doivent-ils être révisés ?

Les documents juridiques antérieurs tels que le consentement préalable et éclairé doivent s’adapter à la lumière de l’évolution de la réflexion sur les savoirs des populations autochtones, et ils doivent être révisés. Ces documents ne sont pas suffisamment connus par les autochtones eux-mêmes dans les pays en développement notamment en Afrique. Certains pays Africains utilisent les normes de la Banque Mondiale sur les Peuples Autochtones (Politique de la Banque mondiale sur les peuples autochtones (PO/PB 4.10) mais ces normes n’ont pas été pris en compte dans des textes juridiques spécifiques au niveau national ou elles ne sont pas suffisamment prises en compte.

Dear Sir/Madam Specially thanks to FSN Forum given me responsibility to the Indigenous communities food systems issues.

I have prepared a paper on the Nepalese Indigenous communities condition of in Nepal. Their rights cultural value and Indigenous knowledge on their food systems. Specially Report of written with concerning situation about Large Indigenous Magar Community of Nepal.

Thanks for FSN Coordination body'  and All of world FSN Members.

With best regards,

Dhanbahadur Magar

www.indigenoustelevision.com

www.krishijournal.com.np

Thank you for the opportunity to participate in this forum. This post outlines answers to questions 1, 2, 5, 8, and 10. The responses to the following questions are informed by a narrative literature review on the role of Pacific Islander worldviews in shaping sustainable, nutrition-sensitive food systems. I conducted this research under the supervision of Dr. Liesel Carlsson (PhD, RD) from the Department of Nutrition and Dietetics at Acadia University. The term “cultural communities” was the term used in this review, and while this term is inclusive of various local groups, much of the review draws specifically from “Indigenous” worldviews within the Pacific Island Countries and Territories (PICTs). 

I would also like to acknowledge that I am a female of European descent and approach the topic from a Western worldview, which shapes my ontology and epistemology. My perspective may overlook other viewpoints, potentially leading to unintentional bias. The following answers are informed by Western research methodologies, and lacks direct collaboration with Indigenous Peoples living in the Pacific Islands. 

Question #1: Do you agree with the guiding principles indicated above?

The guiding principles outlined are strong, but I believe some terms, particularly "local communities" and "Indigenous Peoples," would benefit from further clarification. These terms are central to the discussion, yet there is inherent complexity in distinguishing between them. Due to centuries of migration, cultural exchange, and globalization, the lines between "Indigenous Peoples" and "local communities" are often fluid. It is important to define these boundaries clearly within the context of this report to ensure a shared understanding among contributors and minimize potential confusion.

Moreover, considering that this report is specific to Indigenous Peoples I question whether a principle should be added that ensures genuine Indigenous participation and leadership in the crafting of this report. This may help ensure that potential biases introduced by those from Westernized backgrounds are minimized. This may also help ensure this report moves from being about Indigenous and local knowledge systems, to engagement with and among these ways of knowing and being for more accurate and respectful representation. I believe there should be an explicit commitment to directly engaging Indigenous communities, especially marginalized people within those communities whose voices may otherwise be overlooked.

Question #2: Should the objectives include mainstreaming Indigenous Peoples food and knowledge systems, and lessons learned from them, for the benefit of all, or solely for the benefit of Indigenous Peoples as rights holders?

I believe the report should be for the benefit of all, whilst prioritizing and respecting Indigenous rights and perspectives. We all participate in and share the same interconnected global food system – nature does not discern between people. Nutritional, environmental, and sustainability challenges—such as food insecurity and climate change— transcend socially constructed group divides (i.e. cultural, racial, ethnic and gender etc). While Indigenous Peoples are often disproportionately affected by these challenges due to systemic inequalities, isolating the report solely to benefit Indigenous Peoples as rights holders may limit the broader applicability of their knowledge as it relates to the global food system and global policy considerations.

Fostering collaboration between knowledge systems – Indigenous and otherwise – rather than isolating them, may help holistically address global issues. For example, Indigenous Peoples in the PICTs tend to operate from a place-based, relationship-driven framework and incorporate a holistic and relational understanding of the world, while Western paradigms tend to prioritize the individual, and can be characterized by a science-based and market-driven approach (Kealiikanakaoleohailani et al., 2016). Initially, Indigenous PICT and Westernized worldviews appear contradictory and conflicting in what they represent, but understanding that both knowledge systems offer complementary insights in terms of scope, content, and governance of social-ecological aspects can be a significant step forward to effective collaboration in addressing global issues (Tengö et al., 2017). Science-based methods of gathering knowledge can lead to rapid significant advances in fields such as nutrition, food, and health that Indigenous methods may lack, where PICT methods may offer a holistic view of complex systems, making managing and evaluating sustainability comprehensively with less likeness of adverse consequences such as ecological destruction and social disintegration. Kealiikanakaoleohailani et al. argue that incorporating westernized tools in a place-based, relationship-driven framework could enhance sustainability efforts (2016).  

That said, I understand this process is not without its nuances and complexities as intellectual and cultural rights are often associated with knowledge. Hence, it is important to be mindful and respectful about the conditions under which knowledge can be shared (Tengö et al., 2017). The challenge, therefore, is to “mainstream” this knowledge in a way that honours its origins and benefits Indigenous communities, rather than exploiting their resources or knowledge without proper consent or compensation. 

Question #5: How should oral knowledge and traditions be documented and referenced in the development of the report? 

The approach to documenting oral knowledge should prioritize the leadership and agency of Indigenous Peoples, ensuring that they lead the process of sharing and documenting their knowledge. This will help maintain accuracy and integrity and may better protect respectful use of information.

In the PICTs, Indigenous knowledge is described and disseminated through creative means such as art (drawings, weaving, carvings etc.), and oral traditions (i.e. storytelling, songs, chants, poems, comedies etc.), which both work to reinforce ethics, values, ecological and nutrition knowledge (Lilomaiava-Doktor, 2020; Teariki et al., 2023). In the report, visual methods to capture concepts may be a valuable method to consider including, such as pictures of art (i.e. in PICTs woven mats depict interconnectedness) or visuals of the traditional Fijian calendar (which is an association framework based on natural phenomena which guide sustainable resource management) (McMillen et al., 2014). In addition to visuals, considering that oral tradition is central for many Indigenous Peoples, incorporating audio files which capture oral traditions in their most authentic form could possibly be effective. 

In addition, word choice is also important to consider as words have variable and subjective connotations. For many Indigenous communities in the PICTs, “sustainability” and “food security” are not a new concepts, and are often core pillars of existing mental models and worldviews. However, terms like these often have cultural origins rooted in Western contexts, which are typically derived from North American and European worldviews. It may be important to explore how terms such as “sustainability” and “food security” resonate with Indigenous cultures rooted in alternate worldviews before they are expanded into frameworks/policy intended to guide global efforts. It may be important to consider how Indigenous cultures may use different words to describe those same concepts in different ways that don’t directly translate into the English language and have more robust connotations that may be lost in translation. For example, Indigenous Hawaiians have many words that support concepts such as sustainability but approach them from socially-rooted worldviews such as: solesolevaki (~collective reciprocal labour), mahele (~sharing), hōʻihi (~respectful reciprocity) (Vaughn et al., 2016). Language is powerful, and thoughtful attention to translation and context can better align the report with Indigenous perspectives and allow for more effective communication between parties. 

Question #8: Could you please indicate relevant references that should be taken into account? 

Teariki, M. A., & Leau, E. (2023). Understanding Pacific worldviews: principles and connections for research. Kōtuitui: New Zealand Journal of Social Sciences Online, 19(2), 132–151. https://doi.org/10.1080/1177083X.2023.2292268

These authors discuss how the principles of holism and relationality are the foundation of the Pacific worldviews; based on the “intricate relationships and connections, over time and space, between people, the natural world, non-living, and living things” which in turn, create the ‘whole’ (Teariki et al., 2023, p. 138). This concept is further captured in “Vā/ Te Vā/Teu le va/ Tā-Vā/ Tauhi Va”, which refers to the Pacific theory of space and time. It views “space” not as something empty that separates, but as something relational that connects and holds distinct entities together within the “Unity-that-is-All” across past, present, and future timelines (Teariki et al., 2023). Central to this theory are the concepts of ‘symmetry’ and ‘balance’, which are guided by principles of reciprocity and respect for wellbeing of all animate and inanimate objects involved (including humans, natural world, God, and the spirit world) (Teariki et al., 2023). 

Tengö, M., Hill, R., Malmer, P., Raymond, C. M., Spierenburg, M., Danielsen, F., Elmqvist, T., & Folke, C. (2017). Weaving knowledge systems in Ipbes, CBD and beyond—lessons learned for Sustainability. Current Opinion in Environmental Sustainability, 26–27, 17–25. https://doi.org/10.1016/j.cosust.2016.12.005 

Tengö et al. (2017) propose an evidence-based framework to navigate how to effectively utilize place-based knowledge and multiple forms of evidence. This aims to bridge knowledge systems through “weaving”, which ensures the integrity of each thread of knowledge. In doing so, it is an approach that, when applied to governance, can be used to improve sustainability by fostering equitable and empowering knowledge-sharing processes. They suggest: 

1) mobilising by engaging with past knowledge and experience 

2) translating to enable mutual comprehension for all involved 

3) negotiating to develop mutually respectful representations of knowledge 

4) synthetizing broadly accepted common knowledge to suit the purpose 

5) applying common knowledge to make decisions of multiple forms of evidence.

Question #10: Which best practices or strategies to promote cross-cultural understanding should be highlighted in the report? 

As eluded to, Indigenous and western research methods often differ greatly because they are based on inherently different worldviews – and approaching this report using Indigenous research methods may be an important consideration. Using a collaborative participatory based research methodology that empowers Indigenous Peoples, such as Talalona, may be a consideration (Vunibola, 2023). 

The reference by Tengö et al. (2017) above captures a theoretical framework to bridge different knowledge systems. An example of how this concept has manifested at a practical level, can be seen in the designation of a Community-Based Subsistence Fishing Area in the rural community of Hä‘ena, located in Kaua‘i Hawai’i. This is a prime example how Indigenous governance methods rooted in Indigenous worldviews were established within a broader legislative framework largely built on the foundation of a Western worldview. These regulations were informed by three ancestral norms: hōʻihi (~respectful reciprocity), konohiki (~inviting ability to organize people for collective tasks), and kuleana (~rights based on responsibilities) (Vaughn et al., 2016). This process has resulted in increased agency over access to food, and ability to manage foodways in culturally relevant ways. This example demonstrates how differing paradigms built on inherently different worldviews can be weaved together at a policy level to support food security and sustainability (Vaughn et al., 2016). 

References: 

Kealiikanakaoleohaililani, K., Giardina, C.P. Embracing the sacred: an indigenous framework for tomorrow’s sustainability science. Sustain Sci 11, 57–67 (2016). https://doi.org/10.1007/s11625-015-0343-3

Lilomaiava-Doktor, S. (2020). Oral traditions, cultural significance of storytelling, and Samoan understandings of place or Fanua. Native American and Indigenous Studies, 7(1), 121–151. https://doi.org/10.5749/natiindistudj.7.1.0121 

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' Despite their centrality, Indigenous Peoples’ food and knowledge systems, and traditional knowledge and practices are undervalued and under unprecedented risk of disappearance. One of the main challenges is that Indigenous Peoples’ food and knowledge systems, and traditional knowledge and practices are either misunderstood or unknown, which often result in incomplete or inadequate policy tools. To this end, it is critical to establish a political willingness and leadership to increase Indigenous People's participation in the policy making processes. "

The above statement to a large degree encompasses the challenges faced by both indigenous food systems as well as by actors involved in food production systems, that are not falling into the category of "indigenous food systems"  (e.g. "modern agriculture technologies and practices"  ) in as much as they are not aware of or appreciate the contribution of such traditional systems to sustainable food systems worldwide, particularly when it comes to specific landscape utilization for sustainable food production. 

At the core of appreciation or lack thereof of such systems in the modern age are our "value systems". It is becoming increasingly apparent as evidenced by this discussion and policy formulation paper that the role and importance of Indigenous peoples  food and knowledge systems  are increasingly important to humanity as a whole  and as such need to be protected, preserved and kept alive , not only for their intrinsic value but also for their value  to humanity as a whole from a range of perspectives, cultural, scientific, environmental to name a few. 

A lack of knowledge, appreciation, awareness and poor understanding of the role and link between nature, indigenous food systems and utilizations of landscapes have led "modern agriculture and food production systems" too often overlook the contribution of indigenous food systems and in many cases to ignore them entirely, when in fact they are often the most appropriate system to be adopted under the specific landscape use practice ( e.g. Arid and Semi-Arid lands -Pastoralism is often the best land use practice for food production).  As a specific example among many, would be the role of pastoralists and their indigenous knowledge operating in harsh and challenging environments, which in many cases proves to be the best utilization of that particular landscape, as opposed to trying to turn marginal lands, grazing lands into arable production etc., or adopting policies at Government level that make it more difficult for such indigenous systems to survive.   

These traditional systems have evolved over generations and have shown considerable resiliency, primarily because the actors understand the landscape, are in tune with it and have adopted practices to mitigate risks and shocks to ensure the system sustains. With the advent of modern agriculture and with the misguided policy, or lack thereof and with constraints on mobility among other factors in the case of pastoralist systems it has increased challenges to the system. 

Yet it is becoming increasingly apparent that the value of such systems from both an economic and socio- cultural and socio-economic aspects far outweigh the risks in losing such systems, hence the need for the adoption of appropriate policy and protection measures for such systems and their traditional knowledge practices and increased agency for its practitioners. 

Dear esteemed HLPE-FSN, 

Please find the document containing Xavier Science Foundation's (Philippines) contribution to the consultation on Preserving, Strengthening, and Promoting Indigenous Peoples' food and knowledge systems and traditional practices for sustainable food systems. 

We hope our insights and experiences enrich the discussions and help advance sustainable and inclusive food systems. 

Thank you for the opportunity to participate in this important initiative.

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The Mt. Kalatungan Range Natural Park (MKaRNP) is one of the seven proclaimed protected areas in Northern Mindanao, Philippines covering 38,957 hectares. It is home to wildlife species, including mammals, birds, reptiles, and amphibians. For generations, this biodiverse mountain range is Indigenous Peoples’ home environment bestowing them food, medicine, shelter, and other basic needs of the communities.

                With the expanding population and increasing investments in agriculture, the ecological balance progressively diminished with the cutting of trees, tilling of sloping lands and rampant use of agro-chemicals. These unsustainable practices degraded the soils, increased flooding downstream and damaged freshwater habitats. This also contributed to poverty and hunger in upland communities.

                Unfortunately, those hardest hit are the poor and the marginalized. It is ironical that many of the IP communities around the Mt Kalatungan Range are experiencing hunger and malnutrition. The traditional food producers are now unable to supply their own household’s food needs.

                The Xavier Science Foundation (XSF) has collaborated for several years with Indigenous peoples and local communities, local government units and government agencies in Mt Kalatungan Range towards conserving forest resources, establishing social enterprises and strengthening the local culture. With support from donor partners and institutions, these engagements have produced some positive results. Unfortunately, the challenges are also intensifying including worsening poverty, food insecurity and malnutrition.

In addressing food insecurity and malnutrition, XSF initiated the establishment of home gardens[1] given the traditional knowledge, endemic planting materials and availability of land. With some support from IP Council of Elders, government agencies and local government units, it is planned for majority of the IP communities in the targeted landscape to have their home gardens and ensure household food security. 

Facilitating factors identified include land accessibility, availability of water supply, planting materials of traditional vegetables, fruits and herbs,  garden tools and farm labor. Women household members take care of the gardens from planting to harvesting. Garden work is manageable because it is flexible, seasonal and programmed according to one’s capacity. 

The initial outcome has been encouraging. While Home Gardens were initially intended to address food insecurity and malnutrition, the process of implementation in collaboration with other institutions, opened new perspectives and opportunities in conserving agrobiodiversity, strengthening communal integrity and sustaining rural livelihoods.
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The initiative within the framework of knowledge transfer and cooperation between concerned people and institutions about many of the problems of difficult settlement in today’s world encompasses crucial questions regarding the Anthropocene and the present cultural, political, economic and environmental crises worldwide. 

The focus should not be on the “bubbles” of the surface (problems on their own), but on the configurations deep inside the “boiling pot” where the problems emerge. Instead of dealing with the bubbles (segmented, reduced issues) and trying to solve isolated and localized problems without addressing the general phenomenon, problems should be defined and dealt with deep inside the “boiling pot”, encompassing the current “world-system” with its boundaries, structures, techno-economic paradigms, support groups, rules of legitimization, and coherence. In the socio-cultural learning niches, heuristic-hermeneutic experiences could generate awareness, interpretation and understanding beyond established stereotypes, from a thematic (“what” is at stake), an epistemic (“how” to understand and define the events) and a strategic (who, when, where) point of view. 

Evaluation and planning, advocacy, communication, public policies, research and teaching programmes should combine all dimensions of being-in-the-world (intimate, interactive, social and biophysical), as they intertwine, as donors and recipients, to induce the events (deficits/assets), cope with consequences (desired/undesired) and contribute for change (potential outputs).

References:

PILON, A. F. (2024). The Bubbles or the Boiling Water? A Course on Environmental Capacity Building [ppt presentation] Researchgate: https://www.researchgate.net/publication/381996602_The_Bubbles_or_the_Boiling_Water_A_Course_on_Environmental_Capacity_Building 

PILON, A. F., Reframing Relationships between Humans and the Earth: The "Anthropocene", a New Ideology to Justify the Status Quo? MPRA Munich Personal RePEc Archive, 2023. https://mpra.ub.uni-muenchen.de/119041/1/MPRA_paper_119041.pdf 

PILON, A. F. (2024). "The Party of the Dead": a Tale that Repeats Itself, MPRA Munich Personal RePEc Archive: https://mpra.ub.uni-muenchen.de/121869/1/MPRA_paper_121869.pdf