Indigenous Food Systems Network

The unpredictability of climate crisis (i.e. the lasting cooler temperatures throughout the spring), as well as the COVID -19 public health crisis has challenged the Working Group on Indigenous Food Sovereignty (WGIFS) - Indigenous Food and Freedom School (IFFS) and Wild Salmon Caravan (WSC) to demonstrate a chaordic leadership style. Since the COVID-19 lockdown we have convened monthly webinars titled: 1). Putting our Solidarity Economy into Action During times of Crisis, and 2). Indigenous Resilience - Fraction Action Plans.

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Blog 2_ Indigenous Resilience May 5. 2020.pdf

Building on our 2020 Vision, we feel it is more important now than ever to advocate for the creation of an Urban Indigenous foodscape in Strathcona park. An Indigenous foodscape would breathe some much needed social and ecological resilience into the downtown eastside of Vancouver by realizing our vision of restoring Indigenous foodlands, establishing an Indigenous seed heritage garden, as well as building an Indigenous feast hall complete with large scale community kitchen for preparing, preserving, storing and sharing large amounts of food.

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Blog #2 - Planning for Indigenous Resilience-May 5-2020.pdf

Advocating for the protection, conservation and restoration of Indigenous food, land and bio-cultural heritage policies, planning and governance proposals in federal election.

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IndigenousfoodlandprimerOct20.151x1.jpg

You are invited to share your experiences, thoughts and stories around climate change adaptation. Please visit our web page to register to participate on the Enowkin Indigenous Knowledge Base Webportal. The webportal is a site for Indigenous peoples across North America to share their climate change adaptation experiences and further adaptation education. Participate in blogs, forums and add content to the calendar.

Published on Feb 11, 2014

Decolonizing the Mind: Healing Through Neurodecolonization and Mindfulness -

Author, educator, medical social worker and citizen of the Arikara (Sahnish) and Hidatsa Nations in North Dakota, Michael Yellow Bird, MSW, Ph.D. works with indigenous communities, teaching about healing the trauma of colonialism. On January 24, 2014 he spoke about his experiences at Portland State University in Portland, Oregon, sharing his ideas about how to do go about doing this through techniques of mindfulness, thought and behavior which he refers to as neurodecolonization.

Aldo Leopold’s land ethic is often compared to the ethics of many North AmericanIndigenous communities, like Tribes and First Nations. At the heart of Leopold’s land ethic arethe ideas that humans should consider themselves as “plain citizens” of the biotic community and that “a thing is right when it tends to preserve the integrity, stability and beauty of the bioticcommunity.”
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The Haida recognize that nature and culture are intrinsically connected, and that the protection of the natural and cultural values on Haida Gwaii is essential to sustaining their culture. The Haida have always had Guardian Watchmen who protected the land and sea from harm. Guardians and Watchmen now work in fisheries, forestry, heritage and parks programs to support the Council of Haida Nations’ priority to protect the Aboriginal rights and title of Haida people.

Wild rice is a traditional food that has virtually disappeared from the diets of Ontarian First Nations peoples and the waterways where it once flourished in the "rice bowl" of Turtle Island.

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Vol 12 The Name of the Grain.pdf

Canada’s state and corporate wealth is largely based on subsidies gained from the theft of Indigenous lands and resources. Conquest in Canada was designed to ensure forced displacement of Indigenous peoples from their territories, the destruction of autonomy and self-determination in Indigenous self-governance and the assimilation of Indigenous peoples’ cultures and traditions.

Who is dependent on Whom? Arthur Manuel Letter November 14, 2011

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Who is dependent on whom? Art Manuel Letter Nov 14.11.pdf