Representatives of different indigenous peoples from around the world shared their ancestral knowledge on sustainable agriculture at the event “Indigenous Food Systems: regenerative, resilient and protective of the earth”, within the framework of COP27.
Convened by FAO and Regen10, this event is part of a global initiative to transition to fair and sustainable food production systems. And to achieve this, they are learning from Indigenous Food Systems.
Indigenous food systems are democratic, communal and effective in producing sufficient, nutritious, organic and sustainable food while preventing environmental damage. For centuries, indigenous peoples have studied how everything living in the territory interrelates and created systems that mimic the wisdom of the forests to nourish and conserve the natural balance.
“Our grandparents have taught us how to work so as not to damage the mountains and save Mother Earth”
Heylin Sánchez
Heylin Reyes Sánchez, Bribri indigenous woman from the Talamanca Territory, Costa Rica, representative of the Coordinadora de Mujeres Líderes Territoriales de Mesoamérica and the Asociación de Mujeres Kábata Könana, was one of the panelists; together with Stanley Kimaren Ole Riamit, from the Maasai people, Founder of the Indigenous Livelihood Improvement Partnership (ILEPA) and Mariam Wallet Aboubakrine, from the Kel Tamasheq people, Researcher of the ARRAMAT project. The event was moderated by Jessica Vega, Mixtec Indigenous Woman (Global Indigenous Youth Caucus) and featured opening remarks by Phrang Roy, leader of the Khasi people and Coordinator of the NESFAS Indigenous Alliance; Dario Mejia Montalvo, of the Zenu people, part of the UN Permanent Forum on Indigenous Issues and Yon Fernandez de Larrinoa, leader of the FAO Indigenous Peoples Unit and Secretary of the Coalition on Indigenous Food Systems.
Context
Nearly 80% of global deforestation is being caused by industrial food production systems. This unsustainable practice also leads to soil degradation, water pollution, loss of pollinators and biodiversity. At the same time, they are unfair systems, as they do not recognize the true value of producers’ efforts. It is false that this environmental damage is inevitable due to the growth of the world’s population. In reality, much of this production is wasted. We are over-producing and using ever more potent chemicals that completely alter the very meaning of food. Instead of nourishing ourselves, we are poisoning and destroying Mother Earth.
Territorial Knowledge: Indigenous food systems in Mesoamerica
Indigenous food systems follow the lunar calendar, planting a variety of foods and medicines in conscious association, so that the plants protect and nourish each other and the soil. They also rotate crop zones to prevent wear and tear, and recognize sacred areas to conserve biodiversity and water sources.
Heylin Sánchez, from the Kábata Könana Women’s Association, presented the traditional Bribri and Cabécar planting system, which we summarize in this illustration. This millenary system organizes the territory into planting and conservation zones with different functions:
Witö: space closest to the house where frequently used, edible and medicinal plants are grown.
Sa Delí: space for raising animals such as poultry, pigs and goats.
Teitö or Bulurú: areas for the production of basic grains and tubers with rotation techniques.
Chamugrö or Tsirugrö: space for permanent products such as cocoa, banana and fruit trees.
Sá Chä: territory of collective and solidary use by cutural principle. It includes (Käbata) forest, Karkía (timber trees) and Ká dí eme (water sources). This territory has a high spiritual content; to access it, a ceremony and a prayer must be performed before entering.
Each indigenous people, according to the climatic and geographic characteristics and soil types of the territory they inhabit, develops its own local system of planting and forest management.
Another example in the region is the traditional Guna planting system. Following the knowledge of grandmothers and grandfathers, planting areas are defined that take advantage of the characteristics of each type of soil. The Guna communities inhabit islands, so the soil varieties range from sandy soil to forest:
Neg Serret: conservation area of sacred niches, corridors for wild animals and exploitation for family consumption of medicinal plants, timber trees and occasional hunting. Ninety percent of Gunayala’s forests are conserved and protected.
Nagga: Family orchard where coconut, red rice and sugarcane are grown.
Buggi: are accumulated sediments brought by the belief of the river and are used for planting squash, beans, otoe and vegetables, work begins in mid-December and harvested in April. The crops are planted in the shade, allowing the forest to protect the crops.
Nainu Serred: first corn is grown, then bananas and cassava, it is a rotational plot. Then it is left fallow (rest period).
Nainu: agroforestry system, characterized by having in the same plot different crops such as fruit and timber trees, bananas, pineapples, etoe, coffee, cocoa and others. It is also the area for breeding animals.
To regenerate our common home is to heal our spirit
The current climate crisis is strongly calling our attention: it is urgent to heal Mother Earth. Regenerating soils, waters and forests is our deepest need because (we must remember!) we are not superior, we are part of nature and we have a common mother, Mother Earth.
About REGEN 10
Regen10 is an initiative that aims to build a truly inclusive, productive and regenerative global food system, based on the ancestral knowledge of Indigenous Peoples and Local Communities and recognizing their vital role in any food system transition.
All individuals, organizations and initiatives interested in joining this global effort to transition to sustainable and just food systems can register their interest at www.regen10.org.
Watch the event recording here:
