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Hishuk'ish Tsawalk—Everything Is One. Revitalizing Place-Based

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Hishuk'ish Tsawalk—Everything Is One. Revitalizing Place-Based Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org PLACE-BASED FOOD SYSTEMS KEYNOTE ADDRESS hishuk’ish tsawalk—Everything is one. Revitalizing place-based Indigenous food systems through the enactment of food sovereignty Charlotte Coté * University of Washington Submitted October 2, 2019 / Published online October 31, 2019 Citation: Coté, C. (2019). hishuk’ish tsawalk—Everything is one. Revitalizing place-based Indigenous food systems through the enactment of food sovereignty. Journal of Agriculture, Food Systems, and Community Development, 9(Suppl. 1), 37–48. https://doi.org/10.5304/jafscd.2019.09A.003 Copyright © 2019 by the Author. Published by the Lyson Center for Civic Agriculture and Food Systems. Open access under CC-BY license. y name is Charlotte. My traditional name is Tseshaht Nation, one the 14 groups that make up M thlutismayulth, Carrying Thunder, from our the larger Nuu-chah-nulth Nation on the west whaling heritage. I’m going to talk a little about coast of Vancouver Island. who I am and where I am from. I am from the Before I begin, I want to pay respect to the Note active role in working with Indigenous peoples and commu- This paper is adapted from Dr. Coté’s keynote address on nities in addressing health disparities through decolonization August 10, 2018, entitled hishuk’ish tsawalk – Everything is One. strategies and the enactment of food sovereignty centered in Revitalizing Place-Based Indigenous Food Systems through the the revitalization of traditional foodways and ancestral Enactment of Food Sovereignty, given at the Place-Based Food ecological knowledge. Systems Conference that was hosted by the Institute for Dr. Coté is the author of Spirits of Our Whaling Ancestors. Sustainable Food Systems at Kwantlen Polytechnic University. Revitalizing Makah and Nuu-chah-nulth Traditions. Her forth- The conference brought together community and academic coming book is Uu-a-thluk (taking care of): Revitalizing Indigenous leaders to share research and practice and to foster effective Foodways and Ancestral Ecological Knowledge. Restoring Health and collaboration. More information is at Wellness in Northwest Coast Native Communities. https://www.kpu.ca/pbfs2018 Dr. Coté is founder and chair of UW’s “‘The Living Breath of wǝɫǝbʔaltxʷ.’ Indigenous Foods and Ecological Knowl- * Dr. Charlotte Coté is associate professor in the Department edge” Symposium, which focuses on topics such as Indige- of American Indian Studies at the University of Washington. nous foodways and ecological knowledge, Tribal food She is also the president of the Seattle-based, Native-led sovereignty and security, traditional foods and medicines, nonprofit organization the Potlatch Fund. health and wellness, environmental justice, treaty rights, and Dr. Coté is from the Nuu-chah-nulth community of climate change. Dr. Cóte can be contacted at the Department Tseshaht on the west coast of Vancouver Island. She has of American Indian/Native American Studies, University of dedicated her personal and academic life to creating awareness Washington, Box 354305; Seattle, WA, 98195 USA; around Indigenous health and wellness issues and has taken an [email protected] Volume 9, Supplement 1 / Fall 2019 37 Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org First Peoples of this land, the Coast Salish peoples. this land and thrive. Our way of life was crafted Every time we enter these territories—unceded, through thousands of years of connecting with our lands recognized traditional territories—we need to and waters. We recognize that all life is precious and acknowledge not just the people, the elders, and contains a spirit, and none are superior or inferior to the leaders, but also the ancestors whose spirits still another. Our life stems from the abundance of the ocean walk in these spaces. So, I acknowledge that before and land. We have established some expertise in I begin. harvesting foods and medicines and other day-to-day The material in this talk comes from a book I materials to live a comfortable life. We are the people of have been working on for quite a few years since I the ocean. We are a whaling society. We are warriors published my last book. and healers. Our nations are many, and we live along So, who we are. The Nuu-chah-nulth are on every inlet, harbor, river and stream along the western the west coast of Vancouver Island. The traditional coast of this great island. Our hereditary chiefs and territory of the 14 nations also includes the western their advisors maintain stewardship over our lands and tip of western Washington, because the Makah in ensure that our protocols and laws are followed, so that western Washington are our relatives (Figure 1). It future generations may share in the abundance of our was the border that separated us, but we are recog- territories. nized as relatives and share the same language, the same traditions, and the same whaling heritage. —nuučaan̂uułatḥin We Are Nuu-chah-nulth, I want to show a couple of minutes of this Desjarlais & Rampanen, 2015 video, nuučaan̂uułatḥin We Are Nuu-chah-nulth, pro- duced by Nitanis Desjarlais and John Rampanen.1 I just wanted you to see a little of that video John Rampanen is a member of the Tla-o-qui-aht because it really nicely shows our connection to First Nation, one of the Nuu-chah-nulth Nations, our homelands. Since we’re talking about place- and he and his wife created this film. His wife is based food systems, it’s important to situate, to Cree and has lived in our community for quite a few Figure 1. Nuu-chah-nulth Ha-houłhee (Ancestral Lands and Waters) years. Our day begins with an expression of gratitude for the gift of life that we’ve been provided. We trace our roots back to our origins. The first breath. The first steps taken upon these lands. The wisdom and strength of our ances- tors courses through our veins, passed from genera- tion to generation. With care and gentleness, we carry forth our obligation to add to these teachings and pass them along to the next generations, so that they may walk gently upon 1 See the video at https://www.youtube.com/watch?v=0TaK8aaDumg 38 Volume 9, Supplement 1 / Fall 2019 Journal of Agriculture, Food Systems, and Community Development ISSN: 2152-0801 online https://www.foodsystemsjournal.org position, my talk in that framework. waters, with the plants and animals, and to rebuild So, I am from the Tseshaht First Nation. It’s a sustainable relationship where people and ani- one of the central groups that is part of the larger mals, plants, the environment are good medicine Nuu-chah-nulth Nation. Our traditional territory for each other, and so she writes: was in the Broken Group Islands, but following colonization, we were pushed up the Alberni Canal In the indigenous worldview, a healthy land- into an area that was our winter village just outside scape is understood to be whole and generous of the city of Port Alberni. The town hasn’t grown enough to be able to sustain its partners. It since I’ve been there; 20,000 people. We were cre- engages the land not as a machine but as a ated on what has become known as Benson Island; community of respected, non-human persons there is a little spot on that island where our elders to whom we humans have a responsibility. bring us, and we walk to that spot, and they tell us Reconnecting people and the landscape is as that’s exactly where we were created. The area is essential as re-establishing proper hydrology or called Ts’ishaa, so Tseshaht is the people of Ts’ishaa. cleaning up contaminants. It is medicine for Ts’ishaa literally translates to the place that reeks of the Earth. (Kimmerer, 2013, p. 338) whale remains. And so, we’re The-Place-That-Reeks-Of- Indigenous peoples and communities world- Whale-Remains people. That’s connecting us to the wide have experienced a series of traumatic inva- whaling heritage. sions that have resulted in long-lasting and disas- I’m going to begin with a quote as I start into trous outcomes. Massacres, genocidal policies, this presentation: disease pandemics, forced removal and relocation, Indian boarding schools, assimilation policies, and Children, language, lands: almost everything prohibition of spiritual and cultural practices have was stripped away, stolen when you weren’t produced a history of ethnic and cultural genocide. looking because you were trying to stay alive. Many of the health issues and socioeconomic In the face of such loss, one thing our people inequalities indigenous people face today can be could not surrender was the meaning of land. linked directly to colonization through the brutal In the settler mind, land was property, real disposition of homelands, through globalization estate, capital, or natural resources. But to our and migration, forced in many cases, and culture people, it was everything: identity, the connec- and language loss. tion to our ancestors, the home of our non- Beginning in the 1970s, indigenous peoples human kinfolk, our pharmacy, our library, the began focusing on self-determination and de- source of all that sustained us. Our lands were colonization strategies through the restoration and where our responsibility to the world was revitalization of cultural traditions, language revital- enacted, sacred ground. It belonged to itself; it ization, and implementation of our own education, was a gift, not a commodity, so it could never social and child welfare programs. These efforts be bought or sold. (Kimmerer, 2013, p. 17) were centered in a movement toward actively shap- ing, nurturing, and fostering culturally, spiritually, This quote is from a well-known ethno- and emotionally healthy and sustainable commu- botanist, a Potawatomi scholar, Dr.
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