Today is UP Staff Spotlight day on the 2016 University Press Week blog tour. The fifth annual University Press Week of the American Association of University Presses (AAUP) continues all week (November 14 – 19, 2016) with the theme Community. Today’s blog tour posts feature staffers making good and doing interesting things in their local communities. Please share this and today’s other posts on social media with the #ReadUP and #UPWeek hashtags:
Our UP Staff Spotlight contribution to the #UPWeek blog tour offers a guest post from 2016-2017 Mellon University Press Diversity Fellow and assistant editor, Niccole Leilanionapae’aina Coggins.
On October 26, I attended a talk entitled, “hishuk’ish tsawalk—Everything Is One: Revitalizing Nuu-chah-nulth Foodways and Ecological Knowledge,” by Dr. Charlotte Coté, Associate Professor of American Indian Studies at the University of Washington. Professor Coté’s lecture was about her community, the Nuu-chah-nulth-aht, and their history of colonialism and imperialism, as well as their resistance and revival. One way that communities, and indigenous communities in particular, resist colonialism and imperialism is through food sovereignty. The Nyéléni Declaration (2007) defines food sovereignty as, “the right of peoples to healthy and culturally appropriate food produced through ecologically sound and sustained methods, and their right to define their own food and agricultural systems. It puts the aspirations and needs of those who produce, distribute and consume food at the heart of food systems and policies rather than the demands of markets and corporations.”
Coté spoke of her mother teaching her to explore and try various wild plants—minus mushrooms—like qaalh qawi (wild blackberry), may’ii (salmonberry shoots), and quilhtsuup (wild celery), even t’uts’up (sea urchin) from the ocean. Coté shared stories of her aunt going blackberry picking; the family women fishing, in the traditional way, with a net for the first time, and the buckets of salmon they caught, and the hours it took to smoke (and how good salmon jerky is). Coté also talked about her community reclaiming traditional ways of fishing and preparing salmon, kuch’as (salmon cooked over an open pit fire); and reviving the tradition of a whale hunt and the environmentalists that protested.
As Coté talked I started thinking about other communities, especially those in “food deserts,” where it’s hard to access affordable, healthy, quality food, in particular fruits and vegetables. My cousin worked at the Kaiser Permanente Center in Watts where, with the leadership of the community, a weekly farmer’s market occurs. Other KP centers adopted similar programs to access locally grown produce.
I thought about my family and the blackberry bush behind gramma’s house. My aunts and uncles gathering to eat from the bounty of the ocean: fish, ‘opihi (Hawaiian limpet), limu (seaweed), and wana (sea urchin).
I thought about the colonialism that changed Native Hawaiians’ relationship with food and language. Food was sacred before the missionaries arrived and made food secular. Since then words associated with food do not carry the same weight of sacredness as before. The literal translation of the word hānai (foster child) is “to feed.” When food is sacred, the relationship you have with that person is sacred and carries weight. It circles back to Coté’s talk about food sovereignty, and responsibility and relationships.