By Manipadma Jena
SHILLONG & BHUBANESWAR, India, Jun 25 2024 – As the school lunch bell goes off, 40 eager little bodies—41 if you count the school dog—burst out onto the veranda. Awaiting them are a stack of steel platters, into which will be ladled a nutritious and delicious lunch, all of it indigenous cuisine.

Earlier in this Lower Primary school in Meghalaya’s East Khasi Hills, in India’s north-east, the government-funded school meals aimed at reducing child malnutrition served only rice, potato and yellow lentils. In a Himalayan foothill region rich in biodiversity, with food systems based on locally grown and foraged edibles, the indigenous communities’ healthy food is again being recognized and entering school meals.

Indigenous food systems, adapted over years to food crises including droughts, extreme cold and snow, persevered even in the face of decades of onslaught from commercialized government-backed monostaples—rice and wheat. These indigenous biodiversity warriors held on to their food systems through their unique and extremely localized culinary skills.

Tribal women sell their completely naturally grown grains, lentils and beans in a weekly town market in Koraput, Odisha’s tribal heartland in the Eastern Ghats. Food grown by indigenous people have the lowest carbon footprint. Credit: Manipadma Jena/IPS

Many of the tribal food and forest products have medicinal values and tribal women were wise in this knowledge. Today, many of these are being packaged into ‘nutraceuticals’ combining nutrients and pharmaceuticals as preventives for general and lifestyle health issues. Just one example of many is Moringa leaves (Moringa oleifera), now packaged and sold in powder and tablet form. It contains minerals, Vitamin A, B⁶ and plenty of iron, which is why pregnant women have been asked for years to include Moringa in their diet.

The biggest recognition of their five decades-long endeavor since India’s Green Revolution comes with the United Nations declaring 2023 as the International Year of Millets following a proposal by India, supported by over 70 countries, to raise awareness about millets’ multiple benefits, from nutrition and health to environmental sustainability.

For perspective, starting in the 1960s, the Green Revolution transformed food systems, greatly expanding monocropping and the overall production of wheat and rice in Asia and elsewhere, replacing millets and other crops in many areas.

Now, the Indian government for its part, has included millets in the public food assistance scheme for the economically weaker sections, which reaches millions of poorer families. Given India’s growing lifestyle diseases and that it’s now known as the diabetes capital of the world, some of the upper classes in India are rapidly transitioning towards millets and other foods with medicinal properties. 

Further, Geographical Indication (GI) tags—an official recognition of a unique product of food, art or craft originating in a specific location—are being awarded in larger numbers by the government. Several food preparations and grains that women of tribal communities have been preserving over generations are being awarded this certification, bringing sustainability and continuity to the GI products by opening up markets and offering trade-related protection under intellectual property rights.

The latest in the list in January 2024 is eastern state Odisha’s chutney made from red weaver ants, a semi-solid paste known in the region for its medicinal and nutritional properties, harvested sustainably and eaten by certain tribal communities.

Preserved by Women Over Centuries, Now Promoted by Government and Non-Profits

“There has been a distinct trend of the government’s attitude becoming more positive towards promoting indigenous foods in the last two to three years,” Bhogtoram Mawroh, a key research official of the Meghalaya-based non-profit North East Society for Agroecology Support (NESFAS), told Inter Press Service.

“Indigenous edibles, local and in-season, are being revived in school meals that had gone out of the children’s platter at home in the last few years. They include nutritious and medicinal cultivated and foraged greens and herbs like Jatira (water celery), Jamyrdoh (fish mint), Jali (wild leafy vegetable), Khliang syiar (herb Centella asiatica), Shriewkai, Jalynniar and Ja Miaw (wild leafy vegetables),” Mawroh elaborates. “The best development is that mothers too are cooking them at home now,” he added.

School students in Meghalaya’s East Khasi Hills enjoy the school meal, which now contains healthier and tastier preparations from a local basket of grown and foraged ethnic ingredients. Credit: Manipadma Jena/NESFAS

NESFAS, which is piloting the indigenous school meal in 11 schools with 414 students from seven villages, aims to increase the coverage to 500 schools. While government school meal funding is utilized, Rome-based The Indigenous Partnership for Agrobiodiversity and Food Sovereignty (TIP) is a major partner.

“Though still being consumed, this vegetable usage has gone down in recent years, especially among the younger generations.  Innovation, in preparation to attract youth back to their ancient foods, is a major component of the revival,” said Mawroh.

Here too, it’s women’s knowledge systems that spearhead innovation. While school cooks are being trained, it’s the Biodiversity Management Committees that play a pivotal role. One of the few matrilineal societies that persists, the women elders in the Khasi community that mainly form these communities are repositories of traditional knowledge on hyper-local biodiversity. They have been gathering food from forests for generations and have knowledge of location, seasonality and properties. They advise what can be included in school lunch menus in each season.

Recognizing this, the biodiversity agency of the state government, along with local and international non-profits, has lately formed 71 Biodiversity Management Committees in rural Meghalaya to formally document in ‘People’s Biodiversity Registers’ all the knowledge of local biodiversity, especially focusing on species that are close to extinction.

Indigenous Food Entrepreneurs: Cafes Run by Women

Yet today, some indigenous women are boldly investing in their food systems at a higher level. They have become indigenous food entrepreneurs, opening exclusively tribal cafés serving centuries-old authentic cuisines, with some experimental recipes aimed at attracting popular taste.

Pioneering ethnic food entrepreneurship in India, Aruna Tirkey has proved indigenous food can be popular and cannot be sidelined as it has been in the last decades. Courtesy: Aruna Tirkey

Aruna Tirkey is one of them. Troubled by ethnic food being sidelined, and with it her community’s identity, customs and culture, she decided eight years ago to revive those, whatever the challenges or financial costs.

From the Oraon tribe in India’s Jharkhand State, Tirkey, a development professional in her 40s, told IPS she started out with just 500 rupees (USD 6), selling millet-based stuffed dumplings on a mobile trolley.

Soon after, Tirkey decided to set up her restaurant in Jharkhand’s capital city, Ranchi, serving exclusively Oraon food preparations. Named ‘Ajam Emba’ translating to ‘great taste’ in Oraon’s spoken dialect, she took the bold step with deep faith and hope that it would resonate with food connoisseurs.

It did. From an income of a few thousand rupees, earnings are currently touching 50 lakh rupees (about USD 59,932) a year.

“Over the last two to three years, Ajam Emba’s sales have shot up because, post-Covid, more people are now conscious about healthy food choices,” Tirkey told IPS. “Our food catering business for marriages, personal and office parties aside from restaurant sales is booming.”

Currently operating from a rented place, Tirkey has poured in all her savings into building her own establishment, supplemented by bank loans. “Once the building is complete with authentic Oraon décor, my earnings will grow four times more. Such is the demand now for the novelty that tribal cuisine offers,” Tirkey said.

“I am the head chef and will keep on experimenting and researching new recipes and best mix of ingredient.”

It is for this reason that her clientele includes a large number of Oraon people themselves who have moved away from home for jobs. In Ajam Emba, they come to rediscover their childhood tastes. Foreign tourists, too, come to get a slice of a unique cuisine known for its minimal carbon footprint.

Tirkey trains and provides employment to her community women as cooks, helpers and waiters. Hundreds of farmers and foragers have benefited from providing ingredient to Ajam Emba’s kitchen.

Dial Muktieh poses proudly beside her Mother Earth Café, which is now a commercial success and preserves Meghalaya’s biodiversity while contributing to her village’s economy. Courtesy: NESFAS

Dial Muktieh, 44, is busy slicing fresh bamboo shoots to be sautéed with smoked beef and served alongside wild edibles’ green salad of jamyrdoh, leaves of garlic chive, perilla, lemon, salt and tomato, with roselle juice to wash it all down. In her Mei-Ramew Café or Mother Earth Café, in Khweng village in the hills of Meghalaya’s Ri-Bhoi district, it’s the youth mostly who come asking for this piping hot dish, which is giving a good run for money to modern junk foods. Also popular are indigenous preparations of dry fish chutney, fried small local fish, fried silk worms and tapioca cake.

Along with Muktieh, who learned traditional cooking and ingredients from her grandmother, Plantina Kharmujai’s and one more Mother Earth Café are centres of hyperlocal ethnic food revival in Meghalaya.

Popular and with more cafés in the pipeline, they are “more entrenched into the local economy, with profitability rising” within four to five years of establishment.

Revitalization and promotion of ethnic cuisines can contribute to healthier, more sustainable and more equitable food systems, well aligned with the objectives of sustainable food systems at the United Nations, say several studies from the International Centre for Integrated Mountain Development (ICIMOD). Ethnic cuisines are also closely linked to sustainable management of agrobiodiversity and agroecosystems. Awareness can help transform the way the world produces, consumes, and thinks about food.

Checkmate: The Vagaries of Climate Change 

Across the Himalayas, as weather patterns become unpredictable, farmers are finding their regenerated traditional crops, food preservation systems and wild edibles to be more resistant to the vagaries of nature.

“Food from forests—many regenerative tuber foods, mushrooms, and greens—are fortunately still available here and have not gone extinct as several species already have in high-altitude regions,” Amba Jamir told IPS from Nagaland, another north-eastern Himalayan foot-hill state. “Now communities plan to take stronger conservation measures and popularize food choices that are sustainable for the planet,” added Jamir, an environment policy and development advisor specializing in upland resource management in the eastern Himalayas.

Food diversity, where it still thrives, means that varied ecosystems—both natural and farmed food sources—are still managed and maintained.

The women elders of Odisha’s Dongria Kondh community embark on a journey to distant hill villages of their clan to collect drought-resistant millet seeds that are on the verge of perishing. Credit: Manipadma Jena/IPS

There is no better instance of this than the practices of the ancient Dongria Kondh tribal community high in India’s Eastern Ghats range of mountains.

In the hill hamlets of Rayagada district in eastern India’s Odisha state, community women elders claim that even ten years ago, their staple crop, millet, had 10 existing varieties, down from 45 varieties that were locally farmed almost 70 to 80 years ago.

In a particularly severe drought year, when they found they were left with just two available varieties, they began their endeavor to revive the lost heirloom strains.

The women, traditionally responsible for keeping the community’s seeds safe, have gotten into urgent mission mode, traveling arduously by foot to remote forest villages after gaining prior information that one or two farmers are still preserving a millet variety the others have abandoned. Millets have very high seed viability, because of which they can be stored for five to six years in case of drought, said agrobiodiversity experts.

Lost for nearly five decades, they rescued the Kodo millet, which is high in fiber and energy content and ideal for diabetics; two varieties of sorghum; and a Foxtail millet. And they are keeping up the search for their lost heirloom seeds.

“In a world where food security is increasingly uncertain in some parts of the world, these foods (millets) could be a game changer,” says Bill Gates in his blog GateNotes. “Could a grain older than the wheel be the future of food?”

Asia is home to 55 percent of the people in the world affected by hunger. More than 400 million people face continuing threats to food security, according to a recent 2024 study by  International Food Policy Research Institute (IFPRI), one of the 15 research centres of the World Bank and the Government-funded Consultative Group on International Agricultural Research (CGIAR).

Millets’ share in cropped area. Credit: FAOSTAT

According to the IFPRI study, Asia has the potential to significantly expand production of millets and thus help to sustainably meet growing food demand in the region and globally. As of 2022 (the latest figure available), Asian millet production was approximately 15.6 million metric tons (MT), compared to 699 million MT for rice and 343 million MT for wheat. In major producers China, India and Nepal, area harvested and production for millet is much lower than that for rice and wheat. Thus, there is clearly room to grow.”

IPS UN Bureau Report

This feature is published with the support of Open Society Foundations.

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By Azza Karam
NEW YORK, Jun 25 2024 – In Part 1, I outlined how our shared existence is challenged not only by simultaneous crisis, but also by the notions – and realities – of perceived ‘holy wars’. I point out that ‘holy wars’ are not only perceptions within, or of, monotheistic faith traditions, but actually enacted by members of diverse belief systems.

I note how these ‘holy war’ dynamics are part of the vicious cycle of polarisation and sorrowful lack of social cohesion in most societies, while also coexisting with an increasing realisation amongst several decision-making entities (governmental, non-governmental and intergovernmental) of how important religions have been, and continue to be.

Religious institutions, religious leaders and religious (or faith based) organisations, are indeed the original social service providers, community mediators, social norm upholders and changemakers, and actually, historically, also the original human rights’ defenders.

I emphasize how the toxic mix with narrow political interests (might that be tautological?) means that in the minds of some who hold decision making positions, and/or have access to arms, and/or control laws and their implementation, and/or impact on beliefs, behaviours and attitudes through unparalleled pulpits (or all of the above), ‘holy war’, is justified.

In the age of ‘holy wars’, we are called upon to understand that part of our social disconnect resulting in the polarisation and significant weaking of our civil societies, may well be furthered by the manner in the current interest in and on religion.

Elsewhere I have argued that appreciating the ‘good’ powers of religious institutions and leaders, and the remarkable reach of religious social services and positive changemakers, is necessary, but by no means enough.

In fact, seeking to emphasize, support and identify the religious as the panacea, is harmful – in the same ways that marginalising the religious as evil, anti-human rights, unhealthy, misogynist, unnecessary, parochial, etc. has been, and remains, harmful, to the very same fabric of the civil societies we all uphold.

It is not all about good religion or bad religion. Rather, it could be about how to generate, nurture, protect, and yes, honour, civil societies.

Neither our governments (including even the elected ones), nor our religious institutions (including those which have survived centuries) nor our corporations (including those with the highest ranking of CSR and ESG) can, alone, change the dramatic junction of our collective human and planetary realities.

The late Wangari Mathai, a Kenyan woman environmental activist who won the Nobel Peace prize in 2004, demonstrated remarkable foresight when she highlighted the interconnectedness of our challenges, thus: “[I]n a few decades, the relationship between the environment, resources and conflict may seem almost as obvious as the connection we see today between human rights, democracy and peace.”

We need to begin to investigate what it will take to identify, understand, and activate, a poetics of solidarity. The Oxford Reference explains that “poetics are the general principles of poetry or of literature in general, or the theoretical study of these principles. As a body of theory, poetics is concerned with the distinctive features of poetry (or literature as a whole), with its languages, forms, genres, and modes of composition.”

If we use the term ‘poetics’ to refer to solidarity, not merely as an aspect of literature and/or theory, but as lived realities, what are the “languages, forms, genres and modes of existence” that this would entail? In the following paragraphs, I do not propose definitive answers. I merely share some thoughts to engender and provoke each of us, to reflect – and to engage.

A poetics of solidarity needs to have as a premise of its existence, an understanding that working ‘alone’ to solve the problems which impact all – whether as a lone multifaceted institution, the United Nations, corporation(s), religion/religious or multi-religious entity, secular NGO or umbrellas of NGOs, judicial actor(s) or bodies, cultural agents or entities, financial or military behemoths, etc., is clearly not enough.

We have landed here in these very challenging spaces and times, even as so many have laboured for so long in almost all domains of human existence, and even after many movements of solidarity succeeded in overcoming and righting and fighting the good fight. Yet, here we are.

A poetics of solidarity needs to hold accountable all our ways of thinking and doing, so far. I am not implying, by any means, that we have all failed. Rather, we all stand on the shoulders of many who have given their lives to make this a better world for all. We must acknowledge that loud and clear and take responsibility for what many are doing, and have done, that contributes to our shared existence.

This alone would be unlike many leaders who take office and make a point of undermining, or worst still, undoing, all that was done before them or by their predecessors. Or those who hold offices and invest so much in decrying, complaining, unravelling, and withering critiques of those trying to work alongside. Or those who claim to be part of a team, but cannot and will not support one another when things get tough.

A poetics of solidary demands that we put our money, and other resources, including activating our so-called values – where our mouths are. It is not good enough to speak about human rights, and/or the glory of our respective faiths and/or “interfaith peacemaking”, or even building edifices to such ‘co-existence’, when we do not contribute to the efforts of those who fight for these rights.

It is hard to justify killing, maiming, criminalising, imprisoning and in other ways, silencing, those who ask for their rights, and struggle for the rights of others. It is also hard to justify those who pretend to fight for the rights of others, when the going is good, and are silent or notably absent, when the going is tough.

What if, rather than undermine, constantly critique, systematically oppose, complain, or even just remaining silent (and hide behind claims that the particular issue at hand is not their business or endeavour), when we see our fellow humans give – what if we praise, give thanks, reach out to share a kind word, and better still, ask how we can help…? What if we give of the ‘little’ we have? Don’t all our faiths say that? You think this sounds too simple?

Did Einstein not say at some point something like the only difference between stupidity and genius, is that genius has its limits, and that everything should be made as simple as possible – but not simpler? Kindness, praise, and giving of what we value, to those we would normally not (want to) see or deign to appreciate, giving to those who speak and work and live differently – but aim for the collective good, is not simple. It is genius. Working together with those who may bear a different institutional flag, rather than seeking to create or consolidate your own, is also genius.

A poetics of solidarity may require us to acknowledge that solidarity is fundamentally about how we relate to one another, with kindness, empathy and willingness to serve – in words and deeds. But it is also to humbly realise that even as some of us try our best to relate and to “support”, “empower”, “engender”, or “enable”, we may well end up hurting one another, and/or even damage parts of our environment that some of us, including future generations, will need, to just survive.

When it comes to the poetics of solidarity in the age of ‘holy wars’, we cannot afford to now see anything ‘religious’ as a saviour, or the only source of our interrelated salvation. Nor can we afford to ignore the religious realms altogether, thinking we know our welfare best, or keep the religious at bay. Instead, we need to take responsibility for the fact that our faiths – including our faith in human rights – demand us to be accountable for ourselves, one another, and our planet.

What we need is a poetics of solidarity which does no harm – but this may well mean sacrificing something dear to us. We have lived – and still do – in an age where we think it is possible to have it all. Perhaps we may just have to come to terms with the fact that we each, and all, need to let go of something valuable to us – and to give, in service, instead.

All our institutions, groups, communities and our individual selves, bear a responsibility. Our long-established religious institutions, faith-based and interfaith initiatives in their mushrooming multitudes, need to be held accountable to what we give of our most valuable, to those who are not religious, those who come from different religions or religious organisations, and especially, to those who uphold all human rights for all peoples at all times.

Secular rights’ bearers and duty holders too, need to take responsibility for how we marginalise even as we ‘advocate’, how we maim as we seek to ‘protect’, and how we silence as we vocalise the ‘like-minded’. We speak of alliances and partnerships, but we walk, and work, in silos, seeking our own profit(s).

A poetics of solidarity may well be about cultivating and deliberately working alongside those we dislike, and giving the best of what we have, and of whom we are.

Professor Azza Karam is President and CEO of Lead Integrity; an affiliate with the Ansari Institute of Religion and Global Affairs at Notre Dame University; and a member of the UN Secretary General’s High Level Advisory Board on Effective Multilateralism.

IPS UN Bureau

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By Alison Kentish
ANTIGUA & BARBUDA, Jun 25 2024 – Germany’s State Secretary and Special Envoy on International Climate Action, Jennifer Morgan, has emphasized the need for urgent climate action and called on G20 nations to do more to curb greenhouse gas emissions.

The G20 comprises 19 developed and developing nations, the European Union and, since 2023, the African Union. It represents the world’s biggest economies, totaling 85 percent of the global GDP.

In an interview with IPS on the sidelines of the Fourth International Conference on Small Island Developing States (SIDS4), the former Greenpeace International Co-Director highlighted the crucial role of the G20 in combating climate change.

“Germany and, of course, the European Union are ready to continue to take the lead on phasing out fossil fuels and building on renewable energy, but we need the G20 to step it up,” she told IPS.

“At the end of the day, there will be things that we can adapt to. By the year 2030, we have to halve global emissions and for that, we are working hard within the G20 to get all these countries, including ours, to move forward very deliberately.”

Morgan spoke of the resilience-focused narrative of small island developing states, a theme woven throughout SIDS4.

Germany’s State Secretary and Special Envoy on International Climate Action, Jennifer Morgan. Credit: X

“How can countries be resilient to the extreme weather that’s coming, the hurricanes that are coming? How can we build up, for example, water systems? This is a key focus that Germany is working on and I heard a lot about it here, so that they’re resilient to saltwater coming into a system so that they’re resilient when a storm hits. That’s one area where we can move forward,” Morgan said.

Morgan has been vocal about the need for energy transition and for ramped-up investments in clean energy in developing economies. Last week, she highlighted the fact that while investment in clean energy will double that of fossil fuels in 2024, “investment must accelerate further, especially in emerging and developing economies, where two-thirds of the global population sees only 15 percent of this investment.”

“The gap needs to be closed,” she shared on the social media platform X.

Speaking to IPS, the climate envoy said the issue of finance will also factor greatly in how small island states adapt to a changing climate. She said SIDS leaders are unanimous in their calls for greater access to finance and the reform of the international financial system.

“Germany is working globally on a range of those issues to create a fit-for purpose finance system that also works for small island developing states,” she said.

“We are working hard to get the strategies of the Green Climate Fund for example, to have special windows for SIDS and also support for putting forward proposals that are much more accelerated and having 50% of finance globally go for adaptation and resilience, which is a big priority for SIDS. We are also helping to increase the funds coming to SIDS. SIDS receive funds. I can say from a German perspective that we’re active and also from the Green Climate Fund, but we need to continue to make it more efficient and faster and also make sure that it gets to people on the ground because people on the ground, who are living in their villages in their towns, know what’s best to be able to be more resilient to the impacts of climate change.”

Morgan describes Germany’s work with SIDS on cultural heritage digitization as both ‘heartbreaking and absolutely essential.’

“For countries that are very low lying, facing sea level rise and storms, people have to leave their villages and their cultural heritage is connected to those places. We’ve been working with Tuvalu and other countries to document, through artificial intelligence and digitization, the things that are most essential for them, ensuring that they are protected and not lost,” she said.

Morgan’s messages mirrored those of United Nations Secretary General Antonio Guterres and Antigua and Barbuda Prime Minister Gaston Browne. The UN Chief called on developed economies to fulfill their pledge to double adaptation financing by 2025, while Browne called on the global north to honor its USD 100 billion climate finance pledge and operationalize the loss and damage fund.

“Small island developing states have every right and reason to insist that developed economies fulfill their pledge to double adaptation financing by 2025 and we must hold them to this commitment as a bare minimum,” Guterres told the conference. Browne added that “these are important investments in humanity, justice and the equitable future of humanity.”

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