Category: Knowledge

Food is Life: Why Evaluators Should Care About Indigenous Food Sovereignty

10/24/2025

Indigenous food sovereignty is much more than a question of food security. It is a movement for self-determination, cultural renewal, and ecological balance. At its heart lies a simple truth: food is sacred. It connects people to land, ancestors, and future generations. To understand Indigenous food sovereignty is to understand how Indigenous peoples define, sustain, and protect our own food systems according to our cultural values, ecological knowledge, and spiritual relationships with the natural world.

As described by the Indigenous Food Systems Network, food sovereignty rests on four interconnected principles:

Sacred Responsibility – Food is a gift, not a commodity. Communities hold a duty to sustain relationships with the land, waters, and beings that provide nourishment.
Participatory Practice – Hunting, fishing, gathering, and cultivation are living forms of knowledge that keep ecosystems and cultures vibrant.
Self-Determination – Indigenous peoples have the inherent right to decide what they eat and how it is produced, free from colonial or industrial systems.
Policy Transformation – True sovereignty requires embedding Indigenous values in laws and governance related to agriculture, fisheries, and health.

These principles reveal that food is far more than a means of survival; it is a foundation for cultural continuity, wellbeing, and environmental stewardship.

From Food Security to Food Sovereignty
Mainstream notions of “food security” focus on access and supply. Indigenous food sovereignty goes deeper, centring autonomy, identity, and the restoration of relationships disrupted by colonisation. Revitalising māra kai (Māori food gardens) in Aotearoa, seed-saving initiatives among First Nations, and the rematriation of heritage crops all reconnect communities with ancestral knowledge and ecological care.

Why It Matters to Evaluators
For evaluators, Indigenous food sovereignty offers a living model of systems change. It challenges us to measure success not by yield or income, but by reciprocity, collective wellbeing, and ecological renewal. Evaluating Indigenous food systems means valuing relational accountability—how communities sustain balance, respect, and interconnection. The International Federation of Social Workers highlights this in its call to recognise food sovereignty as a pathway to climate justice and Indigenous self-determination. Evaluators have a key role in documenting how these practices strengthen resilience, restore knowledge, and uphold rights.

Walking Alongside, Not Ahead
Indigenous food sovereignty invites evaluators to stand in solidarity with communities—not as inspectors, but as witnesses and learners. In doing so, we help ensure that evaluation contributes to life-affirming futures where food, culture, and land are inseparable, and where equity, dignity, and self-determination are the ultimate measures of success.

Also see the Indigenous Food Sovereignty section in our July-September 2025 newsletter.

Other Reading
Jernigan, V. B. B., Demientieff, L. X., & Maunakea, A. K. (2023). Food sovereignty as a path to health equity for Indigenous communities: Introduction to the focus issue. Health Promotion Practice, 24(6), 1066–1069. https://doi.org/10.1177/15248399231190355

The authors introduce a special issue on Indigenous food sovereignty and health equity, highlighting community-led initiatives across American Indian, Alaska Native, Native Hawaiian, and Pacific Islander populations. It presents a conceptual framework linking food sovereignty, Indigenous knowledge, and decolonizing health systems.

Kesselman, B., & Zukulu, S. (2025). Traditional foodways of the Amadiba: A struggle for Indigenous food sovereignty in Mpondoland, South Africa. Grassroots – Journal of Political Ecology, 32.

Through fieldwork with the Amadiba community in Mpondoland, the authors document Indigenous foodways grounded in interconnection, sacredness, and collectivism. It shows how the community’s resistance to mining and imposed “development” exemplifies Indigenous food sovereignty in practice—protecting land, culture, and local autonomy in postcolonial South Africa.

Monterrubio-Solís, C., Barreau, A. & Ibarra, J. T. (2023). Narrating changes, recalling memory: accumulation by dispossession in food systems of Indigenous communities at the extremes of Latin America. Ecology and Society, 28(1):3. https://doi.org/10.5751/ES-13792-280103

The authors examine how Indigenous communities across Latin America use food sovereignty as a form of resistance to extractivism and colonial development models. Drawing on cases from Mexico and the Andes, the authors show how Indigenous agroecological practices, collective governance, and cultural knowledge underpin both food and health autonomy.

Rowe, S., Brady, C., Sarang, R., Wiipongwii, T., Leu, M., Jennings, L., Peterson, T., Boston, J., Roach, B., Phillips, J. & Conrad, Z. (2024). Improving Indigenous Food Sovereignty through sustainable food production: a narrative review. Frontiers in Sustainable Food Systems, 8:1341146. https://doi.org/10.3389/fsufs.2024.1341146

The authors examine Indigenous-led food-production initiatives across the United States as pathways to strengthen food sovereignty, health, and community wellbeing. The authors highlight how locally driven projects reconnect people to land, promote intergenerational knowledge exchange, and reduce dependency on colonial food systems.

Ray, L., Burnett, K., Cameron, A., Joseph, S., LeBlanc, J., Parker, B., Recollet, A., & Sergerie, C. (2019). Examining Indigenous food sovereignty as a conceptual framework for health in two urban communities in Northern Ontario, Canada. Global Health Promotion, 26(Suppl. 3), 54–63. https://doi.org/10.1177/1757975919831639

The authors explore how Indigenous Food Sovereignty (IFS) can serve as a framework for Indigenous health promotion, particularly in urban contexts. Working with two Indigenous-led health centres in Northern Ontario, the authors show how land, culture, and self-determination are integral to wellbeing.

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Voices From the Forest — The Ogiek people are caretakers and custodians of the forest

9/11/2025

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For generations, the Ogiek people have lived as caretakers and custodians of Kenya’s forests, especially the Mau Forest.
We belong to the forest
We protect the forest
We are the forest
There are no arrows on a map showing where the Ogiek came from — because we did not migrate here. We are the original roots of these lands.

The Ogiek community has lived in harmony with the forest since time immemorial, deeply relying on it for food, shelter, and traditional medicine. The forest provided honey, wild fruits, and meat from animals like the gazelle nourishment that sustained generations.

This photo speaks for itself, capturing the breathtaking beauty of the home of Indigenous Peoples. It reflects the deep connection between the community and their ancestral land, where forests, rivers, and mountains are not only sources of life but also symbols of identity and resilience. The landscape tells a story of harmony with nature, nurtured and protected through generations.

When illness struck, our people turned to the forest not to hospitals or clinics, but to the rich biodiversity around them. They searched for medicinal plants known to our elders, and within days, healing came through nature’s pharmacy. Our elders passed down this knowledge, and even today we trust in the healing power of medicinal plants. Nearly every Indigenous forest is a living pharmacy, holding remedies for health, wellbeing, and long life.

Even today, the Ogiek and many other Indigenous communities still believe in the healing power of medicinal plants. These natural remedies not only cure ailments but are believed to promote long life and a deeper connection to the environment. When you walk through the forest with Indigenous people, they will show you many medicinal plants you may have never seen before. It’s a powerful experience of learning and connection.

Honey holds deep cultural and spiritual meaning. No ceremony is complete without it — it is unity, purity, and blessing. The honey and the beehive are therefore far more than sources of food they are symbols of heritage, survival, and harmony with nature. Honey is valued not only for its sweetness but also for its medicinal properties, used to heal wounds, soothe sore throats, and boost energy. The beehive itself represents community, cooperation, and the delicate balance of the ecosystem.

Beyond its nutritional and medicinal value, honey is a bridge between generations. Elders teach the youth how to craft hives, read the seasons, and protect the bees from harm. In this way, honey becomes a living thread connecting the past, present, and future of Indigenous life.

Honey

For us, the honey bag is also more than a vessel; it is one of the most significant cultural items of the Ogiek community, symbolizing both livelihood and tradition. For generations, the Ogiek people of the Mau forest have depended on honey not only as food but also as a source of medicine, trade, and cultural identity. The specially crafted bag, often made from natural materials such as animal hides and plant fibers, is designed to store and transport honey safely from the forest to the homestead. Its unique craftsmanship reflects the Ogiek’s deep knowledge of their environment, as well as their sustainable practices in harvesting honey without destroying the delicate ecosystem that sustains them.

Honey bag

Beyond its practical use, the honey bag carries deep cultural meaning, representing the Ogiek’s close connection to the forest and their resilience in preserving their traditions despite modern challenges. It is passed down through generations as a heritage item, reminding the community of their responsibility to protect bees, forests, and biodiversity. In a time when Indigenous knowledge is at risk of disappearing, the honey bag stands as a living testimony of Ogiek identity, resilience, and their rightful place as custodians of the Mau forest.

Ogiek women play a very important role in our forest-based community. They are deeply connected to nature and help support their families through traditional knowledge and daily work in the forest. One of their main roles is collecting firewood, which is needed for cooking and warmth. They also know how to find and collect medicinal plants from the forest. This knowledge helps the community stay healthy using natural medicine.

Ogiek women also take part in beekeeping. They carry beehives into the forest, where men hang them high in the trees. But not just any tree is used the dobea tree is one of the special indigenous trees chosen for this purpose. Through their work, Ogiek women protect our culture, take care of the environment, and pass on valuable knowledge to future generations

For the Indigenous Peoples, this land is more than just a place to live it is a heritage, a source of culture, and a reminder of the responsibility to safeguard it for future generations. Preserving its beauty means preserving traditions, knowledge, and livelihoods that continue to inspire and sustain the community.

Walking deep into the forest, the songs of birds fill the air, hives hum with life, and every stream tells a story. This is where we find peace, connection, and identity. Let us honour these sacred spaces and the knowledge that sustains them. Let us continue to protect our forests not just as a source of heritage, but as a living pharmacy for generations to come.

Alexander Kisioi Koech

Environmental Activist and Freelance Journalist, EvalIndigenous member, Kenya
For over 8 years, Alexander has been documenting Ogiek life and forest conservation efforts to raise awareness and inspire change.
He has very kindly permitted EvalIndigenous to draw upon his news posts to construct this blog post.

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Chenda Chenda Celebrations 2024 – Traditional Decision-Making as Evaluation

9/16/2024

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A blog post from Awuor PONGE & Grace Wanjiru MURIGO

On Saturday, 7 September 2024, we travelled to Kilifi County in the Coastal region of Kenya to complete our study on the Mijikenda Kayas. The Study was titled: ‘Traditional Decision-Making as Evaluation: Developing Indigenous Evaluation Methodologies with Kenyan Communities’ and was part of the second phase of the Ford Foundation funding for EvalIndigenous Global Network through the International Organization for Collaboration in Evaluation (IOCE).

On day 2 of fieldwork, Monday, 9 September 2024, we took part in the Mijikenda Cultural event dubbed the Chenda Chenda Celebration, that brings together all the 9 Sub-tribes from the 9 Kayas of the Mijikenda, to celebrate their cultural identity and unity and to reflect on their past performances as a community and make decisions regarding their future. During the Chenda Chenda 2024 celebrations, we captured the essence of the celebrations and getting general perspectives of the relationship between the celebration and community aspects of TATHMINI – Evaluation or reflection and decision-making.

Awuor Ponge posing with one of the event banners.

The Chenda Chenda 2024 Celebrations at Kaya Fungo Giriama represented a mix of cultural pride, environmental awareness, and community challenges, reflecting the multi-faceted nature of contemporary Mijikenda society, while still retaining the indigenous nature of the society. The celebrations were marked by several significant highlights. The Chenda Chenda festival is usually held annually on September 9 (Nine-Nine or Kenda Kenda in Kiswahili, Chenda Chenda in Mijikenda, representing the nine tribes oof the Mijikenda) is a crucial event for the Mijikenda community. It serves as a platform to celebrate and preserve the rich cultural heritage of the nine Mijikenda tribes. The nine Mijikenda tribes are: Chonyi, Duruma, Digo, Giriama, Jibana, Kambe, Kauma, Rabai and Ribe.

The Research Team posing with some of the traditional entertainers at the event

The Research Team joining Traditional dancers in a photo session after enjoying their dance

The theme for the 2024 festival was "Our Culture is Our Pillar". This theme was chosen to emphasize the importance of cultural values and to address the concern that many youths are not familiar with their cultural roots. The festival aimed to educate younger generations about their heritage and traditions. A key highlight of the 2024 celebrations was the focus on environmental conservation. The Kaya elders had set a goal to plant 20 million trees, though they managed to plant 10 million. This initiative was part of their efforts to raise awareness about climate change and the importance of environmental preservation.

The festival featured traditional music and dance performances, showcasing the vibrant cultural expressions of the Mijikenda people. These performances played a crucial role in fostering cultural appreciation, especially among the younger attendees. Activities were also designed to foster cultural appreciation among younger generations, especially cultural performances and exhibitions and acrobatic displays by the Mijikenda youth.

Young Mijikenda acrobats doing their art to entertain the participants

In the lead-up to the 2024 festival, there were strong calls for unity within the Mijikenda community. This emphasis on unity was particularly significant as there had been attempts by some leaders to organize parallel festivals, which the Kaya elders strongly discouraged. Unfortunately, the 2024 celebrations were not without controversy. Some chaos erupted during the festival, with political rifts overshadowing the cultural celebrations. This underscores the complex interplay between cultural events and political dynamics in the region.

Renowned traditional Namba dancers, such as Kapombe Kashuru and Kadzo (also known as Mama Namba) from Magarini, were present at the celebrations. The Namba dance is an important cultural element that these performers use to convey messages of peace and unity. The event also featured various cultural exhibitions and performances that allowed attendees to experience and learn about Mijikenda traditions. These exhibitions included displays of traditional artifacts, costumes, and demonstrations of cultural practices. A variety of local Mijikenda cuisines were presented at the festival. This culinary showcase allowed participants to taste and appreciate the traditional foods of the community.

Mijikenda women demonstrating how they used to pound food using mortar and pestle

The Chenda Chenda celebrations demonstrated traditional decision-making as part of evaluation processes. The festival was spearheaded by the Coastal Kaya elders, who used the occasion to address crucial issues and outline plans for regional development. This reflects the traditional role of elders in community decision-making and planning.

The festival served as a platform for evaluating and preserving valued cultural traditions. By showcasing traditional music, dance, and other cultural practices, the community collectively decides which elements of their heritage to highlight and pass on to younger generations. The festival was also used as an opportunity to advocate for important social issues like girl child education and supporting the elderly. This demonstrates how traditional gatherings are used to evaluate community needs and make decisions on priorities.

Mijikenda women demonstrating the traditional method of grinding maize floor

The celebrations aimed to bring together the nine Mijikenda sub-tribes, fostering unity. This reflects traditional methods of using cultural gatherings to evaluate inter-tribal relationships and make decisions about cooperation. Trees were planted as part of the festival, showing how traditional events are used to evaluate environmental needs and make decisions about conservation efforts.

Awuor PONGE & Grace Wanjiru MURIGO

EvalIndigenous members, Kenya

Awuor PONGE, PhDSasakawa Fellowship Scholar, The Practice of International Development; Vice-President, African Evaluation Association (AfrEA); Africa Representative, EvalIndigenous Evaluators Network - EvalPartners; Associate Fellow i/c Research, Policy & Evaluation, African Policy Centre (APC); Adjunct Faculty, Gender & Development Studies, Kenyatta University
P.O Box 6314 – 00100, Nairobi, Kenya
E-Mail: [email protected] | [email protected] | [email protected]
Mobile: +254 721 962 660 | Home: +254 735 962 660
ORCID: https://orcid.org/0000-0002-6656-1818

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Food is Life: Why Evaluators Should Care About Indigenous Food Sovereignty

Voices From the Forest — The Ogiek people are caretakers and custodians of the forest

Alexander Kisioi Koech

Chenda Chenda Celebrations 2024 – Traditional Decision-Making as Evaluation

Awuor PONGE & Grace Wanjiru MURIGO

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