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Cited by 12Agriculture, Land Use, Rural DevelopmentIndigenous Health, Education, and RightsIndigenous and Place-Based Education

hishuk’ish tsawalk—Everything is One. Revitalizing Place-Based Indigenous Food Systems through the Enactment of Food Sovereignty

Open access
Coté, Charlotte·2019·Journal of Agriculture, Food Systems, and Community Development
DOI 10.5304/jafscd.2019.09a.003
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Abstract

First paragraph: My name is Charlotte. My traditional name is thlutismayulth, Carrying Thunder, from our whaling heritage. I’m going to talk a little about who I am and where I am from. I am from the Tseshaht Nation, one the 14 groups that make up the larger Nuu-chah-nulth Nation on the west coast of Vancouver Island. Before I begin, I want to pay respect to the First Peoples of this land, the Coast Salish peoples. Every time we enter these territories—unceded, recognized traditional territories—we need to acknowledge not just the people, the elders, and the leaders, but also the ancestors whose spirits still walk in these spaces. So, I acknowledge that before I begin. The material in this talk comes from a book I have been working on for quite a few years since I published my last book. So, who we are. The Nuu-chah-nulth are on the west coast of Vancouver Island. The traditional territory of the 14 nations also includes the western tip of western Washington, because the Makah in western Washington are our relatives (Figure 1). It was the border that separated us, but we are recog­nized as relatives and share the same language, the same traditions, and the same whaling heritage. . . . See the press release for this article

AI snapshot

Written from the paper’s full text.

TL;DR

In this keynote address, Charlotte Coté (Tseshaht Nation, Nuu-chah-nulth) argues that revitalizing place-based Indigenous food systems through the enactment of food sovereignty is central to decolonization, health, and sustainable self-determination. She grounds the argument in Nuu-chah-nulth philosophies—*iisaak* (respect), *uu-a-thluk* (taking care of), and *hishuk'ish tsawalk* (everything is one)—and in community examples of whaling, communal fishing, harvesting, and a garden built on a former boarding school site.

Key findings

  • Indigenous peoples in Canada and the United States face the highest rates of food-related diseases—type 2 diabetes, cardiovascular disease, hypertension, autoimmune disease, and obesity—more than any other racial or ethnic group, which the author links directly to colonization and the boarding school system that removed children from their families, cultures, and traditional foods and fed them processed foods.
  • The author traces the food sovereignty concept to La Via Campesina (formed 1993, representing 182 organizations from 81 countries), which introduced food sovereignty in 1996 and whose 2007 Nyéléni definition is the most cited; the Working Group on Indigenous Food Sovereignty (WGIFS) was created in British Columbia in 1996 and developed four principles: sacred sovereignty, participatory, self-determination, and policy.
  • The 1999 Makah harvest of *maa'ak* (California grey whale) is presented as a significant revitalization of a marine-based place-based food system; the author notes that for West Coast peoples "the water is the substance, the land is void."
  • The Tseshaht Garden Project, planted by the author's sister on the site of a former boarding school playground (the school closed in the 1970s), is described as producing abundant food in its third year and as healing land and people—former students who experienced extreme hunger now eat nutritious food there.

Methods

  • This is a published keynote address (Place-Based Food Systems conference), drawing on the author's forthcoming book and her personal and community experience as a member of the Tseshaht Nation.
  • Evidence is narrative and autoethnographic: origin stories, Nuu-chah-nulth philosophy (Chief Umeek's *Tsawalk*), quotations from Robin Wall Kimmerer, Dawn Morrison, and Chief Mexsis (Tom Happynook), and photographs/videos of community harvesting, fishing, and gardening.
  • No formal sampling, dataset, or statistical analysis is reported.

Limitations

  • Not stated in the paper: the text does not include an explicit limitations section.
  • Evident from the text: the account is a single-author keynote grounded in one nation's (Tseshaht/Nuu-chah-nulth) experience and personal narrative, with no systematic data collection or comparative analysis; the author herself notes she had never used the term "place-based food systems" until the conference, and that Indigenous communities are distinct, making it "impossible to define food sovereignty in a way that reflects all of our cultures."

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.5304/jafscd.2019.09a.003

Cites

6 of 6 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

2 of 29 cited sources checked · 0 supported · 0 flagged · accuracy not yet measured

  • Premisecitation

    Nuu-chah-nulth people are raised with the understanding of iisaak, which applies to all life forms as well as the land and the water.

    “Nuu-chah-nulth-aht or Nuu-chah-nulth people are raised with the understanding of iisaak, which applies to all life forms as well as the land and the water.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Turner, Ignace, & Ignace, 2000 source
  • Interpretationreasoning

    The Makah revitalized a very important connection to their place-based food system.

    “The Makah, or the Kwih-dich-chuh-ahtx people, revitalized a very important connection to their place-based food system.”
    Quote in the paperSubstantial claim
  • Premisecitation

    For Indigenous peoples, sustainability is intrinsically linked to the transmission of traditional knowledge and cultural practices to future generations.

    “For indigenous peoples, sustainability is intrinsically linked to the transmission of traditional knowledge and cultural practices to future generations.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source
  • Interpretationcitation

    Restoring the health of Indigenous communities means restoring the health of the land.

    “Restoring the health of indigenous communities means restoring the health of the land”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Kimmerer, 2013

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims. 12
  • Classified as probably not a substantial claim. 26

  • May combine two claims.

    Premisecitation

    The last 30 years have seen an increase in the globalization of food systems through neoliberal state policies that place decision-making authority over food production and distribution in the hands of national, state, supranational, and transnational organizations promoting agricultural practices that do little to alleviate world hunger.

    “The last 30 years have seen an increase in the globalization of food systems through neoliberal state policies that place decision-making authority over food production and distribution in the hands of national, state, supranational, and transnational organizations promoting agricultural practices that do little to alleviate world hunger.”
    Quote in the paperSubstantial claim1 of 3 sources checked
    • cites Patel, 2009 source

      Split into 2 atoms — 0 confirmed, 2 partially supported, 0 disputed, 0 misattributed, 0 unverifiable. Expand the claim to see per-atom verdicts.

      Experimental — accuracy not yet measured
    • cites Trauger, 2015

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Wittman, Desmarais, & Wiebe, 2010

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The overcommodification of food after World War II concentrated decision-making power over food, land, and seas in the hands of only a few, and policy development regulated food to meet the demands of the agribusiness industry.

    “The overcommodification of food after World War II resulted in concentrating the decision-making power over food, land, and seas in the hands of only a few.Policy development regulated food to meet the demands of the agribusiness industry”
    Quote in the paperSubstantial claim1 of 3 sources checked
    • cites Patel, 2009 source

      In “The etymology of food sovereignty” (page unavailable), Patel says decisions about food availability shifted from institutions concerned with food security to the market. This supports a shift in control, but the passage does not establish that post–World War II overcommodification concentrated decisions over food, land, and seas in a few hands, or that policy was developed to meet agribusiness demands. (LLM, conf=0.82)

      Experimental — accuracy not yet measured
    • cites Trauger, 2015

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Wittman, Desmarais, & Wiebe, 2010

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingnone given

    The Makah in 1999 were able to harvest maa'ak, the Californian grey whale.

    “the Makah in 1999 were able to harvest maa'ak, in our language, the Californian grey whale, or sih-xwah-whix in their language”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Findingnone given

    We still have community days where we gather on Sundays to come together and fish.

    “We still have these community days where we gather on Sundays to come together and fish”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Findingnone given

    Today, the Tseshaht and larger Nuu-chah-nulth Nation are actively engaging in de-colonization and sustainable self-determination through reinstatement of authority over ancestral territory and through development of strategies and implementation of policies aimed at sustainable production and consumption of traditional foods through an ecologically sound, place-based food system that honors sacred

    “So, today, my people, the Tseshaht and the larger Nuu-chah-nulth Nation, are actively engaging in de-colonization and sustainable selfdetermination through reinstatement of authority over our ha-houłhee (our ancestral territory), and through the development of strategies and implementation of policies aimed at the sustainable production and consumption of traditional foods through an ecologically”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    In the Eurocentric belief, humans are to dominate and control nature, and therefore seek to 'manage' the land that provides us with our food.

    “in the Eurocentric belief . . .humans are to dominate and control nature, and therefore seek to 'manage' the land that provides us with our food.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Morrison, 2011

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    Morrison asserts that this Indigenous eco-philosophical understanding is antithetical to the relationship that Western society has with the environment.

    “This philosophical understanding, Morrison asserts, is antithetical to the relationship that Western society has with the environment.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Morrison, 2011

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationnone given

    Indigenizing the food sovereignty movement means moving it beyond a rights-based discourse to emphasize cultural responsibilities and relationships that Indigenous peoples have with their environment.

    “I argue and assert that indigenizing this food sovereignty movement means moving it beyond a rights-based discourse to emphasize cultural responsibilities and relationships that indigenous peoples have with their environment.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning

    While Indigenous communities are distinct, it is impossible to define food sovereignty in a way that reflects all of our cultures.

    “While indigenous communities are distinct, making it impossible to define food sovereignty in a way that reflects all of our cultures”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning

    Former students experienced extreme hunger; now they are eating nutritious food and becoming nutritionally healthy, spiritually and emotionally healthy by removing memories and replacing them with beautiful space.

    “Now here they are, eating this nutritious food and not only becoming nutritionally healthy, but also spiritually and emotionally healthy by removing those memories and replacing them with this beautiful space.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    Chief Umeek explains that within the Nuu-chah-nulth worldview, the universe is regarded as a network of relationships.

    “Within the Nuu-chah-nulth worldview, Chief Umeek explains that the universe is regarded as a network of relationships.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Atleo, 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Premisecitation

    These responsibilities and laws are directly tied to nature and are a product of the slow integration of cultures within their environment and the ecosystems.

    “These responsibilities and laws are directly tied to nature and is a product of the slow integration of cultures within their environment and the ecosystems.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Happynook, 2001

  • Classified as probably not a substantial claim.

    Premisecitation

    Indigenous eco-philosophy reinforces the belief that humans do not manage land, but instead can only manage our behaviours in relation to it.

    “Indigenous eco-philosophy reinforces the belief that humans do not manage land, but instead can only manage our behaviours in relation to it”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Morrison, 2011

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    This philosophy connects people, animals, plants, and the natural and supernatural/spiritual realms in a seamless and interconnected web of life where all life forms are revered and worthy of mutual respect.

    “This philosophy connects people, animals, plants, and the natural and the supernatural or spiritual realms in a seamless and interconnected web of life where all life forms are revered and worthy of mutual respect.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Atleo, 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    Iisaak teaches that all life forms are equal and held in equal esteem.

    “Iisaak is about a most basic understanding, which teaches that all life forms are equal, that they all are held in equal esteem.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Turner, Ignace, & Ignace, 2000 source

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Premisecitation

    When we talk about Indigenous cultural practices we are in fact talking about responsibilities that have evolved into unwritten tribal laws over millennia.

    “When we talk about indigenous cultural practices we are in fact talking about responsibilities that have evolved into unwritten tribal laws over millennia.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Happynook, 2001

  • Classified as probably not a substantial claim.

    Premisecitation

    Corntassel positions responsibilities and relationships at the core of Indigenous self-determination.

    “Corntassel positions responsibilities and relationships at the core of indigenous self-determination.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationreasoning

    That land needed to heal so badly that it's producing all of this bounty.

    “That land needed to heal so badly that it's producing all of this bounty for us and for the people”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    Within a sustainable self-determination framework, emphasis is placed on de-colonization and restoration that connect political autonomy, governance, the environment, and community health.

    “Within a sustainable self-determination framework, the emphasis is placed on de-colonization and restoration that connect political autonomy, governance, the environment, and community health.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source

  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Premisereasoning

    The environment is not a place of divisions but rather a place of relations, a place where cultural diversity and bio-diversity are not separate but in fact need each other.

    “Thus, the environment is not a place of divisions but rather a place of relations, a place where cultural diversity and bio-diversity are not separate but in fact need each other.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Happynook, 2001

  • Classified as probably not a substantial claim.

    Premisecitation

    Corntassel contends that in order to de-colonize, Indigenous peoples need to direct change from within and through action and policy toward becoming sustainable, self-determining nations.

    “In order to de-colonize, he contends, indigenous peoples need to direct change from within and through action and policy toward becoming sustainable, selfdetermining nations.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source

  • Classified as probably not a substantial claim.

    Premisecitation

    The land, water, animals, and plants are regarded as kinfolk, not as a commodity that can be exploited.

    “The land, water, animals, and plants are regarded as your kinfolk, not as a commodity that can be exploited.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Atleo, 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    Humans and non-humans are bound to each other in a reciprocal relationship that creates duties and responsibilities.

    “Humans and non-humans are bound to each other in a reciprocal relationship that creates duties and responsibilities.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Kimmerer, 2013

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    Morrison asserts that Indigenous peoples are united by eco-philosophical principles that have guided Indigenous people's interactions with the environment and the nonhuman world and informed their food systems.

    “WGIFS Director Dawn Morrison says we are united by eco-philosophical principles that have guided indigenous people's interactions with the environment and the nonhuman world that has informed our food systems.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Morrison, 2011

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The rights-based framework to date emphasizes sovereign state-political and legal recognitions of Indigenous rights, which ignores the cultural responsibilities and relationships Indigenous peoples have with their environments, and that have sustained their cultures.

    “The rights-based framework to date emphasizes the sovereign state-political and legal recognitions of indigenous rights-which ignores the cultural responsibilities and relationships indigenous peoples have with their environments, and that have sustained their cultures.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source

  • Classified as probably not a substantial claim.

    Premisecitation

    Corntassel maintains that the existing rights discourse can only take Indigenous peoples so far.

    “Corntassel maintains that the existing rights discourse can only take indigenous peoples so far.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Corntassel, 2008 source

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning

    For the Makah to restore their whale hunts in 1999 was significant to reconnecting to that major aspect of their cultures and to their identities.

    “So, for the Makah to restore their whale hunts in 1999 was significant to reconnecting to that major aspect of their cultures and to their identities.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation

    Our relationships to the plants and animals that give themselves to us as food derive from iisaak, which enforces sustainability and places sanctions on those who are stingy or wasteful.

    “Our relationships to the plants and animals that give themselves to us as food derive from this notion of iisaak, which enforces sustainability and places sanctions on those who are stingy or those who are wasteful”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Turner, Ignace, & Ignace, 2000 source

  • May combine two claims.

    Premisecitation

    In 1996, La Via Campesina challenged the state-led food security movement, asserting that it did little to end global hunger, and introduced food sovereignty.

    “In 1996, La Via Campesina challenged the state-led food security movement, asserting that it did little to end global hunger, and introduced a new global food review concept: food sovereignty.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites La Via Campesina, n.d.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning

    Indigenizing food sovereignty requires examining the efforts being made by Indigenous communities to strengthen their place-based food systems and restore these relationships through the revitalization of their own Indigenous foods and ecological knowledge as they assert control over their own well-being.

    “This also requires examining the efforts being made by indigenous communities to strengthen their placebased food systems and restore these relationships through the revitalization of our own indigenous foods and ecological knowledge as we assert control over our own well-being.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning

    Indigenous food sovereignty is defined within a restorative context that works to nurture individual and community health by repairing and fostering these healthy relationships.

    “Thus indigenous food sovereignty is defined within a restorative context that works to nurture individual and community health by repairing and fostering these healthy relationships.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    Hishuk'ish tsawalk represents the unity of the physical and metaphysical in a relationship embodied in the principle of iisaak.

    “Hishuk'ish tsawalk represents the unity of the physical and metaphysical in a relationship embodied in the principle of iisaak.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Atleo, 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

32 of 32

  • The paper relies on this without support.

    Indigenous peoples worldwide have experienced a series of traumatic invasions that have resulted in long-lasting and disastrous outcomes.

    “Indigenous peoples and communities worldwide have experienced a series of traumatic invasions that have resulted in long-lasting and disastrous outcomes.”

  • The paper relies on this without support.

    Many health issues and socioeconomic inequalities Indigenous people face today can be linked directly to colonization through brutal disposition of homelands, globalization and migration, and culture and language loss.

    “Many of the health issues and socioeconomic inequalities indigenous people face today can be linked directly to colonization through the brutal disposition of homelands, through globalization and migration, forced in many cases, and culture and language loss.”

  • The paper relies on this without support.

    The boarding school system had a profound effect on Indigenous health, whereby children were removed from families, communities, language, culture, and traditional foods, and fed processed foods.

    “The boarding school system had a profound effect on our health, whereby indigenous children were not just removed from their families, communities, language, and culture, but were removed from their traditional foods.They were fed processed foods laden with salt, sugar, and fat.”

  • The paper relies on this without support.

    Today Indigenous peoples face the highest rates of food-related diseases (type 2 diabetes, cardiovascular disease, hypertension, autoimmune disease, obesity) more than any other racial or ethnic group in Canada and the United States.

    “Today, we indigenous peoples face the highest rates of food-related diseases, such as type 2 diabetes, cardiovascular disease, hypertension, autoimmune disease, and obesity-more than any other racial or ethnic group in Canada and the United States.”

  • The paper relies on this without support.

    This neocolonial process impoverished millions of Indigenous peoples by displacing them from homelands and forcing many into wage labor to serve the global food economy.

    “This neocolonial process impoverished millions of indigenous peoples by displacing them from their homelands, resulting in many of them being forced into wage labor to serve the global food economy.”

  • The paper relies on this without support.

    For West Coast peoples, we have a marine-based culture and marine-based economies, and our sustenance comes from the waters.

    “for the West Coast peoples we have a marine-based culture and marine-based economies, and our sustenance comes from the waters.”

  • The paper relies on this without support.

    In our cultures, the water is the substance, the land is void.

    “In our cultures, the water is the substance, the land is void.”

  • The paper relies on this without support.

    The Makah, as well as the Nuu-chah-nulth, are recognized as whaling people, and we're the only people who culturally whaled on the West Coast until you get up into Alaska and northern Canada.

    “The Makah, as well as the Nuu-chah-nulth, are recognized as whaling people, and we're the only people who culturally whaled on the West Coast until you get up into Alaska and northern Canada, where there are strong whaling cultures as well.”

  • The paper relies on this without support.

    Children never played in boarding schools; they were always under surveillance and waiting to see if they would be the next victims of abuse; there was a lot of violence and trauma.

    “Children never played in these schools.They were always under surveillance.They were always waiting to see if they would be the next victims of the people who abused them in these schools.There was a lot of violence and trauma that happened in these schools and to these children.”
9 of 9

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • Boarding-school building is both present and removed

    Minor

    The speaker identifies the building visible beside the garden as the former boarding school, but then says that building was removed and the Tribal Council building was constructed in its place.

1 of 1

Cites

Flagged first, then by citations

Research works printed but not linked: 2

  1. Morrison, D. (2011). Indigenous food sovereignty: A model for social learning. In H. Wittman, A. A. Desmarais, & N. Wiebe (Eds.), Food sovereignty in Canada: Creating just and sustainable food systems (pp. 97-113). Halifax & Winnipeg: Fernwood Publishing.
  2. Wittman, H., Desmarais, A. A., & Wiebe, N. (2010). The origins and potential for food sovereignty. In H. Wittman, A. A. Desmarais, & N. Wiebe (Eds.), Food sovereignty: Reconnecting food, nature and community (pp. 1-12). Nova Scotia and Winnipeg: Fernwood Publishing.

Cited by

Sorted by citations

Related

Authors
Coté, C.
Affiliations
University of Washington (US)
Corresponding author
Coté, Charlotte
Venue
Journal of Agriculture, Food Systems, and Community Development
Publisher
Lyson Center for Civic Agriculture and Food Systems
Published
2019-10-31
Pages
37-48
ISSN
  • 2152-0798 (ISSN-L)
  • 2152-0801
DOI
10.5304/jafscd.2019.09a.003
OpenAlex
W2989531000
Cited by
12
References
6
Citations by year
2026: 2 · 2025: 2 · 2024: 2 · 2023: 3 · 2022: 1 · 2021: 2
FWCI
1.55
Type
journal article
Language
en
Open access
Licence
cc-by
Locations
  • Journal of Agriculture Food Systems and Community Development (publishedVersion, cc-by)
  • AgEcon Search (University of Minnesota, USA) (submittedVersion)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion, cc-by-sa)
Topics
  • Life Sciences › Agricultural and Biological Sciences › General Agricultural and Biological Sciences › Agriculture, Land Use, Rural Development
  • Social Sciences › Health › Indigenous Health, Education, and Rights
  • Social Sciences › Education › Indigenous and Place-Based Education
Keywords
food sovereignty, Indigenous food systems, Nuu-chah-nulth, Indigenous sovereignty, traditional knowledge, Coast Salish, Makah, Vancouver Island, Indigenous self-determination

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Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.

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Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-26.

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