i recently had the opportunity to speak to the indigenous peoples’ liaison for north america with the food and agriculture organization of the united nations, mikaila way. today, her work is focused on building relationships and partnerships with the indigenous nations in canada and the united states focused on revitalizing indigenous peoples’ food systems. 

indigenous peoples’ communities’ challenges and priorities of “food security, food sovereignty, and health have accelerated and intensified during the covid-19 pandemic,” she told me in an interview. way began her job with fao one month before covid-19 changed the world. concerned about how the pandemic would affect indigenous peoples’ communities, she worked with the fao indigenous peoples unit and the liaison office for north america to support communications and network building internationally and regionally. throughout the regional and global coordination, indigenous youth have been and continue to be central in the work to protect and revitalize their food systems and the ongoing response to the pandemic. 

here is our conversation about the expanded and existing collaboration between fao and indigenous youth. the transcript was edited for length and clarity.

q: what do you do in your job? 

a: many different things! the main objective of my work is to connect the work of the indigenous peoples’ unit based in fao headquarters in rome with indigenous peoples in the north america region (canada and usa), with the fao liaison office for north america in washington dc, so we can implement a coordinated work plan. we have done amazing activities, including an introductory series of dialogues with more than 120 indigenous leaders, a high-level expert seminar on north american indigenous peoples´ food systems, a webinar highlighting indigenous women’s role in food systems, and a film screening with the producers of the documentary, “gather” which i strongly recommend all the readers to watch. in preparation toward the un food systems summit, we have coordinated with indigenous youth of north america to develop unified messages and key priorities for global leaders to include in plans for food system transformation. 

q: with the impacts of covid-19 and climate change, how is fao prioritizing opportunities to support and empower indigenous youth?

a: since 2017, the fao has offered an indigenous youth internship program, which is now remote. it is a yearly opportunity that goes out to all regions for indigenous youth internships at fao headquarters in rome, as well as regional offices around the world. the internship supports efforts related to raising awareness on the sustainable development goals (sdg), particularly sdg2 to achieve zero hunger through wide dissemination of fao’s work in this area, with a specific focus on including the voices and opinions of indigenous peoples’ communities.

fao’s focus comes in direct response to the loud call echoed by indigenous youth and elders for global support in the intergenerational transmission of knowledge and empowerment. this transfer of intergenerational knowledge is one of the key priorities for indigenous peoples’ climate change adaptation strategies. we are working with the global indigenous youth caucus as well as global indigenous youth leaders to ensure their voices and priorities are centered in global debates for covid-19 response, collective rights, and climate change adaptations. 

q: what are the highlights activities of the fao collaboration with indigenous youth?

a: fao offers various opportunities for indigenous youth to participate in the (october) world food day celebrations and the world food forum––from attending online events to participating in the poster and poetry contest. fao north america will be hosting indigenous youth for a world food forum launch event on october 6. the following week, they will be hosting indigenous chefs and producers from the americas for an indigenous peoples’ day and world food day event celebrating indigenous peoples’ cuisine across the region and emphasizing the importance of intercultural education about food systems for indigenous youth.  

over the past year and a half, indigenous youth have been contributing to the global dialogues leading up to the un food systems summit (september 23, 2021). during the summit, youth can use social media to make an impact. social media is a powerful tool to raise their voices and make sure they are seen.

this summer, fao and the global indigenous youth caucus organized the global forum on indigenous youth. due to  covid-19, the forum was held online. the silver lining of the online event was, indigenous youth and fao were able to bring together a larger global audience, and it was powerful to see people calling from their communities and territories. the global sessions focused on bringing together speakers on climate change, innovation, ecological knowledge, food systems transformation, the path forward, and the transmission of intergenerational traditional knowledge. the outcomes from these discussions were reflected in a strong statement and recommendations on sustainable and resilient food systems for global leaders to reference.

there are many other upcoming activities. follow the @faoindigenous and @faonorthamerica twitter accounts to get all the information from firsthand. 

information on the opportunities above, as well as fao’s partner organizations that provide similar opportunities, is available on the fao indigenous peoples unit website, as well as fao north america’s site.

—

about this series: the planet forward-fao summer storytelling fellows work was sponsored by the north america office of the food and agriculture organization of the united nations (fao), and the fellows were mentored by lisa palmer, gw’s national geographic professor of science communication and author of “hot, hungry planet.”

“loko i`a,” or fishponds, have nourished hawaiians and sustained cultural practices since ancient times. some 488 fishponds once dotted the hawaiian islands. while few fishponds remain operational, renovating ponds and maintaining them includes reuniting native hawaiians with one of their most honored traditional practices. 

restoring loko ea began over a decade ago. in 2008, volunteers started an informal community workday program. a year later, kamehameha schools suggested the volunteers create a non-profit that would have “kuleana,” or responsibility, for the restoration. james estores and venson lee founded the mālama loko ea foundation, a non-profit that has since expanded its activities beyond physical work; it now educates the community, fosters a return of traditional native hawaiian practices, and raises fish and food for the community.

when the pandemic hit the organization did not spend their time idly; instead, they sought new ways to reunite and support the community. they applied for a cares act support grant, which allowed them to do outreach by bringing people in and to provide nutrients and food resources to the community in the form of hot and ready plates distributed at the north shore food bank. continuing within cdc guidelines, the mālama loko ea foundation held a food drive where they provided about 400 plates a day to their community, with the help of a few community members, which was significantly economically impacted by covid-19.

“the food drive had been happening for years through a partnership with the north shore food bank, but we were able to increase it through the help of the grant. the entire situation was a pretty amazing sight. also, sad because we’re providing food for the community but hard to see the demand was so high and it kept growing and growing every month,” sayo costantino, loko ea’s operations and education program director, said. 

this food drive not only allowed them to provide for their community but also create a stronger sense of the community. with recent loosening restrictions, they are slowly able to host groups again, as more people came by to “talk story,” ask when they can volunteer, and talk about the food they ate during the food drive.

while the community has always been central to the work of the mālama loko ea foundation, it began in an effort to restore the land from its overgrown and unmaintained state. 

“(loko ea) wasn’t helped and invasive grasses were covering over and the community was not allowed in,” costantino said. “the community felt that as a big sore and wanted access and wanted to do restoration here.” 

in seeking to return to traditional native hawaiian practices, and ultimately raise fish and food for the community, education comes first. “the education is important right now because people don’t know these fishponds can be an actual food source and we want to get that there and be that example for this community,” costantino said. “we may not be able to produce for everyone in hawaii, but we can produce what we are able.”

loko ea is doing this by facilitating a fish parting system in which they take what the fishpond naturally gives, instead of pushing the system to a potential breaking point. “profit is not the goal; it’s for our community,” costantino said. the pond produces between 300-500 pounds of fish per acre per year, which provides for the community and alleviates the need for other sources of food. this is not simply the work of the staff, but also the community who assists in this yearly production.

using education as the most immediate tool in this restorative process, loko ea offers a variety of educational programs for all ages. beginning at their roots, community workdays are open to all age groups. the work is based on the needs of the pond. 

“usually what we like to do with volunteers is, if it’s a community workday, we will start with an introduction with the history of the pond so that whoever is here will have an opportunity to learn about the place they will steward at and get a perspective that is suited to better understand the impact the work will have not just for the place but also the surrounding area,” makua perry, loko ea’s malama ‘Āina outreach coordinator and technician, said. 

after this, volunteers move into “malama ʻāina,” or work, which sometimes includes water activities such as pulling weeds. they also might remove invasive species, repair rock walls, plant native plants on the property, or even clear the land to plant in the future. some volunteers simply help prepare for an event by transporting things around the pond or helping with administrative tasks. “no day in loko ea is the same, and it really depends on what she needs from you when you come,” costantino said.

workdays are not the only opportunities that loko ea provides for the community. for those who are able to commit more time they also offer a variety of leadership, mentorship, and internship programs. these are opportunities to not only learn but act––not only for the land but also to ensure the survival and cultural continuation of their people.

after proudly helping their community in the midst of the pandemic and forging new connections, loko ea plans to maintain this momentum moving forward through the power of “mo’olelo.” 

“when it comes to history and tradition, genealogical connections to place, and people, mo’olelo plays a huge part in all of those things,” perry said. “at loko ea, there is a framework that has been created by a generation of storytellers within our culture that helps us understand what we do or don’t see with our eyes because it’s not there. it’s those types of stories that are traveled through our ancestors that kinda create and maintain the cultural integrity of space and the people.”

he continued, “look at the genealogical chant of the kumulipo, written for a chief who was born and recited this 2000 long long history that extends from po which is darkness and created all of these living beings. life starts in the ocean within our genealogical chant. through this chant, we see the story that is told through the creation of the world, and creation of hawaii and man to walk on this earth.”

embedded in this chant are lessons, behavior management, etiquette, and so many layers, hidden layers where they can unravel some things through mo’olelo. makua said, “land is everything that flows through it and everything that grows through it. that’s why it is important to teach protocol, sacredness to land, and culturally significant places like this; there is cultural and spiritual sacredness and it is something that needs to be nurtured. use it for the benefit of all things involved, and learn how to feed your people for generations and generations.”

witnessing the sheer passion of the staff and the community members, i am certain that in due time this is exactly what they will do. the mālama loko ea foundation is not just an organization, but it is becoming a home and beacon of light for many community members on the north shore of hawaii where native hawaiian traditions and practices are being returned to the “ʻāina.” they are reclaiming agriculture and aquaculture work in hawaii and showing the community why these fields are important so that hopefully the next generation will also give back to the land. just as she did for me, when you visit, loko ea will tell you what she needs.

for more information on how you can get involved with the mālama loko ea foundation, please check out their website here: https://www.lokoea.org/. also, if you’re interested in learning more about the history of loko ea and the surrounding area of haleʻiwa, please see diane naomi canon’s story.

—

about this series: the planet forward-fao summer storytelling fellows work was sponsored by the north america office of the food and agriculture organization of the united nations (fao), and the fellows were mentored by lisa palmer, gw’s national geographic professor of science communication and author of “hot, hungry planet.”

ancient hawaiians created a system of fishponds that were sacred, sustainable to nature, and structured societal roles within the native hawaiian class system. at the height of native hawaiian society, between 700 and 800 years ago, this traditional aquaculture system numbered as many as 488 fishponds across the hawaiian islands and supplied food to entire communities. by 1901, just 99 fishponds were in use; and in the 20th century, most stopped producing fish.

loko ea’s malama ‘Āina is one of the fishponds that is being brought back to life. 

native hawaiians stopped maintaining loko ea and other fishponds when a more western society came into hawaii. at that time, people found other work and they stopped managing the natural resources and cultural practices that had previously sustained the food supply, explained makua perry, outreach coordinator and technician at loko ea. “we see elsewhere a huge mindset in the mind of our native people and that’s where we see development and a lot of businesses taking over hawaii and oahu, which has caused us not to see very many fish ponds anymore,” said perry, adding that pearl harbor was the most densely populated area of fishponds. now just two to four are subjects of restoration attempts.

he continued, “back in the days when it came to stewardship of the land, the currency was a trading and barter system, not a money management system; it was a shared balance between the resources we find in the plane.” 

with the introduction of western ideas by colonizers also came the introduction of the capitalistic mindset it holds close, and native hawaiians had to adapt in order to survive. 

“mid-1800’s going into the 1900’s, the plantation era changed and brought the culture into a new concept and understanding that they need to make money to sustain their families and the new westernized way of living,” makua said.

the power of storytelling can be traced back to the beginning of man. whether it be the cave paintings of early cave dwellers to the first written artifacts of the sumerians, humanity has been fascinated with telling stories that have informed their future generations and given insight to strangers of their practices, culture, and ways of life. this is no different in native hawaiians as “mo‘olelo,” or storytelling, is embedded deeply in the hawaiian culture. however, mo‘olelo are not just stories, they are a way for people to explain how the world works. hawaiian culture teaches that finding a balance with and respect for the natural world is critical.

stemming back hundreds of years to the first inhabitants or the first migration of the first people to the islands of hawai’i, today known as native hawaiians, were the first islanders in the pacific to co-exist with ponds through fish farming. specifically beginning on the island of maui, there is a mo’olelo that is shared and passed down within native hawaiian communities and with anyone interested in learning more about native hawaiian practices of a specific man named ku‘ula-kai.

ku‘ula-kai was said to be one of the first prominent land stewards within the island of maui. 

he had a human body but was possessed with “mana kupua,” or supernatural powers, in directing and controlling the fish of the sea. while living at leho’ula with his wife, he dedicated his time to fishing. he constructed a fishpond next to his house named after himself, near the shore where the surf breaks, and stocked his pond with many kinds of fish. this place was meant to be sacred, or “kapu,” for the fishing; here he offered his first fish caught to the fish god. it was reported all over hana that ku‘ula-kai was then given a gift: fish became “laka loa,” or obedient, to his command.

having had this very special ability to steward and raise marine life in a significant way for the benefit of the native hawaiian communities, one way that he thought to elevate the relationship between man and animals or other types of living beings within the island ecosystem was to create a rock wall structure that extended out into the reef systems in our near-shore fisheries and that ultimately created an amazing estuary and rich ecosystem that connected both salt and freshwater, creating a brackish water environment for the fish to live prosperously. it was said that in hana maui, the east side of maui, ku‘ula-kai created the very first fishpond created hundreds of years ago. the ahu pua’a system was created through this practice and altered depending on specific districts, in which this fishpond system is still practiced today. in fact, the remnants of those historical sites are even still noticeable today through efforts of restoring these ancient fishponds.

the ahu pua’a system was created many generations ago by an “ali’i,” chief or chiefess, named māʻilikūkahi, one of the more prominent chiefs on the island of oahu. in those times of warfare, there were many chiefs and chiefesses, as well was commoners, who struggled to figure out their responsibility to their land, villages, and, ultimately, families regarding their jurisdiction within certain spaces of an island or from the mountain to the sea. in an attempt to bring more order to society, māʻilikūkahi created the ahu pua’a system. ahu is the hawaiian word for altar or space to give offerings, and pua’a is the word for pig. ahu pua’a is a pig-like altar to symbolize the importance of balance and protocol of resources to ensure the avoidance of overuse and taking from others. 

when māʻilikūkahi created this system, he parceled out the islands into smaller districts called ahupua`a, which extended from the mountain down to the ocean. if these small districts are brought together, they create what is called “mokus.” mokus are larger land districts that are given names (like kona, located in the waikiki district) and based upon the direction or the space that they are located on the island. these borders and land districts created a more sustainable way of living and created order within “ali’i,” or commoner class systems, for each person to understand their role in society and where to obtain the resources that were created.

this story of the decline of hawaiian fishponds is not a unique one. with the rise of colonization, western ideologies continued to engulf the world; and many indigenous communities were either forced or incentivized to leave their traditional practices behind. with the development and industrialization witnessed in hawaii, “fields in agriculture and aquaculture are seen as lesser than,” makua said. this is a discouraging fact that has perpetuated many native hawaiians from returning to cultural practices such as the development of fishponds.

—

about this series: the planet forward-fao summer storytelling fellows work was sponsored by the north america office of the food and agriculture organization of the united nations (fao), and the fellows were mentored by lisa palmer, gw’s national geographic professor of science communication and author of “hot, hungry planet.”

for convenience, i have also included the script of the poem below:

a tale of two shells by terrius harris

a place so foreign to the naked eye that travelers would call it fake; unbelievable, indescribable, but in fact, it’s just a projection of what things used to be like before mankind’s ways. 
a place untouched, now uncovered to you in a blink of an eye, this is only a glimpse of the magic that lives here on this island of life. 
an island of endemic creatures, ones not seen anywhere else before, yet two rise above the rest as through their ancient eyes, we can see the trials and tribulations that mother nature has bore. 

beginning on land we stare into your eyes, with wrinkles on your face and the scratches on your shell telling no lies.
it is you who walked among the dinosaurs in ancient times, head held tall; surviving centuries of natural disasters, and humankind, the largest threat to the environment of them all. 
we stare upon your long neck waiting for you to speak, to tell us the answer to our problems, to help us reconciliate our self-created unfortunate destiny. 
looking in your land, untouched you roam, and as we gaze upon your beauty we can find answers previously unknown. 

the giant galapagos tortoise, a species almost extinct, but with the careful planning, and intentionality of mankind, you still walk among me. 
it is here we find our lesson, it is here we find our truth, as your very existence is the answer to maintaining mankind’s historical youth. 
for you represent the environment, the land, the trees, even the air we breathe; and just as we saved you, we must act swiftly with intention to save the planet, our home to forever be. 
you teach us that leaving is not the answer, nor hoping that everything will work out is the plan, instead, you represent the work, the dedication, and the unwavering effort that must be put in by every (wo)man.

leaving the land, and diving into the sea, we find our second guardian, underneath the waves, swimming gracefully. 
as you swim away from us, seemingly set on your own journey, with a closer look we find our second lesson for learning. within a few strokes distance, yet so much space in-between, it is hard to gather a closer look at what you’re trying to show me. 
chasing you in the ocean, a place that makes up more than 70% of our home, as i get closer i notice something in your movements as you swim, it is not your strong set path that you follow as you roam. 
instead, looking closer, i can see the expression on your face; one of peace and acceptance, content, as you are one with this place. 
a lesson not easily learned, as mankind believes things can all be owned, but instead the wisdom that you bestow upon us is that we are all part of something greater and many times unknown. 
for you have withstood the unwavering turning tides of time, a lesson that mankind must learn in order to survive. 
your lesson is clear as the water you swim through, and it all begins with acceptance from all of us, me and you. 
acceptance that we are only a small part of the plethora of mother earth, and a small dot in the record of time since the universal birth. 
with this said we should let the earth guide us as it pushes us towards reconciliation, with warnings like increased tornadoes, hurricanes, drought, and rising tidal basins.
just as you swim and let the tide guide you, we too should learn, to make note of mother nature’s warnings if our future is what we want to earn. 
the galapagos sea turtle, a species so unique, though others are in existence, i am forever grateful for the lessons that you’ve taught me.

divided by the land, buried beneath the sea, yet forever connected within the same destiny. 
creatures unlike any others, in a place never believed to be real, what we should learn is that all we have to do is take note from what we have seen here. 
protect our oceans, protect our lands for this is the only one we can withstand. 
this is the charge we’ve been given, this is the only lesson we need to learn, for it was said long ago when mankind thought the world was flat, that we were simply sailing through the universe on a turtles back. 
a tale of two shells, one dry, one wet, but both representing the yin and yang of our mother earth as we pledge to restore her to the magnificence that the galapagos has left.

agriculture is a field with historic relevance leading back to the early hunter-gatherer societies of humanity. during these times, it was a cultural expectation that everyone had a role in maintaining the land. traditionally, men would embody the role of the hunter, while women maintained the agricultural land as the gatherer. although having different roles, commonality was met with the expectation that all youth would continue the tradition and become the agricultural leaders needed to ensure the survival of their society. a tradition that has since diminished in the majority of society, as generational farmers continue to exist, but their children are becoming less likely to carry-on the family legacy.

the idea that young people think that farming is not cool, the desire of youth to live in thriving cities, or that farming is hard physical work that young people today don’t desire; are some but not the main points of why youth are not interested in farming. additionally, yes, though job security and our society’s push toward medical, technological, and engineering careers are a greater cause for this generational divide; i believe that the answer to this question is rooted in a greater issue: knowledge.

with our world globalizing at a pace faster than ever before, information is at its optimal point of accessibility in today’s society. it is in this society where the media focuses on trending topics where agriculture is lost among the millions of strands of information accessible by a click of a button. without this knowledge, the mundane traditional perceptions of farming will continue to spread, as the field continues to diminish, while youth continue to believe that there is not a place for them in agriculture. however, what if i told you that this was just not true; and that in fact the agriculture field is a place of opportunity for youth and older generations alike? here are three debunked misconceptions about youth in agriculture.

1. technology is growing in agriculture. in fact, it even has its own word, agri-tech. agri-tech, is the use of technology for agriculture, aquaculture, and horticulture that is developed to improve efficiency and profitability. this includes the usage of mobile applications for agriculture focused on efforts of connecting farmers and sponsors, to the usage of drones for agriculture, focused on monitoring fields and livestock. it even includes information communication technologies (ict) like podcasts and other social media efforts (on platforms like planet forward) to bring awareness to agriculture. lastly, and what i found most impressive is that it there is even blockchain for agriculture, which allows the usage of virtual money such as bitcoin to be used in investment and sales of produce and agritech. in fact, according to forbes magazine, agri-tech is a key area of focus for investors globally. a field that continues to surprise, and actually has many career paths and even more job opportunities in agriculture technology.

2. farming can be very profitable. though sometimes becoming a farmer may have humble beginnings, it doesn’t mean that you can’t make a profit out of it. in fact, there are actually multiple financial resources available in the u.s. alone. additionally, if you’re considered to be youth, there are even more financial opportunities for you. with there being such high-demand in the agricultural field, specifically in farming, many governmental and non-profit organizations are creating financial opportunities and rewards to encourage people, specifically youth, to pursue a career in the field. after you’ve secured this funding the next part can be tricky, but with the right practices, your farm can be very profitable. this highly depends on two things: the type of crops you grow and how you choose to operate your farm. from a face-value level, the type of crops you grow can increase your potential profit greatly. just check out these two links which explain the five and 10 highly profitable farming ventures. through this method, you are essentially guaranteed a higher potential profit by growing and raising produce that is in high demand on the market. on the contrary, for someone who does not have the capabilities or environment of producing products such as this, your second option is to alter the manner in which you operate your farm. according to agweb.com, though all farms can be profitable, there are common denominators in the farms that have the biggest success. this includes things from the inclusion of more technology or using outside experts, to revamping their accounting practices to better represent their actual costs. nevertheless, if they can do it, so can you.

3. agriculture can complement your life goals. there are a multitude of agriculture jobs beyond farming. although farmers are in high-demand, the remainder of the agricultural field is vast. this includes jobs from agricultural engineering and wildlife/forest conversation to forest health specialist. this field is not only sustainable within itself, but can easily pair with your own ambitions and goals. for example, if you’re a student majoring in finance with hopes of venturing into banking, consider adding a focus in agriculture and there are jobs such as a wells fargo senior business relationship manager – agriculture available. banking isn’t your thing, but you’re really interested in working in communications? perfect. most companies or organizations focused in agriculture, aquaculture, etc., also have to maintain communication and public relations with the surrounding world. so as you’re thinking about your future, think about how agriculture might pair well with your career goals and apply to an internship or two to give it a try.

agriculture is the world around us, and just like the world around us, it is versatile and open to all. though it has had a negative perception, the agricultural field is actually a field of opportunity. so, truth be told, it’s not that there is not a place for youth in agriculture, instead, it’s that youth have the opportunity to make agriculture something that it never has been before.

the future of agriculture is technology, it’s youth, and it’s change. for the agriculture of tomorrow begins now, with you.

—

editor’s note: this series, a zero hunger future, is generously sponsored by the un-fao. all editorial content is created independently. to discover more experiential learning opportunities, email editor@planetforward.org.

roots & shoots as an organization has made a tremendous impact on a number of lives and communities worldwide, however, what they are doing on mt. kilimanjaro is beyond belief. by providing the mamas of mweka with a foundational structure of sustainable eco-tourism (much similar to the australian aboriginal peoples inclusion in eco-tourism model) and more connections than most can imagine, roots & shoots has created a lucrative business that benefits all parties. it is much similar to any excursion company, that allows visitors to partake in different cultural or adventurous activities, however, this is directly benefiting the mamas. 

by pairing visitors with each of the mamas, these female elders welcome their guests with a large traditional mill on the mountain, accompanied by some traditional dances that the visitors are welcome to join in. though the majority of the mamas cannot speak english, through partnerships with local universities and youth development programs, young people come to help and translate for the participants and the mamas. through stories and songs, visitors learn about the history of the mountain, the lives of the mamas, and various other proponents about tribal culture on the mountain. upon completing this portion of the excursion, visitors are welcome to assist in the creation of school buildings, much like the one my group assisted with. through a combination of bendable branches and hard labor, each group builds a different portion of the house upon each visit. however, worry not, if one does not enjoy physical labor, anyone is welcome to join members of the organization or tribe in the conservation area where anyone can plant their own tree, watch the intricate manmade watering system, or simply gaze at the beautiful trees that span among the magnitude of trees along the mountain that has been planted over the years. after leaving the campgrounds, each participant is again paired with their mamas and their translator, where they follow the mama home. once at their mama’s location of living, they are given traditional food, stay in a designated location of the mamas home, and have a translated conversation with the mamas. the amount of time each visitor spends with their mama is determined by the excursion program they sign up for. mine was only one night, whereas others we met were for a week. either way, each person leaves with a different understanding of life, and tanzanian tribal culture. 

upon conclusion of the program, each mama receives a portion of the payment from roots & shoots that provides their portion of the household income. i believe this system is perfect and amazing in a number of ways because it is an opportunity for a group of women, who would otherwise potentially not have the opportunity, to provide for their household by doing something they love. by sharing their culture and meeting thousands of people each year, these women have found economic sustainability through an organization that does so much good. this is roots & shoots.

the weekly farmers market operates through the months of april to december. averaging about 300 customers per week throughout the year, it includes a number of vendors, along with weekly performers and several outreach programs to improve access to healthy fresh local food. however, of these programs, one of the most notable is their inclusion of donation boxes at the end of each shopping experience.

“ever since the market started we would take up donations at the end of the market from vendors that may have leftover produce that they didn’t intend to sell and might end up in a compost bin,” said betsy chapman, director of ocm. “we would take this produce to the food pantry as a nice compliment to the non perishable foods that they give out. it’s nice to have that fresh food.”

after realizing how successful this was, the organization decided to find a way for the customers to participate by inviting them to buy extra produce from their favorite farmers and donate it. the food is taken to the oxford food pantry the next morning. after introducing this opportunity to their customers, it took off instantly.

“people make it part of their weekly routines, so we have people that automatically drop stuff off in the box each week,” said chaplin.

success in numbers

in 2017 alone, the organization donated about 2,800 pounds of fresh food. additionally, the food pantry serves over 65 families a week. the market also serves 800 families who are on the special supplemental nutrition program for women, infants, and children (wic), as the only farmers market nutrition program site for the organization in the lafayette county. finally, ocm has a program called, oh snap!, where they provide a dollar for dollar match for people using snap benefits (formerly known as food stamps).

with these programs in place, and all of them doing so well, chapman explained that they always look for more areas to add a drop point. one of their newest additions is canterbury hills, an apartment complex where 28 seniors with low-income live. each wednesday, ocm brings them a box of assorted goodies, while also spending some quality time with them.

“the purpose of this program, is to get good food into the hands of people who need it, but also a way to deepen community connections, tell them about the market, and invite them to come,” chapman said.

a market built on diverse communities

a seemingly flawless farmers market in relation to their customer and community relations, it is not surprising that their vendor relations are also impeccable. supporting relationships with 20-40 vendors throughout the year, and 40 small business owners, ocm provides the one place where the farmers can be the sales person. “there is no middle man,” said chapman. “so this is where farmers can maximize their profits by selling directly to consumers.”

additionally, ocm offers professional development for their businesses, by offering support in things such as graphic design, business cards, and other means of marketing and advertising. it is these efforts that help them not only maintain their current vendors, but have many others willing to work with them at anytime.

this was not only the analysis of chapman, but also of the vendors. joseph currie of native son’s farm agrees that a relationship with ocm is very much profitable. the relationship with native son’s farm relationship is specifically interesting because ocm serves as a drop point for their subscribers.

“[the market is] a rustic interpersonal type of relationship where customers get to meet the people that are handling the produce that will end up on their table, that is pretty neat because you get the personal touch of each of the of farmers or one of the bakers,” currie said.

sherry driggers, the creator, owner, and operator of 7 d farm, was another vendor whose business had increased due to the existence of ocm. she described the market as having a diverse culture, where people of many different backgrounds could meet. “others come to be a part of this, come together to build each other up and makes a much stronger community as a whole,” said sherry.

she has worked with ocm for 3-4 years now, and she has more than doubled her number of customers since joining, and doubled their presence in the community. overall, supporting a family of 5 kids with her husband, she is grateful that she can do it by making fresh home-grown and made bread, and it means the world to her that customers come back to buy her products and have an easy way to do that.

marketing director chapman said it best, “farmers markets serve as a place to sell food, but also as a gathering space. it’s not just about physical wellbeing but also social well-being. from senior citizens who come out to volunteer, to college students helping out, the oxford community market farmers market is a great place for all.”  

a role-model to any farmers markets aspiring to grow or start, the oxford community market is not only a home for fresh food, but the home of a community who loves the work the organization has done and continues to do. whether it be local farmers markets, or something as simple as placing coin jars in multiple locations across the city; ocm does not stop in their efforts to help the community in any way possible.