Rooted in Justice
Global voices on food, power, and liberation

The struggle for food justice has never been more pressing.
Today, one in three people globally face hunger and food insecurity. Food systems are responsible for one-third of greenhouse gas emissions. Climate shocks and corporate consolidation are accelerating. Ultra-processed diets are fuelling disease, while small-scale farmers and fishers on the frontline lose their land, sea access, livelihoods, and voices. Indigenous Peoples and local communities continue to suffer from the legacy and trauma of colonization, including land and water dispossession, cultural erosion, and the destruction of traditional food systems.
Yet, the perspectives, experiences, and stories of communities most affected are often the hardest to access—rendered invisible or ignored in media, boardrooms, policymaking, and funding spaces. If philanthropy is to be a catalyst for repairing deep structural inequalities, power imbalances, and historical injustices in the food system, we must listen to, and be in service of, those most impacted.
To better understand how philanthropy can work in solidarity with those most affected by extractive food systems, the Global Alliance for the Future of Food embarked on a journey to explore food justice from diverse perspectives, drawing on multiple sources and forms of knowledge—especially those not typically seen together, such as Indigenous storytelling processes, data science, and academic research. Over six months of weekly virtual dialogues, we brought together eight food justice leaders from around the world—from Myanmar to Peru, Canada to Palestine—to share intimate and wide-ranging stories from the frontlines.
“People who hear our stories, it might just change their hearts.”
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For us, food is not just a meal. It’s a form of identity—it connects us to our roots.
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Samar Awaad |
Honouring diverse knowledge
We conducted 40 interviews, analyzed 17,600 articles across 27 different countries, and carried out a literature review to delve into how food justice is understood in various contexts, the issues associated with it in the media, and whose voices are represented. A six-month storytelling circle grounded our learning in the lived experience of eight food justice leaders from around the world.
Data science review
Alongside the food justice storytelling circles, we conducted a quantitative analysis of how the concept of food justice appears in news media around the world. Over an 11-month period, we analyzed news stories from 27 countries in which 150 food-related key words appeared, aiming to better understand how food and justice issues are represented in global media and how themes converge or diverge across different regions.
Valiana Aguilar, Mayan farmer, activist, and cook from Sinanché, a territory in the Yucatán Peninsula, Mexico
“My family has been fighting for our land for generations in the Yucatán Peninsula, Mexico. Sixty years ago, my grandfather struggled to reclaim our ancestral land from the colonial plantation system. Recently, our community was threatened by a Spanish company trying to take our land. But our communal assembly stopped them. From that experience, we understood that to defend our land, we had to heal the soil and create the conditions to stay on this land as an act of justice.”
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Samar Awaad, chef, storyteller, culinary artist, and researcher from Palestine.
“I come from a coastal village in Palestine that was ethnically cleansed in 1948. I carry the pain of my ancestors who were killed or forced to leave by Israeli settlers, a crime that continues today. I resist through food. People are dying of famine in Gaza, so I think about how we can feed ourselves and also how to preserve our traditional recipes in the face of genocide. For us, food is not just a meal. It’s a form of identity—it connects us to our roots.”
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Samar Awaad |
When we celebrate who we are, we can move mountains.
“We live in a state that doesn’t listen to your experiences, feelings and way of life. This process–creating a safe space where we could be vulnerable–was both healing and empowering. This experience showed us how much power we have when we come together and how this deep connection with other grassroots leaders can sustain us.”
Brijlal Chaudhari - Member of the Tharu nation and Indigenous rights activist
The result of this process is not only moving stories from leaders on the frontline of food system injustices, but also deep insight and concrete recommendations for how philanthropy and others can work in solidarity with movements and communities. We ask: Can we begin the journey of co-liberation by learning from those closest to the struggle?

Profiles
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Valiana Aguilar Mayan farmer, activist, and cook from Sinanché, a territory in the Yucatán Peninsula, Mexico |
I am the oldest sister of five daughters, and I grew up in a small village in the Yucatán Peninsula with my grandmother. I am an Indigenous Mayan woman, I’m a farmer and the co-founder of the Suumil Móokt'aan Collective, where I am reviving ancestral food systems and agroecological practices. We are the grandchildren of the colonial plantation system, the hacienda. White people controlling our land created violence in our village, and my grandfather fought against them to reclaim this land. We won our land, but my ancestors absorbed this violence into their bodies, and we are still healing. Four years ago, a company from Spain wanted to take this land away from us—3000 hectares that we just reclaimed. We fought, but we were targeted. I was afraid, and I took a step back. It was a good thing because I was able to focus on the construction of the space that will allow us to reclaim our ancestral knowledge in daily life. I’m now a farmer, and I’m trying to regenerate the soil through microorganisms and reclaiming ancestral seeds. I love to cook, and I’m obsessed with fermentation, not only that of Mayan culture but from around the world.
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Samar Awaad Chef, storyteller, culinary artist, and researcher, Palestine |
I am a chef, storyteller, culinary artist, and researcher in Palestinian food culture, and I resist by preserving our culinary traditions. I come from a village in coastal Palestine that was ethnically cleansed in 1948. We carry the pain of our ancestors who were killed and forced to leave the coast, where my grandparents lived. I carry it in my heart. I was among the first generation to be born in Ramallah, but my grandparents told stories of this village; harvesting the wheat, barley, and sesame. That’s the life they passed to me, but it’s one that I did not live, as my people continue to face war, violence, and genocide. I grew up in the city with no space to plant, although I now have a garden, the same as my grandmother. Her knowledge was passed on to me, and I remember and celebrate her soul through her recipes.
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Kamasa Dorothy Advocate for sustainable agriculture, climate change adaptation, and Indigenous climate solutions, Ghana |
My name is Kamasa Dorothy, and I have nine years of experience in sustainable agriculture, climate change adaptation, and Indigenous climate solutions. I’m from Ghana, but I don’t carry my ancestral name because colonial forces displaced my family, and they had to adopt new names to fit in. I’ve served on the FAO forum of experts since 2019 and have contributed to drafting frameworks for global governance on food systems. I grew up in an extended family where food is shared, but the family is so large that you have to fight for your education, especially as a woman—nobody cares if you don’t go to school. I am proud to be the first to graduate from university in my family.
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Ysa Calderon |
I’m from northern Peru, where I work with communities to restore ecosystems for medicinal bees. I was born in the city of Chiclayo, Lambayeque, in northern Peru, disconnected from my Indigenous roots. But every vacation, my father would take me to a farm in the mountains. This is where I was always happiest. In 2012, I had a big moment with depression, and I didn’t know what to do with myself. I went to a healing ceremony, and an Indigenous woman fed me a spoonful of medicinal honey. At that moment, I found a light for my life and that I had a purpose to carry the message of nature through bees, plants, and honey, and I founded Sumak Kawsay, my environmental enterprise. Through this, I came to work on preserving ecosystems for native stingless bees that produce medicinal honey in the dry mountains of northern Peru. We generate work for local women through honey and eco-tourism, while educating local children on the links between food production, pollinators, and honey.
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Brijlal Chaudhari Member of the Tharu nation and an Indigenous rights activist, Nepal |
I’m from the foothills of the Himalayas in Nepal, where elephants and rhinos once roamed freely. I’m a proud Tharu Indigenous person, and I strongly believe our, and other, Indigenous Peoples’ way of life, worldviews, and knowledge must co-exist with others as equals, and I work on these issues through global Indigenous networks and coalitions. I hold my oral teachings from my grandfather very dear—exploring the forest, harvesting honey, trapping fish, and collecting oysters. I’m grateful he taught me how to listen because I now tell our communities’ stories to the world. At times, I have been uncomfortable in my identity, but my grandfather said something that has kept me going: “Remember, always remember, that you are like a mango tree. You will grow, flourish, and try to reach the sky. However, your roots are always on the ground. That will always sustain you. You never feel alone. Come back to your roots, physically or spiritually, and that will always guide you.”
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Joanne Cheung |
I carry a seal carved in stone by my grandfather, which was gifted to me when I was very young, and it has my name on it. My Chinese name, 涓—, means “mountain stream.” It comes from an ancient poem, which means “the mountain stream that flows to the ocean.” And I grew up on the Yangtze River, which was dammed between 1994–2006, displacing over 1.3 million people. I’ve lived away from my family since I was in my teens. Remembering my name has become a source of strength for me. The mountain stream, so far away from home, eventually flows into the ocean and connects with all the other mountain streams that flow into the ocean. I’m an artist and designer, and I am currently making an oral history book and film about community land tenure and climate action. Through my art, I carry forward the care and creativity of my mother, grandmother, and our ancestral tradition of medicinal practitioners.
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Mai Thin Yu Mon |
I am a Chin Indigenous woman from the northwestern part of Myanmar, and a human rights and climate activist. I have lived through and been displaced from my homeland because of the long-standing civil war in my country. I wear a lot of different hats; I’ve spent the last ten years working on climate action and with Indigenous communities, and now I’m a humble student. I’m also a mother, daughter, and wife, and I carry my grandparents’ name as the oldest daughter. But at my heart, I’m a food lover. Ever since I was a child, I have loved growing vegetables—the only source of income for my family. Every weekend, I would water and harvest the vegetables and pick the local chilis. I love to cook, which is complicated because there’s an expectation that educated women don’t cook. But my pride lies in knowing and preserving the recipes from my grandmother, mother, and aunts. When I am stressed, whether that’s from work or abuse of human rights in my community, I cook.
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Dawn Morrison |
I am a member of the Secwépemc Nation, which settlers call British Columbia. We are part of the Salish language group, whose territory stretches from the Rocky Mountains in the east, to Vancouver Island in the west, and south of the U.S. border into Montana. In my role as Founder and Curator of the Working Group on Indigenous Food Sovereignty, I have been working on Indigenous food sovereignty, knowledge, and networks across so-called Canada. I’m the eldest survivor of the intergenerational impacts of Indian Residential Schools, where my mother was forced to assimilate from the age of five years old. Both my mother and my grandmother were punished for speaking their language, forcefully removed from their families, communities, and their culture, and were highly exploited for labour. I came to my work through my own healing. When I lived in the city for many years and went home to my people, the elders took me to the mountains and reconnected me to our land and medicines, which activated the ancestral memories of our foodways and a sense of belonging and purpose. It’s changed my life.
Stories from the frontline—storytelling circle
The storytelling circle is an Indigenous method of sharing knowledge, experiences, and perspectives, rooted in oral traditions. Storytelling, rather than extractive data collection, empowers Indigenous People and reflects our knowledge and culture. We were both participants and facilitators, striving to create a space of inclusion, trust, reciprocity, collaboration, and understanding—the demands of traditional storytelling.
In the storytelling circle, the participants shared intimate stories of our relationship to food and nature; the direct harms and trauma caused by food systems, conflict, and colonization; and how our Indigenous values and perspectives can offer new insight for transforming the food system.
The results were powerful and revelatory, yet also healing. Telling our stories together weaved our experiences together—creating an intimate and reciprocal space for reflection.
We invite you to join the circle.

We always honour the winds and the air. Think of the wind as a messenger that brings a lot of change. How do you feel it in your body? How do you feel it with your ancestors? Feel it.”
“How are you connected to your struggles?”
“Close your eyes,” says Valiana Aguilar to the group, opening the Zoom storytelling circle with a Mayan prayer.
STORIES FROM THE FRONTLINE
Valiana Aguilar
Hearing Kamasa’s story, I have a lump in my throat.
Sometimes people start talking about food justice and what communities should do, but in reality, we face complexities far beyond what others can imagine. People who don’t live with and confront these issues every day cannot truly understand what it feels like.
An ocean separates us, but the stories are woven together. Our lives have also been impacted by dispossession, the imposition of megaprojects, monocultures, and above all, a mentality that is alien to our peoples: development.
Valiana’s community and family’s land in the Yucatán Peninsula was part of the colonial plantation system. Her grandfather fought to successfully reclaim it, but recently, megaprojects like the Tren Maya continue to dispossess the land. Mexico is one of the most dangerous places for land rights activists, where people defending land are killed with alarming impunity. In 2023, eighteen land defenders were killed in Mexico.
We need to reclaim the seeds, we need to reclaim the soil, we need the land back, we need to heal with the land, we need to heal with the soil, with the wind, and with the water.
In my community, we have this collective space with other young people where we are working on 1 hectare of land. In the agroforestry system, we cultivate more than two hundred native trees, we are taking care of three varieties of native bees, and we have made the buildings with ancestral Mayan constructions.
In the last couple of years, we have been researching ways to regenerate the soil through microorganisms and reclaiming ancestral seeds. So now I’m here, I’m a farmer, and my struggle is from the soil, from the land.
I also love to cook. And I’m very obsessed with fermentation. I’m always super curious about the fermentation in our culture as Mayan people, but also from other cultures. And I’m dedicating my life to sharing this knowledge with my village.
In the village, we have a big problem with Coca-Cola, and we need to find a way out. Because the fermentation causes a lot of gas, the children now love to have kombucha instead of Coca-Cola. So part of our struggle is to have a healthier generation. Coca-Cola is not part of the Mayan context, and it contaminates all our thoughts with sugar.
I will end the storytelling circle with another Mayan prayer: We honour and we are thankful for this day. We honour the four directions, the heart of the sky, the heart of the soil. Today we remember and we put in our hearts all the weavings, all the threads, all the memories, and our ancestors. And we are grateful for the space that we have.
STORIES FROM THE FRONTLINE
Samar Awaad
I'm very thankful and humbled by this experience. I don't feel alone anymore.
In each of your experiences, I felt that there was an effect of colonization that's common between us. Our colonizers are still active. A foreign element is replacing us as Palestinians as an Indigenous community.
I come from a small village in coastal Palestine that was ethnically cleansed in 1948 during the Nakba. So we carry the pain of my ancestors who were killed and ethnically forced to leave our ancestral home.
In agriculture, our dependency started when our land was taken in 1948, the Nakba. The land theft was extreme. Some 70% of Palestine was confiscated. Land is a big challenge, and access to water is an ongoing thing.
The Nakba–meaning ‘catastrophe’ in Arabic–refers to the mass displacement of Palestinians that happened during and after the 1948 Arab-Israeli War, following the creation of the Israeli State. During 1947-49, some 750,000 Palestinians were forcibly removed from their homes and 400 villages were ethnically cleansed–the systematic removal of ethnic, racial or religious groups from an area with the intention of making society ethnically homogenous. This continues today, intensifying after the October 2023 Israeli invasion of Gaza.
This conflict has caused the mass displacement and killing of more than 100,000 Palestinians. 90% of homes in Gaza have been destroyed, and Israeli forces have restricted food and humanitarian supplies, leading to famine in Gaza. Organizations and states have condemned these actions as genocide.
Every year at the time of the Nakba, we go back to our village to sit under this tree, an enormous tree. We have a big bus that brings people, we cook, and we take our food with us. And we sit under that tree. And we eat. And we talk about them. We talk about the fighting.
Food is woven into our identity, our culture and into our homes.
Food is resistance in Palestine. It’s all about volunteering, collaborating and resisting. We don't have another way to exist.
Food is not just a meal. It’s a form of identity–it connects us to our roots.
STORIES FROM THE FRONTLINE
Ysa Calderon
My mother told me that many years ago, approximately seventy years ago, there was a lot of biodiversity, native trees, and wild fruits. There was a biodiversity of wild fruits. When I saw the mountain, it was really degraded.
I currently restore ecosystems to preserve native bees, specifically native stingless bees. I also do research with colleagues who are biology professionals to identify species of bees in our mountains.
The bees came into my life at a very difficult time of depression and not knowing what to do with myself. I was at a healing ceremony, and a woman invited me to eat a spoonful of honey. I felt that honey carried a message that I had a purpose, which was to carry the message of nature through bees and plants.
The bees spoke to me. It was my first time hearing them. If I talked about this to someone from the city, they’d probably call me crazy. That’s why I only share these experiences with people who are connected to nature, people who understand that this is real.
In our community, the majority use pesticides because they don’t have the knowledge about our ancestral food production. Many years ago, we grew food without pesticides, but right now, there is so much corruption in our government. It’s the agrichemical companies that make decisions about our food systems. And so, they promote the use of these pesticides, and they don’t consider the negative impacts on the health of the people and the health of our ecosystem.
We are doing workshops with adults and children in eleven villages. We are trying to teach them why we need to preserve these pollinators, why we need to grow these native trees, and how we can start to grow our own food without pesticides. Families will start to learn why native stingless bees are important, and how we could act on reforesting with native trees that are the habitat for these pollinators.
My biggest dream is that in my country we stop using chemicals or pesticides. Companies and farmers will make the ecological transition where we respect our nature. I want the water to return to our mountains.
STORIES FROM THE FRONTLINE
Brijlal Chaudhari
The food system has changed so much since I was a child. There was a fish called the Baraari in my language. It was a fish that we ate in ceremonies and celebrations. It brought immense joy when somebody caught that fish. But today, this fish no longer exists due to agrochemical runoff in the rivers.
There is somebody else who controls those aspects of our food system that were a very integral part of our livelihoods. Today, what really bothers me is the agrochemicals and corporate control of our seeds—my grandfather used to grow fourteen varieties of rice, and now it’s just two.
Our food system is very connected to our identity, social institutions, and governance system. When you weaken an Indigenous Peoples’ food system, you're weakening their identity, their language, their bio-cultural heritage, everything that governs them.
My people have faced the erosion of our knowledge system that, in the past, guided us to be self-sufficient. It’s epistemic violence.
The ten-year civil war in Nepal is a direct consequence of the history of injustices, oppression, and marginalization, and uneven impacts of the Green Revolution—the rollout of hybrid seeds, chemical fertilizers, and pesticide-based farming to improve agricultural productivity, promoted and funded by the U.S. government and donors. The state systematically dispossessed and appropriated land from the Tharu people (majority in western Nepal) through USAID and World Health Organization–funded malaria eradication programs that dispersed Indigenous Peoples. Once they had left, state-backed settlers dispossessed their land. Once prosperous and sovereign, Tharus, whose land stewardship was rooted in customary rights and oral traditions, became bonded agricultural labour on their own land, a deeply exploitative system only banned in 2002.
These injustices pushed the Tharu people to join the Maoist Revolution and lead the Tharuhat Movement to fight for self-government and control of their ancestral land and their food system. The Nepalese civil war lasted ten years, killed approximately 17,000 people, displaced hundreds of thousands, and caused countless enforced disappearances. The leaders of the Tharuhat movement were criminalized and imprisoned for life. The state security forces burned Tharu villages. The trauma lives on today.
All the injustices make you numb. I want my fish back to celebrate our New Year’s. I want our community back, I want our traditional governance back, I want our knowledge back. I don’t want agrochemicals.
But still, there's so much violence.
What I need is for people to listen to us. Listen to Indigenous Peoples and their stories, and partner with us. Make reciprocal relationships globally and understand us.
I want other people who have power and resources to be part of our journey with reciprocal relationships and help us break barriers together. We need solidarity.
STORIES FROM THE FRONTLINE
Joanne Cheung
Going into these sessions and going into this project, I wondered how these stories are going to be different. We’re all in different parts of the world, come from different histories, different families, different ecosystems, different soil, and different climates. I thought maybe we would have very different stories about our food systems and different ways of looking at the injustices.
Looking at it now, that assumption is wrong. There’s so much more that the stories share than they are different. The sources of the pain come from similar places. The injustices are the same things—it’s colonialism, it’s capitalism. There’s no escaping that.
But also, collective liberation and healing point to the same places. That feels so grounding for me as someone who’s far away from home.
I want to talk about tea. My family is from the tea country in China, where the tea of the dragon well, a green tea, is cultivated. The tea is picked by hand, dried, and served with every meal and at every ceremony.
In the early 1700s, the British started to buy a lot of tea from China, along with many other goods like silk and porcelain. And Chinese people didn’t want goods from the British, so they asked for silver in exchange. So much silver was flowing from Britain into China as payment for tea that it was depleting the British reserves of silver. This trade imbalance caused a big panic in the British government. So they were thinking, well, we need the silver back, what could people want that they would pay in silver? And it was opium.
The Opium Wars (1839–42, 1856–60) were conflicts between China and Britain, sparked by China’s attempts to ban opium imports in a period known as the “century of humiliation,” where there were deep social, health, and economic crises in China. Britain, profiting from the trade, used military force to maintain access. China’s defeat led to unequal treaties, ceding Hong Kong and opening ports to foreign control.
I think about how all of that began and also where China is at now. The way a mundane thing like tea gets caught up in traumatic national histories and international forces and flows of capital is still very much happening now.
I will send all of you tea. There are good ways for these foods to circle because they are meant as gifts. The way that things flow—they can either create more love or create more hurt.
STORIES FROM THE FRONTLINE
Mai Thin Yu Mon
I truly feel connected to each one of us through the determination that we have, despite all the disruptions we have. I see that we still connect ourselves to these traumas, as well as the healing that each one of us is looking for.
For me, home is mountainous. My hometown is about 5,000 feet above sea level. Wherever you look, you see endless ranges of mountains. It’s in the northwestern part of Myanmar, bordering India. At home, I never go hungry.
Because of the war in Myanmar, the idea of home has become connected to purpose. It’s about being able to contribute meaningfully to that purpose. On a personal level, cooking brings a sense of healing. It was the only way I could contribute during the conflict.
Myanmar was under military rule from 1962 to 2011. The country began a transition to democracy, but it was cut short by a military coup in 2021. In response to extreme military violence against protestors, many civilians joined the grassroots People’s Defense Groups. Some ethnic armed groups, which have long fought for independence, also began fighting the military.
The military has been accused of repeatedly bombing civilian sites, including schools and hospitals, torching villages, carrying out mass killings, and torturing its opponents in a desperate attempt to cling to power.
During the war, the village I was living in was raided by the military. We were able to escape a few minutes before they arrived. We knew that they were searching for us everywhere, but we found a camp belonging to the People’s Defense Groups.
I was not directly involved in armed resistance, but I had been supporting civil servants who had left their work to join the resistance. So our work was connected, but it was a very, very different feeling to be among all the men holding guns. I never thought I would fall in love with that place to that level.
I became involved in the kitchen, helping to prepare food and manage food stocks. Food became a celebration. We all forgot that we were in a battle zone. They poured out their stresses, joys, and war stories while we cooked the barbecue over the wood fire. It became a routine, a healing space, and we repeated it twice while I was there. A year later, they told me how special those moments were.
It was a deeply meaningful experience, and I felt that food was healing for me as well.
STORIES FROM THE FRONTLINE
Dawn Morrison
Hello, everyone. My name is Dawn Morrison. I’ll start with what I carry most dear to me. I carry my love for my daughter. She’s thirty-five years old. She represents the resilience of the next generation because she is weathering the storm and fatigue of intergenerational trauma in our family.
My mother was forced into the Indian residential school at five years old “to beat the Indian out of the child,” at an age when she only spoke her Secwépemc language. They were also forced into these schools to be exploited as agricultural labour and assimilated into settler society. The forced removal of our Secwépemc ancestors from our land, culture, and food economies led to the establishment of the legal land doctrine and cultural hierarchy that viewed agrarians as superior to our subsistence hunting, fishing, and gathering cultures and economies.
From the 1880s to 1996, over 150,000 Indigenous children in Canada were forcibly taken from their families and placed in government-funded residential schools. Aimed at assimilation, these institutions suppressed Indigenous languages and cultures, and many children faced neglect, abuse, and even death. The Truth and Reconciliation Commission documented thousands of deaths and called it cultural genocide. The legacy includes intergenerational trauma, loss of identity, and mistrust in institutions.
I was born just two years after my mom got out of residential school. She was still a hurt child who, in turn, passed the trauma on to me and my brothers and my sister. I feel like my work is inspired by finding the wisdom in the generational trauma I inherited through her, and that is what moves me to social justice. The wisdom guides us in learning to rest in that fatigue of generational trauma, which can be transformed into a place of power.
The Reconciliation Commission of Canada used the term “cultural genocide” in the way that our cultural heritage has been eroded due to colonization. To me, it’s just plain genocide.
As Secwépemc, we are one of the twenty-five language dialects in the Salish language group, which spans all the way from the southern part of Vancouver Island on the Pacific coast to the Rocky Mountains, the easternmost mountain range of what the settlers call the province of British Columbia. The Salish language group was one of the largest, peacefully governed political units based on cooperation between kinship ties and subsistence economy that generated and maintained an abundance of wild salmon, biocultural heritage, and diversity throughout the millennia.
Going to the land, going to the river, eating the food and remembering the food has been a powerful source of healing for me.
The healing challenges me to face the grief surrounding the increasing threats to wild salmon, our most important source of protein. Sadly, there are times when we shouldn’t be eating it because stocks are so low. Conversely, we need to continue our appreciation of the foods, and keep the memory of them alive in our bodies. When we really sit with it, and really observe and enact those ancient spiritual protocols and teachings to guide our relationship to the land, water, people, plants, and animals that provide us with our food, we realize we haven’t lost yet. We understand the depth of what food teaches us.
Dawn Morrison, Indigenous rights campaigner, organizer, and Indigenous food and freedom fighter from Secwépemc territory, in what is now known as Canada
“My people—the Secwépemc in the interior of Turtle Island, what is now called Canada—once stewarded one of the largest, peacefully governed political units in the west. Starting in the 1800s, the Canadian government dispossessed us from our land and distributed it to settlers and forcibly took children from our communities to residential schools to work as agricultural labourers and “to beat the Indian out of them.” We know that the most vulnerable hold that trauma—I feel and see that trauma every day.”
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Dawn Morrison |
Reflections from the storytelling circles
Although the food justice leaders who were part of this project spanned diverse cultures, languages, and histories, their stories reflected common themes.
As Samar Awaad, a chef, storyteller, culinary artist, and researcher from Palestine, emphasized after speaking with Dawn Morrison, an Indigenous rights campaigner, organizer, and Indigenous food and freedom fighter from Secwépemc territory, in what is now known as Canada: “Despite being miles apart, our conversations often highlight how much Indigenous communities like hers and Palestinians share, especially when it comes to colonization, land sovereignty, and how these affect food systems.”
The time together in intimate storytelling circles brought five clear themes of injustice to the fore.
Reflections on war and genocide
In the circles, we heard about the direct impacts of war and genocide from two food justice leaders. Samar shared how food and land have been weaponized during the Israel–Palestine conflict, and how increasing disruptions to humanitarian food aid has led to unfathomable famine in Gaza. Mai Thin Yu Mon, a Chin Indigenous woman, human rights and climate activist from Myanmar, shared how the civil war conflict in Myanmar has prevented Indigenous communities from being able to grow their own food, forcing dependency on imports controlled by the military government and leaving communities on the brink of famine. Ongoing and targeted dispossession of land and water during protracted crises cut off farmers and fishers from access to their ancestral lands and waters, exacerbating hunger crises.
From Samar and Yu Mon, we heard how the lands and waters that sustain people hold long histories, multiple narratives, and the inherent complexities of conflict and war. They shared how food has been a source of resistance and strength in their communities: preserving and cooking ancestral recipes keeps the memory of land and water alive despite dispossession. Yu Mon’s tale of fish head soup in the People’s Defence Camp brought to life how cooking traditional food brings resilience and joy in conflict, as well as a source of healing. The tradition Samar shared of her community preparing jureisha — cracked wheat and meat cooked for hours in a clay pot — is emblematic of how food can be a conduit for preserving identity and telling stories of resistance, culture, and home.
But Samar and Yu Mon also shared how food has been a source of resistance and strength in their communities: Preserving and cooking ancestral recipes keeps the memory of land alive despite dispossession. Yu Mon’s tale of fish head soup in the People’s Defence Camp brought to life how cooking traditional food brings resilience and joy in conflict, as well as a source of healing.
But Samar and Yu Mon also shared how food has been a source of resistance and strength in their communities: Preserving and cooking ancestral recipes keeps the memory of land alive despite dispossession. Yu Mon’s tale of fish head soup in the People’s Defence Camp brought to life how cooking traditional food brings resilience and joy in conflict, as well as a source of healing.
“When we cooked and ate fish head soup, we all forgot that we were in a battle zone. It became a healing space.”
—Mai Thin Yu Mon, Chin Indigenous woman and human rights and climate activist from Myanmar
“For us, food is not just a meal. It’s a form of identity–it connects us to our roots.”
—Samar Awaad, chef, storyteller, culinary artist, and researcher from Palestine
What This Means
Yu Mon and Samar’s experiences bring to life how the control of food and land has been—and continues to be—used as a weapon of war and as part of the violence inflicted on communities in times of protracted conflict and crisis. For those who are not experiencing conflict, what does meaningful solidarity look like? Philanthropy can call for unrestricted humanitarian aid in conflict zones, as well as support international and grassroots organizations providing relief at the frontlines of crises. Furthermore, philanthropy can stand with partners to demand that the right to food—enshrined in international law—be upheld, that war crimes be investigated, and that governments be held accountable for their legal and moral obligations to protect citizens. Those of us outside of conflict zones can continuously educate ourselves as well as use our voices for peace, justice, and reconciliation. And we can support those who shine a light on violations of human rights when food is used as a weapon in conflict and crisis. Learn more in the Committee on World Food Security’s Framework for Action for Food Security and Nutrition in Protracted Crises.
Reflections on gender
The storytelling circles lifted up what we have long known: how women are at the sharp end of extractive economies and often have few, if any, rights related to the governance of land and sea. Yet, we also heard time and again how women around the world are reclaiming traditional knowledge as a feminist response.
Valiana Aguilar, a Mayan farmer, activist, and cook from Sinanché, a territory in the Yucatán Peninsula, Mexico, shared how her struggle to resist the theft of her community’s land in Mexico led to sexual violence and death threats. Ysa Calderon, an artist, designer, and food activist from China and the United States, told us how the pressures for early motherhood and a lack of access to nearby schools disempowered women in her rural Peruvian community. We heard many stories of how women and historically marginalized groups are systematically denied decision-making authority, education, and power in their communities.
Many of the food justice leaders in the storytelling circles shared how they are resisting this oppression through land, farming, and food—reclaiming ancestral knowledge, reconnecting with nature, and engaging in activism against the impacts of extractive food systems in their communities.
For Valiana, this has meant reclaiming work normally done by men—including traditional Mayan construction—by building safe accommodation for women on her agroforestry farm.
“I really love to do [Mayan construction] because it was in the past work for men. But now I do this as a woman. It was strange for some, but then other women wanted to do the same thing. So we are a lot of women now that we are trying to make our own houses, and to reclaim the way that we live with dignity.”
—Valiana Aguilar, Mayan farmer, activist, and cook from Sinanché, a territory in the Yucatán Peninsula, Mexico
In Ghana, Kamasa Dorothy, an advocate for sustainable agriculture, climate change adaptation, and Indigenous climate solutions, is trying to change the narrative around Indigenous women by advocating for their critical role in sustainable farming and climate action. Meanwhile, Ysa is pioneering a women-led ecotourism business that employs local Indigenous women to preserve stingless bee species and restore native trees, using tourism as a means to fund this nature recovery work.
What This MeansCreating intentional spaces for women and historically marginalized genders—and recognizing their rights—is central to food systems transformation. Women play an essential role in food production, yet their contributions are often rendered invisible due to entrenched gender norms, limiting their potential. We heard how women and historically marginalized groups are more vulnerable to climate shocks, as systemic repression has left them with less access to finance, education, and resources. We heard how focusing on women’s rights to land and resources, as well as creating pathways for young women to pursue education and career pathways that reflect regeneration and meaningful work, is a powerful strategy for building more just food systems. Philanthropy has a critical role to play in supporting women’s and historically marginalized groups’ leadership and in investing in spaces where they can organize and build collective power. To learn more, read the Committee on World Food Security’s Guidelines on Gender Equality and Women’s and Girls’ Empowerment in the Context of Food Security and Nutrition, as well as the Civil Society and Indigenous People’s Mechanism Working Group on women and gender diversities evaluation.
Reflections on colonization
In many of the stories shared, we heard how colonization, land dispossession, and the erosion of culture and food systems are at the heart of many injustices and sources of trauma. At the same time, the practice of reconnecting with ancestral and native foods and farming practices emerged as a powerful act of resistance and healing.
Joanne Cheung, an artist, designer, and food activist from China and the United States, shared one example of how colonization is a common thread in food system injustice when she spoke about how British demand for tea in the 1800s—and its efforts to address trade imbalances—led to the opium crisis in China, war, and ultimately the loss of Hong Kong to the British. Dawn shared how her community, the Secwépemc people, continues to be haunted by the legacy of British settlers who stole their ancestral lands and took their children in an effort to sever them from their traditional culture, forcing them into labour on farms. Between the 1880s and 1996, more than 150,000 Indigenous children in Canada were forcibly taken from their families and placed in government-funded residential schools designed to assimilate Indigenous peoples into settler colonies. These schools systematically suppressed Indigenous languages and cultures. Dawn explained how the effects of this cultural genocide are still deeply felt today, with her community facing higher levels of drug abuse and severe mental health challenges rooted in this intergenerational trauma.
We heard how reconnecting with food, farming, and Indigenous culture is a powerful source of healing from these injustices and trauma. For Dawn, returning to her community’s land, growing food, and reviving ancestral rituals has been a profound source of strength and healing. It has also inspired Dawn’s many initiatives focused on Indigenous food growing and gathering, land-based healing, and advocacy for Indigenous rights.
“We see a beautiful movement around the world. This storytelling circle and the collective power is what keeps me going.”
—Dawn Morrison, Indigenous rights campaigner, organizer, and Indigenous food and freedom fighter from Secwépemc territory, in what is now known as Canada
What This Means
Throughout the storytelling circles, leaders spoke about the structural barriers to food systems transformation, offering deep, critical insights rooted in their lived experiences with the impacts and ongoing legacy of colonization. We heard that colonization is not only a historical injustice but also a continuing process, perpetrated by corporations, agribusinesses, and governments that erode access to land, traditional diets, and cultural practices. We heard stories of communities organizing to reclaim power, autonomy, and mobilizing grassroots support for food systems transformation. These stories bring power dynamics into sharp focus: the asymmetries in food governance and economic systems that continue to erode and colonize cultures, diets, and food systems, the economic forces that drive extractive industries, and the transformative power of grassroots mobilization in reclaiming and reshaping food systems.
Philanthropy can play a crucial role in supporting innovative governance processes and methodologies—including Indigenous storytelling circles—that foster inclusion, authentic participation, and co-creation. These approaches help deepen understanding of the injustices of colonization and inform systemic solutions. Shifting power, decision-making, autonomy, and resources to grassroots leaders is essential for supporting communities and organizations grappling with the ongoing impacts of colonization. Equally important is advocating for strong social protection and gender policies to reduce inequalities and build more just food systems. We support the adoption and use of the Committee on World Food Security Policy Recommendations on Reducing Inequalities for Food Security and Nutrition, which can serve as a guiding framework for philanthropies committed to addressing structural inequalities.
Reflections on the extraction of nature and livelihoods
We heard stories about the enduring legacies of colonization, including ongoing extractive practices such as mining, the privatization of land and resources, and widespread corruption. These legacies undermine people’s ability to resist, often forcing local communities into complicity with extractive economic systems.
Kamasa shared how gold mining in Ghana has uprooted her community, disrupted their Indigenous values, and damaged their food system by polluting the land, water, and even, as she described, their mindsets. She explained how the wealth generated from mining has corrupted the attitudes of both leaders and community members toward nature, fostering a pervasive individualism that starkly contrasts with her community’s core values of reciprocity, care, and collective responsibility. She also described how difficult it has been to advocate for meaningful change in this environment, especially amid military and police crackdowns on activism.
"Sincerely speaking, Ghana right now is a very hostile place to fight for food justice.”
—Kamasa Dorothy, Advocate for sustainable agriculture, climate change adaptation, and Indigenous climate solutions from Ghana
We learned from Brijlal Chaudhari, a member of the Tharu nation and Indigenous rights activist, that U.S.-funded spraying of agrochemicals in Nepal, carried out under the guise of malaria prevention, led to the dispossession of Indigenous Tharu land and helped spark the country’s civil war. This injustice galvanized communities to fight for their land and assert their right to food sovereignty.
"I am protecting the vital ecosystem service that is pollination. No more pollinators would mean no more food. In my community, many women depend on forest resources for subsistence and income. Through my work, I focus on building economic autonomy for women by protecting pollinators."
— Ysa Calderon, Environmental activist and beekeeper from Chiclayo, Lambayeque, Peru
What This Means
Storytellers made a compelling case for divesting from extractive industries and investing instead in securing land rights, restoring landscapes, building food sovereignty, and empowering Indigenous communities, including through reparations. Food justice is intricately linked to economic and social justice. We heard how dominant economic forces in agriculture, mining, and energy systematically exclude local communities while concentrating benefits and wealth in the hands of a few corporations and individuals. All storytellers linked their resistance and activism to solidarity with communities seeking meaningful livelihoods based on renewed relationships between people and nature. We heard the power of philanthropy when it adopts intersectional approaches to support movements focussed on land, food, health, climate, energy, mining, and other critical issues, funding campaigns and advocacy initiatives. To learn more, explore organizations like the Huairou Commission and WoMin.
Reflections on wealth
In story after story, we heard how wealth is framed as more than money and resources. Practices like gift-giving, subsistence hunting and gathering, self-sufficiency, Indigenous knowledge, and living in harmony with the land—outside of market economies—were lifted up as sources of wealth and as resistance strategies and expressions of an alternative vision to the harms caused by the dominant economic system.
In Brijlal’s community in Nepal, food is a gift—something that you share, not sell. The shift to a cash-based economy has fundamentally undermined the culture, food systems, and governance of his community’s relationship to food and nature. Brijlal describes this as “epistemic violence”: the erosion of Indigenous culture, knowledge, and values. For Brijlal and his Tharu people, the extinction of the Baraari fish in Nepal’s Parsa District—caused by agrochemical runoff—is not just an environmental loss but a profound cultural tragedy, an incalculable loss that cannot be measured in monetary terms.
Brijlal stressed how the inability to see food as a gift—and the growing separation of people and nature—underpins extractive and destructive relationships with land, people, and food systems. He believes that returning to a worldview in which food is seen as a gift, as it is with the special Baraari fish in Tharu culture, and embracing a gift-based economy, could transform our relationships with food, nature, and one another.
“Food has always been a gift to us. It’s something that you share with somebody, and you eat with somebody. Selling was not part of our culture and our knowledge system. It was all about exchange.”
—Brijlal Chaudhari, Member of the Tharu nation and Indigenous rights activist
What This Means
Participants in the storytelling circles emphasized the need to challenge market fundamentalism and the economic systems that lie at the heart of food systems injustices—systems that are responsible for eroding traditional values and knowledge. Valuing pluralistic knowledge systems offers insights into how we might change our destructive relationship with food, nature, and culture in modern society. Reconnecting with the living world requires healing, respect, reciprocity, and a renewed sense of responsibility between humans and nature. Philanthropy can play a key role by supporting initiatives that restore and honour sacred relationships between people and the natural world, while also addressing the false dualism between poverty and wealth—a product of the colonial mindset.
Meet our facilitators: Joanne Cheung and Brijlal Chaudhari
“We are grassroots activists and Indigenous People, and we were both facilitators and participants in this process. It meant that we could connect in a very deep and vulnerable way. We were able to be there for each other. As project leads and participants, this process was healing.
Process is justice. We didn’t take any part of the process for granted—we made intentional design choices.”
Through twenty-six interviews with activists, six storytelling circles, and eight intimate conversations between them, a space was created to explore what justice means to them—to share stories, rituals, and the common threads that unite their struggles and resistance. These spaces—storytelling circles, interviews, and conversations—were designed to allow time for collective reflection and personal sharing, and above all, to demonstrate care and intentionality.
We crafted a process based on these design principles:
Respect: Honouring cultural protocol, traditions, and governance structures.
Reciprocity: Exchanging experiences so participants benefit from the relationships.
Collaboration: Encouraging co-creation and inviting creativity rather than data collection.
“The “what” is different, the “where” is different, but the “why” is a thread that connects. I'm hearing the experiences of gender, the histories of trauma, the needs for healing and the capacity to love despite the violence and the pain. The “why” that drives each of us to do the work we do and that led us to ask similar questions.”
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Facilitating justice-oriented processes
“You can’t learn about justice without practising justice. Process is justice. We made intentional design choices based on respect, reciprocity, and collaboration. It centred on relationships rather than an output.”
— JOANNE CHEUNG AND BRIJLAL CHAUDHARI, FACILITATORS
The principles guiding the process:
Honor diverse sources and forms of knowledge.
- Consider mixed research methods. We combined quantitative data science research with qualitative storytelling circles based on Indigenous research methodology.
Nurture equal and reciprocal relationships
- Show up as our whole and authentic selves. For example, when we invited people to an interview, we introduced ourselves and the lands that we come from and shared our stories. The invitations weren’t an initiation to extract information but rather to share reciprocally.
- Insist on reciprocal value beyond transactional value. For example, we hosted virtual global gatherings to connect everyone we engaged with one another, and we shared materials that we generated in the project, such as the publication collection from the literature review.
- Ensure that no one is a passive listener, spectator, or consumer. In all our sessions, we made sure that everyone shared equally, rather than having some speak while others merely observed or attended simply “to learn.”
Honor diverse sources and forms of knowledge.
- Dedicate time for collective reflection. For example, we planned moments for pause and reflection throughout the project.
- Invite the personal and the poetic. We opened each session by welcoming personal and family histories.
- Demonstrate care and intentionality by making everything visually beautiful—inviting reciprocal care and intentionality. We considered how visual and experiential design—from colour palette, to typography, to sound—could create a warm and intimate atmosphere for virtual conversations.
“As Indigenous People, we are living in a state that doesn’t listen to our feelings, knowledge, or way of life. By designing and creating a safe space to share stories, listen, and be vulnerable, we were able to be there for each other. As both project leads and participants, this process was healing. It was incredibly empowering and moving to connect with other grassroots and Indigenous leaders to see that we are fighting the same demons. We felt a huge power when we came together. This gave us all a huge amount of energy, a sustaining one in our collective struggle. We need more of these spaces.”
— Brijlal Chaudhari, Member of the Tharu nation and Indigenous rights activist
What we learned about process:
- Let go of power, resources, rigid expectations, assumed worldviews and knowledge. How can philanthropy and organizations become more open and agile, and shift power to those on the frontline?
- Start with people, not issues. Breaking problems into discrete issues fails to honour the wholeness of people’s lived experiences. How can we deepen human-centred approaches throughout our work?
- Learn from those closest to the struggle, with a 360-degree vision of the issues rather than only data and existing knowledge. How can organizations support and stay accountable to grassroots communities? How can we strengthen movements and connect with leaders in other regions to develop a critical mass?
- Start with grassroots theories of change. How can funders place greater trust in communities to create their own solutions and support them with funding—without imposing their own strategic vision of change?
Philanthropic responses
Instituto Ibirapitanga
Brazil: Racial equity
In their work focused on racial equity, Instituto Ibirapitanga supports initiatives that combat structural racism and promote the rights, leadership, and visibility of Black and Quilombola communities in Brazil. Instituto Ibirapitanga begins with the recognition that racism shapes inequalities in Brazil. To address this, Instituto Ibiripitanga funds grassroots organizations, promotes policy advocacy, and seeks systemic change across culture, food systems, and democracy to challenge racial inequities.
Examples of the work they are supporting:
Indigenous Peoples and Aerial Spraying of Pesticides
The Articulation of Indigenous Peoples of Brazil (APIB) is a national coalition that has brought together, since 2005, representative entities of Indigenous groups from across the country. Ibirapitanga supports APIB’s political advocacy against the indiscriminate use of pesticides in their territories. The initiative works in dialogue with health and justice system entities, as well as human rights organizations that coordinate actions against the use of pesticides. The support enabled: listening sessions with Indigenous people affected by poisoning, in coordination with health entities; legislative monitoring of pesticide-related bills; and legal monitoring of cases before the Federal Supreme Court (STF) seeking to prohibit the aerial spraying of pesticides around Indigenous lands.
Food and Nutrition from an Afro Perspective
Culinafro is an interdisciplinary research group dedicated to elevating Afro-Brazilian food culture and integrating it into public policies on food security and health. The organization is working to strengthen Brazil’s National School Feeding Program (PNAE), using the Brazilian Dietary Guidelines as a reference to create the Practical Guide for Quilombola School Meals. The initiative seeks to both increase awareness of traditional food culture in the context of PNAE and stimulate public procurement from Quilombola communities.
Brazilian Research Network on Food Security (Rede Penssan)
The Network played a key role in signalling Brazil’s return to the Hunger Map in the context of Covid-19 and the dismantling of federal food security policies. Ibirapitanga supported the implementation of a national food security survey, ensuring the continuity of a study that had ceased to be conducted by the Brazilian government during Bolsonaro's term. In the following edition, for the first time, the survey incorporated a specific focus on race and gender, revealing the unequal impacts of food insecurity on the Black population in Brazil.
Robert Bosch Foundation
Germany: Women’s land rights
The Robert Bosch Foundation supports women’s land rights as a means to promote justice, gender equality, and empowerment. It recognizes the importance of equitable access to land not only to improve land management and climate action but also to advance justice. The Foundation works on legal reforms related to land rights, supports community-led advocacy, and promotes the integration of women’s land rights into UN policies on climate, biodiversity, and desertification, ensuring that women can access, use, and inherit land.
Examples of the work they are supporting:
The Women’s Land Rights Initiative with TMG Think Tank for Sustainability and the Houairou Commission
The Women’s Land Rights network, hosted by TMG Think Tank for Sustainability, the Houairou Commission—a women-led social movement of grassroots groups—and the Robert Bosch Foundation, is a network of more than sixty partners dedicated to systematically anchoring women’s land rights within three UN Rio Conventions on biodiversity, desertification, and climate change. The goal is stronger coordination across the Conventions to safeguard women’s land rights, enhance gender equality in land governance frameworks, and ensure women can robustly contribute to climate action. Learn more.
Women’s land rights project in Burkina Faso with The Tenure Facility
In Burkina Faso, The Tenure Facility works with Tenforest, a national network of thirty-six local community and smallholder organizations that advocates for stronger legal protections for community land rights. The project sparks meaningful progress in women’s land rights and local governance. TenForest collaborates with the Ministry of Agriculture in Burkina Faso.
Four communes in Burkina Faso adopted gender-sensitive Local Land Charters, covering a total of 367,100 hectares and benefiting 101 communities and a population of 271,917 people. These Local Land Charters help to ensure that women’s voices are heard and their rights to manage communal resources are protected. They set a precedent for inclusive land governance and equitable resource management across the region.
Forty-nine women’s organizations secured official validation for land applications, directly benefiting 4,855 women and impacting over 29,000 household members. Public theatre and awareness campaigns reached over 5,500 people, promoting support for gender equity in land use. Communities demonstrated growing buy-in through 65 Free, Prior and Informed Consent (FPIC) agreements and 13 voluntary land transfers. Four communes adopted gender-sensitive Local Land Charters spanning 367,100 hectares, and 162 local land governance bodies were revitalized. The project reinforced how gender-sensitive Local Land Charters (CFLs) and well-functioning land management structures can reduce land conflicts through community-driven agreements.
Securing women’s land rights requires ongoing engagement, relationship-building, and locally grounded approaches. Deep-rooted norms remain a challenge. Localized strategies help build buy-in and avoid setbacks. Advocacy needs to engage not only women, but also landowners and authorities. A combined approach—legal education, advocacy, and investment in local governance—will be essential going forward. Learn more.
“Land and food systems are central to solving many of today’s greatest challenges. For too long, narrow ideas of efficiency have come at the cost of people, nature, and long-term resilience. The stories shared here expose the systemic barriers to building a system that sustains well-being for all—instead of serving only the privileged few. They remind us: There are no shortcuts to the bold shift our times call for. Philanthropy must listen deeply—to understand the complexity of the challenges frontline communities face and to honour the wisdom they hold. A key task is to help strengthen the capacity of people and systems—including our own—to respond in accountable, interconnected ways—and, as the storytellers urge us, in solidarity with one another.”
—Ana Bojadjievska, Senior project manager for Climate Change, Robert Bosch Foundation
Robert Wood Johnson Foundation
United States of America: Health equity
Robert Wood Johnson Foundation (RWJF) is dedicated to health equity, working to dismantle structural racism and other barriers to health. RWJF supports research, programs, and partnerships to address critical health issues in the United States, including access to care and public health, to ensure health as a human right. Three focus areas are:
- Health equity: RWJF is committed to ensuring everyone has the opportunity to be healthy, regardless of their background or circumstances.
- Building a culture of health: The Foundation aims to foster environments that promote health and improve how healthcare is delivered and paid for.
- Transforming systems: RWJF works to change systems that create barriers to health, such as racism, poverty, and lack of access to resources.
An example of the work they are supporting:
Equitable Food-Oriented Development
Equitable Food-Oriented Development (EFOD) is a community-rooted development strategy centring Black, Indigenous, and people of colour (BIPOC) food and agriculture projects and enterprises for shared power, cultural expression, and community asset-building. EFOD is part of the RWJF’s food justice portfolio of work—a natural extension of our twenty years of work in the childhood obesity prevention space. Human rights, human dignity, and foundational basic needs are negated when food is inaccessible, unjustly distributed, and insidiously marketed, and the agency of communities to determine and own their food system is denied.
BIPOC food system leaders consistently describe the challenges of accessing capital, writing grants, and developing business plans. The RWJF investment in EFOD is helping to address some of these areas that have remained exceptionally difficult for BIPOC food entrepreneurs.
The EFOD framework leads with justice and equity and incorporates food-based community development strategies. Activities are community driven and leverage food and agriculture development to create economic opportunities and healthy neighbourhoods and to explicitly seek to build community assets, pride, and power by and with historically marginalized communities.
Collaborative grant-making to Shift and Build Power
Agroecology Fund
Focus: Participatory governance and grant-making for agroecological transformation
The Agroecology Fund directly supports agroecology initiatives that are farmer-led, sustainable, and socially just, mainly in the Global South. Its leverage point is funding agroecology movement-building, seeking to strengthen relationships between farmers, scientists, policymakers, activists, and consumers. It integrates justice through its participatory and regional governance models, elevating the leadership of grassroots movements, women, and Indigenous Peoples.
Healthy Food, Healthy Planet
Focus: Equitable access to healthy, sustainable diets
This European philanthropic initiative is focused on building movements in the intersection between health inequities, justice, and environmental harms in food systems. It funds collaboration in civil society that works for healthy food environments, and strives to reduce excessive industrial meat and dairy and to promote equitable access to healthy, sustainable, and just diets, especially for marginalized communities.
International Funders for Indigenous Peoples (IFIP)
Focus: Indigenous rights and self-determination
International Funders for Indigenous Peoples (IFIP) is dedicated to advancing justice for Indigenous Peoples by shifting philanthropic practices toward Indigenous-led funding, decolonization, and self-determination. It advocates for funders to respect Indigenous knowledge, governance, and land rights, and supports funding models rooted in trust and reciprocity.
Gifts and gratitude
We are deeply grateful to the numerous individuals and organizations who provided their time and knowledge in the planning and development of this work.
Facilitators
Brijlal Chaudhari
Joanne Cheung
Storytellers
Valiana Aguilar
Samar Awaad
Ysa Calderón
Brijlal Chaudhari
Joanne Cheung
Kamasa Dorothy
Dawn Morrison
Mai Thin Yu Mon
Advisors
Valiana Aguilar
Leticia (Ama) Deawuo
Nat Kendall-Taylor
Dawn Morrison
Phrang Roy
Anne Solomon
Data science partner
Sam Pottinger and Kevin Koy, Eric and Wendy Schmidt Center for Data Science & Environment, University of California, Berkeley
Literature review
Joanne Cheung
Interviewees
Brian Adams and David Neves, Surplus People Project (South Africa)
Million Belay, Alliance for Food Sovereignty in Africa (Ethiopia)
Andrew Bennie, Institute for Economic Justice (South Africa)
Becca Berkey, Northeastern University (United States)
Pascal Djohossou, Center for Movement-Based Development (Benin)
Skya Ducheneaux, Akiptan (Cheyenne River Sioux Tribe)
Jim Embry and Jennifer Bailey, Sustainable Communities Network & Ujamaa Cooperative Farming Alliance (United States)
Andrea Escobar, Fundación Soydoy (Colombia)
Judge Laura Safer Espinoza, Fair Food Standards Council, and Gerardo Reyes-Chavez, Coalition of Immokalee Workers (CIW) (United States)
Michael Fakhri, Special Rapporteur on the Right to Food, Office of the United Nations High Commissioner for Human Rights (United States)
Mariana Levy Piza Fontes, Grupo Direito e Políticas Públicas (Brazil)
Claudia Ford, Soul Fire Farm (United States)
Claire Kelloway, Food & Power, Open Markets Institute (United States)
Brittany Kesselman, C19 People’s Coalition (South Africa)
Jon Magee, Agricultural Justice Project (United States)
Yun Mane, Indigenous Lawyer at Cambodia Indigenous Peoples Organization (Cambodia)
Tania Martinez-Cruz, Coalition on Indigenous Peoples’ Food System (Mexico)
Emily Mattheisen, FIAN International, Global Solidarity Alliance for Food, Health, and Social Justice (United States/Global)
Hanieh Moghani, CENESTA and UNPFII Asia (Iran)
Morgan Ody, La Via Campesina, Europe (France)
Gabriela Pereyra, Northeast Farmers of Color Land Trust (United States)
Sharmila Pun, Karuna-Shechen (Nepal)
Yandeh Sallah-Muhammed, Gambian Marine and Environmental Conservation Initiative (Gambia)
Mariana Santarelli, Brazilian Forum of Sovereignty and Food Security –FBSSAN/FIAN (Brazil)
Ramesh Sharma, Ekta Parishad (India)
Milu Williams and Paula Sanchez, La China Cocina (Argentina)
Global Alliance Food Justice Working Group
Robert Bosch Stiftung
Robert Wood Johnson Foundation
Instituto Ibirapitanga
W.K. Kellogg Foundation
Oak Foundation
Macdoch Foundation
Global Alliance for the Future of Food Secretariat Team
We appreciate the support of Lauren Baker, Dharini Parthasarathy, Melanie Moran, Rachel Gray, and Vivian Maduekeh from the Global Alliance for the Future of Food for shaping and accompanying this exploration of food justice. We extend our gratitude to Global Alliance members and the Global Alliance secretariat for making this publication possible. We extend our thanks to Jack Thompson for his writing support; Out of Place Studio for design and layout; and Tracy Bordian for copy-editing.
The Global Alliance for the Future of Food is responsible for the content of this report and any errors or omissions.
Disclaimer
This document was commissioned by the Global Alliance for the Future of Food for use by Global Alliance members and partners to stimulate discussion about critical issues related to food systems transformation, and to help guide collective action. The Global Alliance has chosen to make it available to the broader community to contribute to the discussion about food justice and food systems transformation. Any views expressed in this document do not necessarily represent the views of the Global Alliance and any of its members.
Copyright © 2025 Global Alliance for the Future of Food. This work is licensed under a Creative Commons Attribution–Non-Commercial 4.0 International License.
Food Justice
Exploring what food justice means across contexts—and how funders can support equity, address systemic barriers, and build solidarity.