“We Need to Live off the Land”: An Exploration and Conceptualization of Community-Based Indigenous Food Sovereignty Experiences and Practices

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TL;DR

This community-based participatory research project explored Indigenous food sovereignty (IFS) experiences on Vancouver Island through a sharing circle with three women involved in community food programs. Key facilitators of IFS included Indigenous Knowledge, community support, sustainable practices, and a strong relationship with the land and waters, while environmental concerns—such as climate change, forestry, and pollution—created significant barriers. The findings emphasize that community participation is the most critical factor for sustaining IFS efforts, and that traditional food practices are central to cultural identity, health, and environmental stewardship.

Full summary

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**Background:** Indigenous Peoples in Canada have faced centuries of colonial policies—such as the Indian Act, residential schools, and the Pass system—that have systematically severed their relationships with traditional lands and waters through a process termed 'environmental dispossession.' This dispossession has directly contributed to decreased access to traditional foods, reduced intergenerational transfer of Indigenous Knowledge (IK), and increased health disparities. Indigenous food sovereignty (IFS) movements aim to reclaim control over food systems, recognizing food as a sacred gift, emphasizing self-determination, and requiring consistent community participation. While previous research has documented food insecurity in Indigenous communities, less attention has been paid to community-led IFS efforts, particularly the facilitators and barriers experienced at the local level. This study was designed to explore perspectives and experiences of IFS on Vancouver Island, using a community-based participatory research (CBPR) framework guided by two-eyed seeing (Etuaptmumk).

**Methods:** The research was conducted in partnership with a First Nation community on Vancouver Island, whose traditional territory was largely lost under the Douglas Treaty of 1850. Using purposive sampling, three women—two of whom were Elders—were recruited based on their active involvement in community food programs, including the community garden, traditional outings, and harvesting events. The first author (BP) spent two years building relationships, volunteering in the community garden, and participating in harvesting events before data collection. A sharing circle, collectively chosen as the main method, was conducted over a shared meal and lasted approximately three hours. The sharing circle guide was developed with participant input and used open-ended, conversational questions to promote storytelling and participant control. The session was audio-recorded, transcribed verbatim, and analyzed using Braun and Clarke's reflexive thematic analysis framework. Inductive coding was performed without a pre-existing codebook, and themes were iteratively developed. A short report was shared with participants for feedback, and revisions were made by consensus.

**Key Results:** Thematic analysis revealed an interconnected model of IFS (Figure 1). The central theme was IFS itself, encompassing memories of traditional harvesting, the community garden, workshops on traditional methods, and weekly community meals. Two cyclic themes—Indigenous Knowledge (IK) and Community Support—were identified as core motivators. IK informed participants' understanding of facilitators and barriers, while community support provided the foundation for all food projects. Three facilitator/barrier themes emerged: (1) Environmental Concern: Participants expressed strong concern about climate change, forestry, pollution, and plastic use. They reported that traditional food sources are less successful than even five years ago, with two major berry patches destroyed—one by a coffee shop development, the other by forestry. Participants noted altered growing seasons and wildlife migration patterns. (2) Relationship with the Land and Waters: A strong, reciprocal relationship with traditional territories was central to identity and spirituality. Participants emphasized that true respect for Mother Earth would prevent the current climate crisis, stating, 'If you respect Mother Earth, you wouldn't destroy her.' (3) Sustainable Practices: Traditional practices reflected sustainable living, including the seven generations law (considering impacts on future generations), rainwater collection, and taking only what is needed from the environment. When asked what is needed to sustain IFS efforts, participants responded unanimously: 'Participation, participation, participation.'

**Clinical Implications:** While this study does not report clinical outcomes, it has significant implications for Indigenous health and wellbeing. The findings reinforce that traditional food systems are tied to physical, emotional, mental, and spiritual health, providing 'healing and protection from illness.' The strong connection between land health and community health suggests that environmental degradation directly undermines Indigenous health. The study supports the need for a 'swift paradigmatic shift' in understanding the relationship between human wellbeing and the environment. For healthcare and public health practitioners, these results underscore that supporting IFS—through sustained funding for community gardens, inclusive programming for all ages and abilities, and conservation efforts to protect traditional food sources—is a health intervention. The study also highlights the importance of using CBPR and Indigenous methodologies to ensure research is conducted in a decolonizing manner that empowers communities rather than extracting knowledge.