Land2Lab Project: Reflections on Learning about Mi'kmaw Foodways.

Land2Lab is an evolving community-based intergenerational program that brings together Elders and youth on the land and in the kitchen and lab to share and celebrate Mi'kmaw foodways. Rooted in an Etuaptmumk-Two Eyed Seeing (E-TES) perspective, which acknowledges both Indigenous and Western ways of knowing, the project to date has featured seasonal food workshops, involvement in a children's summer math camp, a food safety training workshop for teens, and the development of an online toolkit. The project was guided by the Mi'kmaw principle of Netukulimk, which reinforces respect for Mother Earth and stewardship of the land, water, and air for subsequent generations. Involvement of community leaders has been key to successful planning and implementation. While technology plays an important role, lessons learned on the land are critical and will inform efforts to include language and ceremony in future programming. Dietitians are encouraged to support Indigenous-led land-based learning in support of the profession's commitment to reconciliation.

Pathways between foodways and wellbeing for first nations Australians.

BACKGROUND: Supporting the health and wellbeing of Aboriginal and Torres Strait Islander peoples (hereafter respectfully referred to as First Nations peoples) is a national priority for Australia. Despite immense losses of land, language, and governance caused by the continuing impact of colonisation, First Nations peoples have maintained strong connections with traditional food culture, while also creating new beliefs, preferences, and traditions around food, which together are termed foodways. While foodways are known to support holistic health and wellbeing for First Nations peoples, the pathways via which this occurs have received limited attention. METHODS: Secondary data analysis was conducted on two national qualitative datasets exploring wellbeing, which together included the views of 531 First Nations peoples (aged 12-92). Thematic analysis, guided by an Indigenist research methodology, was conducted to identify the pathways through which foodways impact on and support wellbeing for First Nations peoples. RESULTS AND CONCLUSIONS: Five pathways through which wellbeing is supported via foodways for First Nations peoples were identified as: connecting with others through food; accessing traditional foods; experiencing joy in making and sharing food; sharing information about food and nutrition; and strategies for improving food security. These findings offer constructive, nationally relevant evidence to guide and inform health and nutrition programs and services to harness the strengths and preferences of First Nations peoples to support the health and wellbeing of First Nations peoples more effectively.

Unprecedented yet gradual nature of first millennium CE intercontinental crop plant dispersal revealed in ancient Negev desert refuse.

Global agro-biodiversity has resulted from processes of plant migration and agricultural adoption. Although critically affecting current diversity, crop diffusion from Classical antiquity to the Middle Ages is poorly researched, overshadowed by studies on that of prehistoric periods. A new archaeobotanical dataset from three Negev Highland desert sites demonstrates the first millennium CE's significance for long-term agricultural change in Southwest Asia. This enables evaluation of the 'Islamic Green Revolution (IGR)' thesis compared to 'Roman Agricultural Diffusion (RAD)', and both versus crop diffusion during and since the Neolithic. Among the findings, some of the earliest aubergine (Solanum melongena) seeds in the Levant represent the proposed IGR. Several other identified economic plants, including two unprecedented in Levantine archaeobotany-jujube (Ziziphus jujuba/mauritiana) and white lupine (Lupinus albus)-implicate RAD as the greater force for crop migrations. Altogether the evidence supports a gradualist model for Holocene-wide crop diffusion, within which the first millennium CE contributed more to global agricultural diversity than any earlier period.

Food Security and Food Sovereignty: The Difference Between Surviving and Thriving.

Previous research in American Indian and Alaska Native (AI/AN) communities has documented high prevalence of food insecurity. Yet many AI/AN scholars and communities have expressed concerns that the dominant societal conceptions of food security are not reflective of the teachings, priorities, and values of AI/AN communities. Food security initiatives often focus on access to food and, at times, nutrition but little consideration is given to cultural foods, the spirituality carried through foods, and whether the food was stewarded in a way that promotes well-being not just for humans but also for plants, animals, land, and water. Despite the concerns of AI/AN communities that their needs are not centered in dominant societal food conceptualizations and food security programming, the food sovereignty efforts of AI/AN communities have captured national attention as a solution to modern food system inequities. Indigenous Food Sovereignty (IFS) is a holistic approach to food that incorporates values of relationality, reciprocity, and relationships. Fundamental differences exist between food security and food sovereignty, yet dominant society often reduces IFS as a solution to food security, rather than an entirely different food system that is predicated on values that contrast with that of dominant society. Despite calls to decolonize the definition and measurement of food security, we explore whether fixing the concept of food security is a worthy endeavor or whether efforts would be better spent supporting the resurgence and revitalization of AI/AN food values, food knowledge, and community food sovereignty initiatives.

"It's Always About Sharing, and Caring, and Loving, and Giving": Decolonized and Transcendent Indigenist Foodways Fostering Health and Resilience.

Centuries of historical oppression have targeted and undermined Indigenous foodways, which fundamentally disrupts the culture and wellness, yet decolonized, resilient, and transcendent Indigenist practices persist. The purpose of this research was to use the framework of historical oppression, resilience, and transcendence (FHORT) to understand foodway practices among Indigenous Peoples. Given a limited understanding of how foodways may promote health and wellness the focal research questions for this critical ethnographic inquiry were: (a) How do participants describe Indigenist foodways? (b) How do Indigenist foodways reflect decolonized values and practices? and (c) How may Indigenist foodways be promotive for health and wellness? Data were drawn from 31 participants across a rural, reservation-based Southeast (SE) region and an urban Northwest (NW) region. Reconstructive data analysis revealed the following emergent themes: (a) Indigenous Values of Generosity Expressed Through Foodways: "It's Always About Sharing, and Caring, and Loving, and Giving"; (b) Gardening, Subsistence, and Food Sharing: "You Bring Enough for Everybody to Share"; (c) Decolonized Feasts and Foodways: "Everybody Pitch in and Help as Much as They Can." Despite centuries of historical oppression, participants reported decolonized values, worldviews, and foodways that reflected unity, cooperation, sharing, and social cohesion and caring, which were promotive factors for family resilience, health, and cultural identification. This research provides promising pathways about how Indigenist foodways remain salient in daily and cultural life, reflect decolonized values and practices, and may be promotive for health and wellness within the natural world.

Molecular evidence for new foodways in the early colonial Caribbean: organic residue analysis at Isla de Mona, Puerto Rico.

Ceramic objects account for over 90% of the cultural material recovered from archaeological sites in the Caribbean. However, little research has been conducted on molecular evidence for past food production from these same vessels. Forty ceramic sherds from Isla de Mona have been analysed by GC-MS and GC-C-IRMS in order to address questions surrounding foodways in the Greater Antilles prior to and post European arrival. We evaluate evidence for dietary changes to illuminate aspects of cultural exchange between Indigenous populations and the first generations of Spanish colonists. Here, we show that plant residues are found in a variety of pottery forms, with some evidence for non-ruminant and ruminant fats. The dearth of marine biomarkers is curious given the volume of fish bones found in archaeological contexts on Isla de Mona and may offer evidence for spit-roasting, pit-roasting, or the use of a 'barbacoa' to cook fish on the island. The ubiquity of plant residues in a variety of pottery forms may relate to the large-scale cultivation and export of cassava (Manihot esculenta) from the island. A Spanish olive jar revealed evidence of wine residues, which may constitute the earliest detection of wine residues in pottery found in the Americas. Supplementary information: The online version contains supplementary material available at 10.1007/s12520-023-01771-y.

"I don't remember any of us having diabetes or cancer": How historical oppression undermines indigenous foodways, health, and wellness.

Past and present structures of settler colonial historical oppression aimed to erase and replace Indigenous peoples have profoundly disrupted U.S. Indigenous foodways. The purpose of this article is to use the Indigenous Framework of Historical Oppression, Resilience, and Transcendence (FHORT) to understand U.S. Indigenous peoples' experiences and perceptions of how (a) foodways have changed within the context of settler colonial historical oppression and (b) these changes have affected wellness and cultures of Indigenous peoples. Critical ethnographic analysis focused on data from 31 interviews with participants from a rural Southeast reservation and a Northwest urban context. Results revealed participants' descriptions of changing foodways situated in a system of historical oppression, with themes including (a) historical oppression and changing values and foodway practices; (b) settler colonial governmental programs interrupting foodways through commodities and rations; and (c) changing foodway practices: from homegrown and homemade to fast food and premade. Participants described the aftermath of settler colonial governmental policies and programs undermined foodways, connectedness, cultural knowledge, family and interpersonal relationships, ceremonies, and outdoor activities-all of which promote health and wellness. To redress historical oppression, including settler colonial governmental policies, decolonized decision-making, foodways, and Indigenous food sovereignty are recommended as approaches to inform policy and programming that affirms Indigenous values and worldviews.

"Take care of your families, take care of one another": Indigenist families and foodways.

Objective: The purpose of this research was to examine how families and foodways have evolved over time and how they may present promising promotive factors for resilience, health, and wellness. Background: Because food is central to family, social relationships, and healthy living, Indigenist foodways may promote family resilience and offset inequities. Method: Pragmatic horizon analysis of data drawn from 31 critical ethnographic interviews on food and family in the Southeast and Northwest, including both urban and rural reservation tribal contexts, resulted in emergent themes related to food and families. Results: Themes included (a) foodways fostering family connectedness: "The fresh vegetable is how I remember my grandpa"; (b) tight-knit extended families and communities: "The community where I grew up … everybody knew each other, so everybody … pitched in"; (c) family and community celebrations nurturing cohesion: "The family I have, I can always count on. I can trust each one of them"; and (d) families fostering healing: "Sit down and talk to somebody … that you can trust." Conclusion: Participants explained how foodways promoted family resilience by bringing families and communities together. Indigenist foodways fostered continuity and healing through food preparation and processing and through feasts and gatherings. Implications: Foodways were described as fundamental to family resilience and community connectedness. Subsistence fostered exercise, eating locally sourced foods, and family resilience. Interventions are needed to promote Indigenist foodway sovereignty while first understanding how culture, history, and food inform wellness and community well-being.

Ecological Calendars, Food Sovereignty, and Climate Adaptation in Standing Rock.

Indigenous food sovereignty relies on ecological knowledge of plants and animals, including knowledge related to their development and behavior through the seasons. In the context of anthropogenic climate change, ecological calendars based on Indigenous knowledge may enable communities to anticipate seasonal phenomena. We conducted research with communities in the Standing Rock Nation (North and South Dakota, USA) to develop ecological calendars based on their ecological knowledge. We present ecological calendars developed in seven communities through a series of workshops and interviews. These calendars are rich with knowledge about temporal relations within each community's ecosystem, including the use of plants and animals as seasonal indicators and cues for food system activities. However, the calendars also reveal the impacts of cultural genocide wrought by the United States government in its efforts to colonize the lands and minds of Indigenous communities. Given the diversity of knowledge among Standing Rock communities, we identify opportunities for knowledge exchange to revitalize ecological relations at the heart of food sovereignty. We highlight the potential for ecological calendars to facilitate climate adaptation by enabling communities to synchronize their food systems with an increasingly variable climate.

Relationality, Responsibility and Reciprocity: Cultivating Indigenous Food Sovereignty within Urban Environments.

There are collective movements of Indigenous food sovereignty (IFS) initiatives taking up place and space within urban environments across the Grand River Territory, within southern Ontario, Canada. Indigenous Peoples living within urban centres are often displaced from their home territories and are seeking opportunities to reconnect with culture and identity through Land and food. This research was guided by Indigenous research methodologies and applied community-based participatory research to highlight experiences from seven Indigenous community members engaged in IFS programming and practice. Thematic analysis revealed four inter-related themes illustrated by a conceptual model: Land-based knowledge and relationships; Land and food-based practices; relational principles; and place. Participants engaged in five Land and food-based practices (seed saving; growing and gathering food; hunting and fishing; processing and preserving food; and sharing and distributing), guided by three relational principles (responsibility, relationality, and reciprocity), framed by the social and physical environments of the place. Key findings revealed that employing self-determined processes to grow, harvest, and share food among the Indigenous community provide pathways towards IFS. This study is the first to explore urban IFS initiatives within this region, offering a novel understanding of how these initiatives are taking shape within urban environments.

'I know what I should be feeding my child': foodways of primary caregivers of Child Support Grant recipients in South Africa.

BACKGROUND: Despite South Africa being an upper middle-income country producing enough food to sustain its population, and having an advanced social welfare system, it has high levels of food insecurity at the household-level. Food insecurity is linked to malnutrition and undernutrition in children. This manuscript addresses gaps in knowledge about food choices and practices of primary caregivers of children in receipt of South Africa's largest cash transfer programme, the Child Support Grant (CSG). OBJECTIVE: The main objective of the study was to explore CSG caregivers' foodways and the choices they made about what food to buy, where to buy it and for what reasons, in Langa in the Western Cape and Mt Frere in the Eastern Cape. METHODS: We conducted a total of 40 in-depth interviews and 5 focus group discussions with primary caregivers of Child Support Grant recipients younger than 5 years in the Eastern and Western Cape provinces. RESULTS: Caregivers' food choices were less influenced by cultural practices and personal preferences, than by financial and physical constraints in terms of what and where to access food. Constraints in food choices were chiefly a consequence of the small amount of the grant, as well as a food environment that only availed foods of a certain quality and type in these low-income communities. CONCLUSIONS: The foodways of recipients of social assistance can only be better aligned with nutrition messaging and policy if there are changes in the monetary value of cash transfers, and the food environments of low-income households which determine access to, availability and affordability of nutritious food. Local informal food enterprises play an important role in the food system of CSG recipients and need to be considered in any strategies that seek to reform the food system of low-income communities in South Africa and similar settings.

African and Native American foodways and resilience: From 1619 to COVID-19.

The COVID-19 pandemic is flooding and splitting "efficiency" fault lines in today's industrialized food system. It also exploits centuries of historical traumas, White supremacy, and systemic racism to kill non-White people at triple the rates of Whites. In 1619, an English ship landed on the shores of the Powhatan confederacy, or, as the English called it, Point Comfort, Virginia. The ship delivered stolen people onto stolen land. This was a first step in founding today's U.S. food system. Until that time, the people of North America and West Africa had lived off the land for millennia, foraging, hunting, and cultivating food. But 400 years ago, the twin European colonial influences of invasion and enslavement entwined the lives and, to some extent, the foodways of Native Americans and West Africans in what is now the U.S. Yet, these communities are still resilient. This paper offers re-stories about how African American and Native American communities have adapted and maintained foodways to survive, thrive and renew, from 1619 to COVID-19. Methods include historical and literature reviews, interviews, and brief auto-ethnography. Even in the face of a pandemic, Native American and African American communities still leverage their foodways to survive and thrive. Some of these food system strategies also illustrate shifts that could be made in the United States food system to help everyone thrive.

Adolescent Levers for a Diet and Physical Activity Intervention Across Socioecological Levels in Kenya, South Africa, Cameroon, and Jamaica: Mixed Methods Study Protocol.

BACKGROUND: The increasing burden of noncommunicable diseases that are prevalent in low- and middle-income countries (LMICs) is largely attributed to modifiable behavioral risk factors such as unhealthy diets and insufficient physical activity (PA). The adolescent stage, defined as 10 to 24 years of age, is an important formative phase of life and offers an opportunity to reduce the risk of noncommunicable diseases across the life course and for future generations. OBJECTIVE: The aim of this paper is to describe a protocol for a study using a convergent mixed methods design to explore exposures in the household, neighborhood, school, and the journey from home to school that may influence diet and PA behaviors in adolescents from LMICs. METHODS: Male and female adolescents (n≥150) aged between 13 and 24 years will be recruited from selected high schools or households in project site countries to ensure the socioeconomic diversity of perspectives and experiences at the individual, home, and neighborhood levels. The project will be conducted at 5 sites in 4 countries: Kenya, Cameroon, Jamaica, and South Africa (Cape Town and Johannesburg). Data on anthropometric measures, food intake, and PA knowledge and behavior will be collected using self-report questionnaires. In addition, a small number of learners (n=30-45) from each site will be selected as citizen scientists to capture data (photographs, audio notes, text, and geolocations) on their lived experiences in relation to food and PA in their homes, the journey to and from school, and the school and neighborhood environments using a mobile app, and for objective PA measurements. In-depth interviews will be conducted with the citizen scientists and their caregivers to explore household experiences and determinants of food intake and foodways, as well as the PA of household members. RESULTS: The study described in this protocol paper was primarily funded through a UK National Institute for Health Research grant in 2017 and approved by the relevant institutional ethics review boards in the country sites (South Africa, Cameroun, and Jamaica in 2019, and Kenya in 2020). As of December 23, 2020, we had completed data collection from adolescents (n≥150) in all the country sites, except Kenya, and data collection for the subgroup (n=30-45) is ongoing. Data analysis is ongoing and the output of findings from the study described in this protocol is expected to be published by 2022. CONCLUSIONS: This project protocol contributes to research that focuses on adolescents and the socioecological determinants of food intake and PA in LMIC settings. It includes innovative methodologies to interrogate and map the contexts of these determinants and will generate much-needed data to understand the multilevel system of factors that can be leveraged through upstream and downstream strategies and interventions to improve health outcomes. INTERNATIONAL REGISTERED REPORT IDENTIFIER (IRRID): DERR1-10.2196/26739.

Framing the Latin American nutrition transition in a historical perspective, 1850 to the present / A constituição da transição nutricional latino-americana em uma perspectiva histórica, 1850 até o presente

Abstract This paper argues that many of the foundations and trends that led to the rise in obesity and other diet-related health problems in Latin America began to develop in the late nineteenth century. The tendency towards presentism in the nutrition transition literature provides a much abbreviated and limited history of changes in diet and weight. Whereas medical and nutrition researchers have tended to emphasize the recent onset of the crisis, a historical perspective suggests that increasingly global food sourcing prompted changes in foodways and a gradual "fattening" of Latin America. This paper also provides a methodological and historiographic exploration of how to historicize the nutrition transition, drawing on a diverse array of sources from pre-1980 to the present.

Resumo Este trabalho argumenta que fundamentos e tendências que levaram ao aumento da obesidade e de outros problemas de saúde relacionados à alimentação na América Latina começaram a surgir no final do século XIX. A propensão ao presentismo na literatura sobre transição nutricional produz uma história abreviada e limitada das mudanças em alimentação e peso. Embora pesquisadores médicos e nutricionistas enfatizem a recente instalação da crise, uma perspectiva histórica sugere que fontes alimentares crescentemente globalizadas resultaram em mudanças na alimentação e em gradual "aumento de gordura" na população latino-americana. O artigo propõe ainda a exploração metodológica e historiográfica de como historicizar a transição nutricional recorrendo a fontes pré-1980 até o momento.

Lipid residues in pottery from the Indus Civilisation in northwest India.

This paper presents novel insights into the archaeology of food in ancient South Asia by using lipid residue analysis to investigate what kinds of foodstuffs were used in ceramic vessels by populations of the Indus Civilisation in northwest India. It examines how vessels were used in urban and rural Indus settlements during the Mature Harappan period (c.2600/2500-1900 BC), the relationship between vessels and the products within them, and identifies whether changes in vessel use occurred from the Mature Harappan to Late Harappan periods, particularly during climatic instability after 4.2 ka BP (c.2100 BC). Despite low lipid concentrations, which highlight challenges with conducting residue analysis in arid, seasonally-wet and alkaline environments, 71% of the vessels yielded appreciable quantities of lipid. Lipid profiles revealed the use of animal fats in vessels, and contradictory to faunal evidence, a dominance of non-ruminant fats, with limited evidence of dairy processing. The absence of local modern reference fats makes this dataset challenging to interpret, and it is possible that plant products or mixtures of plant and animal products have led to ambiguous fatty acid-specific isotopic values. At the same time, it appears that urban and rural populations processed similar types of products in vessels, with limited evidence for change in vessel use from the urban to the post-urban period. This study is a systematic investigation into pot lipid residues from multiple sites, demonstrating the potential of the method for examining ancient Indus foodways and the need for the development of further research in ancient organic residues in South Asia.

The impact that cultural food security has on identity and well-being in the second-generation U.S. American minority college students.

Food contributes to an individual's physical and mental well-being and expresses one's cultural identity through preparation, sharing, and consumption (i.e., foodways). Inadequate access to cultural foods can create cultural stress and affect one's identity and well-being. In particular, second-generation U.S. American student populations may have a higher risk for cultural stress due to being away from family, academic stress, environmental changes, and diminished financial stability to purchase cultural foods. Thus, an exploratory qualitative methodology was used to elicit information about second-generation U.S. Americans' food experiences to identify how cultural foods play a role in individual identity and how individual well-being is influenced by the presence or lack of cultural foods. Sixteen semi-structured interviews were conducted with second-generation American students at the University of Nevada, Reno, who self-identified as a cultural or ethnic minority. A standard thematic analysis was conducted. The authors identified that cultural food security influenced the ability to practice foodways, which tied Second-generation American students to their cultural identities. The absence of foodways led to anxiety and depression among students, amplifying the feelings of identity degradation. Second-generation American students discussed that the ability to practice their foodways improved multiple well-being components and led to feelings of happiness, decreased stress, warmth, better digestion, and a sense of belonging, comfort, and safety. College populations continue to grow and become more diverse, and with the increasing Second-generation American students, it is essential to improve the access and availability of cultural foods to improve their overall well-being. (245/250 words). Supplementary Information: The online version contains supplementary material available at 10.1007/s12571-020-01140-w.

Maintaining Traditions: Food and Identity among Early Immigrants to Upper Canada.

A critical examination of the relationships between food and identity is explored among early British and American Loyalist settlers in Upper Canada (southern Ontario) from the late 18th to the late 19th centuries. This research synthesizes zooarchaeological data from the region and interprets these alongside historical texts to address how meat was incorporated into early immigrant diets. Previous scholarship generally agreed that pork played a dominant role in Upper Canadian cuisine and that residents first settling in the area were particularly reliant on wild meat resources. Archaeological evidence suggests this was not the case. Results and discussions highlight the influence of British working-class traditions on Upper Canadian identities and the development of regional cuisines in southern Ontario. Parallels are drawn to anthropological and sociological studies of migrant foodways, encouraging archaeologists to consider the importance of maintaining food traditions when examining early immigrant assemblages.

Se examinan críticamente las relaciones entre la comida y la identidad entre los primeros colonos lealistas británicos y estadounidenses en el Alto Canadá (sur de Ontario) desde finales del siglo 18 hasta finales del 19. Esta investigación sintetiza datos zooarqueológicos de la región y los interpreta junto con textos históricos para abordar las formas en que la carne se incorporó a las primeras dietas de los inmigrantes. Los estudios anteriores generalmente coincidieron en que la carne de cerdo desempeñaba un papel dominante en la cocina del Alto Canadá y que los residentes que se establecieron por primera vez en el área dependían particularmente de los recursos de carne silvestre. La evidencia arqueológica sugiere que este no fue el caso. Los resultados y las discusiones resaltan la influencia de las tradiciones de la clase trabajadora británica en las identidades del Alto Canadá y el desarrollo de las cocinas regionales en el sur de Ontario. Se trazan aspectos paralelos con los estudios antropológicos y sociológicos de las vías alimentarias de los migrantes, alentando a los arqueólogos a considerar la importancia del mantenimiento de las tradiciones alimentarias en el examen de los primeros grupos de inmigrantes.

Les relations entre les aliments et l'identité parmi les premiers pionniers loyalistes britanniques et américains dans le Haut-Canada (Ontario du Sud) à compter de la fin du 18ème siècle jusqu'à la fin du 19ème siècle font l'objet d'un examen critique. Cette recherche effectue une synthèse de données zooarchéologiques collectées dans la région pour ensuite les interpréter conjointement à des textes historiques afin d'étudier les voies par lesquelles la viande a été introduite dans les régimes alimentaires des premiers immigrants. La recherche antérieure s'accordait généralement sur le fait que le porc jouait un rôle dominant dans la cuisine du Haut-Canada, et que les résidents qui se sont initialement installés dans la région s'appuyaient particulièrement sur des ressources de gibier. Les preuves archéologiques suggèrent que tel n'était pas le cas. Les résultats et les discussions mettent en lumière l'influence des traditions de la classe ouvrière britannique sur les identités du Haut-Canada et le développement des cuisines régionales dans l'Ontario du Sud. Des parallèles sont établis avec les études anthropologiques et sociologiques des régimes alimentaires, incitant les archéologues à prendre en compte l'importance de la préservation des traditions culinaires dans l'étude des assemblages des premiers immigrants.

Traditional management of microorganisms in fermented beverages from cactus fruits in Mexico: an ethnobiological approach.

BACKGROUND: Fermentation is an ancient technique for preserving and improving the qualities of food and beverages throughout the world. Microbial communities, not seen by the producers of fermented goods, are the actors involved in the fermentation process and are selected upon through different management processes in order to achieve a final product with culturally accepted features. This study documented the preparation of "colonche" which is a type of traditionally fermented beverages made with the fruits from several cactus species in two main producing regions of Mexico, the Altiplano and the Tehuacán Valley. We documented the selection processes of the cactus species used and the practices that could influence microbial community composition, as well as, how the producers reach the desirable sensorial attributes of the beverages. METHODS: We conducted 53 semi-structured interviews and participatory observations with colonche producers in 7 communities of the Altiplano and the Tehuacán Valley in order to characterize the practices and processes involved in the elaboration of the beverage. Opuntia and columnar cacti species used in colonche production were collected during fieldwork and identified. Selected sensorial attributes of Opuntia colonches were characterized by a ranking table and visualized by principal component analysis in order to distinguish differences of this beverage in the Altiplano localities. RESULTS: Thirteen cactus species are used for colonche production in both regions studied. In the Altiplano, the most commonly used fruit is Opuntia streptacantha because it contributes to the preferred attributes of the beverage in this region. Selection of substrates by producers depends on their preference and the availability of fruits of O. streptacantha and other species. Fermentation is mainly conducted in clay pots which is perceived to be the best type of vessel contributing to the preferred sensorial properties of colonche. The two main differences in colonche preparation between the villages are the practice of boiling the fruit juice and the use of pulque (fermented sap of Agave species) as inoculum. The most contrasting sensorial attributes selected between localities are the alcohol content and sweetness, which might be in accordance with the practices used for obtaining the final product. Colonche is produced mainly for direct consumption and secondarily used as a commercialized good to be sold for economic gains contributing to the general subsistence of households. The preparation methods are passed on by close relatives, mainly women. CONCLUSIONS: Traditional producers of colonche use several techniques in order to reach specific sensorial attributes of the final product. The production of colonche has been upheld for generations but fermentation practices are divided into two categories; (1) the use of an inoculum (either from pulque, or from colonche saved from the previous year), and (2) the use of "spontaneous" fermentation. The differing practices documented reflect the contrasts in the preferred sensorial attributes between regions. Colonche is a beverage that contributes to regional pride, cultural identity and is appreciated because of its gastronomic value. Here, we argue that there is a clear relationship of human knowledge in the management of microbiota composition in order to produce this beverage. In-depth documentation of the microbiota composition and dynamics in colonche will contribute to the preservation of this valuable biocultural heritage.

Making time for food when 'doing time'; how enhanced status prisoners counter the indignity of prison foodways.

In contemporary neo-liberal societies, forms of responsible individualism and approaches to everyday foodways that reify healthy home-cooked food prepared from scratch, eaten together around a table are imbued with high cultural capital. What are the implications of this for criminalised individuals incarcerated in a prison system in England and Wales, that works with extremely low budgets, makes heavy use of pre-packaged convenience food and serves food to prisoners in their cells? Indeed, findings from Her Majesty's Inspectorate for Prison Report on food (2016:13), claims that 'the quantity and quality of the food provided [in prison] is insufficient, and the conditions in which it is served and eaten undermine respect for prisoners' dignity', which they argue has implications in terms of increasing the marginalisation and alienation of the prison population from the 'free community'. In this paper I draw on data from 39 in depth interviews at a resettlement scheme in England, conducted with 18 prisoners released on temporary licence from the resettlement wing of a closed and segregated Category C male prison. The enhanced status of prisoners and the benefits of being on the resettlement wing affords opportunities in relation to everyday foodways not available to regular prisoners. Their narrative accounts of prison foodways exemplify some of the HMIP findings and demonstrate how an enhanced prisoner status can counter notions of food as threat and poison, through systems of bartering, solidarity and recompense.