ORIGINAL INSTRUCTIONS Indigenous Teachings for a Sustainable Future Edited by Melissa K. Nelson & Bear & Company Rochester, Vermont19 Re-Indigenizing Our Bodies and Minds through Native Foods Melissa K. Nelson There's no time like today to decolonize and re-indigenize our bodies, minds, and communities by taking back our food sovereignty. Our very survival, individually and collectively, may depend on us taking back control over the quality and production of the food we put into our bod- ies. “We are what we eat” the old saying goes. But we are also where we cat. The plamts and animals that we consume become our bodies. Our food literally becomes our flesh and our flesh gives shape to our minds and spirits. After we die, our flesh then becomes the earth, the “eavizon- ment,” which grows food, and the whole cycle flows all over again. This is a primal and sacred cycle of birth, growth, death, and regeneration that most of us now take completely for granted. This “nutrient cycling” as western scientists call it, isthe basis of our production, reproduction, and regeneration. It is one of the most basic things that we, as individu. als, can control, And yet the corporate control of our food systems is leading us down a dangerous path, one where known carcinogens and other toxic chemicals are sprayed on our foods. Additionally, we are faced with the unknown consequences of having genetically modified organisms 80 (GMOs) enter our bodies and possibly mutate in our DNA. Even the water that grows our food increasingly comes from dubious sources. This “Franken-food” scenario could not be further from the philoso- phies and practices of native food traditions. Native food traditions honor the sanctity of food as the Creator made them and as our ancestors nurcured them. Salmon is the perfect food for many Northwest Coastal Indian Nations; buffalo is an ideal food for the northern Plains Indian Nations; corn is integral to the food and cultures of Southwest Indian Nations; acorns and abalone are the sacred staples for California Indian Coastal Nations. This list could be endless, with other examples of diverse native foods, totem foods, that have been cared for and eaten by native nations of North America and the world, ‘These native food traditions honor food with prayer and story, with song and dance. Eating is an intimate act that can literally nourish us, sicken us, or even kill us. We have to take responsibility for our food sys- tems, otherwise we will end up where we are going. Will it be Fast Food nation or Slow Food nation? Will it be comprised of corporate processed food or local, native, heirloom food? The decision is up to our minds, hands, mouths, and wallets. ‘The carth gives us food in seed and fruit, in vegetable and in flesh, in sweetness and nectas, in salt and sour. All of our tastes, all of our smells all of our senses are involved in this essential and blessed act of eating food. We can’t get away from it. It makes us who we are, and yer we often neglect the fact that it's something we do at least three or four times a day. Native and traditional cultures have known since ‘time immemorial that if you have healthy food, you have healthy bod- ies, minds, and communities. Conversely, if you pollute your land and water, you infect your food; you contaminate your bodies and negatively impact your communities. The future of our individual and collective health and vitality depends on us reclaiming and creating healthy food traditions. But who currently owns and controls our food systems? Nestle doesn’t own our water. Costco doesn’t own our food. Safeway doesn’tcontrol our nutrition. We own our food, and yet we've lost control of ‘our foods because most of us don’t grow or raise or gather anymore. We let other people do that. Farmers and fisherman, ranchers and gatherers, these are the real stewards of our foods and yet through marketing, dis- tribution, food policies, and other economic and political demands, even these food caretakers are struggling to maintain control of their food production systems. To be economically competitive, farmers put pes- ” ticides, herbicides, fungicides, and chemical fertilizers on hybrid mono- crops that are only touched by machines, not human hands. ‘Once the food is grown and harvested itis then shipped off for pro- cessing and all kinds of additives are put in to make it last longer during the transportation process and to give it a longer shelf life. Sadly, as many have said, our dominant food system grows food for money not nutrition, Appearance and transportability have become more impor- tant than food safety. The food industry has even been experimenting with putting waste products and nanotechnology in our food. This is outrageous! Somehow, most Americans have been duped into believing that Big Macs can replace a home cooked meal of local organic foods. ‘There’s been some strange, collective forgetting of the primary source of our life and vitality ‘This historical shift of going from slow food to fast food in the last fifty years has deep roots in colonial and economic processes of power and politics. As the U.S. government has slowly but consistently cried . t0 erode Native American sovereignty, corporate powers have slowly and systematically taken away the food sovereignty of all Americans. For example, today it is difficult to find water that is not owned and privatized by Coca Cola, Pepsi-Co, or other corporations, who often put “additives” in the water. Its critical that we change this corporate pro- cess and decolonize our food systems through policy changes, purchas- ing decisions, buying at farmer's markets and Community Supported Agriculture (CSAs), and creative, nonviolent civil disobedience, protest, and activism. We can again take responsibility for knowing where our food comes from and at what environmental, health, and energy cost it was produced, from the carbon footprint to human impact. This know!- edge is power and helps us make the right decisions about what food systems to support and what to put into out bodies. To be healthy and support the health of the planet we need to be self-determining about our own nutritional sovereignty and understand and support local and global food justice.” Most cukures and ethnic groups in the United Stares—whether they're African American, Chicano, Hispanic, Latino, Native American, ‘Asian American, Pacific Islander, or European—are identified with par- ticular food traditions. Our ethnic foods help form our ethnic identities, for beter or worse. For example, many Indigenous Peoples today iden~ tify with Spam, commodity foods, fry bread, and other harmful foods because these were survival foods after the devastating impacts of con- quest; some would say they were also part of the conquest. Globally, humanity often recognizes cultural diversity through food diversity. Thai food is not French food, Pueblo food is not Japanese food, Samoan food is not Ethiopian food. These place-based regional food sys- tems are part of the beauty of cultural diversity and ethnic plurality. As the adage goes, “diversity is the spice of life” and nowhere is that more true than with che abundance and range of diverse ethnic foods and regional cuisines based on unique plants, animals, herbs, recipes, and tastes. But many of these revered food traditions have become lost, endangered, forgotten, or are no longer in use. The Fast Food Nation mentality of ‘America is globalizing and spreading across the Four Directions of the planet. The consequences are a significant decline in human and environ mental health, cultaral and biological diversity, and a significant loss of 2 sense of place and being a part of a distinct cultural heritage. The Fast Food Nation epidemic is creating a global monoculture of low-quality consumers who have lost touch with their unique food practices. This is essentially creating a global health crisis where we have a billion people starving and a billion people obese. From a native perspective, this imbal- ance is creating a worldwide psycho-spiritual meltdown. In response to these various threats to our foods, health, and the very sanctity of life, there is a growing movement—many movements actu- ally. There is the Slow Food movement, the general organic/permaculturemov. ‘ous foods movement, among others. These fement, and an Indigenous foods 1B movements are involved in both restoring an od traditions id ig and renewing food tra: from the past and creating new food traditions for the future. In the Growing native foods movement Iroquois farmers are revital 1g their lining heirloom white com varieties on Indian reservations while urban native Youth are creating community gardens containing Incan Quinoa, Pueblo ieder ga 1g As mixed-raced, urban communities, tions as well as keep alive and : ‘maintain traditions of : : mas of health ff hectaae od systems. As global citizens, we have to systematic is ca langerous experiments on Our foods, our environments, our ies nan minds, and our bodies, and collaborate and create new polices andes ne 8, we have to create new tradi- oie land-use Plans, and food practices to address these twenty-first ary ch 7 E change, ‘We must collectively assert our rights as human b anc pa with clean water and healthy food. rough the work of the Cultural r Conservancy, a twenty. ue tights nonprofit organization based in pacha alifornia, we are involved in a whole ba: cde, sket of native foods Projects designed to address these urgent issues. As has been es pl . As has been well docu- eings to live » With as many as 50 — percent of 7 4 adult Indian populations having “the sugar"* Cones ona sad heart and kidney disease ae also onthe rie In addition ys ch Ss these physical ilinesses and challenges, Native Ameri Gen ako Gspropordonately suffer from mental health pe 7 pression, substance abus ic ¢, Posttraumatic stress di violence, i on = - Native American psychologist Joseph Gone an: of ‘one research that indicates that as much as 50 p population of many Indian reservations consider the roblems such as ler, suicide, and id Teresa O’Nell ercent of the adule emselves depressed? over 50 percent ace afflicted ben). oft di nh Teno Oda Idan Recess + (omcsinlcerghognnstouitatraiion on, ‘Why are so many Native Americans affected by diabetes and depres- sion? What are the root causes of these Native American health dispari- ties and whet can be done to change them today? The Cultural Conservancy started our Indigenous Health Project in 2002 in collaboration with Native American psychologist Leslie Gray of the Woodfish Institute. We organized two health conferences to address the root causes of our health disparities and to study, con- sider, and create proactive, holistic solutions. We wanted to better understand and make connections between physical and mental health and educate ourselves about old and new theories and practices of mind/body medicine. “The fist conference addressed mental health within American Indian ‘communities, starting with ourselves. We convened a small, intertribal group of Native American professionals including doctors, psycholo- gists, traditional healers, therapists, midwives, health educators, and community activists. We spent five days together at Esalen Institute in California where we engaged in daily dialogues, presentations, hands-on exercises, and retreat time in their famous mineral springs to nourish our spirits and deepen our understanding of traditional concepts of health and healing, We also spent a significant amount of time examining con- temporary health disparities in Indian communities and explored and discussed various solutions including alternative and complementary medicine, ‘Alot of our time was spent discussing the impacts of historical trau- mas and the subtleties of the process of internalized oppression. Sig- nificant insights were made about how we all participate in this process every day simply by living within a society constructed and dominated by a Eurocentric ideology where hierarchy, competition, individualism, materialism, sexism, and a punitive system of education and justice are prioritized. This time was an opportunity to “heal the healers” by provid- ing a rare, safe, beautiful retreat environment where we could focus on self-care, intimate dialogue, and collective thinking about these critical health concerns. By the end of the retreat we created 2 vision starement for our collective work: “Recognizing the seriously unbalanced state of1 sdigenous health, we resolve to promote and disseminate a reintegrated vision and holistic practice of Native health and healing for the seen first century.” ial The second cor i a oe rrference was a native foods think tank called “Decol- a = = Nourishing Our Spirits.” This phrase has become a reme and focus of my work as a sch rk as a scholar and _ eal Programs of the Cultural Conservancy. i po = ee a and the Occidental Arts and Ecology Center created a five-day native foods think tank to Ee Seeeiaies examine the need to revi- us food traditions. We reviewed : : viewed and discussed tril a neat I efforts such as the work of the Taos Food Cetera ew Mico, Wild Rice Campaign of the White Earth Land Recov. . sla 7 The Tohono O'Odham Community Action programs, th ite Com Project, and other national-model i — native food We cooked together and were h vwinni and were honored to have award- Lois Ellen Fra a cae aa a (Kiowa) and Walter Whitewater (Navajo) with uc, cre: oa eainay Southwest meal of stuffed squash blossoms, corn, a ee We honored the Southwest Indian Nations ster traditional farmers, food producers, ° , roducers, and chefs ried ‘many exciting projects from the Southwest. But te alifornia, we also honore: ar cial ee “ also honored the amazing food traditions of the local ced oe and Pomo Nations. With Julia Parkes, the remazkab cs Ss Coast Miwol/Kashaya Pomo Elder and knowledge is aordinaire, we process: a we processed black oak (Quercus Kellogii) and tan oak hocarpue densiflora) acorns in the traditional ways, z aes the local tan oak trees are being tersiby affected by a dis = peace oak death. Tanoak acomns were and are the prized mans the local Pomo, Coast Miwok, and Ohlone peoples bees othe Si ali, and sweemess of the nut. Tragically, sudden oak death ying these trees at a rapid rate. If w : 7 7 ‘we care about California India cod wins we museca cuss about ta dtr ia “ at are directly impacting our native food sources, tf ™ with these challenges, julia Parker still collects, processes, leaches, and cooks acorns using a variety of traditional California Indian methods. She carefully inscructed us in how to shell, peel, winnow, grind, and prepare the acorn meal for leaching out the tannic acids (all acorns have to be leeched for their tannic acids). We then made a sand bed for the leaching process. After the leaching was completed, Julia and her daughter, Lucy Parker, showed us how to cook the acorn meal using tra~ ditional baskets and hot rocks. After an afternoon process of collective earning and building community, we enjoyed the nutty, delicious, and nutritious acom soup. Native foods prepared in these traditional man- ners taste different—something about their quality and flavor go right fo your soul and nourish you on a deeper level. On the following day we bad another incredible Native Califor- nia Indian feast from the northern tribes, the Hupa, Yurok, and Karuk ‘Nations. Clarence Hostler and his wife, Deb Bruce, brought delicious, plank-smoked Coho salmon, seaweed, berry soup, and acorn bread. “Together, we then fire roasted California bay nuts. These bay nuts, also known as pepper auts, come from the California Laurel tree, also called Myrtle Wood. I's a member of the Lauraceae family, the same family as the avocado tree. If you look at bay nuts, they look like little avocados. ‘You might wonder if they’se edible, They are and they are delicious. ‘You don’t eat the flesh, you eat the big nut inside. You roast them. They are nutty, sweet, and chocolaty. They were a major food staple of the local coastal California Indian people. We also had Yerba Buena tea, and a berry soup mix—bueldeberries, thimbleberries, salmon berries, and blackberries—for dessert. It was a delectable menu of fine California Indian cuisine. Through hands-on work in the kitchen, in gardens, and with tradi- tional wild food processing, this gathering inspired all of us to again re- claim our food traditions by growing and cooking with local and native ingredients. Through dialogue and presentations, we reviewed national models of native food revitalization and saw what worked and what didn’t work as well. We also examined gaps in our understanding and identified areas for research, collaboration, and implementation. Te became clear that a national native foods directory would beextremely useful because even when many native people want to use native ingredients, they have a difficult time accessing them. So we need 4 central clearinghouse for where and how to obtain native foods, Over the past three years TCC has been working with a very excitin ‘project called Renewing America’s Food ‘Traditions (RAFT). The RAFT Project is an offshoot project of Slow. Food USA. One of our Project Goals is to restore the link between our sense of place and our ie of taste. This isa collaborative effort of the RAFT consortium, made seven organizations; isa with over more than forty-five thousand members Wwe are still growing. We represent very diverse nonprofit organizations around the country. They are: The Center for Sustainable Environments % Northern Arizona University, whose director, the famed ethnobota. nist Gary Nabhan, has been the main intellectual architect and vision, Of this project; Native Seeds(SEARCH in Tucson, Arizona; low Fos USA in New York; Seed Savers Exchange in Decorah, Jowa; Chef's Cole eee 7 Boson, Massachusetts; American Livestock Breeds Con. rancy in Pittsboro, Nor 7 ae oe Caron and the Cultural Conservancy All of our diverse organizations are working to protect heisloom Seeds, conserve native ecosystems, protect endangered breeds of livestock and poultry, promote sustainable and healthy cuisine and local markets and renew Native American foods, recipes, and practices, Together we ‘6 committed to maintaining and renewing the ecological, gastronomic, cultural and health and nutritional benefits of native biodiversity. _ RAFT is the first collaborative effort organized to accomplish four ‘main goals. First, we are inventorying America’s Indigenous edible plants and animals; this alone is a monumental project. Tomatoes, untinwee many beans, squash, cor, chilies—all are Indigenous foods of Now, Ametica. These are some of the Indigenous foods that are in the gobal ‘market, but there are hundreds, if not thousands, of other native food Varieties that have fallen out of use, have become endangered, and have even become extinct, So we are atively teying to revitalize rare, heirloom ‘arletes, The project documents the foods that have fallen into disus and are at risk of extinction. We then determine which are capable of being restored, and we begin projects in partnership with food produe- ers, landowners, harvesters, retailers, consumers, and chefs. People involved in conservation biology or in the environmental ‘movement know that when a species becomes endangered, it gets listed on the Endangered Species List. You research it. You document it. You give it special status. The first thing you do is identify what factors are causing its endangered status and what things we can do to stop those factors and ereate and facilitate better health for the species. A recov- ery plan is then created to look at ways to restore this endangered spe- cies, This is often done through an ecosystem management approach for restoration. RAFT is doing a similar thing with endangered foods of America, ‘As many as four thousand food varieties and species are unique to this continent. One-thid of them are ecologically or culturally at risk for extinction and/or cultural or culinary abandonment, meaning they may still be growing somewhere, but the knowledge about how to gather them, process them, cook them, that knowledge has become endangered as well, This is an ongoing theme of the work of the RAFT, Cultural Conservancy, Bioneers, and others, that biological diversity and culrural diversity go hand in hand. When one becomes endangered the other becomes endangered; when one is renewed, the other is renewed. When ‘one flourishes, so does the other ‘We think that one of the most exciting ways to save our food is by cating it. We feel you need to eat your heritage. Heritage should not be clamped up or put behind glass in a museum. Heritage is a dynamic, liv- ing, changing thing. Is something that we need to eat, we need to nour- ish ourselves with—we need to consume, digest, and assimilate, We need to celebrate our authentic foods, and everyone can join in conserving the diversity of America’s foods. ‘As many native communities and traditional cultures say, “If you don’t use it, you lose it.” That’s very different from the classic preserva tion movement, which says, if you want to save something, lock it up, don’t use it. Indigenous and other traditional culeures know that if you want something to continue, to be sustainable, and be a vibrant, livingcat; you have to have an active reciprocal relationship with it, The exploitation and commodification that has been happening with nose Of our native lands and waters, our food and natural resources aro « {pe of resource mining that is antithetical to the Original Instructions of respeccful use. And yet, we cannot jump to the other extreme and loce things up in preserves, museums, seed banks, and the like without he». ing a cultural context to sustain these resources. RAFT wants to redefine the word comssem er to not just mean a blind Purchaser in the market-driven, capitalistic economy or an exploiter of resources but, in the ecological sense, recognizing the fact that all humans have to eat ro live and all living beings have to consurne food 2s Part ofthe ecological web of life. We want to transform consumers ‘into coproducers of healthy, local foods. And in fact, are already becoming coproducers of these rare, five percent of those Surveyed are willi heritage foods, consumers today heritage foods. Sixty- ling to pay more for place-based ‘The Bioneers community and many others are clear that they want healthies beser foods, and they’te willing to pay mote for them Of course, there's still class and race and other equity issues we need to address so these foods don’t just become elite foods only for the wealthy. That’s why we need to develop partnerships with Philanthropists and Producers and cottage industries, so that these foods are made as avail- able as possible, especially to the communities who have suffered from imposed colonial, economic, and health inequities (unfortunately this i most of the planet). One of the exciting things the RAFT project produced was a RAFT esional map of North America’s place-based food traditions. This was & bold remapping of Nozth America by identifying different foost as totem foods from the different regions. For example, here in northern California we are on the edge of Salmon Nation to the north and wher [re are calling Abalone or Acorn Nation to the south. I'm surprised to find that many people still don’ know what an abalone is. e+ a mollusk, 4 sastopod, and a fabulous food. It's a delicacy. Some Japanese and high-end restaurants secve abalone. Its about seventy to ighty dollars a a ig Jate. It sells for as much as one hundred dollars per pound, een ist tn certain times of year, and ye it was the staple food for the coat California Indians, And some sill dare to call their diets cael “This remapping exercise is a thought experiment and is not 2 - tive renaming, It is meant to engender thinking and conversation a! e the native, regional foods we identify with, RAFT does not Bremmefo speale for others from different regions, especially native peop fae have thousand-year-old food traditions from their different ecoregi and homelands. This map is an invitation to dialogue about the concep: of totem foods and foodsheds. It is a dynamic, changing auntie For example, at fisst RAFT named the Southeast area 0 - The Nation,” but really gators were eaten more in the See people of Louisiana and Mississippi identify as “Gumbo Nat = next iteration of the map identifies the southeast area as Gumbo ai ‘Also, as special and sacred as the abalone is to the ae ian or ‘ sedis i Peoples and other Pacific Peoples, it was not as widely used in Cal oi whe scorn, so that was changed. Mexico should realy be included as Corn Nation because itis the birthplace of that sacred food. : The new map also includes our Hawaiian brothers and sisters - identifies Hawaii as Taro Nation. This is an ongoing, dynamic, regional : 10d nations, we map that reminds us of the fact that we all come from fo 2 ee all come from watersheds, and we all come from foodsheds. If w oe thinking how we interact with our food and see it as an extensi of tel ecoregion, we can renew our sense of place with our sense taste. EE RAFT is a versatile multiyear, multidimensional, multiorganizati We learning, and growing, and changing. We cna all oject. We are learning, eo jon to join us as members, allies, and supporters. We also ome vstruetive feedback and healthy challenges. There's oom for every. this project. I’s a big RAPT. : . Ge cuital ‘Conservancy's particular role in RAFT is eee a i f Native American culeure- yugh audio recording, oral histories of oe aoe different food traditions. We are then creating educati f : seed igh print and on-line profiles of “stories from the field, materials through print aight i sate = food revitalization successes, challenges, nd role is recording and docum : 2 eating these ‘museum specimens but as elements of living ¢ and models. aditions, not dymamic cultures and iat ‘traditional culture bear- oe lorthwest, from California, Hawai Fons and Louisiana, and we plan to conduct additional ineev fom people of other food nations across the country. 20 e collec 3 native farmer, food produces, chef, or are involved wit Shed an int BUS oF other tational foods and herbs from your ‘ood are dae ant to be involved with this work, pease conta a ive documenting these stories of native resilience ao of native resilience they can be used to educate and inspire others, ele ‘The information will be shared : TCC also helped Native Seeds/SEARCH and Slow Fo od USA, 0% in national summit of native food tive food producers, chefs, and lan cxample, with my tribe, the Anishinaabe or Oji ag ets im sacre : Portant sacred food that needs to be protected and used in 4 good, sustainable way. Winona LaDul finons ike has this sacred staple foc = oe ibwe, wild rice is a very od and her ch a a apter outlines the history, v ats to this important Ojibwe food source St One of the reasons ‘why native foo. ’ ds Pei a es have fallen our of use is because ee eee ‘em, Who's gathering them? Who's pro- oo sowing and harvesting buffalo in a healthy, wr: , sustainable way? How can we get h se rks in ou chen, in ou dit and nvr boda se Purchase Traditional Foods of the Indigenous Poy oe i sare " Online and print dizectory has been produced ene pears ‘The oral histories, coordinating the Native Foods oat Siem treat, and helping with the Directory are the three main * TCC has participated in the RAFT projec. i Ultimately, we want everyone to know what foodshed and water shed we live in because that knowledge reconnects us to our local bio~ diversity, to the local foods and land stewards of our home regions. It also helps us understand what local foods were historically used by the native people and begs the questions, are the local Indians still using them? Why or why not? Do they need support in locating, acquiring, growing, and harvesting whatever the local native foods are? Why are they not being used? Are they being impacted by development, by dis- ease, water pollution, or other factors? Asking and addressing these questions helps us get involved with bringing these local, native foods back into people’s diets, which can help increase human and environ- mental health. ‘Thanks to Slow Food USA and the Christensen Fund, a group of approximately fifty Indigenous delegates went to Terra Madre, the world food festival in Torino, Italy, in the fall of 2006. Some delegates, like Coast Miwok/Jenner Pomo food advocate Jacquelyn Ross, pre- sented food work there and illustrated efforts to keep Indigenous foods alive and thriving. A number of people brought their traditional foods to share with the world food community and many of us rotated in and out of volunteering at the White Earth Land Recovery booth where we educated people about wild rice, distributed information, and sold wild rice packets. In 2006, out of all of these rich experiences, TCC developed our Renewing American Indian Nutrition, Food, and Ecological Diver- sity (RAIN FED) project to develop urban and rural Indian gardens and health custiculum in northern California, We have started with a fruitfal partnership with the Friendship House of American Indians, Inc., Women’s Lodge in Oakland, California. The Friendship House is a community-based nonprofit organization that provides residen- tial substance abuse treatment for Native Americans. The Friendship House provides “unique, holistic treatment, recovery, and prevention programs culturally-relevant to American Indians in San Francisco since 1963.7" Under the leadership of TCC staff Laura Baldez, Bernadettefoods wan itd Nicola Wagenberg, TCC has created a beautiful native foods garden filled with com, beans, squash, sunflower, and other in planting, tending, watering, harvesting, and cooking the garden Plants. Gardening and cooking workshops have been given by tradi- tional farmer Ed Mendoza and Kiowa chef Lois Ellen Frank. Other educational Programs on nutri ion, food harvesting, and cooking are being planned, CONCLUSION Due to the massive harmful impacts of European conquest and colo- nization of the Americas, Native Peoples have suffered from a terrible Holocaust. This has atfeced every aspect of our lives and it is being felt Indigenous Peoples of the world are asserting their food sovereignty and this is happening on many levels, from person food choices to Political policy changes. We also realize that because of all of the cul- tural changes of the past five hundted years, we alee need to recognize tools and medicines of Western ways and find complementary ways Parmership with the Slow Food movement and others, we are chang- ing the way we think of, gov, eat, and celebrate food. ‘The Cultural Conservancy, as one of many Ronprofit organizations alth and foods, has created a ea ee a aa ee ie Mor our bois aadatarh out pti, By easing fo he wih tale ad the beauty and boumry of th earth, we are hoon = i ofte gift of life and helping to ensure our regener the vi the future.