their own historical traumas. This can help with healing processes and change the program and behavioral approaches.
The model was developed by Dr. Alex Adams from Montana State University and co-created by Community Engagement participants and community members. The model has been shared multiple times with opportunities for feedback. This is an example of what work can look like when researchers and community work together.
What similarities are there between this model and your community?
If this model’s imagery does not resonate with you, what are symbols reflective of your belief systems and culture?
What kind of work has your community done to address historical trauma?
Who is leading historical trauma work in your community? If no one, where are some good places to begin these conversations?
Safe Learning Spaces
Indigenous food sovereignty programming ideally uplifts a community. Programming must also be inclusive and respectful of the individual. It has to be understood that not all Tribal members have the same experiences with language, culture, food, hunting, gathering, and arts, to name a few. This is related to historical traumas and intentional efforts by federal, state, and local governments to disassociate Tribal people from their original teachings. With that, every Tribal person has their own unique upbringing and experiences. In Indigenous food sovereignty programs and outreach, these unique experiences are acknowledged and honored. Everyone is coming from a different knowledge base and understanding. While some people may have extensive understanding of traditional knowledge and Indigenous food systems, others are learning about these concepts for the first time. It is the facilitators’ responsibility to create a safe learning environment where mistakes can be made, questions asked, and knowledge shared openly. Failure to do so
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