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From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

author:What to eat GFF?
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 1: Melanesians in the Solomon Islands (original image)

Today we are bringing you an introduction to research on the food system and health impacts in Banyata Village, Solomon Islands. From the ocean to the mountains: storytelling in the Pacific Islands, published in the book Indigenous Peoples' food systems Insights on sustainability and resilience from the front line of the Food and Agriculture Organization of the United Nations climate change。 The original table is shown at the end of the article.

原文作者:Melanesians of Baniata village in Rendova Island, Chris Vogliano, Jessica E. Raneri, and Shane Tutua

Translated by Zhong Zhenghong

Editor's Proofreading: Xi Ping

Typesetting: Brook

Translation Project Leader: Xi Ping

Editor: Xiao Yan

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 2: Houses and gardens in Banyata Village (original photo)

"We are a friendly community working together and we are proud of our Javanese olives."

- A woman from the village of Banyata.

In short

The study described the food system in the village of Baniata on Rendova Island in the western Solomon Islands province.

Irurego is the tribe that originally owned the land in Banyata village, but now eight different tribes live together. The community is self-sufficient, with 70% of food production coming from agroforestry, fisheries, hunting and wildlife; However, more and more food production (30%) comes from imported or industrially processed foods.

Agrochemicals are not used in household food, as villagers are keen to maintain organic production practices. The main source of income for all villagers is the sale of agricultural products, including horticultural products, dried coconuts and nali fruits. In Banyata village, people eat traditional food every day. They usually mix traditional foods with imported, highly processed foods.

The sources of food supply shortages are a combination of seasonal availability of food from home gardens, the impact of pests and diseases on crops, climate change, the impact of the oceans, the high cost of foods such as meat and milk, and the shift in taste preferences from traditional crops to processed foods. While crop diversity is declining, local traditional varieties provide resilience to climate and pests, helping to promote nutritious diets and access to diverse foods.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 3: Location of Banyata Village in Solomon Islands (Original photo)

Geographical environment

Solomon Islands belongs to the Melanesian archipelago, with a population of more than 600,000 and more than 900 islands. About 65,000 people live in Honiara, the capital of Guadalcanal. The rest of the Solomon Islands residents live in villages of various sizes spread across the other islands.

The study was conducted in Baniata, in the western province of Rendova Island. Banyata village has a population of about 900 people and is 90 minutes by airboat from the nearest city and airport, Munda. There are two smaller villages within walking distance of Banyata Village, Havila, which has a population of about 250, and Retavo, which also has a population of about 250. These three villages sit between steep hills and the Solomon Sea.

The climate of the Solomon Islands is equatorial and characterized by heat and humidity, with unique rainy and dry seasons. Temperatures remain consistently around 29°C, with mild seasonal fluctuations, and rainfall varies from island to island, with the highest rainfall in the Western Province at about 3,000 mm per year. Surrounded by a dense variety of shrubs, the village is home to many natural native species.

Figure 4: View of the Melanesian Islands

Local population and social organizations

There is usually a dominant tribe inside the village. In Banyata village, the tribe that originally owned the land was the Irurego. However, due to immigration and intermarriage, headhunting and religious practices, eight different tribes — about 900 villagers — live together. Banyata village is mainly made up of Melanesian, however, a small number of Polynesians also married into the village.

In Irurego, multigenerational families usually form a single family. They usually eat together and pass their leisure time. Young people outnumber adults, and national data predict that Solomon Islands' population will double in the coming decades.

More than 75 different languages exist in the Solomon Islands. The official language is English, the lingua franca of all islands is Pidgin, and the native language of Banyata village is Touo. Most villagers are able to speak multiple local languages, including those of Rendova or the western provinces. Although English is the official language, only about 2% of the population speaks English. Children are not required by law to attend school here. Most of the children in Banyata village had previously attended school because their parents had raised enough money to cover school fees by selling agri-food.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 5: Melanesians

Religion is an important part of daily life in Banyata. There are two main religions in Banyata Village: the Christian Fellowship (CFC) and the Seventh-day Adventist Church (SDA). The two religious communities live side by side in the village of Banyata; However, in the middle there is a physical boundary – a planted hedge – that separates the two sides.

Christian fellowship churches make up the largest proportion (about 70%) of the rural population. Seventh-day Adventist believers are forbidden to consume crustaceans, pork, opossums, crocodiles, molluscs, and turtles. They are also forbidden to drink, drink, drink, smoke, or consume betel nut (betel nut family) – a common chewing sedative in the Solomon Islands. The age of marriage is not quite the same, but here, men and women get married around the age of 25-30. In order for men to show that they are ready for marriage, they must be able to build a house and make a fire with a stick. To show that they are ready for marriage, women must be able to cook on an earthen stove (motu) and be able to weave baskets.

Banyata Village has a diverse mosaic landscape consisting of seven original locally used methods. These landscapes include village settlements, mountains, sea, rivers, streams, food gardens, agroforestry, and Canarium indicum L. and coconut plantations.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 6: Melanesian Church

Local food production

Banyata village has over 127 food species that can be produced, raised, gathered and ultimately consumed. Production systems include coconut plantations, vegetable gardens, agroforestry systems, a small number of domestic livestock such as free-range chickens, hunting, fishing, and harvesting of wild foods. Because the villagers are keen to maintain organic production practices, locally produced food does not require agrochemicals. However, the impact and severity of pests and diseases is increasing. Wasted food and animal waste are often not recycled into the food production system. Local production coupled with the harvesting of wild foods has been a major source of dietary energy for centuries.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 7: Coconut grove plantation in the Solomon Islands (original photo)

Common crops

Home gardens produce roots, tubers, bananas, vegetables and fruits. Crop rotation and intercropping techniques are often used. Javanese olives (Canarium indicum) are reported to be an important source of nutrition and income. Since the artificial cultivation of Javanese olives, they have been cultivated with companion crops such as Xanthosoma sagittifolium, yams, beans and shade-tolerant cassava. In total, 19 different crops are intercropped with Javanese olive farms.

These nuts are also the main food source for the pigeons (ghausu), which are kept as a food source for the villagers. Coconuts are grown along the village's coastline for sale as produce, as well as in the form of coconut milk and coconut water. Other crops with more regional characteristics include fruits such as rambutan, Mangrove fruit, Malacca peach (Malay apple), watery rose apple, breadfruit; nuts and seeds of coconut, Canarium nut; bean, snake bean, wing bean; Vegetable cucumber, Sweet leaf, watercress. See Table 4.1 at the end of the text for details.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 8: Processed Javanese olives (sic)

livestock

Livestock production in Banyata used to be relatively high, and chickens and pigs were raised in fenced areas, but now they are mainly free-range chickens and some domestic pigs. The featherless neck chicken breed, introduced in 2016, has a higher and better tolerance to high temperatures. It is also common for people to catch young wild pigs and raise them until they are big enough and then send them for slaughter.

Between 1975 and 1980, cattle grazing became popular in the community. But now, this is no longer practiced because cattle destroy pastoral crops and people lack the specialized skills needed to raise animals. Chickens are raised to eat eggs and their meat. Consumption of non-seafood sources is low, generally once a month or less, and people keep it for special occasions such as birthdays, weddings, Christmas, and New Year's. All animals are processed and eaten within the community. No special meat preservation techniques have been found locally. The main feed for livestock includes coconut leaves and waste, as well as food scraps. Less common feeding methods are termites collected from the bush (hote) to feed the chickens, while cassava leaves (cassava leaves) collected from the home garden are also used to feed the chickens.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 9: Dishes made with cassava leaves

Fishing industry

Fishing is primarily a man's task. However, women can also fish if needed. The high seas are home to tuna, and coral reefs are home to many coastal fish. For fishing, the rope is made from the inner bark of a type of pusi tree. The bark of this tree is very elastic and can be easily tied to bamboo poles with a traditional hook (zuahango). Occasionally, villagers use a poisonous plant, such as buna or deris, as bait to kill fish. The community has motorboats that allow fishermen to fish farther away, and members use nets and modern fishing lines with hooks. They use traditional knowledge to guide fishing: the full moon is the best time to catch barracuda (ghohi) and long-eared guinea pigs (mara); The new moon, especially from the first to the fourth day, and on the seventh day, is generally the best time to fish; June and July are the best seasons to catch Kingfish.

Locals catch more than 51 different species of aquatic fish, mainly bonito, turtles, sharks and eels. Villagers can catch fish of any size. They usually eat fresh fish, and only a few villagers smoke it for preservation. Fish and eel populations are declining due to the increasing population of villages, increasing pressure on resources, and the constant flooding tide that washes eels into the sea. According to local custom, whenever a villager dies, fishing is restricted for a certain period of time.

Wild animals for food, fish such as eels, rainbow runners, Titan triggerfish, marlin, molluscs and crustaceans such as octopus, coconut crabs, reef suqid, reptiles such as sea turtles, Eggs such as crayfish eggs. See Table 4.4 for details.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 10: Seafood caught by Solomon Islands fishermen

Hunting and trapping

People hunt wild animals in lowland forests and mountains outside the village. They would hunt using spears, bows and arrows. Hunting is still common here, although young people's interest in it is decreasing. It was mainly men and boys who hunted, but women accompanied them, helped them carry food and spears, and were responsible for bringing their prey back to the village. Elders lead young people on hunting trips, which provides them with an opportunity to share traditional knowledge, including the use of local plants, hunting and fishing techniques, and local traditional songs.

Wild boars are hunted to celebrate, and sometimes sold at the market. If wild boars destroy gardens or eat Javanese olives on the forest floor, they become hunting targets. Techniques for hunting wild boar include the use of spears, traps, and domesticated dogs (up to five at a time). Other wild species that can be hunted in the jungle include parrots, red-nosed birds (bias), flying foxes (bats) and possums. They can usually be captured with a slingshot or bow and arrow. Fresh water invertebrates are also collected for consumption.

Birds and mammalian wildlife include birds and poultry such as purple swamphen, pacific reef heron, and mammals such as flying foxes, as detailed in Table 4.5. Eggs of wild animals, such as dove eggs, are detailed in Table 4.6.

Figure 11: Purple swamp chicken (pictured)

Wild food

Gathering wild plants is a tradition in Banyata. Edible plants and fruits used to be a regular food source, but over the past three or four decades, wild foods have been harvested in frequency and in quantities. However, when villagers harvest Javanese olives, or camp outside the village, or travel, they become more dependent on wild food. Few people collect wild food to make money.

Wild foods collected in starchy include wild yam, wild taro and wild breadfruit. Wild foods that can be collected for consumption include green leafy vegetables such as ferns. Wild fruits including unidentified VOH, GIMA, Sohvao, and wild mango can be collected and eaten. Voh is a sweet and juicy yellow fleshy fruit that is said to cause itching. Its growing season coincides with the harvest season for Javanese olives, which people usually consume while gathering nuts. Other wild foods include the nut-like Tahitian chestnut (Inocarpus fagifer, ivi) and a tulip nut (calamus, gavu). Fruits and juices such as mango, breadfruit, Burckella, seagrass long-stemmed sea grapes, vegetables and leaves such as tapioca leaves (Taro leaves), fern (fern) and so on. See Table 4.7 for details.

Figure 12: Long-stemmed fern (translated by the translator)

Other onshore production activities

Many wild plants have non-food uses, including clothing, construction, bags, medicines, fuel, and bedding. Wild wood is used in the construction of houses and other structures. Firewood is usually harvested from wild Vitex cofassus Reinw.ex Blume, Lamiaceae, deuru) and Pacific lychee trees (Pometia pinnata, Pacific lychee). Chainsaws are now used and the efficiency of collecting wood has been improved. No one has yet tried to domesticate the species to obtain wood. Trees in or around tribal exclusion grounds may not be used for any purpose. Raw materials from the landscape are not sold directly to the market; However, handmade items such as baskets and mattresses are made for household use, sale, or trade.

Commonly used clothing resources include pandanus, vusai and abalolo trees; Building materials come from sego palm, vasa, goliti, gema, vaho, loiacane and betel nut trunks; The bags are made of coconut fronds, gava, pandanus and suger trees; Drugs include coconut, Terminalia catappa L., Combretaceae, capica and Javanese olives; Energy and fuel include any wood, vasa trees, rai trees, coconut fronds, coconut husk and Javanese olives; Bedding (cushions) are made from banana and coconut leaves. Some of the tree species are endemic to the region, and the translated names cannot be determined.

Figure 13: Sago palm (translated by the translator)

How does the local calendar affect diet?

The villagers follow the 12-month Gregorian calendar and rely on natural cycles to guide their activities. For example, seven days after the new moon are best for fishing because fish — especially reef snapper — are said to contain higher oil. Some crops are planted during the full moon or new moon. Due to the influence of the moon's gravity, bananas grown during the high tide season are considered to have the best harvest.

The temperature in Banyata Village is relatively stable throughout the year, averaging 29°C. However, there are variations in precipitation and slight changes in temperature. These two distinct seasons are the dry season and the rainy season. The first seven months of the Gregorian year, from January to July, are the rainy season; The last five months, from August to December, are the dry season. Changes in weather patterns bring storms of varying intensity and the intensity of sea turbulence. Rough seas can occur at any time of the year, but tend to be concentrated between April and September. From October to December, the ocean is usually calmer with less rainfall. There will be stronger winds and cyclones from January to March.

Crop cultivation varies depending on the season and rainfall. Cassava is best grown in rainy weather from January to March, although it can be planted and harvested at any time of the year. This period is also the harvest season for watercress and bananas. In April, cucumbers, cabbage, bananas and taro are planted. Foods harvested and hunted during this season include sago palm, wild boar, flying foxes and opossums. From August to October, villagers grow watermelons. From the beginning of the season, people collect potatoes. Crops such as cabbage and cucumber can be grown and harvested throughout the year, but the main harvest time for crops such as sweet potatoes (yam), yam (pana) and sweet potatoes (kumara) is from October until December. This is also the season for the olive harvest in Java, however, this season has recently been extended to February.

Below are the annual rainfall and temperature data for Honiara, the capital of the Solomon Islands. Although generally following the same pattern, the distribution of rainfall may differ slightly from that in Banyata villages.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 14: Average annual rainfall (mm), temperature (Celsius), seasonal activities of Banyata villagers in Honiara, Solomon Islands

Villagers can predict the occurrence of a cyclone by observing a circle of clouds around the moon at night, which indicates that a cyclone or severe weather will hit in three to four days. In addition, the villagers noticed that the number of Javanese olives that fell to the ground could determine the strength of the wind. Usually, bad weather lasts four to eight days. Rainbows, especially birdsong, herald clear weather.

Market sourcing and trade

Munda is the main town where villagers get their food from outside the village. It's a 90-minute petrol-powered boat ride from Banyata Village, with a large parallel market and convenience stores. Munda Parallel Market offers a variety of local foods including fish.

There are shops near Munda Market offering a range of processed foods, including sugar, oil and frozen desserts. These shops also sell household goods. Banyata village has a small canteen that sells packaged food purchased from Munda at higher prices. Apart from canned tuna, sugar, rice, candy, cigarettes and snacks, there are few other items for sale here. Food items purchased from markets and shops also include ferns, seaweed, shells, especially mussels, reef fish, bananas, salt, noodles, flour, biscuits, bread, chocolate powder and butter. Non-food items include soap, kitchen utensils, clothes, knives, cups, plates, pots, carpets, diapers, garden hoes, kerosene, cutlery, cooking utensils, carpets, nails, hammers, baskets, axes, seeds, paddles, woven mats, and local newspapers.

Traditionally, villagers bring food to neighbors and friends. Now this situation usually only appears as a gift on special occasions, such as birthdays or weddings. Foods given as gifts include slippery cabbage, sweet potatoes (Kumara), cassava, coconut or prepared dishes such as masi masi or local "pudding" made from a mixture of starchy sago palm and fresh coconut (ingi rusa).

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 15: Masi Masi, a local snack

Barter and exchange are common. Barter usually occurs when villagers are unable to earn enough or face financial difficulties. These difficulties occur more frequently during the barren season from April to July. The exchange took place within the village of Banyata and between neighbouring villages. Common exchanges include trading sweet potatoes for fish; roasted Javanese olives for kitchen utensils; Sweet potatoes for mussels (two piles for two piles); Javanese olives for traditional woven mats (5 kg of Javanese olives for three mats); sago palm starch for rice; Javanese olive for mattress; and exchange Javanese olives for cutlery.

There were difficulties in accessing the Munda market and selling inside. Transportation costs are high due to gasoline prices, and food tends to rot during transportation and market sales due to lack of refrigeration or refrigeration. Rough seas limit villagers' ability to access markets, adding another barrier to the sale of agricultural products. Some women have a hard time entering the market because some husbands do not allow their wives to travel to Munda alone.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 16: Traditional houses in the Solomon Islands

Village history and food system changes

With multiple small villages of different tribes coming together, Banyata Village is a village established in the early 19th century. Until a century ago, Banyata was almost completely self-sufficient, relying mainly on indigenous wild foods such as yams, bananas, taro, wild boar, possums and seafood. The arrival of missionaries in 1915 led to the introduction of new foods, including sweet potatoes and cassava, and the establishment of commercial coconut plantations. The Seventh-day Adventist (SDA) arrived around 1920 and affected food production and consumption, including dietary exclusion of pigs, opossums, eels and crustaceans.

World War II in 1941 spawned further changes, introducing rice, canned meat, refined sugar, and flour products, all part of U.S. military rationing. At the end of the war, these products were distributed to the villagers. They developed a preference for these new foods high in salt, fat and sugar. Rice is a quick and delicious alternative to traditional tuber foods that take a lot of time to process and prepare.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 17: Local market in the Solomon Islands

The damage caused by cyclone Isa in 1950 was unprecedented, destroying coastal areas, including coral reefs, negatively affecting the supply of aquatic animals. The hurricane also caused severe flooding, destroying many houses and vegetable gardens, ruining the harvest that season, and then making the land difficult to cultivate because of the salinity of the floods. This has led many families to decide to rebuild their home vegetable gardens far from the coast, around the perimeter of the house, or even in the mountains, as a precautionary measure. In the 70s of the 20th century, the migration of food gardens was further influenced by government subsidies to encourage coconut plantations, which were located near the beach in Banyata village. As a result, the distance to care for and collect food becomes a burden for women and children. This practice continued until the 80s of the 20th century, when further expansion was no longer feasible due to the lack of suitable land available.

Before the 60s of the 20th century, Banyata village was much smaller in size, with fewer houses and vegetable gardens near each villager's house. Due to the growing population of Banyata village, forests have also been cleared to make room for the expansion of vegetable gardens far from home. In the 90s of the 20th century, logging destroyed most of the local forest in the Dashan Scenic Area. Since the beginning of the 21st century, Banyata village has experienced population growth and declining production, resulting in less local food available for consumption and sale. Cheap and convenient imported foods such as noodles and rice are replacing traditional foods such as root vegetables and bananas. A 2007 earthquake triggered a tsunami in Banyata village, destroying family gardens, coastal houses and canoes needed to go fishing. This led to a period of food shortages, during which villagers turned to externally produced and imported staple foods until the local production system could be restored.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 18: Satellite image of Cyclone Isa

Markets and revenue streams

All the villagers in Banyata rely on the sale of agricultural products as their main source of income. Stores include local markets, as well as regional and national sales of specific agricultural products, such as dried coconuts and Javanese olives. Income per fortnight ranges from less than Solomon Islands dollars 100 to more than Solomon Islands dollars (US$ 1 = 8.045 SBD), depending on the season, the market price of commodity crops (especially copra coconut) and the sale of agricultural products in the market.

Munda Market provides residents with 50% of the market income, which includes local food as well as cooked food. Villagers occasionally sell at the Sombara market near Monda, but rarely in the Noro market. About 30% of revenue comes from regional sales, including sales of dried coconut; 20% of revenue comes from Javanese olives and betel nuts sold in Honiara; 2 per cent of sales were directed to the international market, mainly Javanese olives to New Caledonia.

Dried coconuts are the main source of income for most villagers, who sell them all year round. In a grass hut near the picking site, coconuts can be turned into dried coconuts by drying them over a slow-burning fire. It is exported by vessel to regional distributors in Munda and Noro, which are then sold on the international market. When the purchase price of dried coconut is higher, villagers receive 5,000 Solomon Islands dollars per 100 kilograms. When prices are lower, they only receive Solomon Islands dollars per 100 kilograms. Domestic and international markets determine prices. In local and international markets, especially in New Caledonia, Javanese olives are becoming an important source of income, although they are also consumed at the household level.

Javanese olives are generally peeled, roasted and dried by women and sold at local markets for 35 Solomon Islands dollars per kg. Villagers also sell masi masi made from slippery cabbage and Javanese olives, which cost 10 Solomon Islands dollars per serving. Masi Masi is made from Engali nuts grated in bowls, spread between layers of slippery cabbage, and cooked in a stone oven.

The village is working towards organic certification of Javanese olives. The village is currently building a dedicated processing facility to ensure that the hazard analysis and criticality of products pass the Food Safety Certification Control Point (HACCP). After the completion of organic certification and HACCP certification, the village will be able to expand into other international markets and increase sales.

Sales of agri-food and vegetables are the second most common source of income. On the days of the fair, villagers receive between 100 and 1,000 Solomon Islands dollars per trip, regardless of location. The most commonly sold foods are eggplant, tomato, chili, Fijian wahu (a variety of sweet banana), boiled bananas, cassava, slippery cabbage, watercress, bok choy, sweet potatoes, yams and fish. Although not a food, betel nut is often traded in the market.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 19: Brown scaly fish (translated by the translator)

The food supply in the market is seasonal. Unlike many other foods, slippery cabbage and cassava are available almost year-round. December has the highest variety and quantity of food, while the first six months of the year, from January to June, have the lowest variety and quantity. A bunch of sweet potatoes is worth 10 Solomon Islands dollars, and Chinese cabbage prices remain consistent throughout the year. Some villagers said they were generally satisfied with the price they received for their products, while others said they were dissatisfied with the price and that their income was not enough to meet their basic needs. Since the price of each pile of bok choy sold is fixed, there is no way to agree on a better profit margin.

In addition to Munda Market, Banyata Village also has two stores. On Friday, villagers sell their products in Banyata village. This market is important for garden products, although it now features more baked and fried foods, such as ring cakes.

The income from market sales is used to buy food products that are not available in Banyata village, as well as to buy goods other than food from Munda shops and markets. According to rough estimates, after the sale is over, the amount of money that a person can spend in a single day at Munda Market is about 300 Solomon Islands. If families have money left over after the purchase, they will come up with a small amount of money to help support the village.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 20: Solomon Islands Dollar

Villagers find Munda's food reasonably priced and affordable – especially in the shops. Certain foods such as taro, yam, fish, and cured beef tend to be more expensive. Food at Munda Market is usually fresh, as produce is usually picked within the past day, while fish comes directly from the ocean. The only exception is Noro Market, where fish are stored in refrigerators, often for too long, and then sold to local Solomon Islanders.

If the market in Banyata used to sell fresh produce, eggs and fish, it now sells nutrient-deficient, highly processed baked goods such as ringcakes, doughnuts and sweet breads. Villagers also choose this food more often than wild-gathered. Because these highly processed foods are easier to obtain, cook, and prepare.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 21: Double-banded trevally

Food shortages

At some times of the year, many families in the village experience food shortages. Problems include concerns that they may not have enough food, cannot access healthy food, eat only a few foods, and do not have enough food to meet the needs of the entire family. If they have no food at all, villagers may ask if they can pick food from a relative's vegetable garden. At times of food scarcity, rice is a common consumer food because it is readily available and affordable.

According to the women in the focus group discussions, the most common period of household food shortages is April-July, the gap after the main harvest season. Men say it is difficult to provide enough food between January and March, mainly because the sweet potato varieties grown in December and January do not provide the same yield as before. For example, sweet potato plants may look healthy, but tubers tend to have lower yields. Men say this is most likely because of the longer duration of the rainy season. In addition, the sea tends to be rougher during the rainy season, which reduces the catch because people go out to sea less frequently. During this period, it was difficult for caught food and other agricultural products to reach the market, again because of the rough sea.

During times of food shortages, villagers increased their consumption of boiled bananas and less favorite root and tuber varieties such as wild yam and taro to supplement the shortage of sweet potatoes. The main taro species and varieties consumed during this period are voruku (Alocasia macrorrhizos, giant taro), ozo (Alocasia macrorrhizos, giant taro), swamp taro (kakake, Cyrtosperma merkusii) and yellow taro (Chinese taro, karuvera). Coupled with the change in taste preferences, taro used to be a staple food, but now it is slowly being replaced by sweet potatoes.

The traditional food eaten daily in Banyata is often mixed with imported and highly processed foods such as instant noodles, white rice, biscuits, sugar and vegetable oil. In addition, the consumption of canned tuna (taiyo) caught in the region from the nearby Noro tuna factory has also increased.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 22: Canned tuna in the Solomon Islands

Labor and fuel

Some of the basic tasks of Banyata rely on energy from non-renewable and external sources. The main use of gasoline is to transport villagers and their goods to local markets in Munda or Noro, which can only be reached by boat. The village has several gasoline generators; However, these are uncommon and are being replaced by solar panels.

Most homes have solar panels provided by government grants. Kerosene lamps are still in use, but due to the increase in solar lighting and charging torches, kerosene lamps are used less frequently. Candles made from Javanese olive oil, coconut oil lamps and disposable flashlights are now rarely used. Firewood collected from the surrounding area for cooking and processing dried coconut and Javanese olives. Women and children collect firewood together every week. It takes about half a day to collect firewood. The wood is abundant, collected from the old or fallen branches of the Javanese olive tree. Local demand for firewood and other fuels such as coconut and fruit shells, as well as Javanese olive shells, has increased due to increased processing of exported Javanese olives and dried coconut, coupled with an increase in the population of the village.

In the village, men are responsible for clearing forests, building new vegetable gardens, collecting coconuts for copra, building new homes, and passing on these skills to young boys. In addition to collecting firewood, women are mainly responsible for agri-food activities, including growing vegetables, gathering wild foods such as Engali nuts, cooking, and selling goods in the market.

Children help their parents play gender-specific roles in the village. Boys usually help grow cassava, hoe fields, grow sugar cane, clean vegetable gardens and fish. The girls helped weed, planted crops such as potatoes and corn, and collected vines.

The food system in Banyata is based on a subsistence agricultural system, so the demand for labor is high. Entire families are involved in food production, which is usually enough to meet daily food needs, as well as surplus food to sell without the need for additional labor.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 23: Arrowleaf orchid taro (translated by the translator)

Natural resource governance

Village elders manage the use of natural resources. If someone wants to use natural resources, they must first consult an elder. Traditionally, elders help resolve land disputes between families. The Solomon Islands government does not own the land of Banita. Everyone in the village has customary or officially recognized land rights, but the elders are the ones who know land rights best. Individual members of the village may farm and work on any unoccupied land, as long as they have consulted and approved by the village elders. When it comes time to make village decisions, Irugo elders are the majority, but information is usually collected from each household. As older people get older, they pass on knowledge to their successors.

Banyata village has matrilineal land tenure and management system. Women are the main managers of the land. If a woman has a son, the son will inherit the land use rights from the mother. However, men and women have equal land use rights. The land has been passed by elders to family members of a tribe, including their sons and daughters. Certain actors outside the village may also use the land with the permission of the elders, including missionary groups, teachers, church leaders, nurses and pastors. Some villagers also have land use rights in other villages.

In some traditional areas, ecosystems are protected by informal systems. These areas are known as taboo areas and are inaccessible to villagers. It is believed that these areas were used by their ancestors and are now considered sacred. An elder from Banyata village oversees it. Wild animals such as flying foxes, fish, crocodiles and lizards near this lake cannot be hunted. Men believe that the protection of landscapes and seascape ecosystems is adequate and stable; Women believe that protection is not enough.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 24: Farmers in the Solomon Islands

Changes in natural resource governance over time

In the past, natural resources were cared for by village chiefs and leaders. When the last patriarchs died, none of the patriarchs took their place, and now the elders are in power. However, elders do not manage natural resources as effectively as the patriarchs once did. There are also no formal institutions to help manage the use of natural resources.

Banyata is one of the few nesting sites for large endangered leatherback turtles. Previously, villagers would eat turtle eggs as a source of nutrition, with each turtle laying 300 to 700 golf-ball-sized eggs during the 10-day laying period. Now, however, the Tetepare Descendants Association is helping to protect the leatherback turtle population by providing incentives to protect turtle egg nests from being caught by villagers. However, many villagers – especially young people – still collect these eggs at night and eat them as food.

In addition, plastic was not widely used locally before, but now with the increase in processed foods, plastic wrapping paper and garbage are also increasing. Villagers believe that environmental conditions are deteriorating due to plastic waste.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 25: Large endangered leatherback turtle

Food and health

Villagers recognize that the shift away from traditional foods is leading to an increase in the incidence of unhealthy populations and noncommunicable diseases such as hypertension, diabetes, obesity and overweight. The village does not have a clear local food classification or dietary guidelines. Men divide local foods into four categories: meat, fruit, leaves, and energy. Women divide local foods into three categories, which are more in line with Solomon Islands' national dietary guidelines: energy foods, fitness foods, and protective foods. Comparisons between men and women show that women know national dietary guidelines better than men.

Men consider healthy, well-nourished people to be "a very happy person who likes to play all the time, is always ready to work, is not prone to illness, is not fat, and is in good shape." Some healthy people do have small bellies because they eat well. Women consider healthy people to be "strong, obese, good-looking, handsome, smart, happy, looking very young, intelligent, willing to work, and physically well developed."

Figure 26: Tribal costumes in the Solomon Islands

Outlook for the future

Both men and women agree that they want to preserve traditional foods and recipes and pass them on to future generations.

However, villagers fear that without intervention, they will see a continued reliance on highly processed, unhealthy foods and a sustained reduction in dependence on the local food system. Villagers say rice may continue to replace traditional staple crops in the local diet. These changes are weakening food sovereignty and food security by reducing access, utilization and stability of food supplies, affecting their quality of life and leading to an increase in noncommunicable diseases such as heart disease and diabetes.

Reduced land fallow and climate change have led to lower crop yields. To increase yields, improved crop rotation and composting techniques must be used to return nutrients to the soil. In addition, the practice of food preservation is not widespread, which can put villagers at risk when natural disasters strike. In the future, the villagers predict that without intervention, the local agricultural biodiversity will continue to decline. The school curriculum does not include education about local food. When it comes to preserving local varieties of food, men are slightly more optimistic than women. At the same time, it is widely recognized that the transmission of traditional knowledge, such as wild-gathered food, hunting and fishing techniques, and the use of local plant species and varieties, is declining. In addition, most villagers feel a serious lack of documentation of traditional knowledge.

When talking to the villagers about traditional food, they are very proud of the traditional crop varieties and recipes. Children know local food, 75% of children like local food and 25% of children like industrial food. Twelve of the 13 children involved in the discussion said they want to take over their family farms in the future, they want to grow their own food, trade dried coconut for money, and make sure their children have enough food to eat. Interestingly, children with these ambitions did not go to school. Children are also interested in local food, although older adults think they are not interested in local food. Harnessing this enthusiasm may be key to keeping these foods and traditions alive and vibrant within Solomon Islands' traditional villages.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 27: Beautiful view of the Solomon Islands

conclusion

The agri-food production system in Banyata is diverse, including small-scale agriculture, agroforestry, wildlife food gathering, and fishing. Food is mainly grown in home gardens and collected in the wild (70%), and increasingly through the purchase of imported and processed food (30%). The types of crops grown in Banyata have changed due to changing villagers' preferences, dependence on imported food and climate change.

In the past, the practice of rebuilding home gardens through fallow has gained more practice, but fallow is decreasing due to land restrictions and population growth. All villagers earn income by selling agricultural products such as dried coconut, as well as food commodities such as masi masi, and most of them sell their products as their main way of generating income. The income goes to the market for food, household goods and school fees for children. The main market is Munda, which is only 90 minutes away by petrol-powered boat. There are only two main ships that can accommodate around 8 to 12 people. These boats are the main means of entering the market to sell produce, so the villagers rotate so that all families have the opportunity to earn an income. In addition, a market in the village mainly sells baked goods.

Overall, the food system's reliance on traditional foods is decreasing, as is its reliance on imported and processed foods. The villagers are proud of their village and agricultural production. However, their food systems are changing rapidly due to internal and external pressures, leading to growing food shortages and malnutrition. With the local sea and the surrounding landscape, Banyata Village used to be completely self-sufficient.

However, over the past 50 years, communities have slowly integrated into the wider market, which has had both positive and negative effects. Connecting with food systems outside the local direct food system in Banyata village increases access to new foods. Processed foods can be preserved and used during the season of food shortage. However, processed foods are also shifting diets towards lower-quality, malnourished foods, which can lead to poorer health outcomes and reduce local agricultural biodiversity. Climate change is another risk to resilience, and villages may not be fully prepared. Villagers need better access to and sharing of weather-resistant seeds, planting materials and other adaptation strategies. Improving food preservation can also help prevent food shortages when food supplies are insufficient. Ensuring a sustainable food system in Banyata village is essential to prevent malnutrition and the continued increase in degradation of local food systems.

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Figure 28: Bananas that can be grilled in the Solomon Islands (sic)

Other featured food images that appear in the original text:

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Melaka Putao

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Mulan

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Water lotus mist

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Bread fruit

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Snake beans

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Four-sided beans

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Morimiya Konoha

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

watercress

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Hairless neck chicken

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Long-eared guinea pigs

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Swim bladder totoaba

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Bonito

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Marlin

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

coconut crab

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Quasi-squid

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Pacific reef herons

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Flying Fox

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Ocean Olive Oil

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Pandanus

Original form:

From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands
From the ocean to the mountains, the swastika provides an in-depth look at the indigenous food system of the Solomon Islands

Message from the leader of the translation project: The food systems of ethnic tribes contain a treasure trove of knowledge from cultures and life patterns that have evolved over time in local ecosystems. Understanding the natural and cultural dimensions of food of ethnic tribes contributes to the conservation of traditional folk knowledge and culture, the conservation of biodiversity, as well as the promotion of food diversity and the overall health of individuals and societies. However, these food systems, which are closely linked to complex social and economic environments, are increasingly being eroded by globalization and modernity.

As a multi-ethnic country, China has a vast land and vast resources, and all ethnic groups have a large number of traditional ingredients and medical systems with characteristics. However, at present, the research on traditional ingredients is very scarce in China, and it is extremely rare to study traditional ingredients, traditional medicine, ecosystems and human health as a whole. Therefore, in order to promote people's understanding of this aspect, when we did the "Collection of Traditional Ingredients of Chinese Ethnic Minorities", we decided to translate some research on this subject by the Food and Agriculture Organization of the United Nations and other relevant international agencies. On the one hand, through interesting and curious introductions, it helps domestic readers understand the different lifestyles and food systems of the world; On the other hand, it can also awaken everyone's awareness of the food system and food diversity, change our dietary patterns, increase food diversity, and embrace a healthier life.

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