Submitted Successfully!
Thank you for your contribution! You can also upload a video entry or images related to this topic.
Version Summary Created by Modification Content Size Created at Operation
1 -- 2777 2022-11-07 17:34:02 |
2 format -2 word(s) 2775 2022-11-09 02:31:01 |

Video Upload Options

Do you have a full video?


Are you sure to Delete?
If you have any further questions, please contact Encyclopedia Editorial Office.
Plummer, N.;  Wilson, M.;  Yaneva-Toraman, I.;  Mckenzie, C.;  Mitchell, S.;  Northover, P.;  Crowley, K.;  Edwards, T.;  Richards, A. Recipes for Resilience. Encyclopedia. Available online: (accessed on 24 February 2024).
Plummer N,  Wilson M,  Yaneva-Toraman I,  Mckenzie C,  Mitchell S,  Northover P, et al. Recipes for Resilience. Encyclopedia. Available at: Accessed February 24, 2024.
Plummer, Nicole, Marisa Wilson, Inna Yaneva-Toraman, Charmaine Mckenzie, Sylvia Mitchell, Patricia Northover, Kate Crowley, Thera Edwards, Anthony Richards. "Recipes for Resilience" Encyclopedia, (accessed February 24, 2024).
Plummer, N.,  Wilson, M.,  Yaneva-Toraman, I.,  Mckenzie, C.,  Mitchell, S.,  Northover, P.,  Crowley, K.,  Edwards, T., & Richards, A. (2022, November 07). Recipes for Resilience. In Encyclopedia.
Plummer, Nicole, et al. "Recipes for Resilience." Encyclopedia. Web. 07 November, 2022.
Recipes for Resilience
The Recipes for Resilience project demonstrates the possibility of partner-led youth engagement that uses agrifood heritage as a tool for dialogue on climate adaptation, justice, and resilience. The project drew on innovative arts and humanities methods to increase Caribbean youths’ awareness of agrifood heritage and its importance for climate-change action. In the Caribbean, music has long been a source of cultural retention and transfer. As a creative methodology, music has the capacity to bring people together to explore a common problem and voice concerns by telling stories in a creative way. In line with the oralized cultures that exist in the Caribbean, music was used to stimulate participating youths’ interest in Afrodescendant and Indigenous foodways and to inspire them to take climate action by enhancing food security through traditional knowledge. The affective impact of music and its ability to transmit stories and evoke awareness through emotive appeal, was reflected in the final workshop, as sensory cues triggered memories and encouraged participants to discuss traditional foodways and reflect on sustainable food practices that, for some, were lost but not forgotten.
food heritage climate change climate action climate justice

1. Background

Climate change has caused widespread adverse impacts and irreversible damage to ecosystems, human and animal lives, and habitats everywhere [1]. However, the effects of climate change are experienced disproportionately across different geographies [1] and along the lines of gender, race, and class [2][3][4]. The root causes of climate change include systemic issues resulting from colonialism, capitalism, and conjoined racial and structural inequalities [5][6][7]. Global food systems, deeply implicated in plantation histories, environmentally destructive practices, and the long-term industrialization of food and agriculture, are also major drivers of carbon emissions [8][9]. In the Caribbean, where the legacies of the plantation economy continue to shape human and environmental relationships, climate change is identified as a major threat [10][11]. The region’s high vulnerability to climate change is evidenced by eroding coastlines, rising sea levels, bleached coral, and exposure to frequent and more intense droughts, storms, and floods [12]. Such climate-related catastrophes have disrupted lives, livelihoods, ecosystems, economies, infrastructure, and property and have exacerbated long-term patterns of food insecurity [13][14][15].
Race, place, gender, and class shape people’s awareness and concerns about climate change as well as their own contribution to the problem. In places where carbon emissions are high, people are likely to be aware of climate change but less likely to feel its immediate effects [16][17]. By contrast, in places with low carbon emissions, climate change has very real and affective consequences on people’s lives and environments. In all places experiencing racial and structural inequalities, the struggle to maintain or improve one’s living circumstances may impede the adoption of climate action in everyday life. Indeed, climate change may be located outside of, rather than embedded in, everyday habits and routines. In the Caribbean, publics are aware of climate change, as first-hand witnesses but also as subjects of an increasingly diverse array of information about the effects of climate change on their environments. Yet, because of the challenges outlined above, this awareness does not always influence everyday decision-making.

2. Music and Affective Communication: Challenges and Opportunities for Changing Food Behaviours

Art forms produce subjectivity and enhance community by drawing on common experiences; in this way, music and other art forms can shift collective knowledges [18]. The Recipes for Resilience research team decided to employ music as an affective art form, since music is prevalent throughout the Caribbean and permeates the everyday lives of Caribbean youth. In the affective sciences, which is an interdisciplinary field exploring the emotional and affective processes, their bodily, neurological, and social causes and effects, ‘affect’ is a term which encapsulates various moods, emotions, and preferences [19]. Drawing from Spinoza and Deleuze, Hickey-Moody describes affect as the force that moves people: a ‘hunch’ or a ‘visceral prompt’ that can be elicited through art to change how people feel and what people are able to do [18][20][21][22]. According to Spinoza’s philosophy, art teaches people how to feel and these feelings have a politics [23]. Through their ability to create a language of sensation, artworks ‘can propel the political agendas of those for whom they speak … readjust[ing] what a person is or is not able to feel, understand, produce and connect’ [18] (p. 88).
Music has long enabled a deep engagement with politics, and this includes environmental politics. Exploring the role of music festivals in environmental sustainability, Brennan et al. demonstrate the power of songwriting to tease out underlying tensions and inherent contradictions [24]. They illustrate that the creation and dissemination of music in festival communities ‘makes audible the tensions between economic or cultural sustainability and environmental sustainability’ [24] (p. 272). Similarly, composer John Luther Adams, whose emotive music draws inspiration from their Alaskan environment, argues that ‘music can contribute to the awakening of the ecological understanding’ and can ‘provide a sounding model for the renewal of human consciousness and culture’ by deepening the awareness of people with their environment [25] (p. 1). Music has the capacity to contribute to trauma recovery and build resilience [26][27][28][29][30][31], facilitating a range of attitudes and behaviours [32] and leading to beneficial social change and positive beliefs about one’s self and culture [33]. Music can help people communicate by overturning social hierarchies and transmitting information in an easily accessible way.
The use of songwriting as a method went beyond engaging and helping young people to communicate. It also provided a voice to the marginalized (e.g., Indigenous youth), promoting equality and inclusion, policy dialogue, and community mobilization [34][35][36]. Odena illustrates how school-based music education offers effective ways to address prejudices amongst young people from different communities [37]. Moreover, studies investigating the benefits of music engagement for young people have demonstrated the positive cognitive, emotional, and social benefits derived from participation in musical creation [38][39][40][41]. Speaking of the relationship between music and sustainable development, James Edwards suggests that ‘both are methods of negotiating with time and the existence of the Other, who is subject to the same conditions of finitude as the self’ and that ‘both are grounded in hope’ [42] (p. 142).
The multi-dimensional impact of music, and its ability to transmit stories and evoke awareness through emotive appeal, was evidenced in the final workshop, as sensory cues triggered memories and encouraged participants to discuss traditional foodways and reflect on sustainable food practices. This was very exciting for the research team since the 14–20-year-old age group targeted by the project has been notoriously difficult to reach when it comes to changing environmental and food behaviours. This is particularly the case in the Caribbean, where neoliberal foodways intersect with plantation legacies. As in other places, neoliberal policies and strategies in the Caribbean have increased corporate interest and consumer demand for imported and nutrient-poor fast food, narrowing the interest in and use of locally produced, nutrient-rich foods such as yam (Dioscorea spp.), cassava (Manhiot esculenta), plantain (Musa paradisiaca), and breadfruit (Artocarpus altilis) which may be recategorized as ‘climate-smart’ foods [43]. These consumption patterns are especially acute in the Caribbean, where plantation legacies have led to the denigration of so-called ‘slave foods’ [44] by younger populations, who have seen their elders struggle to sustain rural livelihoods in the face of many hardships. Foods such as plantain, breadfruit, and yam are placed at the bottom of a status hierarchy, which arguably began with status-based distinctions between the foods planted and eaten by enslaved peoples in the field and the more valued, imported foods available to house slaves on sugar plantations [45]. There is a related tendency in some places in the region to devalue locally produced foods, subsistence agriculture, and higglers’ produce markets as ‘going back’ to slavery [46].
These negative evaluations of traditional food and agriculture have been variably adopted by Caribbean peoples and, in some ways, are present in plantation economies across the world. Modernist food hierarchies derived from colonization partially explain why obesity is prevalent among wealthier populations in the majority world, who are eating high-status foods [47] that also have high carbon footprints or high levels of imported carbon risk, such as corn-based processed foods [46]. There is a general aspiration among younger populations in the postcolonial world to eat in this way, and such behaviours are part of what Corbett and Clark have framed as the ‘super wicked problem’ [48] of climate change.
Yet, this is not the whole story. A crucial part of the Recipes for Resilience project has been to uncover locally produced foods that enabled Caribbean people to survive in face of past and present challenges, as seen for example in the agrifood-heritage stories gathered from Belize, Trinidad and Tobago, Jamaica, Saint Vincent, and the Grenadines, Barbados, Saint Kitts, Antigua and Barbuda, Montserrat, Guyana, and other former plantation economies of the Caribbean. The project has enabled people to understand and share the perspectives of a diverse group of Caribbean youth and elders participating in workshops, who have a wealth of knowledge about the agrifood heritage of the Caribbean and its possibilities for sustainable-food-system transitions.

3. Caribbean Food Heritage: Past and Present

3.1. Indigenous Caribbean Agrifood Heritage

The Caribbean has a diverse agrifood heritage that combines African, Asian, Indian, European, and Indigenous knowledge about agriculture, cooking, and healing, which, in some ways, overturns the racial-status hierarchies engendered in colonial encounters. Foods such as yam, okra (Abelmoschus esculentus), cassava, plantain, rice (Oryza sativa), and chicken provided sustenance but also fostered autonomy, resistance, sustainability, and agrobiodiversity and enabled enslaved peoples to stay connected to their ancestral roots in West and Central Africa [49][50].
The Caribbean has long been a dynamic space for migration, and this is reflected in its remarkably diverse food heritage. While Neolithic humans were not the first people to arrive (Paleolithic peoples had previously resided in the region [51]), they left a clear mark on Caribbean foodways, from their arrival around the year 300 BCE. The Neolithic groups were the Tainos and the Kalinagos. Their diet consisted of a blend of foods accessed through wild harvesting, cultivation, hunting, and fishing. Indigenous Caribbean peoples cultivated cassava, maize, and sweet potatoes on raised mounds called conucos. As seafaring people, they consumed various types of fish, shellfish, crabs, oysters, and conch. On land, they hunted small birds and animals, such as the iguana, the agouti, and, occasionally, small dogs [52][53][54]. Elements of present-day Caribbean cuisines have been influenced by these Indigenous traditions. These include bammy, a flatbread made from cassava, and jerk pork or chicken, both common in Jamaica. The Tainos and Kalinagos thrived for over a millennium before the arrival of Columbus, with no sign that their presence caused destruction of the islands’ biodiversity, suggesting that they practised sustainable agricultural, hunting and fishing practices [55].
While decimating most, but not all, of the Indigenous populations (there is currently a revival of self-identified Taino and Kalinago communities across the Caribbean today; e.g., see this story of the Jamaican Hummingbird Taino and Maroon peoples:, accessed on30 April 2022), the ‘Columbian Exchange’ [56] disrupted and transformed Indigenous ways of life. Colonization led to an ever-increasing reliance on external foods, technologies, people, and knowledge. The introduction of sugar plantations from the 15th century onwards destroyed forested areas, disrupted sustainable subsistence practices of Indigenous peoples and denied, on the basis of racial and colonial dominance, local food sovereignty, as all the best lands were predominantly used to cultivate monocultural cash crops for export [55][57].

3.2. Afro-Caribbean Agrifood Heritage

With the rise of the transatlantic trade in enslaved peoples came new migrations, new population demographics, and new foodways [49][58]. Enslaved Africans brought culinary traditions to the ‘new world’, such as fufu, or pounded, cooked yam, which was shaped into balls and then dipped into sauce. Enslaved people learned how to use ‘new world’ plants to make African recipes [59], such as the use of cassava, an Indigenous tuber, for Jamaican bammy. Cassava was also used to make fufu, a substitution that illustrates how new food ingredients were utilized to recreate familiar dishes. While fufu became a regular staple for enslaved peoples [60], the dish was time-consuming to produce. The brutal imperatives of the sugar plantation demanded continuous production, with enslaved peoples forced to labour for 12 h a day, six days a week. It was yam, boiled or roasted, along with imported salted meats and salted fish, that provided the energy necessary to fuel this labour. These foods were accompanied by greens grown by the enslaved in their small gardens [50].
As Wilson Marshall argues: ‘From the beginning … the foods of African descendant people in the Americas were profoundly embedded in broader social systems of control and resistance’ [61] (p. 73). Although disadvantaged and oppressed, enslaved people were resourceful. Diane Wallman examines the creative ways in which enslaved people supplemented the meagre estate provisions they received [62]. This included raising small livestock and fishing. Judith Carney’s and Sylvia Wynter’s works discuss how the ‘slave grounds’ or ‘plots’ were used to maintain African cultural, agricultural, and medicinal practices [49][50][63]. Sustained through the creation of ‘food forests’ in the provision grounds of enslaved people, such food-production and provisioning practices supported healing and knowledge systems that countered the violence of life on the plantations [64][65]. They also proved useful during periods when imported foods became scarce due to warfare or natural disasters [61][66]. Such is the story of the humble breadfruit. During the American Revolutionary War (1775–1783), Britain restricted trade in foodstuffs from its ‘rebel’ North American colonies to its Caribbean colonies, and with rising food insecurity on islands such as Saint Vincent, breadfruit was imported to help feed the enslaved. Originating from Tahiti in the Pacific Islands, breadfruit is now part of the national dish of Saint Vincent and the Grenadines, although few people know of this colonial-era heritage.

3.3. Asian Caribbean Agrifood Heritage

The coming of the East Indians and the Chinese, as well as other groups in the post-Emancipation period, enriched Caribbean agrifood heritage. Although foodways were already well defined in the region, post-Emancipation immigrants added their own foods and practices to what was already known, thus expanding the repertoire of foods available for consumption and opening up additional avenues for earning income. Indian and Chinese immigrants joined African Jamaicans in market gardening. Indians planted vegetables such as cabbage (Brassica oleracea variety capitata), lettuce (Lactuca sativa), beet (Beta vulgaris subspecies vulgaris), eggplant/aubergine (Solanum melongena), and callaloo (Amaranthus spp.) on rented plots and sold their produce to Chinese shopkeepers. Indian women sold their foods as street traders [67]. Herbs, spices, and condiments from the range of cooking traditions present in the region, as well as from countries such as Germany, Portugal, and Syria as well as the Asian continent, extended food choices and also added to the provisions grown and sold from market gardens.

3.4. Preserving Caribbean Agrifood Heritage through Stories

With recent globalization and the growth of the fast-food industry, some of the survival strategies that allowed Afrodescendant, Asian, and Indigenous Caribbean groups to navigate scarcity and natural and human-made disasters and to claim some autonomy has been lost, but not entirely. Through youth engagement with storytelling and music, the Recipes for Resilience project sought to reclaim some of this agrifood heritage. For instance, the project highlighted the story of enslaved women from Suriname plaiting African rice into their hair before escaping the plantations. This rice was then used to sustain a Maroon community of free and escaped slaves in the mountainous terrain of Suriname. Another story is about yam, which came to the Caribbean on slave ships and is a climate-resilient crop, as the plant produces its carbohydrate-rich tuber underground. Similar stories of survival and social and climatic resilience through the creation of Afrodescendant food networks were shared through the project workshops, representing places across the Caribbean. Interested readers can explore the stories shared in the project workshops through the story maps provided on the website (
In line with recent findings from Europe [68], the research started from the premise that such agrifood heritage stories have the power to bring Caribbean youth together, reconnect them with their elders, and encourage action for climate-change adaptation and resilience by building a sense of identity and community. In contrast with the majority of climate-change narratives, which tend to emphasize the vulnerability of island nations [69] and represent local communities and, especially, children as victims [70], the R4R project aligns with a growing body of research that reveals the unique capacities of island nations and their youth to participate directly in global climate-change preparation, adaptation, and mitigation efforts [71][72][73]. Moreover, Indigenous ecological knowledge held by elders in Caribbean communities can make substantial contributions to global attempts to keep the average rise of global temperature at 1.5 °C or lower [74]. The R4R project countered narratives of vulnerability and victimhood by emphasizing the power and potential of Caribbean agrifood heritage as a unique common ground that can bring together Caribbean people from different regions, generations, classes, races, and genders to discuss the future they want by learning from the past.


  1. International Panel on Climate Change (IPCC). Impacts, Adaptation and Vulnerability: Summary for Policymakers. Working Group II Contribution to the Sixth Assessment Report of the Intergovernmental Panel on Climate Change 2022. Available online: (accessed on 23 April 2022).
  2. United Nations. World Economic and Social Survey 2016: Climate Change Resilience: An Opportunity for Reducing Inequalities. Available online: (accessed on 30 April 2022).
  3. Baptiste, A.K.; Rhiney, K. Climate Justice and the Caribbean: An Introduction. Geoforum 2016, 73, 17–21.
  4. Parks, B.C.; Roberts, J.T. Climate Change, Social Theory and Justice. Theory Cult. Soc. 2010, 27, 134–166.
  5. Davis, J.; Moulton, A.A.; Van Sant, L.; Williams, B. Anthropocene, Capitalocene, … Plantationocene? A Manifesto for Ecological Justice in an Age of Global Crises. Geogr. Compass 2019, 13, e12438.
  6. Moore, J. (Ed.) Anthropocene or Capitalocene: Nature, History and the Crises of Capitalism; PM Press: San Francisco, CA, USA, 2016.
  7. Foster, J.B.; Clark, B.; York, R. The Ecological Rift: Capitalism’s War on the Earth; Monthly Review Press: New York, NY, USA, 2010.
  8. Rockström, J.; Edenhofer, O.; Gaertner, J.; DeClerck, F. Planet-proofing the Global Food System. Nat. Food 2020, 1, 3–5.
  9. Lynch, J.; Cain, M.; Frame, D.; Pierrehumbert, R. Agriculture’s Contribution to Climate Change and Role in Mitigation is Distinct from Predominantly Fossil CO2-Emitting Sectors. Front. Sustain. Food Syst. 2021, 4, 518039.
  10. Rhiney, K.; Baptiste, A.K. Adapting to Climate Change in the Caribbean: Existential Threat or Development Crossroads? Caribb. Stud. 2019, 47, 59–80.
  11. Caribbean Youth Environment Network (CYEN) 2021. Caribbean Youth Call for Urgent Climate Action for Small Island Developing States. Available online: (accessed on 30 April 2022).
  12. Macpherson, C.; Akpinar-Elci, M. Impacts of Climate Change on Caribbean Life. Am. J. Public Health 2013, 103, e6.
  13. Lowitt, K.; Ville, A.S.; Lewis, P.; Hickey, G.M. Environmental Change and Food Security: The Special Case of Small island Developing States. Reg. Environ. Chang. 2015, 15, 1293–1298.
  14. Taylor, M.; Jones, J.; Stephenson, T. Climate Change and the Caribbean: Trends and Implications. In Climate Change and Food Security: Africa and the Caribbean; Thomas-Hope, E., Ed.; Routledge: London, UK, 2017; pp. 31–55.
  15. Thomas, A.; Baptiste, A.; Martyr-Koller, R.; Pringle, P.; Rhiney, K. Climate Change and Small Island Developing States. Annu. Rev. Environ. Resour. 2020, 45, 1–27.
  16. Dunlap, R.E. Lay Perceptions of Global Risk: Public Views of Global Warming in Cross-National Context. Int. Sociol. 1998, 13, 473–498.
  17. Norgaard, K.M. Climate Denial and the Construction of Innocence: Reproducing Transnational Environmental Privilege in the Face of Climate Change. Race Gend. Cl. 2012, 19, 80–103.
  18. Hickey-Moody, A. Affect as Method: Feelings, Aesthetics and Affective Pedagogy. In Deleuze and Research Methodologies; Coleman, R., Ringrose, J., Eds.; Edinburgh University Press: Edinburgh, UK, 2013; pp. 79–95.
  19. Davidson, R.; Scherer, K.; Goldsmith, H. (Eds.) Handbook of Affective Sciences; Oxford University Press: New York, NY, USA, 2003.
  20. Spinoza, B. Ethics; Wordsworth: Herefordshire, UK, 2001.
  21. Deleuze, G. Francis Bacon: The Logic of Sensation; Smith, D.W., Translator; University of Minnesota Press: Minneapolis, MN, USA, 2003.
  22. Hickey-Moody, A. Little War Machines: Posthuman Pedagogy and its Media. J. Lit. Cult. Disabil. Stud. 2009, 3, 273–280.
  23. Gatens, M.; Lloyd, G. Collective Imaginings: Spinoza, Past and Present; Routledge: London, UK, 1999.
  24. Brennan, M.; Scott, J.; Connelly, A.; Lawrence, G. Do Music Festival Communities Address Environmental Sustainability and How? A Scottish Case Study. Pop. Music. 2019, 38, 252–275.
  25. Adams, J.L. The Place Where You Go to Listen: In Search of an Ecology of Music; Wesleyan University Press: Middletown, CT, USA, 2009.
  26. Choi, C.M. A Pilot Analysis of the Psychological Themes Found during the CARING at Columbia-Music Therapy Program with Refugee Adolescents from North Korea. J. Music. Ther. 2010, 47, 380–407.
  27. Jones, C.; Baker, F.; Day, T. From Healing Rituals to Music Therapy: Bridging the Cultural Divide between Therapist and Young Sudanese Refugees. Arts Psychother. 2004, 31, 89–100.
  28. McFerran, K. Adolescents, Music and Music Therapy: Methods and Techniques for Clinicians, Educators, and Students; Jessica Kingsley Publishers: London, UK, 2010.
  29. Miranda, D.; Blais-Rochette, C.; Vaugon, K.; Osman, M.; Arias-Valenzuela, M. Towards a Cultural-Developmental Psychology of Music in Adolescence. Psychol. Music. 2015, 43, 197–218.
  30. Kirmayer, L.J.; Narasiah, L.; Munoz, M.; Rashid, M.; Ryder, A.G.; Guzder, J.; Pottie, K. Common Mental Health Problems in Immigrants and Refugees: General Approach in Primary Care. Can. Med. Assoc. J. 2011, 183, E959–E967.
  31. Saarikallio, S. Music as Emotional Self-Regulation Throughout Adulthood. Psychol. Music. 2011, 39, 307–327.
  32. Travis, R. Rap Music and the Empowerment of Today’s Youth: Evidence in Everyday Music Listening, Music Therapy, and Commercial Rap Music. Child Adolesc. Soc. Work. J. 2013, 30, 139–167.
  33. Barrett, M.S.; Bond, N. Connecting through Music: The Contribution of a Music Programme to Fostering Positive Youth Development. Res. Stud. Music. Educ. 2015, 37, 37–54.
  34. Clay, A. “All I need is One Mic”: Mobilizing Youth for Social Change in the Post-Civil Rights Era. Soc. Justice 2006, 33, 105–121.
  35. Flores-Gonzalez, N.; Rodriguez, M.; Rodriguez-Muniz, M. From Hip-Hop to Humanization: Batey Urbano as a Space for Latino Youth Culture and Community Action. In Beyond Resistance: Youth Activism and Community Change; Ginwright, S., Noguera, P., Cammarota, J., Eds.; Routledge: Oxford, UK, 2006; pp. 175–196.
  36. Kubrin, C. Gangstas, Thugs, and Hustlas: Identity and the Code of the Street in Rap Music. Soc. Probl. 2005, 52, 360–378.
  37. Odena, O. Practitioners’ Views on Cross-Community Music Education Projects in Northern Ireland: Alienation, Socio-Economic Factors and Educational Potential. Br. Educ. Res. J. 2010, 36, 83–105.
  38. Hallam, S. The Power of Music: Its Impact in The Intellectual, Social and Personal Development of Children and Young People. Int. J. Music. Educ. 2010, 28, 269–289.
  39. Jones, M.; Estell, D. Exploring the Mozart Effect among High School Students. Psychol. Aesthet. Creat. Arts 2007, 1, 219–224.
  40. Patel, A.D.; Iverson, J.R. The Linguistic Benefits of Musical Abilities. Trends Cogn. Sci. 2007, 11, 369–372.
  41. Barrett, M.S.; Smigiel, H. Children’s Perspectives of Participation in Music Youth Arts Settings: Meaning, Value and Participation. Res. Stud. Music. Educ. 2007, 28, 39–50.
  42. Edwards, J. A Field Report from Okinawa, Japan: Applied Ecomusicology and the 100-Year Kuruchi Forest Project. MUSICultures 2018, 45, 136–145.
  43. Reay, D. Climate-Smart Food; Palgrave MacMillan: London, UK, 2019.
  44. Wilson, M.; McLennan, A. Structural Violence and Diet-Related Non-Communicable Diseases: A Comparative Ethnography of the Caribbean and the Pacific. Soc. Sci. Med. 2019, 228, 172–180.
  45. Wilk, R. Home Cooking in the Global Village: Caribbean Food from Buccaneers to Ecotourists; Berg: New York, NY, USA, 2007.
  46. Mignolo, W. Local Histories/global Designs: Coloniality, Subaltern Knowledges, and Border Thinking; Princeton University Press: Princeton, NJ, USA, 2012.
  47. Ulijaszek, S.; Mann, N.; Elton, S. Evolving Human Nutrition: Implications for Public Health; Cambridge University Press: Cambridge, UK, 2012; pp. 216–220.
  48. Corbett, J.; Clark, B. The Arts and Humanities in Climate Change Engagement. Oxford Research Encyclopedia of Climate Science. May 2017. Available online: (accessed on 21 April 2022).
  49. Carney, J. Seeds of Memory: Botanical Legacies of the African Diaspora. In African Ethnobotany in the Americas; Voeks, R., Rashford, J., Eds.; Springer: New York, NY, USA, 2013; pp. 13–33.
  50. Carney, J. Subsistence in the Plantationocene: Dooryard Gardens, Agrobiodiversity, and the Subaltern Economies of Slavery. J. Peasant. Stud. 2021, 48, 1075–1099.
  51. Plummer, N. First Wave, Pre-Columbian Arrivants. Caribbean Atlas. 2013. Available online: (accessed on 21 April 2022).
  52. Rouse, I. The Tainos: Rise and Decline of the People who Greeted Columbus; Yale University Press: New Haven, CT, USA, 1992.
  53. Josephs, A. Indigenous Societies of the Circum-Caribbean and South America. In The Caribbean, the Atlantic World and Global Transformation: Lectures in Caribbean Advanced Proficiency Examinations in History; Jemmott, J., Josephs, A., Monteith, K., Eds.; Social History Project, Dept. of History and Archaeology: Mona, Jamaica, 2010; pp. 3–20.
  54. Wilson, S. The Indigenous People of the Caribbean; University Press of Florida: Gainesville, FL, USA, 1997.
  55. Watts, D. The West Indies: Patterns of Development, Culture and Environmental Change Since 1492; Cambridge University Press: Cambridge, UK, 1987.
  56. Crosby, A. The Columbian Exchange: Biological and Cultural Consequences of 1492; Praeger: London, UK; Westport, CT, USA, 1972.
  57. Plummer, N. The Jamaican Sugar Planting Interest: An Examination into Agrarian Entrepreneurship and Business Culture, 1655–1807. Ph.D. Dissertation, The University of the West Indies, Mona, Jamaica, 2018.
  58. Carney, J.; Rosomoff, R. The Shadow of Slavery: Africas Botanical Legacy in the Atlantic World; University of California Press: Berkeley, CA, USA, 2009.
  59. Van Andel, T.; Mitchell, S.A.; Volpato, G.; Vandebroek, I.; Swier, J.; Ruysschaert, S.; Jimenez, C.A.R.; Raes, N. In Search of the Perfect Aphrodisiac: Parallel Use of Bitter Tonics in West Africa and the Caribbean. J. Ethnopharmacol. 2012, 143, 840–850.
  60. Isichei, E. A History of African Societies to 1870; Cambridge University Press: Cambridge, UK, 1997.
  61. Wilson Marshall, L. African Diaspora Foodways in Social and Cultural Context. J. Afr. Diaspora Archaeol. Herit. 2020, 9, 73–76.
  62. Wallman, D. Subsistence as Transformative Practice: The Zooarchaeology of Slavery in the Colonial Caribbean. J. Afr. Diaspora Archaeol. Herit. 2020, 9, 77–113.
  63. Wynter, S. Novel and History: Plot and Plantation. Savacou 1971, 5, 95–102.
  64. Fett, S.M. Working Cures: Healing, Health, and Power on Southern Slave Plantations; University of North Carolina Press: Chapel Hill, NC, USA, 2002.
  65. Gómez, P. The Experiential Caribbean: Creating Knowledge and Healing in the Early Modern Atlantic; University of North Carolina Press: Chapel Hill, NC, USA, 2017.
  66. Kiple, K.; Himmelsteib King, V. Another Dimension to the Black Diaspora: Diet, Disease and Racism; Cambridge University Press: Cambridge, UK, 2003.
  67. Shepherd, V. Transients to Settlers: The Experience of Indians in Jamaica 1845–1950; University of Warwick and Peepal Tree Books: Leeds, UK, 1994.
  68. Kapelari, S.; Alexopoulos, G.; Moussouri, T.; Sagmeister, K.J.; Stampfer, F. Food Heritage Makes a Difference: The Importance of Cultural Knowledge for Improving Education for Sustainable Food Choices. Sustainability 2020, 12, 1509.
  69. Orlove, B.; Lazrus, H.; Hovelsrud, G.K.; Giannini, A. Recognitions and Responsibilities: On the Origins and Consequences of the Uneven Attention to Climate Change around the World. Curr. Anthropol. 2014, 55, 249–275.
  70. Tanner, T. Shifting the Narrative: Child-led Responses to Climate Change and Disasters in El Salvador and the Philippines. Child. Soc. 2010, 24, 339–351.
  71. Kirsch, S. Why Pacific Islanders Stopped Worrying about the Apocalypse and Started Fighting Climate Change. Am. Anthropol. 2020, 122, 827–839.
  72. Peek, L. Children and Disasters: Understanding Vulnerability, Developing Capacities, and Promoting Resilience. Child. Youth Environ. 2008, 18, 1–29.
  73. Mitchell, T.; Haynes, K.; Hall, N.; Choong, W.; Oven, K. The Role of Children and Youth in Communicating Disaster Risk. Child. Youth Environ. 2008, 18, 254–279.
  74. Nakashima, D.; Krupnik, I.; Rubis, J. (Eds.) Indigenous Knowledge for Climate Change Assessment and Adaptation; Cambridge University Press: Cambridge, UK, 2018.
Contributors MDPI registered users' name will be linked to their SciProfiles pages. To register with us, please refer to : , , , , , , , ,
View Times: 223
Revisions: 2 times (View History)
Update Date: 09 Nov 2022