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Bannock is viewed by many Manitobans as an Indigenous food, though its ingredients derive from European contact. But what would Indigenous food look like today if its development hadn’t been disrupted by colonialism? Chef Steven Watson, from Winnipeg’s Commonwealth College, talks about the historical, imaginative, and spiritual work of creating an Indigenous cuisine for the 21st century. 


EPISODE CREDITS

Written and Narrated by Janis Thiessen

Produced by Kent Davies

Interview participant: Steven Watson

Episode Image: Kimberley Moore

Theme Music: Robert Kenning

Interviews

Steven Watson, interviewed by Janis Thiessen, January 16, 2019 in Winnipeg, MB. Digital Audio Recording. Manitoba Food History Project, “Winnipeg Interviews," Oral History Centre Archive, University of Winnipeg, Winnipeg, MB.

MUSIC

Blue Dot Sessions - Come as You Were, Douglass Stairs, The One Shot

Chris Zabriskie - The Dark Glow of the Mountains

Lobo Loco - High Valley 

Podington Bear - In My Head 

Puddle of Infinity - Porches and Universes 

Sources

Catherine Flynn and E. Leigh Syms, “Manitoba’s First Farmers,” Manitoba History 31 (Spring 1996).

CBC Manitoba, “Profile: Steven Watson,” (30 March 2016).

Commonwealth College catering.

Commonwealth College, Culinary Arts Program.

Douglas C. Harris, Fish, Law, and Colonialism: The Legal Capture of Salmon in British Columbia (University of Toronto Press, 2001).

Dian Million, “Telling secrets: sex, power and narratives in Indian Residential School histories,” Canadian Woman Studies 20, 2 (Summer 2000): 92-104.

Emily Chung, “Indigenous clam farming technology is as old as Egyptian pyramids,” CBC News (27 February 2019).

Grant Achatz, Alinea.

Heston Blumenthal, Historic Heston (Bloomsbury Publishing, 2013).

Ian Mosby, “Administering Colonial Science: Nutrition Research and Human Biomedical Experimentation in Aboriginal Communities and Residential Schools, 1942-1952,” Histoire sociale/Social history 46, 91 (May 2013): 145-172.

James Daschuk, Clearing the Plains: Disease, Politics of Starvation, and the Loss of Aboriginal Life (University of Regina Press, 2013).

Manitoba Co-operator First Nations were first farmers in Manitoba,” (4 July 2016).

Jane Mt. Pleasant, “Food Yields and Nutrient Analyses of the Three Sisters: A Haudensaunee Cropping System,” Ethnobiology Letters 7, 1 (2016): 87-98.

Jane Mt. Pleasant, “The Paradox of Plows and Productivity: An Agronomic Comparison of Cereal Grain Production under Iroquois Hoe Culture and European Plow Culture in the Seventeenth and Eighteenth Centuries,” Agricultural History 85, 4 (Fall 2011): 460-492.

Leo G. Waisberg and Tim E. Holzkamm, “‘A Tendency to Discourage Them from Cultivating’: Ojibwa Agriculture and Indian Affairs Administration in Northwestern Ontario,” Ethnohistory 40, 2 (Spring 1993): 175-211.

Nicole F. Smith, Dana Lepofsky, Ginevra Toniello, Keith Holmes, Louie Wilson, Christina M. Neudorf, Christine Roberts, “3500 years of shellfish mariculture on the Northwest Coast of North America,” PLoS ONE 14, 2 (27 February 2019).

Phil Fontaine, Truth and Reconciliation Commission of Canada staff, and Aimée Craft, A Knock on the Door: The Essential History of Residential Schools from the Truth and Reconciliation Commission of Canada (National Centre for Truth and Reconciliation and University of Manitoba Press, 2016).

René Redzepi, Noma.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (Milkweed Editions, 2013).

Shannon VanRaes, “Treaty rights to farm were not fulfilled,Manitoba Co-operator (3 March 2015).

Sarah Carter, Lost Harvests: Prairie Indian Reserve Farmers and Government Policy (Montreal & Kingston: McGill-Queen’s University Press, 1990).

Vanessa Watts, “Smudge This: Assimilation, State-Favoured Communities and the Denial of Indigenous Spiritual Lives,” Journal of Child, Youth and Family Studies 7,1 (2016): 148-70.

Wendy Moss and Elaine Gardner-O’Toole, Aboriginal People: History of Discriminatory Laws (November 1987).

Preserves is made possible by a grant from the Social Sciences and Humanities Research Council of Canada, and assistance from the Oral History Centre at the University of Winnipeg.

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