Much of the academic literature and many health promotion materials related to Aboriginal peoples and food reflect and propagate a problematic view of authentic Aboriginal cultures: that they are frozen in time and are in need of protection. This prevailing view ignores the reality that all cultures, and their cuisines, evolve and adapt through creativity and resilience. Most food research focusing on Aboriginal peoples centers around narrowly defined “traditional foods,” and little attention has been paid to what they themselves consider to be “traditional foods,” or the socio-cultural significance of contemporary food patterns. Because others have often paternalistically assumed to know what is in their best interests, Aboriginal peoples’ perspectives have seldomly been heard on such matters. The purpose of this project was to hear the voices of Aboriginal peoples about the meanings and values of foods in their contemporary diets. Participants, who self-identified as being Aboriginal persons, living in or near Terrace, British Columbia, were asked to take pictures of everyday foods, which were used in open-ended, semi-structured, photo-elucidated interviews. Themes identified in preliminary analysis were further discussed in a group interview. Analysis of these interviews showed support for some key issues documented in the academic literature, such as barriers that exist in accessing and using locally gathered foods. However, particiants also contested some of the assumptions implicit in research and health promotion materials, such as the dichotomization of gathered foods as “healthy” and store-bought foods as “unhealthy.” Analysis showed that the meanings participants ascribe to food are context dependant; for example, different partcipants might consider a particular food a luxury, staple or “poor food,” depending on their backgrounds. Analysis also revealed that there are debates about what foods are considered to be “traditional.” The findings of this research urge us to reconsider some of the assumptions that inform research and health promotion activities targetting Aboriginal peoples. / Thesis (Master, Kinesiology & Health Studies) -- Queen's University, 2010-06-03 17:08:42.632

The purpose of this study is to observe the differences between how companies work with functional and organic food, in terms of marketing as well as target groups and their uncertainties concerning the products. We also intend to investigate whether the products create added value for the consumer. We do this because we belive there are informational gaps where the businesses understanding of these phenomena are not taken into account in earlier research. To answer the purpose we used a qualitative approach consisting of interviews with food companies in Sweden as well as an analysis of food company websites. The theories explain the companies target groups, the target groups perception of the value of the products and what price they would be willing to accept. The theories include how people accept a product differently and at different times and that uncertainties regarding the products can prevent people from buying them. The results show that there are clear differences in the marketing of functional and organic food. However, there are similarities in how the different companies market their functional food and how they market their organic food. The target groups for the different product categories are also very similar between the different companies. Both functional- and organic foods provide added value for the consumer and they are therefore willing to pay more for these products than for their traditional counterparts. One of the most significant contributions that the study provides, is that it clarifies how marketing is affected by consumer uncertainty.

The aim of this PhD thesis was to expand the current knowledge of “traditional Sami” diet and lifestyle, and to test aspects of the Sami diet and lifestyle, specifically dietary pattern, macronutrient distribution and coffee consumption, in population-based epidemiological studies of mortality and incident cardiovascular disease and cancer in a general population. In Paper I, semi-structured interviews were conducted with 20 elderly Sami concerning their parent’s lifestyle and diet 50-70 years ago. Questionnaire data from 397 Sami and 1842 matched non-Sami were also analyzed, using non-parametric tests and partial least square methodology.  In Papers II-IV, mortality data and incident cancer data for participants in the Västerbotten Intervention Program (VIP) cohort were used for calculations of hazard ratios by Cox regression. In Paper II, a Sami diet score (0-8 points) was constructed by adding one point for each intake above the median for red meat, fatty fish, total fat, berries and boiled coffee, and one point for each intake below the median for vegetables, bread and fibre. In Paper III, deciles of energy-adjusted carbohydrate (descending) and protein (ascending) intake were added to create a Low-Carbohydrate, High-Protein (LCHP) score (2-20 points). In Paper IV, filtered and boiled coffee consumption was studied in relation to incident cancer. In Paper V, a nested case-control study of filtered and boiled coffee consumption and acute myocardial infarction, risk estimates were calculated by conditional logistic regression. Surprisingly, fatty fish may have been more important than reindeer meat for the Sami of southern Lapland in the 1930’s to 1950’s, and it is still consumed more frequently by reindeer-herding Sami than other Sami and non-Sami. Other dietary characteristics of the Sami 50-70 years ago and present-day reindeer-herding Sami were high intakes of fat, blood, and boiled coffee, and low intakes of bread, fibre and cultivated vegetables (Paper I). Stronger adherence to a “traditional Sami” diet, i.e. a higher Sami diet score, was associated with a weak increase in all-cause mortality, particulary apparent in men (Paper II). A diet relatively low in carbohydrates and high in protein, i.e. a high LCHP score, did not predict all-cause mortality compared with low LCHP score, after accounting for saturated fat intake and established risk factors (Paper III).  Neither filtered nor boiled coffee consumption was associated with cancer for all cancer sites combined, or for prostate or colorectal cancer. For breast cancer, consumption of boiled coffee ≥4 versus <1 occasions/day was associated with a reduced risk. An increased risk of premenopausal and a reduced risk of postmenopausal breast cancer were found for both total and filtered coffee. Boiled coffee was positively associated with the risk of respiratory tract cancer, a finding limited to men (Paper IV). A positive association was found between consumption of filtered coffee and the risk of acute myocardial infarction in men (Paper V). In conclusion, the findings of Paper I, in particular the relative importance of fatty fish compared to reindeer meat in the “traditional Sami” diet of the 1930’s-1950’s, suggest that aspects of cultural importance may not always be of most objective importance. The findings of Papers II-V generally did not support health benefits for the factors studied. The relatively good health status of the Sami population is therefore probably not attributable to the studied aspects of the “traditional Sami” lifestyle, but further investigation of cohorts with more detailed information on dietary and lifestyle items relevant for “traditional Sami” culture is warranted. / Syftet med denna avhandling var att beskriva livsstil och kostvanor hos samer. Det var också att undersöka hur en ”traditionell samisk” livsstil påverkar risken att insjukna av eller dö i cancer och hjärt-/kärlsjukdom i en norrländsk normalbefolkning. En majorietsbefolkning har alltså undersökts ur ett minoritetsperspektiv. Avhandlingen belyser framför allt kostvanor, fördelning av de näringsämnen som innehåller energi (kolhydrat, protein, fett) och konsumtion av kok- och bryggkaffe. Bakgrunden till undersökningarna var att samerna, till skillnad från de flesta andra urfolk i världen, kan förvänta sig ett lika långt liv som majoritetsbefolkningen. När det gäller hjärtkärlsjukdom finns inga stora etniska skillnader, men samiska män, särskilt renskötande, har lägre risk att drabbas av cancer än icke-samer. Det finns ingen entydig förklaring till samernas relativt goda hälsa, men det kan finnas ett samband med kostvanor och livsstil. Delstudie I var en intervjustudie med äldre samer och fungerade som bakgrund för de andra delstudierna. Tjugo äldre samer intervjuades om sina föräldrars livsstil och kostvanor för 50-70 år sedan. Dessutom analyserades kostdata från 81 renskötande och 226 icke-renskötande samer och 1842 matchade icke-samer för att se vilka skillnader som fanns mellan grupperna. Intervjuerna visade överraskande att fet fisk kan ha varit viktigare än renkött för samerna i södra Lappland under 1930-1950-talen. Fet fisk äts fortfarande i högre utsträckning av renskötande samer än av andra samer och icke-samer. Saker som har hög kulturell betydelse (i detta fall renkött) behöver alltså inte alltid ha lika stor betydelse ur ett objektivt, vetenskapligt perspektiv. Andra typiska särdrag hos den samiska kosten var en hög andel av fett, blod och kokkaffe och en låg andel av bröd, fibrer och odlade grönsaker. Det dagliga livet hos samerna på 1930-1950-talen präglades också mycket mer av fysisk aktivitet än vad det gör idag. De samiska männen arbetade oftast långt hemifrån, medan kvinnorna hade ansvaret hemmavid för fiske, jordbruk och trädgårdsskötsel (som introducerades under 1930-1950-talen). Kvinnorna tog även hand om hushållsarbetet och barnen. Delstudierna II-V handlade om olika aspekter av samisk kost i relation till dödlighet och sjuklighet. Till dessa användes huvudsakligen data från Västerbottens hälsoundersökningar, men i delstudie V även från MONICA-projektet, som är en del av ett multinationell forskningsprojekt om hjärt-/kärlsjukdom.  Totalt ingick på så sätt data från mer än 80 000 unika individer från en allmän, till största delen icke-samisk, normalbefolkning. Delstudie II byggde på en modell liknande den som använts för att undersöka hälsoeffekter av så kallad Medelhavsdiet.  En poängskala från 0-8 poäng, en så kallad ”Sami diet score”, skapades för att spegla likheter med ”traditionell samisk” kost. Den hälft av deltagarna som åt mest rött kött, fet fisk, fett, bär respektive kokkaffe, fick 1 poäng var, sammanlagt maximalt 5 poäng. Den hälft av deltagarna som åt minst grönsaker, bröd respektive fibrer fick också 1 poäng var, sammanlagt maximalt 3 poäng. Stora likheter med en ”traditionell samisk” kost, det vill säga höga ”Sami diet score” poäng, var förknippade med en svagt ökad dödlighet, särskilt hos männen. Det verkar därför osannolikt att den samiska kosten i sig förklarar den relativt goda hälsan hos samer. Denna fråga är dock mycket svår att undersöka, eftersom kostvanorna kan ha skiljt sig mellan olika samegrupper och över tid. Dessutom äter dagens västerbottningar mycket mindre av vissa livsmedel, jämfört med vad samerna gjorde förr i tiden. Det gäller till exempel fet fisk och bär.  För sådana livsmedel kan det därför vara extra svårt att påvisa samband med dödlighet. Syftet med kostenkäten i Västerbottens hälsoundersökningar är inte heller att spegla en ”traditionell samisk” kost. Det finns till exempel inga frågor om renkött och vilt, utan sådant kött räknas som en del av övrigt rött kött. Det här är första gången som någon undersökt betydelsen av ett ”traditionellt samiskt” kostmönster för hälsan på detta sätt. Fler liknande undersökningar i material med mer detaljerade frågor, som bättre fångar en samisk kost, är önskvärda. Lågkolhydratdieter, som har vissa likheter med den ”traditionella samiska” kosten, är både populära och kontroversiella. Eventuella långtidseffekter för hälsan är till stor del okända. I delstudie III speglades förhållandet mellan kolhydrater och protein i kosten med hjälp av så kallade LCHP (låg-kolhydrat, hög-protein) poäng. Högsta LCHP poäng fick de deltagare som åt minst kolhydrater och mest protein. Höga LCHP poäng påverkade inte risken att dö, eller att dö i cancer eller hjärt-/kärlsjukdom, efter att statistisk hänsyn tagits till intaget av mättat fett och de vanligaste riskfaktorerna. LCHP score användes i denna studie, istället för exempelvis en LCHF (low carbohydrate, high fat) variant. På så sätt kunde betydelsen av total fettmängd och av mättat fett också vägas in i analyserna. Dessutom innehåller kolhydrater och protein samma mängd energi per gram, vilket gör det lättare att byta ut dem mot varandra i en poängskala. Fett innehåller nästan dubbelt så mycket energi per gram som proteiner och kolhydrater. Inte bara olika sorters fett, utan även olika sorters protein och kolhydrater, kan spela roll för hälsan. Det är därför mycket svårt att skilja ut effekterna av mängd och kvalitet av kolhydrater, protein och fett i kosten. I delstudierna IV och V undersöktes risken att bli sjuk i cancer eller få en akut hjärtinfarkt hos västerbottningar som dricker mer respektive mindre kok- och bryggkaffe. De som drack mycket kaffe hade varken ökad generell cancerrisk, eller ökad risk för prostata- eller tjocktarmscancer. Kvinnor som drack kokkaffe ≥ 4 ggr/dag hade minskad risk för bröstcancer jämfört med kvinnor som drack <1 gång/dag.  Både totalt kaffeintag och intag av bryggkaffe var kopplade till ökad risk för bröstcancer hos yngre kvinnor och minskad risk hos äldre. Män som drack mycket kokkaffe hade ökad risk för cancer i luftvägarna. Dessa resultat visar att de som dricker olika sorters kaffe kan ha olika stor risk att drabbas av olika sorters cancer. I tidigare studier har inga starka samband hittats mellan kaffedrickande och cancer. Denna studie var den första att undersöka hur cancerriskerna ser ut hos människor som dricker olika sorters kaffe. När det gäller hjärtinfarkt, hade män som drack mycket bryggkaffe ökad risk, medan inga entydiga resultat kunde visas bland män som drack mycket kokkaffe. Tidigare studier har visat motstridiga resultat när det gäller kaffe och hjärt-/kärlsjukdom, även om kaffekonsumtion är vedertaget förknippat med en del faktorer som kan öka risken att drabbas av hjärtinfarkt, till exempel ökade halter av blodfetter. Betydelsen av kokkaffe har aldrig undersökts tidigare i en studie där uppgifter om kaffedrickande samlats in i förväg. Delstudierna II-V är alla så kallade observationsstudier. I sådana studier följer deltagarna ingen bestämd forskningsplan, utan lever sina normala liv och jämförs sedan med varandra.  I observationsstudier är det mycket svårt att ta hänsyn till alla möjliga störande faktorer som kan finnas i omgivningen. Därför är det i princip omöjligt att bevisa direkta samband mellan orsak och verkan i en observationsstudie. Delstudierna II-V hade emellertid den starkaste design som en observationsstudie kan ha. De byggde på en representativ normalbefolkning (= en befolkningsbaserad kohort), där data samlats in från ett stort antal personer (> 80 000 unika individer) medan de ännu var friska (= en prospektiv kohort).  Resultaten av enstaka observationsstudier har störst betydelse som underlag för att planera nya liknande, eller andra typer av mer riktade undersökningar. De är med andra ord hypotesgrundande. Om däremot flera observationsstudier visar på liknande resultat brukar man utgå från att resultaten är sanna, eller åtminstone sannolika. / (Nordsamiska) Guorahallama ulbmil lea muitalit sámi biepmu ja eallinvuogi birra ja iskat got árbevirolaš sámi borranvierut, makrobiebmama juogustus ja gáffegolaheapmi  váikkuhit jámolašvuođa  ja riskka oažžut borasdávdda dehe váibmo-/ suotnadávdda dábálaš davvi-ruoŧŧelaš ássiid luhtte. Guoktelogi sámi vuorrasa ledje jearahallon daid vánhemiid eallinvuogi  ja borramuša birra 50-70 jagi áigi (Oassedutkan 1). Dasa lassin  397 sámi ja 1842 ruoŧŧelačča biebmandata guorahallojuvvo eahpe-paramehtarlaš iskamiid ja partialalaš unnimus kvadráhta metoda (PLS) mielde. Dát golbma čuovvovaš oassedutkama, gait kohortdutkamat, isket jápminsiva dehe borasdávdabuohccivuođa oaseváldiid luhtte  Västerbottenis dearvas-vuohŧaiskkademiid hárrái (64 603-77 319 iskama) ja riskkaluoitimat leat rehkenaston Cox regrešuvnna  mielde. Oassedutkamis  2  árbevirolaš sámi biebman  lea speadjalaston čuokkesskála vuostá   0 rájes gitta 8 čuoggá.  Dát bealli oaseváldiin geat leat eanemus rukses bierggu, buoiddes guoli, buoiddi, murjiid ja vuoššangáfe borran, lea ožžon 1 čuoggá juohke áidna biebmanelemeanta ovddas, oktiibuot eanemus 5 čuoggá. Vel 3 čuoggá dát bealli oaseváldiin lea ožžon geat lea unnimus šattuid, láibbi ja fiberiid borran, eanemus oktiibuot 3 čuoggá. Oassedutkamis 3 speadjalastá oktavuođa kolhydráhtaid ja proteiinnaid gaskkas  biebmamis  LCHP (vuolit-kolhydráhta, alit-proteiidna) čuoggáid bokte. Alimus LHCP čuoggát (=20) dát oasseváldit leat ožžon geat leat borran unnimus kolhydráhtaid ja eanemus proteiinnaid  ja vuolimus čuoggát (=2)  dát oasseváldit leat ožžon geat leat borran eanemus kolhydráhtaid ja unnimus proteiinnaid. Oassedutkamis 4 riska borasdávdabuohccivuođa ektui guorahallojuvvo brygg- ja vuoššangáffejuhkkiid  luhtte. Oassedutkan 5 lei goallostuvvon dárkkástus-dutkan, gos riska fáhkkatlaš healladávdda oažžut gáffejuhkkiid luhtte rehkenasto logistihkalaš eaktuduvvon regrešuvnna bokte. Sáhttá leahkit nu ahte buoiddes guolli lea rievtti mielde leamašan deaŧaleabbo sámiide go boazobiergu lulli Lapplánddas  1930-1950-logus ja badjeolbmot ain dávjábut borret dan go iežá sámiid ja ruoŧŧelaččat. Iežá sierra erenomášvuohta sámi biebmamis lei alit oassi buoiddis, mális ja vuoššangáfes ja vuolit oassi láibbis, fiberiin ja šaddaduvvon  šattuin (Oassedutkan 1). Stuora seammaláganvuođat árbevirolaš sámi biebmamiin, rievtti mielde alit Sami diet score čuoggát, ledje čatnon veahá aliduvvon jámolašvuhtii  dievdduid luhtte muhto ii fal nissoniid luhtte (Oassedutkan 2). Biebman mas vuolit oassi kolhydráhtaid ja alit oassi proteiinnat, rievtti mielde alit LHCP čuoggát, ii váikkuhan riskka jápmit, maŋŋel go lea statistihkalaččat jurddašan ahte buoiddi borrat ja mat dát leat dát sajáiduvvon riskafáktorat (Oassedutkan 3). Gáffejuhkan ii lean čatnon eaneduvvon borasdávdariskii, iige eaneduvvon riskii oažžut prostata- gassačoalleborasdávdda. Nissoniin mat juhke vuoššangáfe ≥ 4 geardde/beaivái lei geahpeduvvon riska oažžut čižžeborasdávdda go nissonat mat juhke <1 geardde/beaivái.  Ollesgáffe ja brygg-gáffe ledje čatnon eaneduvvon riskii oažžut čižžeborasdávddá nuorat nissoniid luhtte ja geahpeduvvon riskii vuorrasiin luhtte. Dievdduin mat juhke ollu vuoššangáfe lei eaneduvvon riska oažžut borasdávdda (Oassedutkan 4). Dievdduin mat juhke olu brygg-gáfe lei eaneduvvon riska oažžut healladávdda (Oassedutkan 5). Vuorrasit sámiid muitalusat man olu guoli sin vánhemat leat borran boazobierggu ektui 1930-1950-logus, čujuhit ahte bealit main alit kultuvrralaš mearkkašupmi eai dárbbaš seamma nanu objektivalš mearkkašumi atnit. Oassedutkamiid 2-5 bohtosat čujuhit ahte guorahallon bealit árbevirolaš sámi biebmamis ja eallinvuogis eai váikkut gárrasit dearvvašvuođa ja buohccivuođa dábálaš davviruoŧŧelaš ássiid luhtte. / (Lulesamiska) Dán guoradallama ájggom lij sáme biebmov ja viessomvuogev tsuojgodit, ja åtsådit gåk árbbedábak sáme bårråmdábe, stuoräládusebna juohkem ja káffajuhkam nuorttalándak álmmugin, bájnná jábmemav ja bårredávddabalov ja tsåhke-/ varravárredávddabalov. Guoktalågev sáme gatjádaláduvvin sijá äjgádij viessomvuoge ja biebmo birra 50-70 jage dán åvddåla (Oasseåtsålvis 1). Biebbmodáhtá 397 sámes ja 1842 láttes guoradaláduvvin parametragahtes gähttjalimij ja muhtem miere unnemus kvadráhta vuoge (PLS) viehkijn. Gålmmå tjuovvo oasseåtsådime, gájkka kohorttaåtsådime, vuolggin Västerbottena varresvuohtaåtsådimj oassálasstij jábmemårijs jali bårredávddaskihpudagájs (64 603-77 319). Ballamoarremerustallamav dahkin Cox regressionijn.  Oasseåtsådibme 2 spiedjildij avtaárvojt árbbedábak sáme biebmon tjuokkesmåhtajn nållå rájes gávtse tjuoggáj. Dat lahkke oassálasstijs gudi bårrin ienemus ruoppsis biergov, buojdes guolev, buojdev, muorjijt ja máleskáfav, oattjoj avtav tjuoggáv juohkka avta bårråmoases, aktan 5 tjuoggá ienemusát.  Ájn 3 tjuoggá oattjoj dat lahkke oassálasstijs mij båråj binnemus ruonudisájt, lájbijt ja fiberijt, aktan ienemusát 3 tjuoggá. Oasseåtsådibme 3 spiedjilt vidjurijt kolhydráhtaj ja proteijnaj gaskan biebmon nåv gåhtjodum LCHP (vuolle-kolhydráhta, alla-proteijna) tjuoggáj viehkijn.  Alemus LCHP tjuoggájt (=20) oadtjun oassálasste gudi binnemus kolhydráhtajt ja ienemus proteinajt bårrin ja vuolemus LCHP tjuoggájt (=2) oassálasste gudi ienemus kolhydráhtajt ja binnemus proteijnajt bårrin.  Oasseåtsådimen 4 åtsådaláduváj bårredávddaballo brygga- ja máleskáffajuhkkijn. Oasseåtsådibme 5 lij aktijdum guoradim-åtsådibme, gånnå káffajuhkkij tsåhkedávddaballo merustaláduváj aktijdam vihkemáhtsadime baktu. Vuordedahtek lij buojdes guolle ájnnasabbo gå boatsojbierggo sámijda oarjje Lapplándan 1930-1950-lågojn ja ájn vilá ällosáme guolev ienebut bårri gå ietjá sáme ja látte. Ietjá sierra merka sáme biebmon lij alep oasse buojdes, máles ja máleskáfas ja unnep oasse lájbes, fiberis ja sáddjidum ruonudisájs (Oasseåtsådibme 1). Árbbedábak sáme biebmo muoduk biebbmo, alep Sami diet score tjuoggáj, aktijaneduváj lasse jábmemijn sierraláhkáj ålmmåj hárráj (Oasseåtsådibme 2). Biebbmo vuolep kolhydráhttaåsijn ja alep proteijnnaåsijn, alla LCHP tjuoggáj, ittjij jábmembalov bájne, maŋŋel gå statistijkalattjat gehtjadam buojddebårråmijt ja ieme ballovidjurijt (Oasseåtsådibme 3).  Káffajuhkam lij tjanádum juogu de lasse gájkkásasj bårredávddaballuj, jali lasse prostáhta- bahtatjoallebårredávddaj. Kujnajn gudi máleskáfav juhkin ≥ niellji bäjvváj lij binnep njidtjebårredávddaballo gå buohtastahttá kujnaj gudi < akti bäjvváj juhkin. Ålleskáffa ja bryggakáffa tjanáduváj lasse njidtjebårredávddaballuj nuorap kujnaj hárráj ja binnep vuorrasappoj. Ålmmåjn gudi juhkin edna máleskáfav lij lasse bårredávddaballo vuojŋŋamorgánajn (Oasseåtsådibme 4). Ålmmåjn gudi juhkin edna bryggakáfav lij lasse tsåhkedávddaballo (Oasseåtsådibme 5). Vuorrasap sámij tsuojggoma äjgádij guollebårråmis gå buohtastahttá boatsojbierggobårråmijn 1930-1950-lågo, vuosedi biele alla kultuvrak sisanos e agev dárbaha sämmi nanos objektijvak sisanov adnet. Oasseåtsådimij 2-5 båhtusa vuosedi åtsådum biele árbbedábak sámebiebmos ja viessomvuoges e varresvuodav ja skihpudagáv nuorttalándak álmmuga hárráj heva bájne. / (Sydsamiska) Dan goerehtimmien ulmie lea saemien beapmoem jïh jielemevuekiem buerkiestidh jïh dotkedh guktie aerpievuekien saemien beapmoevuekieh, makrobïepmehtimmiej juekeme jïh prïhtjhjovhkeme jaemedem jïh riskem dijpieh vaajmoe-/ jïh soeneskïemtjelassen muhteste noerhtesvöörjen sïejhmi årroji luvnie. Lea göökteluhkie saemien voeresh goerehtamme daej eejtegi jielemevuekien jïh beapmoen dïehre  50-70 jaepiej juassah (Stuhtjedotkeme 1). Dïsse lissine lea beapmoedaatam goerehtamme 397 saemijste jïh 1842 laedtijste ov-parametrihken gïehtjedimmiej jïh partiellen unnemes kvadraaten vuekien mietie (PLS).  Dah golme båetien stuhtjedotkemh, gaajhkh kohortdotkemh, leah dotkeme man gaavhtan jaameme jallh mïetskeåedtjieskïemtjelassh daej luvnie gïeh meatan Västerbottenen healsoedotkemi muhteste (64 603-77 319 dotkemh) jïh riskeryøknemh  dorjeme Cox  regresjovnen viehkine. Stuhtjedotkemisnie 2 lea mohtedamme guktie aerpievuekien saemien beapmoe vaestede låhkoeraajterasse 0 raejeste 8 raajan. Daate bielie daejstie gïeh meatan gïeh jeenemes rööpses bearkoem, buajtehks gueliem, buejtiem, muerjieh jïh voessjemeprïhtjegem byöpmedamme, leah aktem låhkoem åådtjeme fïere guhte beapmoeelementen åvteste, jeenemes 5 låhkoeh. Dïsse lissine 3 låhkoeh åådtje daate bielie daejstie gïeh meatan gïeh unnemes kruanesaath, laejpiem jïh fiberh byöpmedamme, jeenemes 3 låhkoeh. Stuhtjedotkemisnie 3 daelie mohtede kolhydraath jïh proteinh beapmosne LHCP (vuelehks-kolhydraath, jïlle-proteine) låhkoej viehkine. Jillemes LHCP låhkoem åådtjeme (=20) dah gïeh meatan gïeh vaenemes kolhydraath jïh jeenemes proteinh byöpmedamme jïh vueliehkommes LHCP låhkoem (=2) åådtjeme dah gïeh meatan gïeh jeenemes kolhydraath jïh vaenemes proteinh byöpmedamme. Stuhtjedotkemisnie 4 riskem goerehtamme mietskeåedtjieskïemtjelassem åadtjodh brygg- jïh voessjemeprïhtjegejovhkiji luvnie. Stuhjtedotkeme 5 lïj tjetskeme-dotkeme gusnie riskem ryöknoe logistihken regresjovnen baaktoe jis maahta  faahketji vaajmoedåeriesmoerh åadtjodh prïhtjhjovhkiji luvnie. Buajtehks guelie meehti vihkielåbpoe årrodh båatsoesaemide goh bovtsebearkoe åarjel Lapplaantesne 1930-1950-låhkosne jïh daamhtah båatsoesaemieh daam byöpmedieh jeenebe goh jeatjah saemieh jïh laedtieh. Jeatjah sïejhmi sjïere vuekieh saemien beapmosne lea jïlle stuhtje buejteste,  maeleste jïh voessjemeprïhtjegistie jïh vuelie stuhtje laejpeste, fiberistie jïh kruanesaatijste (Stuhtjedotkeme 1). Jeenh saemien aerpievuekien beapmoe, jïlle Sami diet score låhkoeh, provhki vuesiehtidh vaenie jeananamme jaemede ålmaj gaskemsh bene ij nyjsenæjjaj gaskemsh (Stuhtjedotkeme 2). Beapmoe man vuelehks stuhtje kolhydraath jïh stoerre stuhtje proteijnh, jeenh LCHP låhkoeh, ij leah dïjpeme riskem jaemedh, dan mænggan goh lea ussjedamme statistihken muhteste man jeene buejtiem byöpmedidh jïh sijjiedahteme riskefaktovrh ussjedamme. (Stuhtjedotkeme 3). Prïhtjhjovhkeme ij leah tjoelmesovveme jeananamme mïetskeåedtjieriskese, jallh jeananamme riskese prostaate-voeresbuejtiemïetskeåedtjiem åadtjodh. Nyjsenæjjah gïeh voessjemeprïhtjegem jovhkeme ≥ 4 aejkien/biejjesne unnemes riskem utnin njammamïetskeåedtjiem åadtjodh nyjsenæjjaj muhteste gïeh jovhkeme <1 aejkien/biejjesne. Ellies prïhtjege jïh bryggeprïhtjege lea tjoelmesovveme jeananamme riskese njammamïestkeåedtjiem åadtjodh noere nyjsenæjjah luvnie jïh unniedamme riskem voeresi luvnie. Ålmah gïeh jeenh voessjemeprïhtjegem juvhkieh jeananamme riskem utnieh mïetskeåedtjiem åadtjodh girsesne (Stuhtjedotkeme 4). Ålmah gïeh jeenh bryggeprïhtjegem jovhkeme jeananamme riskem utnieh vaajmoedåeriesmoerem åadjtodh (Stuhtjedotkeme 5). Dah saemien voeresi soptsestimmieh man jeeneh gueliem daej eejtegh leah byöpmedamme bovtsebearkoem muhteste 1930-1950-låhkosne, vuesehte ahte daate bielie man vihkeles kultuvren sisvege ij eejnegen seamma objektiven sisvegem utnieh. Illeldahkh stuhtjedotkemijstie 2-5 vuesiehtieh ahte  dah bielieh mejtie lea goerehtamme saemien aerpienvuekien beapmoen jïh jielemevuekien muhteste eah healsoem jïh skïemtjelassem dïjph jeenebe goh sïejme noerhtesvöörjen årrojh. / (Umesamiska) Dahte guoreteme suptseste saamien beäpmoen jah jielemevuökien  biire jah giehtjedie guktie aarpievuökien saamien beäpmoeh, oajviebeäpmoeh jah kaavoeh mietete jaameke vahkake jah  cancerenne jah vajmoen/ virreveättennea nuorthen  allmetjeih luunie. Guökteluhke saamieih boariesh gihtjedihke lie elltie eihtegeh jielemevuökien jah beäpmoen biire dann baelie 50-70 jaapieh (Oasie 1). Jieneh beäpmoe-dataede dahkedihke lie 397 saamieiheste jah 1842 ruotseiheste dennake viehketihenne ieh parmetriske giehtjedemeh jah  partiellen unnemes kvadraten vuökien miete (PLS). Dah gullme oasieh boatien kohort- luhkemeh, allkemme lie jaamemeste jall canceremeste mieteih Västerbottenen varaasgiehtjemeih luunie (64603-77319 ollu) vahkake-tsiehkesjeme dahkedihke Cox-enne regressione. Oasienne 2 vuöjnedihke leh akte laakatjenne aarpievuökien saamien beäpmoeh vuösstede akte tsiehkesjerairoe 0 – 8. Dahte bielie deistie gieh jienemes ruöpses beärrkoede, buöjteks guöliede, buöjtiede borrein jah vuossjeme kaavoede juukein, akte tsiehkie fierte beäpmoih outeste otjoin, jienemes 5 tsiehkieh.Vielie 3 tsiehkieh dahte bielie otjoin gieh unnemes jaamoede jah urhtsede, laipiede jah fiberede borrein, jienemes 3 tsiehkeh. Oasienne 3 vuöjnedihke aktevuotta gasske kolhydrateh jah proteieneh beäpmoenne LCHP-esne (vuöleke kolhydrateh, jylloeke-proteineh) tsiehkie. Jyllemes LCHP tsiehkieh (=20) dainie mietenne unnemes kolhydrateh jah ollomes proteineh borrein jah unnemes LCHP tsiehkieh (2) dainie mietenne ollomes kolhydrateh jah unnemes proteineh borrein. Oasienne 4 giehtjedihke vahkake cancerede brygg- jah vuossjeme kaavoe juukejenne. Oasie 5 tjohkenne lin kontrolle- giehtjedeme vahkake hiehke vaajmoe-narrenne kaavoe-juukejenne tsiehkiesjdihke logistiske regressionenne. Buöjteke guölieh borretdihke mahtein vieliebe buutsebeärrkoeste saamieihesne oarrjel  saamien eätname 1930-1950 jaapienne jah vieliebe borretdihke buutsesaamieiheste guh jeätja saamieh jah ruotse-allmetjeh. Jeätja siejhme sierreme saamien beäpmoesne lin akte jylloeke oasie buöjtie-, viire-, jah vuossjeme kaavoeste jah akte vuöleke oasie laipie-, fibere-, joamoe jah urhtseste (Oasie 1). Ollu aktelaaka aarpievuökien saamien beäpmoeh, ollu Sami diet score tsiehkieh tjohkan lin vieliebe jaameme ollmaihenne sierrelaaka (oasie 2). Beäpmoihenne unne kolhydrateh jah ollu proteineh, ollu LCHP tsiehkie, ieh vahkake lasste jaamet, dann mingjelen guh statistiske ussjede valltedihke leh borremmiean gallane buöjtieste jah vihties vahkake faktoreiheste (oasie 3). Kaavoejuukeminne lin ieh vielebe aarpievuökien cancer-vahkake tjohkenne, jall vielebe vahkake prostate-kolorektale-cancere. Nyesenejah guh vuossjeme kaavoe juukein ≥4  aikieh/biejvie  unnebe vahkake nitje-cancereb lin muhteste nyesenejanneh gieh  <1 aikie/biejvie juukein. Gaihkekaavoe jah brygg-kaavoe lie tjoahkan vielebe nitje cancereb nyesenejanne jah unnebe vahkake boariesh nyesenejaihenne. Ollma guh ollu vuossjeme kaavoeb juukein cancereste gonkelmesenne vieliebe vahkake otjoin (oasie 4). Ollma guh ollu brygg-kaavoe vajmoe-narreme vieleb vahkake otjoin (oasie 5). Dah boariesh saamieh suptsestemeh man jingje guöliede elltie eihtegeh buutsebeärrkoeh borrein 1930-1950-aikie, vuösiete dahte bielie veäksekes kulture miele ieh gaihke aikie darpesjedennake veäksekes objektive miele leh. Oasie 2-5 vuösiete dah giehtjedemes dahte bielie aarpievuökien saamien beäpmoen jah jielemen vuökien ieh varaas jah skieptjeme mietete ieh nuorthen almetejeh ollu.

Local Roots is a design of a system where local interest circles and study groups share their knowledge and interest in the context of an outdoor museum. Here, museum visitors can get inspired by a first glimpse into the local culture of traditional food production. This thesis project mainly focuses on the introduction experience to this system, on the outdoor museum plant tour "what's my flavor". Interactive plant audio installations of this tour are placed around the territory of the museum. By touching different parts of a plant, museum visitors trigger information about its nutritional and cultural values. They start to see food opportunities in natural ecosystems, gain experience and train watchfulness the same way they would do it for centuries before, by touching, smelling and reading the signs of nature together with the more experienced peers.

Traditional food knowledge (TFK) refers to a cultural tradition of sharing food, recipes and cooking skills and techniques and passing down that collective wisdom through generations. The value of this knowledge is hidden in a global food system offering an abundance of commercial convenience foods. This study defines TFK and explores its value to assert space for its recovery and renewal. Using Trevor Hancock’s research on healthy communities and models, such as the Mandala of Health (1985), traditional food knowledge will be analyzed for its potential to contribute to individual and community ecosystem health. The role of traditional food knowledge is examined with respect to promoting biocultural diversity and improving the capacity for food production among citizens. Food diversity is an important component of human nutrition and can be an indicator for a bioculturally diverse region. Studies on biocultural diversity recognize the close connection between cultural and biological diversity. Only recently have the losses in cultural heritage, such as traditional food knowledge garnered academic and policy attention. Traditional food knowledge can be one means of asserting cultural identity and can be a way to connect people to the natural world. Transmitting this knowledge is one important means of fostering sustainable livelihoods, ecosystem health and enhanced individual and community capacity. Traditional food knowledge can provide an individual with the capacity to prepare meals that are nutritious, safe and culturally relevant. This skill can support adaptation to altered food environments, such as is the case for immigrants and indigenous populations. The food system itself has rapidly changed with global industrialization, urbanization and cultural homogenization; and traditional food knowledge is no exception. The distinct expressions of taste and place are facing a continuity gap when traditional food knowledge is not passed forward, but rather sidelined as an abstract, historical concept. This study takes a qualitative case study approach exploring the concept of traditional food knowledge. The existing literature is compared to the lived experience of immigrants and their families in the Canadian suburban context, specifically in Mississauga, Ontario. This study explores the relevance and value of traditional food knowledge to Indonesian-Chinese New Canadians, their families and the wider community. Despite the colossal challenges posed by a global food industry, there are personal and community benefits to gaining or relearning traditional food knowledge. The community capacity increases with a greater number of skilled practitioners and educated consumers. Informal sharing of the cultural life skills engages people from various walks of life as they learn about, and from, each other. Governance that enables and sustains this type of community exchange will require changes to ensure equitable support for the opportunity for such informal learning and capacity building to occur among all citizens.

Traditional food knowledge (TFK) refers to a cultural tradition of sharing food, recipes and cooking skills and techniques and passing down that collective wisdom through generations. The value of this knowledge is hidden in a global food system offering an abundance of commercial convenience foods. This study defines TFK and explores its value to assert space for its recovery and renewal. Using Trevor Hancock’s research on healthy communities and models, such as the Mandala of Health (1985), traditional food knowledge will be analyzed for its potential to contribute to individual and community ecosystem health. The role of traditional food knowledge is examined with respect to promoting biocultural diversity and improving the capacity for food production among citizens. Food diversity is an important component of human nutrition and can be an indicator for a bioculturally diverse region. Studies on biocultural diversity recognize the close connection between cultural and biological diversity. Only recently have the losses in cultural heritage, such as traditional food knowledge garnered academic and policy attention. Traditional food knowledge can be one means of asserting cultural identity and can be a way to connect people to the natural world. Transmitting this knowledge is one important means of fostering sustainable livelihoods, ecosystem health and enhanced individual and community capacity. Traditional food knowledge can provide an individual with the capacity to prepare meals that are nutritious, safe and culturally relevant. This skill can support adaptation to altered food environments, such as is the case for immigrants and indigenous populations. The food system itself has rapidly changed with global industrialization, urbanization and cultural homogenization; and traditional food knowledge is no exception. The distinct expressions of taste and place are facing a continuity gap when traditional food knowledge is not passed forward, but rather sidelined as an abstract, historical concept. This study takes a qualitative case study approach exploring the concept of traditional food knowledge. The existing literature is compared to the lived experience of immigrants and their families in the Canadian suburban context, specifically in Mississauga, Ontario. This study explores the relevance and value of traditional food knowledge to Indonesian-Chinese New Canadians, their families and the wider community. Despite the colossal challenges posed by a global food industry, there are personal and community benefits to gaining or relearning traditional food knowledge. The community capacity increases with a greater number of skilled practitioners and educated consumers. Informal sharing of the cultural life skills engages people from various walks of life as they learn about, and from, each other. Governance that enables and sustains this type of community exchange will require changes to ensure equitable support for the opportunity for such informal learning and capacity building to occur among all citizens.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2017-02-16T17:10:55Z No. of bitstreams: 2 Dissertação - Tayme Pereira da Silva - 2016.pdf: 3233609 bytes, checksum: b4c71a9661a3a9aed226ba811da40204 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2017-02-17T16:53:28Z (GMT) No. of bitstreams: 2 Dissertação - Tayme Pereira da Silva - 2016.pdf: 3233609 bytes, checksum: b4c71a9661a3a9aed226ba811da40204 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-02-17T16:53:28Z (GMT). No. of bitstreams: 2 Dissertação - Tayme Pereira da Silva - 2016.pdf: 3233609 bytes, checksum: b4c71a9661a3a9aed226ba811da40204 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-09-30 / This dissertation focuses on the food trade and sociality as workers with typical foods for sale, as the traditional pamonha, in Goiânia, build their identities and social representations on labour relations. It aims on developing a sociological analysis of the work in the production and sales of a typical food, the pamonha, in the city of Goiânia. It is intended to address historically the beginning of food trade; incorporation of maize in Brazilian cuisine; emergence of the pamonha and the whole process of marketing. It was performed a research on the consumer capture, production and sale in occupational activity of seller of pamonha. The survey was conducted with workers in this type of activity located in various places in the city of Goiânia. The research involved workers who operate on public roads, squares, as for those who work in private space, in settled establishments. A qualitative approach was used, by means of semi-structured interviews. The results demonstrated the awkwardness experienced by a significant proportion of hawkers in accepting the occupational activity performed. However, it must be considered that the job non-acknowledging is assigned to the representation of an outsider and precarious work. Another prominent factor related to this occupation is the interpersonal relationship between sellers and consumers as a strategy of competitiveness and entrepreneurship. / A presente dissertação enfoca a sociabilidade no comércio de alimentos e como os trabalhadores com venda de alimentos típicos, como a tradicional pamonha, em Goiânia, constroem suas identidades e representações sociais diante das relações de trabalho. Esta dissertação se concentra em fazer uma análise sociológica do trabalho na produção e venda de um alimento típico, a pamonha, na cidade de Goiânia. Pretende-se abordar historicamente o início do comércio de alimentos; incorporação do milho na culinária brasileira; surgimento da pamonha e todo o processo de sua comercialização. Realizou-se uma investigação sobre a captação de consumidores, produção e venda na atividade ocupacional de vendedor de pamonha. A pesquisa foi realizada com trabalhadores nesse tipo de atividade localizados em várias regiões da cidade de Goiânia. A pesquisa envolveu trabalhadores que operam em vias públicas, praças, quanto àqueles que trabalham em espaço privado, em estabelecimentos fixos. Utilizou-se uma abordagem qualitativa, por meio de entrevistas semiestruturadas. Os resultados demonstraram a dificuldade de uma parte significativa de vendedores ambulantes na identificação com a atividade ocupacional exercida. No entanto, deve-se considerar que o não reconhecimento do trabalho é atribuído a uma imagem de marginalização e de precarização do trabalho informal. Outro fator de destaque deste trabalho é a relação interpessoal entre os vendedores e consumidores como estratégia de competitividade e empreendedorismo.

From the Arctic to the South Pacific, Indigenous Peoples have experienced a rapid nutrition transition involving the decline of traditional/subsistence-based ways of life and the adoption of a “Western” diet that is high in saturated fats, sugar, and processed foods. This dietary shift has been paralleled by an increased prevalence of obesity, diabetes, and, other diet-related chronic diseases. In the Arctic, rapidly changing biophysical conditions, globalization, and integration into market economies are collectively challenging access to both country foods and nutritious market foods. Food security and nutrient adequacy thus remain elusive for Inuit communities of northern Canada. Premised upon the view that human well-being is predicated upon complex and dynamic interactions between ecosystems, economies, and societies, this dissertation integrates multiple lines of inquiry and scales of engagement (community, regional, and national) to further understanding of the nutrition transition among Inuit in Canada. The thesis is comprised of two sections. Section 1 bridges the often disparate fields of human nutrition and wildlife conservation by addressing key questions about the status and management of Arctic species, and the implications for Inuit food security and health. For example, caribou (Rangifer tarandus) populations across the circumpolar north are currently experiencing dramatic declines in abundance and restrictions on Inuit subsistence harvest are currently implemented for several caribou populations. Caribou, however, is the primary source of protein and several micronutrients involved in the prevention of anemia (e.g. iron zinc, copper, riboflavin, and vitamin B12) in the contemporary diet of Inuit adults. Caribou consumption is also positively associated with hemoglobin levels in Inuit adults. Section 2 considers elements of the market food system in Inuit communities. We found that the most popular market foods consumed by Inuit (e.g. sweetened beverages, added sugar, and bread) contribute significantly to total diet energy while contributing minimally to most micronutrients. Using optimization models, we have demonstrated that a nutritious diet (one meeting Health Canada dietary reference intake values) is theoretically feasible based on a mix of country food and market food, and at relatively little additional cost from current diets. However, significant deviations in patterns of food expenditure away from sweetened beverages, towards dairy, and whole fruits and vegetables would be required. Taken collectively, this thesis provides important information, as well as new tools, and approaches, for communities, wildlife conservation and public health professionals to jointly promote ecosystem and human health in a rapidly changing environment.

Agricultural production among the Native American populations of the Southwest declined significantly during the twentieth century. Corn, beans and squash, the three most recognized traditional food crops, remains widespread, but knowledge regarding the traditional management of these crops was lost. The loss of traditional knowledge for Southwest Indigenous Nations was more pronounced for the Southwest peach (Prunus persica) and Navajo spinach (Cleome serrulata Pursh). The Navajo, Hopi, and Zuni Nations are all seeking to increase the availability of traditional crops for their original uses, such as for food and wool dye. In order to revitalize traditional agriculture for these tribes, information regarding these crops was gathered, including: variety characterization, the horticultural basis for traditional management practices, and cultural uses and significance. Southwest peach orchards were located for seed and plant material collections to characterize their genotype and relate them to modern peach cultivars. Traditional farmers were interviewed on management practices and irrigation strategies to correlate to dendrochronology (tree-ring analysis) techniques. Dendrochronology samples included tree stumps or cores to evaluate ring growth variability, age, and life span of the orchard trees. Navajo spinach seed was collected from Chinle, Arizona for germination studies on overcoming seed dormancy. Information on both Southwest peach and Navajo spinach will be useful to encourage culturally important traditional crop management.

This thesis looked at the effects of offshore drilling on food security prospectively. The thesis aimed to understand the effects of offshore drilling and the importance of traditional foods to the Canadian Arctic Indigenous People. Furthermore this thesis aimed to contribute to food security research that is conceptualized within an indigenous context. / Background: Due to global climate change, the melting of arctic ice has increased geopolitical interest in the land due to newly accessible oil reservoirs on the continental shelf. With the imminent rise in offshore gas drilling, this presents an additional threat to Arctic food security. Indigenous populations living in the circumpolar north face many challenges in accessing adequate and nutritional food sources. One of the most significant factors impacting food security is the availability of traditional food. Objectives: To critically examine existing data and literature to discuss the impact of offshore gas drilling on traditional marine food sources. Additionally, the cultural, spiritual and physical health aspects of traditional food consumption will be determined. Methods: Arksey and O’Malley’s scoping review framework was adopted to examine the effects of offshore drilling activities on marine fauna. Furthermore, a literature review was used to determine the significance of traditional food to Canada Arctic Aboriginals. Conclusions: Offshore drilling activities may impact the four dimensions (access, availability, utilization and stability) of food security, therefore threatening food security in the Canadian Arctic. / Thesis / Master of Science (MSc)