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Background To achieve a healthy sustainable food system globally, it is imperative to understand how local food systems can provide healthy and sustainable conditions. Objective To explore, through the indigenous community of Caliata in the Ecuadorian highlands, the factors that support or hinder sustainable Andean food systems. Methods We designed a participatory mixed-methods study in Caliata (Chimborazo, Ecuador), and an inclusive and transdisciplinary research process with constant member checking. The study combined culturally validated qualitative methods (n = 49), agroecology-based site analysis, and household surveys (N = 57), including a modified 48-hour recall. We used the NOVA food classification to categorize the diet according to levels of processing and analyzed categorical and numeric data to understand the interplay of parcel size, agrodiversity, and diet diversity. Results First, the agroecological space is defined by the stewardship of Pachamama (Mother Nature), a central role in Andean cosmovision, leading to trophic interactions and cycles characterized by a diversity of heterarchical social organizations and agroecologically useful species. Second, consistency was found in dietary patterns; all respondents consume their produce, fruits being the most popular snack (in a 24-hour period 70% reported an average of 2.2 servings), and two-thirds of households consume unprocessed or minimally processed foods. Third, gendered agriculture and population aging represent demographic challenges, while chronic health problems remain relatively infrequent compared to the general population. Fourth, food sovereignty is an ecocentric concept based on production, exchanges of seeds and produce, consumption of produce, and knowledge of how agroecological space is treated. This system represents a nutrient loop tied to a system of knowledge about how to care for soil, land, and the ecological community. Conclusion Caliata provides important perspectives on linkages between diet, biodiversity, use of agroecological space, and rural-urban dynamics. This small indigenous community offers lessons for achieving both healthy ecosystems and food security.

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Declines in college persistence can lead to an array of negative individual-level consequences that can have implications for society in general. Dropout rates are higher among underrepresented minority college students (e.g., African American, Hispanic, and Native American/Alaska Native students) than among their nonminority peers. It has been postulated that these dropout rates are tied to social belonging; minorities drop out because they question whether they belong on a college campus. An earlier social-belonging intervention showed significant improvements in retention among minority students. The new randomized, controlled trial reported here tests, You Are College Material–You Belong, a brief social-belonging intervention. The sample for this study consisted of 207 students who self-enrolled in a section of the required freshmen preparation course at a community college; this location had the highest minority enrollment in the system. Of the 207 students, 102 were assigned to a control group and 105 to an experimental group. The results indicate that the fall-to-spring reenrollment rate was 17.4 percentage points higher among students in the experimental cohort than among counterparts in the control cohort. Studies in several disciplines have demonstrated that a sense of belonging is associated with a range of beneficial wellness and educational outcomes among all student racial groups. The results of this study suggest that social-belonging interventions can contribute to the improvement of academic retention outcomes for minority students.

To date, social work continues to be a predominantly white-dominated profession; this is true across all levels of the profession’s current and aspiring membership, including students, practitioners, and faculty members. This racial composition is remnant of our profession’s history of upholding white supremacy and legacy of white saviorism. Not surprisingly, foundational teachings of social work center and champion white women (e.g., Jane Addams) while neglecting the important contributions of Black and Brown social workers to the profession. The harm done by continuing and upholding these practices extends to all spheres that social work education touches, directly or indirectly. While the National Association of Social Workers Code of Ethics would lead one to think of social work as a noble profession, the reality demonstrates that we continually fall short of that reputation. Social work education is guilty of exploiting vulnerable and marginalized communities for the benefit of the profession under the guise of promoting social justice. For example, field placement, a cornerstone of social work education, continues to send mainly white students into communities of color for the purposes of learning, often treating the community as guinea pigs in the pursuit of white knowledge through experiential learning. Although in the long run, field placements can have some benefits for communities, we need to be more critical about the practices we engage in and the ways in which they fail to advance social justice and reinforce the status quo. We are at a pivotal moment in our profession as we reckon with the dissonance between our preaching and practice. The purpose of this paper is to highlight the many ways in which social work education haphazardly 1) perpetuates colonialism and upholds white supremacy, 2) harms marginalized communities, and 3) fails to model our code of ethics. We make a call for serious introspection within the field of social work: to evaluate the power dynamics at play, reckon with our past, and plan for a profession that strengthens and lives up to its commitment to social justice. We conclude with recommendations for transformative change within the social work profession.

Background College dropout has been described as an epidemic, with underrepresented minority (URM) students having the highest dropout rates at colleges and universities. This study examines interpersonal violence and substance use as potential threats to the academic success of URM students. Methods This study is a secondary data analysis of the National College Health Assessment. Results Significant decreases for grade point average (GPA) in African American students were associated with physical violence and marijuana use. For Hispanic/Latinx students, physical violence, marijuana use, and methamphetamine use were significantly associated with decreases in GPA. American Indian, Alaska Native, or Native Hawaiian students’ decreases in GPA were significantly associated with marijuana use. Conclusions Results of the study indicated that substance use and interpersonal violence are associated with decreases in GPA for various groups of URM. These findings are disconcerting and relay the importance for colleges and universities to undertake strategies to increase the retention of URM students.

The summer of 2020 saw a racial justice awakening among predominantly white scholars. While this “awakening” or reckoning regarding the long-standing racism in society is welcomed and necessary, we must recognize the stark differences in how this work is felt and ultimately in how the work needs to be done by different groups in society. While BIPOC scholars worked to balance the need to process and recover, self-preserve, and advocate, white peers formed book clubs and posted black squares to their social media sites. This distinction describes the frustrating reality that many BIPOC scholars experience in the work of undoing racism. We bear the unrelenting burdens of being oppressed, fighting racism, and trying to survive in a society that does not value our inherent dignity and worth. For BIPOC doctoral students who simultaneously navigate the roles of being a student, peer, and instructor, these burdens are threefold. We are expected to do the invisible work of mentoring and holding space for fellow BIPOC students while also educating white students and faculty/administrators on racial justice issues and contending with faculty expectations. These burdens are exacerbated as we see anti-racism quickly go in vogue and then fall out of favor soon after. The aftermath: unfulfilled promises and commitments by self-proclaimed anti-racists, leaving BIPOC scholars to pick up the pieces and solely shoulder the never-ending work of anti-racism. There is a continued lack of sustained commitment to achieving racial equity across the board. The steps that have been taken are often characterized by quick fixes that fall short of the real work that will lead to a racially just, equitable and inclusive community. The purpose of this paper is to bring attention to the challenges within the academy experienced by BIPOC social work doctoral students. Drawing upon our experience with creating a BIPOC-centered support group at a predominantly white institution (PWI), we provide insight and recommendations on how colleagues and administrators alike can take action to hold space, bolster, and better support BIPOC doctoral student scholars by creating inclusive educational environments, offering tailored, concrete, and formal supports, and ultimately creating an anti-racist academic culture free from all forms of oppression.

In this paper, we report on the process by which health equity has historically been conceptualized from a western lens, continuing to leave behind Native Nations. We present how the historical context impacts the present day disparities experiences by Indigenous communities in the US. We conclude with examples of Indigenous culture as treatment as a pathway towards achieving Indigenous health equity.