Good food, or food that is good for people and planet, demands a different worldview and approach than the current industrial food system. As an ecofeminist researcher who values reciprocity, justice, and a holistic approach, my research investigates varying good food perspectives by integrating scientific evidence and practical experience. Specifically, I explore the opportunities climatic change have created for innovative and solutions-oriented small-scale food systems techniques in arid regions to define, identify, regulate and communicate good food and its related practices. A significant gap exists between current small-scale good food practices and how they can fit and be valorized into a wider food system. This dissertation combines social science and arts-based methodologies with the intention of digging deeper to understand what is required to support a food system that produces good food. This dissertation is broken down into three deliverables, bound by this introduction and a conclusion: (1) a theoretical research framework for regenerative food systems, grounded in biomimicry and traditional ecological knowledge (TEK) defining and identifying good food and the systems that produce it, (2) a research paper that follows three traditional fermented foods in Arizona to contextualize their socio-cultural aspects within a regulatory framework and propose a way to make food governance more inclusive, and (3) an analytical autoethnographic exploration of the normative aspect of sustainability, and how it can be more regenerative. The narrative is an exploration through the author's past, present, and future in finding ways to instill more regenerative practices in their life in Arizona, as well as amplify the voices of others using podcasts. The dissertation aims to expand the field of food system sustainability to be more inclusive of diverse knowledge systems and arts-based methods in creating an understanding of good food in arid regions.

This paper explores the question, "What if we extended to our own being the aspiration of well-being and flourishing that we strive for in our sustainability work?" I offer my findings as a reflective essay, lightly grounded in autoethnographic methods, that presents as a persuasive essay. The intention is to deliver an offering for a new (old) state of being.

Predominant sustainability pedagogy and science largely focus on fixing existingproblems via solutions external to humans (e.g. carbon sequestration, renewable energy).
While external or outer interventions can support a transition to a sustainable future,
internal or inner developments should also be highly valued. For this dissertation, I define
sustainability as the ability of any individual, community or country to meet their needs
and live happily without compromising the ability of other individuals, communities,
countries and future generations to meet their needs and live happily. Framed this way, a
sustainable and happy life should focus on both outer and inner development, the latter
largely unconsidered in sustainability science and scholarship.
I propose that emphasizing spiritual wellbeing and spiritual practices can support
individuals and communities to act with mindfulness, awareness, compassion,
connection, and love, transitioning to a more sustainable existence. This dissertation
consists of three studies: (1) the development of a theoretical framework identifying
spirituality as the missing link between sustainability and happiness, (2) an empirical
pilot study testing the theoretical framework via contemplative practices in a
sustainability classroom, and (3) an autoethnography exploring my inner development
and transformation as a sustainability and spirituality researcher over the past four years.
The theoretical framework found and posits, based on existing literature, that
spirituality indeed may be the missing link between an unsustainable existence and a
sustainably and happy future. Results from the empirical study suggest that a focus on
spirituality leads students to develop inner traits necessary for sustainable behavior and a
deeper understanding of sustainability. My autoethnography demonstrates the spiritual
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transformation possible from integrating spiritual well-being and intellect, while striving
to embody sustainability as a spiritual journey. My research supports further studies and a
greater understanding of the importance of spiritual well-being to sustainability and the
incorporation of contemplative practices in sustainability classrooms. Finally, I hope this
dissertation will (1) inspire sustainability scientists, researchers, and students to integrate
spiritual well-being as an important part of their lives and work, and (2) encourage deeper
conversations about the radical inner shift we need to achieve lasting sustainability for all
beings.

As recent statistics from the U.S. Food & Drug Administration (FDA) show, “in the United States, food waste is estimated at between 30-40 percent of the food supply…at the retail and consumer levels, correspond[ing] to approximately 133 billion pounds and $161 billion worth of food in 2010” (“Food Loss and Waste | FDA”, 2020). Not only is excess food waste an economic problem for numerous companies, it’s unsustainable and inefficient when there could be the potential for learning and implementing innovative solutions, both on a large and small scale. The research from this creative project will focus on comparing The Walt Disney Company’s current food waste sustainability practices at Walt Disney World in Orlando, Florida, with Arizona State University’s (ASU’s) local Aramark Catering Services practices and initiatives throughout the Tempe campus’ dining halls. Specifically, the thesis will explore the benefits of anaerobic digesters and The Walt Disney Company’s use of anaerobic digesters at their Walt Disney World Parks and Resorts as a central means of converting food waste material into renewable natural gas. It will also explore Aramark’s current food waste management processes, specifically composting with the City of Phoenix’s industrial-grade composting yard, and the potential for implementing anaerobic digestion via a partnership with the City of Mesa into or in place of their current processes on ASU’s Tempe campus in the future.

This autoethnography is the culmination of years of migraine research and self-experimentation with alternative medicine to treat Hemiplegic Migraine (HM). HM is a rare phenomenon that is commonly misdiagnosed as a stroke or epilepsy disorder since the symptoms can include partial unilateral paralysis or weakness, visual disturbances, unilateral headache, vomiting, and trouble speaking. There is no known cure for HM, and current migraine medications can be accompanied by adverse side effects at an expensive cost. Alternative medicine, such as dietary supplementation, meditation, and positive thinking are potential options for working in relationship with HM episodes. This thesis explores HM as a personally transformative experience by learning to grow from pain.

Working in collaboration with the Clark Park Community Garden (CPCG), we sought to identify and implement practices and creative processes that increase community involvement and connection by further transforming the space into a community gathering place. Our primary goal was to foster greater community involvement within the garden through various methods while exploring our own creative outlets to represent what the concepts of “community” and “garden” mean to us.

When initially planning our project, we outlined a research process to conduct interviews with garden participants to determine the best practices for community garden connection-making. However, after our initial discussions with the CPCG Advisory Committee, it became clear that their goals could be better achieved through an applied project focusing on increasing community connection than from a research project. We have adopted our former research question--which asked how community gardens could serve as a means for community connection-- as our premise, and we seek to build upon it through the creation of programs, partnerships, and pieces of art that collectively expand the garden’s connection to its surrounding community. To begin this process, we worked with the leaders of the CPCG to identify the group’s main goals that they sought to achieve with our support. In collaboration with the CPCG Garden Advisory Committee, the three goals that we identified were: 1) increasing neighborhood participation in the space, 2) launching the site’s new subscription program, and 3) transforming the garden space into a place of community.

This project draws sustainability material out of the textbook and into the body using a
role play simulation modeled around Michigan wolf management. In this case, role play simulation is a game fabricated to reflect the complexity of real-world conflict. The goal of the exercise is to engage players in mock negotiation and expand their knowledge of wicked environmental problems. By encouraging participants to question their own thought process, the activity aims to foster a transformational experience.

Human connection is fundamental for a shift toward sustainable societies. Small groups of people working in response to their unique conditions and environment can find joy in the co-creation of a shared existence. A collaborative network of related efforts can contribute to a broader understanding of resilience and adaptation, aiming toward a regenerative relationship with the Earth and all species. Such an approach ameliorates both pervasive loneliness and extreme inequity that have grown from modern consumerist individualism, through a strong focus on trust, respect and authenticity. I have created a structure to pursue these goals as an applied Sustainability researcher and artist. First, I present a tool that measures and guides community-based work to support the values of equity, justice, transformation and connection. I follow this with an in-depth process of qualitative inquiry grounded in an applied participatory design project to gain insight on the act of building connection across perceived divides. Finally, I share “The Building Community:” the group and process I formed with formerly homeless individuals who are co-designing a tiny home ecovillage of transitional supportive housing for homeless human beings in the Skid Row neighborhood of downtown Los Angeles. The Building Community method combines Council-style talking circles with elements of Action and Design research in which equal co-learners embark on a fun and challenging journey to nurture housing security, interconnectedness, and sustainability. The results of this research indicate an opportunity for community-based researchers to further incorporate support for the rights of nature, decolonization efforts and preservation of the commons into their projects. Flexible structure, consistency, balanced effort and shared decision making proved to build a strong foundation for group processes centered on trust. Finally, The Building Community showed that intimate local groups can produce abundant and creative sustainability solutions when partnered with academic guidance and resources. Sustainability scholars have the chance to balance power, amplify voices and make collective visions manifest if they immerse themselves in efforts on the ground.

This paper explores patterns of declining sense of community found in many modern-day neighborhoods and maintains that this phenomenon presents a level of vulnerability to our society that has been overlooked. It investigates this by examining four modern environments within the U.S.: two primarily low-income, immigrant communities in or near the Tempe area, and two middle-income class communities in downtown Mesa and on the South Texas border, respectively. It uses a multi-methods approach to understand how sense of community could manifest itself at varying levels depending on the type of community establishedamong different types of communities. The locations studied were fundamentally different in nature, and, therefore, could not be subject to comparative analysis. However, the study gives evidence of weaker sense of community and general relational connection among moderate to upper-class environments. Literature review utilized in the two low-income immigrant neighborhoods revealed that residents experience high sense of community, as well as high satisfaction with their environments. Qualitative analyses consisting of interviews approached through an assets-based community development perspective, as well as forms of coding employed in the South Texas neighborhood, revealed that the two middle to upper-income communities experience low to moderate sense of community, and corresponding satisfaction with their environments. This paper suggests that trends of decreasing sense of community, such as these, create unnoticed vulnerabilities for our modern environments that present disadvantages for sustainable development. It also suggests that we can learn from the former two communities, and proposes that strong communities are critical for our society on many levels, as well as advantageous for the future of sustainable development.

Institutions of higher learning can be centers of meaning-making and learning and are expected to play a pivotal role in a global shift toward sustainability. Despite recent innovations, much sustainability education today is still delivered using traditional pedagogies common across higher education. Therefore, students and facilitators should continue innovating along pedagogical themes consistent with the goals of sustainability: transformation and emancipation. Yet, more clarity is needed about pedagogical approaches that will transform and emancipate students, allowing them to become innovators that change existing structures and systems. My dissertation attempts to address this need using three approaches. First, I present a framework combining four interacting (i.e., complementary) pedagogies (transmissive, transformative, instrumental, and emancipatory) for sustainability education, helping to reify pedagogical concepts, rebel against outdated curricula, and orient facilitators/learners on their journey toward transformative and emancipatory learning. Second, I use a descriptive case study of a sustainability education course set outside of the traditional higher education context to highlight pedagogical techniques that led to transformative and emancipatory outcomes for learners partaking in the course. Third, I employ the method of autoethnography to explore my own phenomenological experience as a sustainability student and classroom facilitator, helping others to identify the disenchanting paradoxes of sustainability education and integrate the lessons they hold. All three approaches of the dissertation maintain a vision of sustainability education that incorporates contemplative practices as essential methods in a field in need of cultivating hope, resilience, and emergence.