Abstract in Dagara Noba yaga teɛroŋ a kyaare a “tendaa bondirii diibu” yɛlɛ maŋ yele la ka a tendaa zaa bondirii yeltare do la saa kyɛ yire tɔnɔ, kyɛ, a meŋ leɛ kyaale la ka a yeltare ama ba are soŋ. A yɛli ŋa e la yelwonaa a Amɛreka ane Yurop Naasaal Paaloŋ poɔ kyɛ pãã na waa yelwonaa yaga ka ba naŋ wa fere a Afereka tenne ane ba koɔrebɔ ka ba sage de a teɛroŋ ŋa. Ne a lɛ zaa, a kyaale la ka saakommine bondirii yeltare sobie maŋ tõɔ̃ are la kpeɛŋaa. A lɛ zuiŋ, a yelzu ŋa yelnyɔgraa la ka o peɛre bɔŋ a yɛlɛ na naŋ maŋ vɛŋ ka a bondirii yeltare e soŋ kyɛ meŋ peɛre bɔŋ lɛnee a Gaana deme na maŋ de bamenne sobie a teɛ ne a yɛlɛ ama. A saakommine baabo ŋa sobie yeltare kyaare la lɛ te naŋ na leɛ noba teɛroŋ yi bon-bonyenaa koɔbo ka ba nyɔge yelsaama naŋ sonnɔ tenne ne ba yelwonni. A yelzu ŋa peɛre la tenne mine ayi koɔbo yɛlɛ a Gaana poɔ: Forikrom naŋ peɛle Tekyima naŋ be a Kɔmpareŋ ane Pavuu-Kalsagri naŋ peɛle Wa naŋ be a sazu paaloŋ poɔ. A yelpeɛre wuli la a yɛlɛ na naŋ vɛŋ ka a saakommine yeltare maŋ are kpeɛŋaa aseŋ a bonkoɔre ne a koɔbo sobie tɛɛtɛɛ, te meŋɛ kuoluŋ maalo ane bombie teroo, sobie naŋ teɛrɛ saakommine yɛŋ yel-erre ane bondirii bimmu ne a pommu. A yelpeɛre meŋ wuli la yelmeŋɛ kaŋ naŋ kyaare a bondirii yeltare kaŋa naŋ maŋ are kpeɛŋaa kyɛ ka ba ba yɛla o yɛlɛ: a bondirii yeltare sobie naŋ taa kpẽɛo maŋ dɛle la a saakommine yɛŋ bɔmmo faŋa. A yelpeɛre nyɛ la yɛŋ kaŋ a yi a ‘Legon tradition in African philosophy’ poɔ ane yɛŋ deme mine aseŋ Kwame Gyekye zie. Saakommine sobie yɛlɛ ane a Legon yɛŋ deme yeltuuri ba dɛle a saakommine bɔmmo ŋa yaga bee a zagre a bare togtogi. A zaa ayi teɛroŋ la ka a seŋ ka a nɔbinne ane saakommine yel-erre sereŋ be be yaga kyɛ meŋ dire teɛroŋ naŋ yire yeŋeŋ. A yelnimizeɛ la ka a saakommine baabo yɛlɛ ane a Afereka saakommine teɛroŋ na tõɔ̃ meele la taa a yel-erre ne yelsonne eebo poɔ. Abstract in English While the dominant ‘feeding the world’-narrative often refers the argument that the global food system is extremely productive and efficient, it also has become clear that the global food system is extremely fragile. This is already problematic in the context of North America and Europe, but it is even more problematic when it is imposed on African countries and farmers. Moreover, Indigenous food systems have shown resilience over time. Therefore the aim of this chapter is to identify features that make Indigenous food systems resilient, and to explore how these are supported through endogenous development approaches in Ghana. Endogenous development approaches focus on community-driven change that resists a narrow focus on increased output of monocultures while embracing change and innovations that support communities and their struggles. This study presents empirical findings of case studies in two communities in different agroecological zones in Ghana: Forikrom in the Transition zone near Techiman and Pavuu-Kalsagri in the Savanna zone near Wa. The findings reveal features that reflect the resilience of Indigenous food systems such as diversity in the food system in terms of crops and practices, self-sufficiency of fertiliser and seed supply, social structures that promote Indigenous knowledge systems, and food preservation and sharing. The study also highlights a crucial dimension for resilient food systems that is not often included, namely: resilient food systems lean on resilience of Indigenous knowledge. The findings have been complemented with insights by what can be called the Legon tradition in African philosophy, including philosophers like Kwame Gyekye. Endogenous development approaches as well as Legon intellectual traditions neither romanticize Indigenous knowledge nor reject it entirely. Instead, both plea for a critical reflection on values and practices that should be maintained within a cultural heritage, while also remaining open to ideas from outside. Moreover, endogenous development approaches and African philosophy can mutually enrich each other through reflectively-grounded practice and practically-grounded reflection.