Showing posts with label ethnoecology. Show all posts
Showing posts with label ethnoecology. Show all posts

Monday, November 16, 2015

Conjunctions: Historical Ecology, Climate Change and Hatred

Gitwangak, 1899 PN 12106, RBC Museum
I've just returned from a lovely and visionary gathering of young scholars and others interested in understanding how past human ecological relationships and practices may inform the present and help evaluate future options.  The group is called "Niche" (a play on words obviously for adaptive or ecological niches) an acronym for "New International Community for Historical Ecology" and the meeting at Simon Fraser University was its second.  My talk centred on three themes in my on-going research on Gitxsan and Witsuwit'en ethnoecology: possible anthropogenic distributions of two food plants, Pacific crabapple and riceroot lily;
Pacific crabapple in Miinskinisht; tree about 150 years old
the historic role of fire in black huckleberry patch maintenance, and potential contemporary management through mechanical brushing or small scale controlled burning, and finally, the challenges and dilemmas of maintaining populations of pacific salmon species, given global and localized environmental changes.
pair of sockeye salmon on spawning ground, Hanna Creek, Nass drainage
While we were there learning about the diverse and interesting research on human/environmental pasts, presents and possible futures from established and younger scholars, we got news of the terrible events of November 13 in Paris, where sectarian inspired real terrorism burst on French society, killing more than a hundred and twenty innocent citizens engaged in listening to music, eating Cambodian food with friends or family, or attending a high level soccer match between France and Germany.  As I returned home a third piece of the chance assemblage of times, places and topics hit me: Paris, site of this horrific hate event, is also the site of the next global climate talks in a mere two weeks. The juxtaposition of these events provoked deep thought: how can humans attains some level of accommodation with the planet to avoid the most catastrophic effects of our choices and actions when inter-group conflict (aka war) keeps shifting priorities and causing societies to engage in terrible acts of social and environmental violence, devastating human and ecological communities alike?  Talking at the conference earlier with my colleague Eugene Anderson (Gene, or "krazykioti" to those who know him), he commented that we have to solve hatred, or we cannot meaningfully and effectively address problems of humans and the environment, perhaps better phrased as mending the relationships between people and the rest of the ecological family to which we belong.  This topic is taken up in Gene's 2014 book Caning for Place, Ecology, Ideology and Emotion in Traditional Landscape Management (Left Coast Press, Walnut Creek California).  In a sense, the interrelationships between social and environmental sustainability, and human actions posed by armed conflict and its effects is a special case of "if we do not hang together, we shall all hang separately".  If societies and social actors cannot moderate their actions to avoid catastrophic conflict, with all the short and long term consequences this entails, it bodes poorly for the planet-wide collective action needed to avert serious consequences of anthropogenic climate change on all life.  Anthropogenic climate change is a reality; what is at question is can we moderate its severity through our focussed attention across the globe, in the face of many forces pushing in the opposite direction.  As long as war and armed conflict are the elephant in the room, accords reached in peace time may have little power to direct the actual course of events.  I hope world leaders will have the courage to meet in Paris despite the risks posed by extremists, and I hope they will find the resolve to move forward in strong and meaningful ways to mitigate climate change through concerted international action.
Meanwhile, as private citizens, we must do what we can to mitigate our consumption of energy and material, to live more simply and equitably, and to be tolerant of difference, rather than provoke and nourish conflict and resentment through demonizing people of good will who have made different choices than those our society or own ethnic or religions groups have made. We need to recognize the commonalities of our human lives.  We must seek to understand and to come together in a good way to nurture our planet and humankind both.
The following website was shared on  Facebook today in the wake of the events in Paris.  I think it is extremely important to remember that the vast majority of people do not wish harm to others, and simply wish to live their lives as we strive to heal violence and work toward peace:
http://mashable.com/2014/09/22/notinmyname-muslims-anti-isis-social-media-campaign/?utm_campaign=Mash-Prod-RSS-Feedburner-All-Partial&utm_cid=Mash-Prod-RSS-Feedburner-All-Partial&utm_medium=twitter&utm_source=dlvr.it#mLifH32fGiqX

Monday, July 2, 2012

a Visit to the Salt Steppe in Hungary- ancient cultural landscape

The Salt Steppe (puszta) of the Hortobágy in Eastern Hungary is a wide grass dominated plain of low relief. The Tisza River meanders north and west to it. The local relief, though only a couple of meters, creates subtle and intricate gradients of moisture and salt, with the higher loess dominated areas relatively fertile and the depth to saline layers relatively large. Low lying places are dominated by marsh vegetation and standing water (reeds, bullrushes and the like). The intermediate elevations are alternately wet and dry, and hypersaline, with white salt crusts on the ground between sparse clumps of fescue. My friend and colleague Zsolt Molnár studies the herders’ knowledge of plant communities and environmental variation, matters of deep concern to them because of the subtleties of forage plant value, timing of availability to their herds, quantity and spatial distribution of forage through the year. This open area is also very rich in bird life, and tourists and nature lovers from throughout Europe come to visit this landscape. It has been designated a UNESCO World Heritage Site, and is a National Park within Hungary. This ecosystem has also been home to humans for thousands of years, and the activities of humans have shaped, and continue to shape, the landscape. The activities of pastoralists have pervasive and often subtle effects on the landscapes that are grazed. The traditional knowledge of the behaviour and needs of the flocks and herds, and the nature and response of the vegetation and landscape, are part of what makes the continuing co-existence of people and landscape possible. Heritage breeds of animals, expecially the long horned Hungarian Gray cattle, and the incongruously curly-haired Mangalitza pigs are also conserved in the Hortobágy. It is apparent that herding has been going on in this landscape for a minimum of 1200 years, and likely for far longer. The Magyars were horse riding herding people who settled in the region about 900 AD, coming from Central Asia, and continuing pastoral traditions of that region. Likely herding peoples were in this landscape already before the Magyars settled. The features of the Hortobágy, then, that led to its preservation are born of a continuing relationship of people and land. The disturbance regime, if you will, that creates and maintains this landscape is one of human and animal activity, a pastoral regime, repeated in a sustainable way through time. This interaction is supported by tacit and embodied knowledge, learned through practice and close observation. Herders, Molnár finds, are not learning their trade and practices through formal education. Their knowledge, however, is often not perceived nor valued by formally trained managers, biologists, or park personel. Molnár’s research established that herders and biologists alike recognize the same groupings of grasses, forbs and marshy graminoid plants, and see the same drivers. Their actual classifications differed somewhat, because the herders’ primary concern is forage quality and distribution, where the botanists are more concerned about predicting the distribution of vascular plant species. Maintenance of the land requires the herders, and even the Park staff and managers of the UNESCO site have recognized that traditional herding activities are the best way to maintain the character of the landscape and vegetation. The herders we visited were herding cattle. Jóska is a young herder, bicultural, if you will, in that he was traditionally trained and also formally studied nature conservation. Although there has been a drought and grass growth is much shorter than normal, when we visited, it was pouring rain. Jóska, rain poncho clad, and his two dogs were at work, watching and moving the herd of 187 cows, calves and heifers that he manages for a consortium of 5 owners. His cattle are an all purpose mix, part Hungarian Grey, but also Simmenthal and some other types, resulting in a Hungarian Coloured variety dating from the 19th century. These cattle thrive here, and produce both meat and milk. The cattle are corralled at night next to Jóska’s herder’s hut. The bull is penned separately, and services cows and heifers who come in season each morning. He is fed hay and does not range. When they leave the corral, the cattle choose they way they will go, and Jóska and dogs follow. They move within a large area that is not fenced, and herder and dogs keep the herd together, and keep them moving and feeding, I am not sure if anyone has examined the effects on plant productivity and species mix of this strategy of continuous cropping and movement. I would anticipate that it would reduce overgrazing in specific localities, maintaining high productivity and forage growth. There are seasonal aspects to where they graze too. Some areas are productive in spring, but later barren and saline (pH 9 or 10!). The wetlands are likely grazed at the end of the season when more palatable and nutritious forage is gone. In the past herds were moved from the Hortobagy into the adjacent sand hill area in winter, but owing to changes in land tenure and the policy environment, this no longer occurs, and the herd remains in the Hortobágy to be fed on hay in the winter. There are fewer herds than in the past. Formerly, there were herds of horses, cattle, sheep and swine on the Hortobágy. Herders complain that some areas are becoming overgrown by willows and scrub, especially along the river channel banks, because there is not enough grazing. I found that the way of herding cattle differed significantly from what I have observed and briefly participated in North America. Cattle were not left to roam at will in a large fenced pasture or extensive range, but instead were actively herded and constantly attended during daily bouts of feeding on the pasture. The dogs are mixed breed and highly intelligent working dogs, closely attuned to the herder with whom they work and to the behaviour of the animals. The dogs respond to visual cues from the herder, the position of the staff indicating direction dogs are to go, or that they are to return to the herder. A staff raised to the left means that the dogs go to the left, and contain cattle movement on that side of the herd. The herders may use whistling or voice command, e.g. to send a dog or to restrain an eager dog that wants to engage in a herding movement against the judgement of the herder. But a good herder often directs his dogs with very little movements of hand and barely audible sound. The dogs know how to keep the herd together, turn the herd, and cut off strays or small groups that try to move away from the mass of cattle. Jóska sent both dogs for a large movement of the herd, and only one to contain just a few animals. I'm going to include some photos so you can get a sense of the place, the experience and the way of life.
Hungarian Gray Cattle, a heritage breed. Photo by Leslie Main Johnson
The herder Jóska with his dogs, accompanied by Viktor, Leslie, Anna, and Andras. Photo by Zsolt Molnár. References: Molnár, Zsolt. Forthcoming (2012). Classification of Pasture Habitats by Hungarian Herders in a Steppe Landscape (Hungary). Journal of Ethnobiology and Ethnomedicine (available on-line) Molnár, Zs. (2012). Traditional Ecological Knowledge of Herders on the Flora and Vegetation of the Hortobágy. Hortobágy Természetvédelmi Közalapítvány, Debrecen.