The encyclopedia of agroecology and Indigenous wisdom: Reflections on McFadden’s Deep Agroecology

Author(s):  
Alissa Boochever

Presenting an array of facts and an encyclopedia of ideas, Deep Agroecology: Food, Farms, and Our Future, by journalist Steven McFadden, urges the reader to activate their ‘spiritual understanding’ of agriculture in order to elevate all life on Earth. The author calls for nothing short of a spiritual awakening of all human beings to prevent further deterioration of the planet. As our climate falls into chaos, oceans warm, deserts grow, and the ice poles melt, McFadden argues, infusing and sustaining greater spirituality in farming practices is essential for the food system and farmers, for our culture, and for the health of the planet. McFadden’s goal with this book is not just to explore agroecology but to advocate for an additional “realm of critical mystery” (p. xiii) in our conception of farming. . . .

Author(s):  
Neha Singh ◽  
Neena Sareen

Natural resources are important for human beings to sustain life on earth. However, continuous use of natural resources by the human beings, had affected the earth. There is need to manage our natural resources to improve the sustainability of the natural resources. Women have always come to forward to conserve and protect natural resources because they are the primary users of natural resources traditionally as well as modern. In this paper, A scale has been developed and standardized that can be used to measure the role of farm women towards natural resource management activities. The scale was developed by using the technique of “Scale Product Method” which combines the Thurston’s technique of equal appearing interval scale for selection of the items and Likert’s technique of summated rating for ascertaining the response on the scale. A total of 78 Natural Resource Management (NRM) activities were selected. Based on Scale (median) value and Q value, 72 Natural Resource Management (NRM) was selected to measure the role of farm women towards natural resource management activities. The co-efficient of reliability was calculated by the Rulon’s formula i.e. 0.81 and the content validity was observed thoroughly. The reliability and validity of the scale indicate its consistency and precision of the results. This scale can be used to measure the role of farm women in natural resource management activities.


Author(s):  
Frances Moore Lappé

Not all scientific controversies are fought in the laboratory: Today much of our planet is the testing ground in a scientific controversy touching virtually every human being on Earth. It centers on the path we choose to feed ourselves, a choice that will create ripples ranging from the extent of hunger and the severity of climate change to how many species remain at century’s end. And that path will be shaped by what social philosopher Erich Fromm (1973) called a “frame of orientation”—the core assumptions, often beneath conscious awareness, through which we each view our world. For human beings, these frames function as filters, determining what we see and what we do not see. Today, two quite different ways of seeing the global food challenge are emerging as scientists, farmers, and engaged citizens struggle to answer the question: How will we feed ourselves? Here I contrast the frames, the first and dominant one—promoted in most US agricultural universities and by farm-related corporations—I call “productivist” because the frame defines the challenge of conquering today’s hunger and meeting growing demand largely as that of producing more food. Limiting the human population is also seen as critical. The second lens is my own and that of a growing number of food and farming experts worldwide. It is sometimes described as “ecological” or “sustainable.” But such terms might mislead by suggesting a worldview focusing principally, or exclusively, on the environment. So I prefer to call the lens “relational,” suggesting a way of seeing that embraces both the ecological and social dimensions of the food system. Its focus is not primarily on the quantities produced but the qualities of relationships within both human and nonhuman aspects of food systems, as it asks whether these relationships enhance life. I first present the productivist frame and then the relational. Worldwide, our “food system is working for the majority of people,” notes the UK think-tank Foresight (2011, p. 36). Yields of major food crops have grown markedly.


Author(s):  
Juha Helenius ◽  
Alexander Wezel ◽  
Charles A. Francis

Agroecology can be defined as scientific research on ecological sustainability of food systems. In addressing food production and consumption systems in their entirety, the focus of agroecology is on interactions and processes that are relevant for transitioning and maintaining ecological, economic, political, and social-cultural sustainability. As a field of sustainability science, agroecology explores agriculture and food with explicit linkages to two other widespread interpretations of the concept of agroecology: environmentally sound farming practices and social movements for food security and food sovereignty. In the study of agroecology as science, both farming practices and social movements emerge as integrated components of agroecological research and development. In the context of agroecology, the concept of ecology refers not only to the science of ecology as biological research but also to environmental and social sciences with research on social systems as integrated social and ecological systems. In agroecological theory, all these three are merged so that agroecology can broadly be defined as “human food ecology” or “the ecology of food systems.” Since the last decades of the 20th century many developments have led to an increased emphasis on agroecology in universities, nonprofit organizations, movements, government programs, and the United Nations. All of these have raised a growing attention to ecological, environmental, and social dimensions of farming and food, and to the question of how to make the transition to sustainable farming and food systems. One part of the foundation of agroecology was built during the 1960s when ecologically oriented environmental research on agriculture emerged as the era of optimism about component research began to erode. Largely, this took place as a reaction to unexpected and unwanted ecological and social consequences of the Green Revolution, a post–World War II scaling-up, chemicalization, and mechanization of agriculture. Another part of the foundation was a nongovernmental movement among thoughtful farmers wanting to develop sustainable and more ecological/organic ways of production and the demand by consumers for such food products. Finally, a greater societal acceptance, demand for research and education, and public funding for not only environmental ecology but also for wider sustainability in food and agriculture was ignited by an almost sudden high-level political awakening to the need for sustainable development by the end of 1980s. Agroecology as science evolved from early studies on agricultural ecosystems, from research agendas for environmentally sound farming practices, and from concerns about addressing wider sustainability; all these shared several forms of systems thinking. In universities and research institutions, agroecologists most often work in faculties of food and agriculture. They share resources and projects among scientists having disciplinary backgrounds in genetics (breeding of plants and animals), physiology (crop science, animal husbandry, human nutrition), microbiology or entomology (crop protection), chemistry and physics (soil science, agricultural and food chemistry, agricultural and food technology), economics (of agriculture and food systems), marketing, behavioral sciences (consumer studies), and policy research (agricultural and food policy). While agroecologists clearly have a mandate to address ecology of farmland, its biodiversity, and ecosystem services, one of the greatest added values from agroecology in research communities comes from its wider systems approach. Agroecologists complement reductionist research programs where scientists seek more detailed understanding of detail and mechanisms and put these into context by developing a broader appreciation of the whole. Those in agroecology integrate results from disciplinary research and increase relevance and adoption by introducing transdisciplinarity, co-creation of information and practices, together with other actors in the system. Agroecology is the field in sustainability science that is devoted to food system transformation and resilience. Agroecology uses the concept of “agroecosystem” in broad ecological and social terms and uses these at multiple scales, from fields to farms to farming landscapes and regions. Food systems depend on functioning agroecosystems as one of their subsystems, and all the subsystems of a food system interact through positive and negative feedbacks, in their complex biophysical, sociocultural, and economic dimensions. In embracing wholeness and connectivity, proponents of agroecology focus on the uniqueness of each place and food system, as well as solutions appropriate to their resources and constraints.


Religions ◽  
2020 ◽  
Vol 11 (4) ◽  
pp. 194
Author(s):  
Mary Frohlich

In the period now being called the Anthropocene, the fatal vulnerabilities of the modern way of constructing selfhood are becoming ever more evident. Joanna Macy, who writes from a Buddhist perspective, has argued for the need to “green” the self by rediscovering its participation in ecological and cosmic networks. From a Christian perspective, I would articulate this in terms of an imperative to rediscover our spiritual personhood as radical communion in both God and cosmos. In this paper, “self” refers to an ever-restless process of construction of identity based in self-awareness and aimed at maintaining one’s integrity, coherence, and social esteem. I use the term “person,” on the other hand, to refer to a relational center that exists to be in communion with other persons. How—within the conditions of the dawning Anthropocene—can the tension between these two essential aspects of human existence be opened up in a way that can more effectively protect human and other life on Earth? This would require, it seems, harnessing both the self-protective and the self-giving potentials of human beings. The proposed path is to give ourselves over into the rhythms of the Spirit, being breathed in to selfless personal communion and out to co-creation of our refreshed selfhood.


2019 ◽  
Vol 41 (4) ◽  
pp. 319-332
Author(s):  
Catherine Larrère ◽  

“Act so that the effects of your action are compatible with the permanence of genuine human life on Earth.” How can we understand Jonas’ “maxim”? Is it too anthropocentric to be of any interest for an environmental ethic? Is is too limited to survival to have a moral signification in a truly human ethic? One can argue first that it is not so much anti-Kantian than that it challenges the current prevailing “presentism” and obliges us to take into consideration not only future generations, but also the context in which one anticipates these future generations to be living. Therefore, we can distinguish two different interpretations of Jonas’ maxim: in a first stage, that of sustainable development, it was understood as taking into consideration not only the needs but also the rights of future generations; in a second stage, that of an Anthropocene and ecological transition, it means that making sense of humanity implies connecting human beings to the Earth and other living beings far from opposing them.


2016 ◽  
Vol 16 (1) ◽  
Author(s):  
Steven J. Sumaylo

Water is one of the basic needs of human beings and is imperative for sustaining the quality of life on earth (Brooks, 2006).  However, its unbalanced and unmanaged use makes its scarce. Hence, this study assessed the water resource management practices of the 53 food establishments in Siquijor Province. The study utilized the descriptive survey using a self- made questionnaire which yielded that majority of the respondents are females and are in the age brackets of 18-40 and 41-62. A greater majority of the establishments were in the operation for more than ten years. As to respondents’ water resource management practices, they Often do not let water flow while cleaning or rinsing, check the water supply system for leaks and turn off unnecessary flows, and adjust water flow by the type of cleaning to be undertaken, but they Never install self-closing faucets. However, reading water meter regularly, washing only full loads in the dishwasher, and installing low flush toilets were sometimes done while installing automatic water volume controls, reusing the rinse water from the dishwasher and installing flow regulators on the faucet heads were seldom practiced. The respondents’ sex, age and number of years in operating the business had no significant relationships to their extent of water resource management practices. Thus, it is concluded that better management coupled with effective policy, awareness and efficient system is vital to enhance water resource management.


2017 ◽  
Vol 47 (2-3) ◽  
pp. 395-415 ◽  
Author(s):  
Catriona McKinnon

AbstractIn the Anthropocene, human beings are capable of bringing about globally catastrophic outcomes that could damage conditions for present and future human life on Earth in unprecedented ways. This paper argues that the scale and severity of these dangers justifies a new international criminal offence of ‘postericide’ that would protect present and future people against wrongfully created dangers of near extinction. Postericide is committed by intentional or reckless systematic conduct that is fit to bring about near human extinction. The paper argues that a proper understanding of the moral imperatives embodied in international criminal law shows that it ought to be expanded to incorporate a new law of postericide.


Perichoresis ◽  
2020 ◽  
Vol 18 (2) ◽  
pp. 73-94
Author(s):  
Yadav Sumati

AbstractThis paper studies the representation of human corporeal reality in the discourses of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolutionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay-Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism.


2020 ◽  
Vol 11 (10) ◽  
pp. 285-294

The term Covid-19 which refers to a Novel virus creates a deep impact on the mindset of human beings to rethink about one’s activities on planet. During this critical situation when most are indulged and involved in finding the causes and solution of the problem, a very different aspect catches my attention and that is effective communication approaches added through innovative techniques by leaders, hundreds of creative people and think tanks whose efforts resulted as information medicine to protect life and economy which is in danger at the time of rapidly increasing Novel Corona Virus (Covid-19). Some of the communication techniques introduced and liked by millions of people around the world are Clapping Act, Banging of Thali at the doorsteps or at rooftops, Lightening of Lamps, Candles, Flash Lights of Mobile Phones, efforts of global leaders along with Video Conferencing by the Indian Prime Minister Mr Modi and the announcement of lockdown to break the chain of the spread of Coronavirus. The research methodology opted to assess these communication channels and its approaches, media sources and innovative techniques is based on observation, interpretation and analysis on primary and secondary phase. As a result, we have seen the control over COVID-19 up-to some extent, the controlled death rate and economy level in positive numbers. The outcome of this paper suggests that the information spread through various effective communication approaches along with media sources works as information medicine to safeguard life on Earth in context with the COVID-19 pandemic.


Author(s):  
Dale Jamieson

1. I begin with an assumption that few would deny, but about which many are in denial: human beings are transforming earth in ways that are devastating for other forms of life, future human beings, and many of our human contemporaries. The epidemic of extinction now under way is an expression of this. So is the changing climate. Ozone depletion, which continues at a very high rate, is potentially the most lethal expression of these transformations, for without an ozone layer, no life on earth could exist. Call anthropogenic mass extinctions, climate change, and ozone depletion “the problem of global environmental change” (or “the problem” for short). 2. Philosophers in their professional roles have by and large remained silent about the problem. There are many reasons for this. I believe that one reason is that it is hard to know what to say from the perspective of the reigning moral theories: Kantianism, contractarianism, and commonsense pluralism. While I cannot fully justify this claim here, some background remarks may help to motivate my interest in exploring utilitarian approaches to the problem. 3. Consider first Kantianism. Christine Korsgaard writes that it is “nonaccidental” that utilitarians are “obsessed” with “population control” and “the preservation of the environment.” For “a basic feature of the consequentialist outlook still pervades and distorts our thinking: the view that the business of morality is to bring something about.” Korsgaard leaves the impression that a properly conceived moral theory would have little to say about the environment, for such a theory would reject this false picture of the “business of morality.” This impression is reinforced by the fact that her remark about the environmental obsessions of utilitarians is the only mention of the environment in a book of more than 400 pages. It is not surprising that a view that renounces as “the business of morality” the question of what we should bring about would be disabled when it comes to thinking about how to respond to global environmental change.


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