The mental map as an instrument to define indicators in complex systems: an application on the environmental knowledge of local horticultural farmers

The reductionist and disciplinary paradigm of the Green Revolution coexists with the emerging paradigm of complexity, which values the holistic and the interdisciplinary. Agroecology promotes the need to understand the multiple biophysical relationships that exist in agroecosystems, and this calls for the development of new methodological tools. Sustainability indicators are an example of this. However, their implementation is not simple, as this requires an instrument to simplify the construction of such indicators. The objective of this work is to use the “mental map” as a guide for the development and application of indicators. The graph follows the conceptual path that facilitates the understanding of the variable and its breakdown into smaller and measurable units of analysis, i.e. the indicators. The created mental map has two stages: the development of indicators and their application. Its utility is presented in a case study that addresses local environmental knowledge (LEK). The results of this work show that complexity can be translated into quantifiable, measurable, and comparable variables, without this representing the loss of its characteristics. In addition, it proves that the created tool facilitates the evaluation and understanding of the functioning of agroecosystems, which contributes to decision-making.

Toward productive complicity: Applying ‘traditional ecological knowledge’ in environmental science

Culture and tradition have long been the domains of social science, particularly social/cultural anthropology and various forms of heritage studies. However, many environmental scientists whose research addresses environmental management, conservation, and restoration are also interested in traditional ecological knowledge, indigenous and local knowledge, and local environmental knowledge (hereafter TEK), not least because policymakers and international institutions promote the incorporation of TEK in environmental work. In this article, we examine TEK usage in peer-reviewed articles by environmental scientists published in 2020. This snapshot of environmental science scholarship includes both critical discussions of how to incorporate TEK in research and management and efforts to do so for various scholarly and applied purposes. Drawing on anthropological discussions of culture, we identify two related patterns within this literature: a tendency toward essentialism and a tendency to minimize power relationships. We argue that scientists whose work reflects these trends might productively engage with knowledge from the scientific fields that study culture and tradition. We suggest productive complicity as a reflexive mode of partnering, and a set of questions that facilitate natural scientists adopting this approach: What and/or who is this TEK for? Who and what will benefit from this TEK deployment? How is compensation/credit shared? Does this work give back and/or forward to all those involved?

The Importance of Keeping Alive Sustainable Foraging Practices: Wild Vegetables and Herbs Gathered by Afghan Refugees Living in Mansehra District, Pakistan

The issue of foraging for wild food plants among migrants and relocated communities is an important one in environmental studies, especially in order to understand how human societies rearrange their practices linked to nature and how they adapt to new socioecological systems. This paper addresses the complexity of Traditional/Local Environmental Knowledge (LEK) changes associated to wild vegetables and herbs across four different groups of Afghan refugees living in Mansehra District, NW Pakistan, since 1985. Via interviews with eighty study participants, forty-eight wild vegetables and herbs were recorded, representing both the past and present wild plant gastronomic heritage. The majority of the quoted wild plant ingredients were only remembered and no longer actively used, thus suggesting an important erosion of LEK. Moreover, the number of wild vegetables and herbs currently used by Afghan Pashtuns engaged in farming activities is much higher than those reported by the other groups. The findings indicate that practiced LEK, i.e., knowledge that is continuously kept alive via constant contact with the natural environment, is essential for the resilience of the biocultural heritage, which is, however, also influenced by the rearrangement of social life adopted by refugees after relocation.

Environmental justice and the politics of climate change adaptation – the case of Venice

In this intervention, we reflect on the potential of environmental justice and climate justice approaches to reveal the politics of climate change adaptation. Taking the attempts at dealing with extreme flooding events in Venice as an example, we illustrate that different dimensions at the core of the environmental justice concept (distributive and procedural justice and justice as recognition) are helpful to analyse and to politicise climate change adaptation interventions. We call for a transformative research agenda to reconfigure interventions and expertise to more closely account for the socio-political processes and narratives shaping coastal environments and to foster multiple epistemologies. Above all, this entails strengthening the inclusion of local (environmental) knowledge, the involvement of the populations affected by interventions in adaptation planning and the open discussion of political questions and values shaping interventions.

Feminist Theology, Plant Names, and Power

Decades ago, feminist theologians emphasized the importance of “naming” in achieving justice. They argued not having a name for something makes it more difficult to understand its influence on our lives. Naming elements of our lived reality (including patriarchy, specific barriers to women’s flourishing, the patterns and values of relationships, and so forth) was seen as key to claiming the power to name ourselves and thereby claiming agency in a world of complex relations and interlocking injustices. Colonialist epistemologies and anthropologies that shape dominant culture in the U.S. prioritize universal over local knowledge, text-based propositions about objects rather than relational knowledge of subjects. While recent science draws attention to the interconnection and interdependence of human persons and our biological environment, there is little value given to local environmental knowledge of plant life. Feminist wisdom implies that this loss of naming for our own environment entails a loss of agency as well as a loss of understanding. Bringing feminist theology into conversation with science and indigenous ways of knowing, this paper argues that we cannot name ourselves if we do not have words for the plants with which we are interconnected on every level from basic sustenance to daily interaction to complex microbiology.