Together with Michel Pimbert, Jasber Singh and Colin Anderson we’ve had the pleasure and privilege of co-authoring an entry for the ‘Oxford Research Encyclopedia of Anthropology’ on ‘Agroecology’. It is currently freely available, but unfortunately it will move behind a paywall on September 29, 2021″. So get it now for your archives!
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Here’s a summary of the Oxford Research Encyclopedia of Anthropology: Agroecology entry:
Agroecology is an alternative paradigm for agriculture and food systems that is simultaneously: (a) the application of ecological principles to food and farming systems that emerge from specific socioecological and cultural contexts in place-based territories; and (b) a social and political process that centers the knowledge and agency of Indigenous peoples and peasants in determining agri-food system policy and practice.
Historically, agroecology is associated with a multifaceted body of transdisciplinary knowledge. The academic literature emphasizes the role of scientists in developing an interdisciplinary agroecology over the past ninety years. However, the practice of agroecology is much older, with deep roots in many Indigenous and peasant societies of Africa, the Americas, Asia, Australia, Europe, and Polynesia. Although these societies never adopted the term “agroecology,” their time-tested practices in growing food and fiber illustrate many principles of modern agroecology.
The transdisciplinary field of research on agroecology examines how agroecology contributes to equitable and sustainable food and fiber production, processing, distribution, and consumption. Agroecology builds on people’s knowledge, Indigenous management systems, and local institutions through “dialogues of knowledges” with social science, natural science, and the humanities. The study of Indigenous and peasant agri-food systems has thus been pivotal for the development of both agroecology and anthropology.
The agroecological perspective is based on a transformative vision of the relationship between people and nature. Economic anthropology has unearthed a wide diversity of systems of economic exchange that are informing work on agroecology, including the vital importance of Indigenous and peasant economies, gift economies, circular economies, subsistence, and economies of care. These are pushing agroecologists to think outside of the box of dominant commodity capitalism. Agroecology is also based on a radical conceptualization of knowledge systems, whereby work on cognitive justice, epistemic justice, Indigeneity, and decoloniality is upending the dominance of Western, scientific, Eurocentric, and patriarchal worldviews as the basis for the future of food and agriculture. Agroecology is also underpinned by radical notions of democracy and new conceptualizations of popular education, transformations in governance, and empowering forms of participation.
While the transformative agenda offered by agroecology is deeply contested by proponents of industrial and corporate food and agriculture, agroecology is increasingly important in academic and policy debates on sustainable food, farming, and land use. Exploring the relationship between agroecology and anthropology is both fruitful and timely because it can help re-root agroecology—which is increasingly at risk of becoming an abstract and devitalized concept—in the fundamentally localized practices and culture of agri-food systems.
And here are our endnotes for Oxford Research Encyclopedia of Anthropology: Agroecology:
- The discovery of Amazonian Dark Earths (ADE)—the extremely fertile terra preta—has led to drastic revisions of population estimates in pre-Colombian Amazonia. Current conservative estimates range from eight to ten million people in the Amazon basin only, while research on the spatial distribution of ADE continues to grow, suggesting that the numbers could be even higher (Clement et al. 2015). However, about 90 percent of all Indigenous inhabitants of the Americas died within the first fifty to one hundred years of contact with European colonizers. See Crosby (1972) and Denevan (1976) for reliable sources on the demographic collapse of the population of the Americas after 1492 due to enslavements, massacres, and deadly epidemics.
- “Farmers” here refer to smallholder peasant farmers—men and women who grow crops and raise livestock, Indigenous peoples, pastoralists, artisanal fishers, landless farmers/workers, forest dwellers, hunters and gatherers, and other small-scale producers.
- A food system gathers all the elements (for instance, the environment, people, inputs, processes, infrastructures, institutions) and activities that relate to the production, processing, distribution, preparation, and consumption of food, and the outputs of these activities, including socioeconomic and environmental ones (HLPE 2014).
- Narodnism was a politically conscious movement of the Russian intelligentia in the 1860s and 1870s which promoted agrarian socialism. Narodnism supported the existing system of rural communes and wanted to strengthen peasant self-governance. Aiming to distribute land fairly among the peasantry, the Narodniks mostly believed that it was possible to avoid the capitalist phase of Russia’s development and proceed directly to socialism.
- According to the Declaration of Nyéléni, “Food sovereignty is the right of peoples to healthy and culturally appropriate food produced through ecologically sound and sustainable methods, and their right to define their own food and agriculture systems. It puts those who produce, distribute and consume food at the heart of food systems and policies rather than the demands of markets and corporations. It defends the interests and inclusion of the next generation. It offers a strategy to resist and dismantle the current corporate trade and food regime, and directions for food, farming, pastoral and fisheries systems determined by local producers. Food sovereignty prioritizes local and national economies and markets and empowers peasant and family farmer-driven agriculture, artisanal fishing, pastoralist-led grazing, and food production, distribution and consumption based on environmental, social and economic sustainability. Food sovereignty promotes transparent trade that guarantees just incomes to all peoples as well as the rights of consumers to control their food and nutrition. It ensures that the rights to use and manage lands, territories, waters, seeds, livestock and biodiversity are in the hands of those of us who produce food. Food sovereignty implies new social relations free of oppression and inequality between men and women, peoples, racial groups, social and economic classes and generations” (Nyéléni 2007).
- La Vía Campesina (LVC) is an international movement that brings together peasant organizations of small- and medium-sized producers, agricultural workers, landless people, women farmers, migrants, and Indigenous communities from Africa, Asia, the Americas, and Europe. LVC comprises about 164 local and national organizations in 73 countries and represents about 200 million farmers altogether.
- Worldwide, there is a chronic lack of investment in research for agroecology, both domestically and through overseas aid. In the United States, for example, a recent analysis of funding by the US Department of Agriculture (USDA) showed that projects with an emphasis on agroecology represented only 0.6–1.5 percent of the entire 2014 USDA Research, Extension, and Economics budget (Delonge et al. 2016). UK development aid barely supports agroecology: overseas aid for agroecological projects in Africa, Asia, and Latin America is less than 5 percent of agricultural aid and less than 0.5 percent of the total UK aid budget since 2010 (Pimbert and Moeller 2018). A similar picture holds true for East African countries, where the lion’s share of research and development funding by the Swiss government and the US-based Bill and Melinda Gates Foundation supports farming based on the problematic Green Revolution model, and the development of global value chains (Biovision and IPES-Food 2020).
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Agroecology, by M.P. Pimbert, N.I. Moeller, J. Singh and C.R. Anderson
https://doi.org/10.1093/acrefore/9780190854584.013.298
Published online: 31 August 2021