``Civic agriculture'' identifies adiverse and growing body of food and farmingenterprises fitted to the needs of localgrowers, consumers, rural economies, andcommunities. The term lends shape andlegitimacy to development paradigms that existin opposition to the global,corporately-dominated food system. Civicagriculture also widens the scope of ag-relatedconcerns, moving away from a strictlymechanistic focus on production and capitalefficiency, and toward the more holisticreintegration of people in place. To date,researchers and practitioners have attendedclosely to the economic benefits of newmarketing arrangements and institutions (e.g.,value-added co-ops, CSAs, (...) and farmer'smarkets). Local food and farming has a criticalrole to play in the development of analternative commerce. At the same time, this isonly half the promise of civic agriculture.Civic agriculture can (and should) promotecitizenship and environmentalism within bothrural and urban settings not only throughmarket-based models of economic behavior, butthrough common ties to place and physicalengagement with that place. (shrink)

Many mechanisms now exist forconsumers to express progressive values inpurchasing decisions. Although demand for suchgoods has grown, these goods remain the purviewof small niche markets. Focusing on the marketfor agricultural goods (and the choice betweenthe paradigms of industrialized versussustainable agriculture), this paper discussesthree major reasons (market failures, entrybarriers, and biased policies) why it isdifficult for consumers to express their valuesfor a more sustainable system in this way, andwhy policy change is needed to create a fairerplaying field. The current policy, voluntarylabeling, (...) is inadequate. A new set of policies,including taxes and subsidies to correct marketfailures, is needed to create opportunities forconsumers to support values such as health,community, and stewardship. (shrink)

With the publication of this remarkable book in 1998, Gustavo Esteva and Madhu Suri Prakash instigated a complete epistemological rupture. Grassroots Post-modernism attacks the three sacred cows of modernity: global thinking, the universality of human rights and the self-sufficient individual. Rejecting the constructs of development in all its forms, Esteva and Prakash argue that even alternative development prescriptions deprive the people of control over their own lives, shifting this control to bureaucrats, technocrats and educators. Rather than presuming that human progress (...) fits a predetermined mould, leading towards an increasing homogenization of cultures and lifestyles, the authors argue for a 'radical pluralism' that honours and nurtures distinctive cultural variety and enables many paths to the realization of self-defined aspirations. This classic text is essential reading for those looking beyond neoliberalism, the global project and the individual self. (shrink)

Explores the connections of place, language, wisdom, and morality among the Western Apache.

Ethnopedology is the study of local knowledge of soil and land management in an ecological perspective. It is an emerging hybrid discipline that is a component of ethnoecology and stands to offer much for land-based studies. This paper reviews the field of ethnopedology in Latin America and compares some of the many case studies from that region. Various literature sources are considered, including the ethnographical, ethnohistorical, archaeological, geographical, agronomic, ethnoecological, and development studies. Our review invokes the theory of ethnoecology that (...) focuses on the linkages between kosmos, corpus, and praxis of local land-users. The main topics covered are the ethnohistorical and archaeological evidence of ethnopedology, local soil and land classification, local land management systems, local perceptions and beliefs of soil and land resources, and local soil fertility management. After analysing past and present research trends, recommendations are given on how ethnopedological studies can contribute to enhance sustainable land use and management in Latin America. (shrink)

Agriculture has been recently viewed as the primary destructive force of biodiversity, but the places that produce our food and fiber may also hold the key to saving the richness of life on earth. This argument is based on three fundamental positions. First, it is argued that to value and thereby preserve and restore biodiversity we must begin by employing anthropocentric ethics. While changing our understanding of intrinsic values (i.e., the unconditional values of biodiversity as a state and process in-and-of-itself, (...) without reference to human interests) is often advocated as the means by which our behavior will reflect the importance of biodiversity, a change in how we perceive and conditionally value biodiversity is proposed as a more effective and compelling approach. Second, I suggest that anthropocentric values can be linked to a sense of “Place,” with agriculture playing a vital role in this context. Agriculture forms a powerful basis for personal, experiential development of a profound meaning and connection to a setting or landscape. The agricultural setting has tremendous potential for arational (emotional, aesthetic, and spiritual) values that ultimately compel our actions. The constancy of relationship and mutuality of dependency between humans and agricultural lands, particularly extensive agroecosystems, fosters an intensity of association that transcends our recent affinity to wildlands. Third, a mature understanding of places and their biodiversity must include those organisms that account for many of the ecological processes and the majority of the species richness -- the insects. The importance of these insects in structuring the landscape and the effects of habitat destruction on these organisms both suggest a vital, intimate, and reciprocal link between insects and Places. Finally, it is argued that the most important avenue for future efforts to protect and restore biodiversity on the part of agricultural and other scientists is educational -- the presentation of our research to the public in terms that provoke emotional, aesthetic, and spiritual meaning which lies at the core of human values and actions. (shrink)