No abstract

Global assemblages and the Anthropocene L Ogden et al. 342www.frontiersinecology.org

The effects of socioecological transformations such as climate change, the collapse of the Soviet empire, and civil war are examined for 14 villages in the valleys of the Pamir Mountains in the historical Badakhshan region, now divided between Afghanistan and Tajikistan. Preliminary findings indicate concern for food sovereignty, evidence of biocultural impacts of climate change, an increasing burden on women, debilitating opium addiction, the ecological importance of sacred sites, and other priorities related to sustainable livelihoods, such as energy needs (for fuel and lighting) and physical and social infrastructure in the form of roads and schools. In the complex setting of the Pamir Mountains, characterized by both cultural and ecological diversity and marked by artificial political boundaries, the creative and pragmatic interaction between indigenous and scientific knowledge sustains the best hope for survival. Applied research must combine communities of inquirers (research institutions) with communities of social practitioners (farmers, pastoralists, and civil society institutions) to facilitate indigenous participation in generating context-specific knowledge. The goal of such research is practical outcomes that will meet the urgent priorities of village communities. This paper establishes a baseline from which undertake applied human ecological research related to livelihood security.

Medicinal plants are indicators of indigenous knowledge in the context of political volatility and sociocultural and ecological change in the Pamir Mountains of Afghanistan and Tajikistan. Medicinal plants are the primary health care option in this region of Central Asia. The main objective of this paper is to demonstrate that medicinal plants contribute to health security and sovereignty in a time of instability. We illustrate the nutritional as well as medicinal significance of plants in the daily lives of villagers. Based on over a decade and half of research related to resilience and livelihood security, we present plant uses in the context of mountain communities. Villagers identified over 58 cultivated and noncultivated plants and described 310 distinct uses within 63 categories of treatment and prevention. Presence of knowledge about medicinal plants is directly connected to their use.

Seasonal rounds are deliberative articulations of a community’s sociocultural relations with their ecological system. The process of visualizing seasonal rounds informs transdisciplinary research. We present a methodological approach for communities of enquiry to engage communities of practice through context-specific sociocultural and ecological relations driven by seasonal change. We first discuss historical précis of the concept of seasonal rounds that we apply to assess the spatial and temporal communal migrations and then describe current international research among Indigenous and rural communities in North America and Central Asia by the creation of a common vocabulary through mutual respect for multiple ways of knowing, validation of co-generated knowledge, and insights into seasonal change. By investigating the relationship between specific biophysical indicators and livelihoods of local communities, we demonstrate that seasonal rounds are an inclusive and participatory methodology that brings together diverse Indigenous and rural voices to anticipate anthropogenic climate change.

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liBrary and arChives Canada Cataloguing in puBliCation Kassam, Karim-Aly S., 1964-Biocultural diversity and indigenous ways of knowing : human ecology in the Arctic / Karim-Aly S. Kassam.

Villagers in the Pamir Mountains of Afghanistan and Tajikistan integrated the human body into the seasons and rhythms of their ecological relations to generate “calendars of the human body.” These calendars illustrate that culture does not exist outside of its ecological foundation (i.e. nature), but is firmly situated within it. Farmers undertook agro-pastoral and hunting activities using their own bodies not only for labor, but as a measure of the changing tempo of the seasons. Their bodies both interacted with life on the land and acted as organic clocks to mark the passage of time. While these calendars are no longer widely used, memory of their usage survives, and words from the calendars marking specific ecological events in local languages are still in use. This paper (1) investigates the historical presence and human ecological significance of a calendar of the human body; (2) illustrates the diversity of these calendars based on the specific context of their use from valley to valley in the region; (3) demonstrates the complex connectivity of the users (agro-pastoralists) within their habitat; and, (4) explores the efficacy of this calendar in developing anticipatory capacity among villagers in order to reduce anxiety associated with climate change. The calendar of the human body not only measures time, but gives it meaning.