This study aims to analyze the relationships between culture and nature associated with food sovereignty of the P'urhépecha people of Michoacán, central Mexico. We explore how food sovereignty could be analyzed by decentering humans. Firstly, we examine the context and meaning of food sovereignty based on information on the P'urhépecha culture, its history and food patterns. Then, we discuss the concept of food sovereignty from three perspectives: (1) How food sovereignty could be understood by decentering humans; (2) How to define food sovereignty from a relational perspective; and (3) How to do justice to an ontological plurality that involves non-human organisms. We conclude the need of considering new ways to understand food sovereignty, emphasizing the relational perspectives that include non-human entities.
Agroforestry systems comprise important spaces for biodiversity involving traditional ecological knowledge in their management. In Latin America, within Mesoamerican region as well as Andean exists a prominent kind of agroforestry system called home gardens, distinguished by the presence of domesticated plants and animals, coexisting with wild foods. In this paper, we addressed a comparative view on home gardens between p'urhépecha ekuaro and kichwa chakra to document qualitatively the relationship between diversity of wild food and food sovereignty in Mesoamerica and Andean regions, within a context of cultural change, and to contribute to the discussion of wild-domesticated continuum related to plants in different home gardens. The ethnographic research shows three main elements: 1) that the diversity of forms of lives domesticated and wild that coexist in the home gardens form part of a food sovereignty system; 2) cultural change does not just affect home gardens in negative ways; 3) wild foods are in a very complex process of domestication in which it is difficult to define the lines between wild and domesticated. Wild food studies have to consider a broad approach to how wild food relates to human cultures.
La ecología política contemporánea ha mostrado un creciente interés por la relación entre los conocimientos locales y la transmisión cultural en diferentes escenarios de crisis. El objetivo del presente artículo consiste en mostrar que los conocimientos locales frente a situaciones de desastre comprenden estrategias cuya reproducción social no es consecuencia ni de la influencia de la tradición, ni de esquemas de adaptación, sino que se transmiten en términos de herencia ecológica y cultural. Por un lado, elaboraremos una crítica al concepto de resiliencia y, por el otro, señalaremos que las perspectivas tipológicas sobre los desastres a nivel de las comunidades no hacen justicia a la capacidad de éstas para hacer frente a eventos catastróficos. Abrevando de la noción antropológica de cultura como práctica, estableceremos un enfoque sobre los conocimientos locales a través de la articulación de la percepción del entorno y la percepción del riesgo. Argumentaremos que la génesis de dichos conocimientos locales se asienta sobre la noción de herencia ecológica y cultural en tanto mecanismo de transferencia intergeneracional. Esta caracterización de las dinámicas de enseñanza-aprendizaje tiene implicaciones no sólo para comprender improntas conservacionistas, sino también para comprender cómo se suscitan procesos de innovación en términos de cambio cultural.
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