A etnoecologia: uma ciência pós-normal que estuda as sabedorias tradicionais

Toledo, Víctor M.; Barrera‐Bassols, Narciso

doi:10.5380/dma.v20i0.14519

Cited by 110 publications

(133 citation statements)

References 3 publications

(3 reference statements)

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…are being increasingly used (despite reporting uses 3 and 4, respectively) due to the many benefits from species such as M. urundeuva or S. obtusifolium. The results reflect the complexity of cognitive systems, indicating that knowledge appropriation occurs differently between generations mediated by experiences and particular needs (Toledo & Barrera 2010). The use of more specific analyses allowed us to draw up a detailed profile of how knowledge is distributed, indicating that younger informants have less complete knowledge about useful native plants; however, this pattern is due to the age differences in plant use knowledge among females.…”

Section: Discussionmentioning

confidence: 93%

Traditional Knowledge in a Rural Community in the Semi-Arid Region of Brazil: Age and gender patterns and their implications for plant conservation

Arévalo‐Marín

Lima

Palma

et al. 2015

Ethnobot. Res. App.

View full text Add to dashboard Cite

Section: Discussionmentioning

confidence: 93%

Traditional Knowledge in a Rural Community in the Semi-Arid Region of Brazil: Age and gender patterns and their implications for plant conservation

Arévalo‐Marín

Lima

Palma

et al. 2015

Ethnobot. Res. App.

View full text Add to dashboard Cite

“…En relación a la fuerza transformadora del ser humano sobre el ambiente, existen trabajos generados desde diferentes enfoques que abordan los ambientes "creados" o "antropizados" desde una perspectiva etnoecológica (Toledo & Barrera-Bassols, 2010), ecológica (Morello & Saravia Toledo, 1959) y biogeográfica (Cabido et al, 1994). Estos trabajos documentan los profundos cambios en las biocenosis locales y el interés de esta temática para la comunidad científica.…”

Section: Discusión Y Conclusionesunclassified

“…Esta no sólo se asocia a características tales como el sexo, la etnia o el lenguaje, sino también al espacio geográfico. Estos paisajes son producto de prácticas humanas (tradicionales o no) que varían con los valores y la percepción temporal y espacial de cada grupo cultural (Toledo & Barrera-Bassols, 2010), es decir, son el resultado de cosmovisiones particulares acerca del ambiente, con significados y valores simbólicos que trascienden lo meramente utilitario para convertirse en espacios vitales y multipropósito en términos de alimentación, recreación, búsqueda de recursos para la subsistencia, para desarrollo de actividades religiosas o funerarias, entre otras (Brodt, 2001;Berkes & Turner, 2006). En este sentido, el paisaje, considerado fenómeno biocultural, está dialécticamente estructurado e históricamente determinado, y existe en y a través de las diversas interpretaciones, conexiones y contradicciones que unen sus partes constitutivas (Balée, 1998).…”

Section: Introductionunclassified

Prácticas y usos tradicionales de “cerco” y “monte” por los criollos de San Marcos Sierras (Córdoba, Argentina)

Grimaldi

Trillo

2018

Bonplandia

View full text Add to dashboard Cite

Summary: Grimaldi, P. A. & C. Trillo. 2018. Traditional practices and uses of "cerco" and "monte" by the criollos of San Marcos Sierras (Córdoba, Argentina). Bonplandia 27(1): 81-97.An updated contribution about the ecological knowledge of "criollos" of San Marcos Sierras about practices that originated and maintain the different landscape units is made. From semistructured interviews with key informants and participatory walks, the names of the managed units, the species, uses, and associated practices were documented. The "criollos" recognize and name 2 units of landscapes: "cerco" and "monte". A total of 57 ethnospecies were recorded, 33 for the "cerco" and 55 for the "monte". Both units share 54% of the species that receive different uses and management according to the unit where they are located. Medicinal, food, firewood and fodder are the main uses. All practices and uses were taught by the family group and belong to the traditional heritage of the farmers. Increased ethno-ecological and ecological analyzes are necessary to understand the changes in the floristic composition of the forest and / or the abundance of some woody species. Se realiza un aporte actualizado del conocimiento ecológico de los pobladores criollos de San Marcos Sierras sobre prácticas que originaron y mantienen las diferentes unidades de paisaje. A partir de entrevistas semi-estructuradas a informantes clave y caminatas participativas se documentaron los nombres de las unidades manejadas, las especies presentes, sus usos y las prácticas asociadas. Los pobladores reconocen y nombran 2 unidades de paisaje, "cerco" y "monte". Se registró un total de 57 etnoespecies, 33 citadas para el "cerco" y 55 para el "monte". Ambas unidades comparten el 54% de las especies que reciben usos y manejos diferentes según la unidad donde se encuentran. Los usos principales que satisfacen las unidades son medicinal, alimentario, leña y forraje. Todas las prácticas y usos fueron enseñadas por el grupo familiar y pertenecen al patrimonio tradicional de los ganaderos. Se hacen necesarios mayores análisis etnoecológicos y ecológicos para comprender las modificaciones en la composición florística del bosque y/o la abundancia de algunas especies leñosas.Palabras clave: Criollos, etnoecología, prácticas tradicionales, unidades de paisaje.1 Proyecto D-Tec 0016/13.

show abstract

“…Since then, despite all technological advances, traditional rural populations have maintained close connections with local resources, focusing on self-sufficiency, totaling about 300 to 500 million indigenous people and 1,300 to 1,600 million smallholder farmers and other groups worldwide (Toledo and Barrera-Bassols, 2009). These communities possess elaborate management techniques and knowledge of local soil resources, which are key components of the terrestrial ecosystem and essential for their survival (Adhikari and Hartemink, 2016).…”

Section: Introductionmentioning

confidence: 99%

Ethnopedology of a Quilombola Community in Minas Gerais: Soils, Landscape, and Land Evaluation

Matuk

Schaefer

Simas

et al. 2017

Rev. Bras. Ciênc. Solo

View full text Add to dashboard Cite

Quilombolas are Afro-brazilian rural peasants who descended from escaped slaves who tried to carve out territories of autonomy (called Quilombos) by collective organization and resistance. Despite many anthropological and ethnopedological studies, little research has been carried out to identify the agricultural practices and the knowledge of people who live in the Quilombos (Quilombolas). Peasant communities who live from land resources have wide empirical knowledge related to local soils and landscapes. In this respect, ethnopedology focuses on their relationship with local practices, needs, and values. We carried out an ethnopedological evaluation of the soils, landscape and land suitability of the Malhada Grande Quilombola Territory, aiming to examine the local criteria involved in land-use decision making, and evaluate the legitimacy of local knowledge. For this purpose, participatory workshops allowed environmental stratification of the Quilombolas into landscape units, recognition of soil types, and evaluation of land-use criteria. This approach was combined with conventional soil sampling, description, and analysis. The Brazilian System of Soil Classification and its approximations to the WRB/FAO system and the SAAT land evaluation system were compared with the local classificatory systems, showing several convergences. The Quilombolas stratified the local environment into eight landscape units (based on soil, topography, and vegetation) and identified eight soil types with distinct morphological, chemical, and physical attributes. The conventional soil survey identified thirteen soil classes, in the same eight landscape units, organized as soil associations. The apparent contradictions between local knowledge and Pedology were relative since the classification systems were established based on different criteria, goals, and sampling references. Most soils are only suitable for pasture, with restricted agricultural use, due to water or oxygen deficiencies. The current land use was only inconsistent with the technical recommendations when socioecological constraints such as the semiarid climate, land availability, and economic conditions for land management led to overuse of the land. Local knowledge demonstrated its legitimacy and allowed a useful and fruitful exchange of information with the academic view of soil-landscape interplays. Although mostly unknown by the scientific community, local knowledge proved capable of achieving social welfare and food security. In addition, a participatory survey proved to be a core factor for more grounded and detailed data collection on how Quilombolas decide land use on a local scale.

show abstract

A etnoecologia: uma ciência pós-normal que estuda as sabedorias tradicionais

Cited by 110 publications

References 3 publications

Traditional Knowledge in a Rural Community in the Semi-Arid Region of Brazil: Age and gender patterns and their implications for plant conservation

Traditional Knowledge in a Rural Community in the Semi-Arid Region of Brazil: Age and gender patterns and their implications for plant conservation

Prácticas y usos tradicionales de “cerco” y “monte” por los criollos de San Marcos Sierras (Córdoba, Argentina)

Ethnopedology of a Quilombola Community in Minas Gerais: Soils, Landscape, and Land Evaluation

Contact Info

Product

Resources

About