Ecology, alterity and resistance in Sardinia*

Heatherington, Tracey

doi:10.1111/j.1469-8676.2001.tb00154.x

Cited by 12 publications

(6 citation statements)

References 12 publications

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“…This delinking, or disarticulation, process can be illustrated through a brief overview of the political-economic regimes on the island under four different historical periods. This process confirms that Soqotrans' historical experience is one in which their mode of livelihood was always appropriated into an externally imposed dominant political economy (see Heatherington 2001 for a comparative case; Galvin 2009). The summary of these four political-economic regimes is offered as background to the discussion of the current pastoral economy as auxiliary livelihood: (a) a tributary regime, under the clan-based feudalism of the Sultanate (1490Sultanate ( -1967, which depended on maximizing surplus extraction on all productive and trading activities of the population, and whose preferred economic agent was a pastoralist confined to the hinterland herding livestock and producing butter oil.…”

Section: Introduction: Pastoralism On the Wanesupporting

confidence: 54%

Soqotra's pastoral economy: from core to auxiliary livelihood

Elie

2014

Pastoralism

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This article describes the current functioning of the pastoral economy of Soqotra Island, a sub-national entity of the Republic of Yemen on the Arabian Peninsula, located in the Indian Ocean at the entrance of the Red Sea. Soqotra's contemporary pastoral economy is the legacy of a transition process engendered by a state-initiated disarticulation from the subsistence economy of the hinterland with the political economy of the state. This process transformed the practice of pastoralism in Soqotra from a core economy to an auxiliary livelihood. The introductory section offers an historical synopsis of this disarticulation process through a description of the political economy of four mainland-imposed regimes on the island. The second section undertakes a brief explication of the mistaken identification of Soqotran pastoralists as bedouins. Subsequently, the article details the workings of pastoralism as an auxiliary livelihood through an analytical description of the three key spheres of activity in any system of livelihood: production, distribution and consumption. Finally, it briefly explores the sustainability of pastoralism in Soqotra by considering future scenarios about its prospects on the island.

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Section: Introduction: Pastoralism On the Wanesupporting

confidence: 54%

Soqotra's pastoral economy: from core to auxiliary livelihood

Elie

2014

Pastoralism

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“…Pastoralism in Barbagia di Ollolai, and Sardinia in general, has had an important role in shaping identity from different perspectives [8,62]. One of those perspectives is represented by the landscape.…”

Section: Sardinian Cultural Heritage and Pastoral Foodsystemsmentioning

confidence: 99%

“…In many contexts all over the world, pastoralism is often regarded not only as a primary source of livelihood, but also of identity [5,6]. In Sardinia, the second largest island of the Mediterranean Basin, pastoralism has been at the heart of local cultural identity for millennia [7][8][9]. This is still evident in those Sardinian inland areas, like Barbagia, where sheepherding is a daily activity for the majority of families.…”

Section: Introductionmentioning

confidence: 99%

Wild Food Thistle Gathering and Pastoralism: An Inextricable Link in the Biocultural Landscape of Barbagia, Central Sardinia (Italy)

et al. 2020

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In Sardinia, pastoralism has been at the heart of cultural identity for millennia. Such activity has shaped the landscape by sustainably managing its elements over the centuries. We conducted 30 semi-structured interviews regarding the uses of wild plants as well as their contribution to sheep breeding over the last few decades in two villages of Barbagia di Ollolai. We recorded the use of 73 taxa belonging to 35 families. Over one-third of the vernacular food taxa were mentioned as raw snacks. Specifically, 22% were used only as raw snacks, while another 22% were used as raw snacks in addition to other uses. Indeed, there is a subcategory of raw snacks represented by thistle plants, named cardu, referring to thorny herbaceous taxa. Cardu are often related to the pastoral realm in the Mediterranean Basin as they are gathered, often with the help of a knife, peeled with the blade, and consumed on the spot while grazing sheep, but ultimately, their crunchiness provides a pleasant chewing experience. In addition, cardu may have been used as thirst quenchers. We conclude that pastoral activity has significantly contributed to the development of a distinctive food heritage and cultural landscape.

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“…As Jane Schneider reminds us (1998), there is a long history of discourses about Italy's 'Southern Question,' especially some attempts to analyze the cultural roots of ongoing differences in economic organization and political practice between the industrial north and the agricultural, welfare-dependent south. It is vital to remember that in the background of environmental debates such as the question of the Gennargentu National Park, there are public discourses essentializing cultural identity as the root cause of violent events (Heatherington 2001a). There are ambivalent stereotypes of central Sardinia at play, and residents of rural towns are constantly engaged with the national media as well as government bureaucracies in negotiating representations of tradition versus backwardness, a culture of resistance versus a culture of violence.…”

Section: Environmentalism and The Social Life Of 'Resistance'mentioning

confidence: 99%

SIN, SAINTS, AND SHEEP IN SARDINIA¹

Heatherington

2006

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Narratives of Catholicism, gender, and criminality are entangled with social constructions of 'resistance' to a new Gennargentu National Park on areas of traditional common lands in central Sardinia, Italy. Embodied identities are strategically implicated in moral discourses of grassroots opposition to a park. The notion of Sardinian resistance as a form of cultural authenticity is rooted in a local sphere of social practices and expectations that are not shared by the wider Italian or European public. Ethnography in the town of Orgosolo demonstrates that a 'politics of the weak' can reframe relations of authority in local spheres and work to empower cultural recognition and control over common lands. Transgressive acts of violence, however, highlight embedded tensions, ambiguities, and disruptions in local identity practices. The gendered construction of cultural discourses in Orgosolo points to the paradox of a politics that seeks to affirm the authority of embodied traditions yet actually perpetuates ambivalent stereotypes based on cultural essentialism.

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Ecology, alterity and resistance in Sardinia*

Cited by 12 publications

References 12 publications

Soqotra's pastoral economy: from core to auxiliary livelihood

Soqotra's pastoral economy: from core to auxiliary livelihood

Wild Food Thistle Gathering and Pastoralism: An Inextricable Link in the Biocultural Landscape of Barbagia, Central Sardinia (Italy)

SIN, SAINTS, AND SHEEP IN SARDINIA¹

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Ecology, alterity and resistance in Sardinia*

Cited by 12 publications

References 12 publications

Soqotra's pastoral economy: from core to auxiliary livelihood

Soqotra's pastoral economy: from core to auxiliary livelihood

Wild Food Thistle Gathering and Pastoralism: An Inextricable Link in the Biocultural Landscape of Barbagia, Central Sardinia (Italy)

SIN, SAINTS, AND SHEEP IN SARDINIA1

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SIN, SAINTS, AND SHEEP IN SARDINIA¹