Search Results (20)

There are distinct management approaches for communal properties and commercial agricultural properties concerning bush encroachment. The utilisation of community-based knowledge possesses the capacity to enhance our comprehension of localised circumstances and provide valuable experience in endeavours targeted at supporting local communities. The perception of bush encroachment control as a sustained endeavour rather than a singular occurrence is of utmost importance. This may include considering other solutions that may not always be the most convenient or cost-effective. The objective of this study was to evaluate the predominant methods employed by rural communities in semi-arid savannah rangelands in Southern Africa to manage bush encroachment. Using the Preferred Reporting Items for Systematic Reviews and Meta-analyses (PRISMA) guidelines, a literature search was conducted in the field of communal strategies of bush encroachment management. The findings of this study indicate that the predominant and commonly utilised management strategy for mitigating bush encroachment includes the extraction of plants for medicinal applications, followed by firewood extraction. Indigenous and traditional knowledge systems have played a pivotal role in communal bush encroachment management. It is recommended that communal approaches to bush encroachment management in Southern Africa’s semi-arid savannah rangelands harness the power of indigenous knowledge while benefiting from modern scientific insights, ultimately leading to more effective and sustainable management practices. This can be accomplished by fostering community involvement and active participation, facilitating the exchange of knowledge, enhancing skills and expertise, preserving and safeguarding indigenous wisdom through documentation, and harmoniously blending traditional and scientific methodologies. Full article

Human beings have had beautiful dreams for a harmonious world since centuries ago; this can be termed cosmopolitanism, shijie datong, or global community. Based on theories expounded by Confucius, Tönnies, Anderson, Bauman, Derrida, and Appiah, we closely examine the concept of “global cultural community” or “international community”, that is, the community involving individuals or groups of two or more countries by way of textual analysis, with James Welch’s The Heartsong of Charging Elk as an example. Through an analysis of the plot in the novel, we find that the American Indian protagonist Charging Elk integrates into the local French culture, while retaining his indigenous cultural identity, and thus negotiates a global community. This finding is also evaluated in the context of all five novels by Welch and in a broader scope of American Indian literature with inter-continental themes. The studies on cosmopolitanism or global community in American Indian literature can play an important role in exploring the construction of a global community for humanity for a shared future. Full article

In the face of contemporary challenges, such as economic instability, environmental degradation, and the urgent global warming crisis, the imperative of sustainability and energy efficiency has reached unparalleled significance. Sustainability encompasses not only the natural environment, but also extends to our immediate surroundings, including the built structures and the communities they serve. Embracing this comprehensive perspective, we embarked on a mission to conceive and construct a model house that harnesses state-of-the-art energy-efficient technologies. Our goal was to seamlessly integrate these features not only to meet our sustainability objectives, but also to mitigate environmental threats.This model embodies a harmonious fusion of indigenous resources, employing locally sourced stone and employing traditional construction techniques. Through this approach, we achieved significant reductions in carbon emissions and established a framework for passive cooling and heating systems. Moreover, the design is intrinsically attuned to its contextual surroundings, preserving the diverse tapestry of regional architectural styles. This study stands as a testament to the potential of innovative design and technology in shaping a sustainable future. The research employs a multi-dimensional approach, encompassing strategies of architectural design with a traditional planning approach, sustainable material selection, energy efficiency, and life cycle assessment across a diverse set of case studies. Building energy analysis is conducted through the application of BIM (Ecotect), providing insights into how BIM can adapt and thrive in various environments. Key findings underscore that thermal performance, minimizing energy loads, and reducing carbon emissions are pivotal aspects in designating a building as both green and energy efficient. Full article

The coexistence of traditional knowledge and environmental preservation presents a critical nexus in advancing sustainable development efforts, particularly concerning the conservation of indigenous medicinal plants. These plants play a dual role: they are essential components of traditional healing practices and are integral to economic stability, food security, and nutrition in communities worldwide. However, the rapid depletion of biodiversity and ecosystem degradation threaten the availability and sustainability of these vital resources. Despite their cultural and economic importance, there is a noticeable gap in the research addressing the conservation and sustainable use of indigenous medicinal plants, particularly focusing on the preservation of traditional knowledge systems. The existing literature often lacks comprehensive studies that document traditional knowledge practices related to medicinal plant conservation. Additionally, there is limited understanding of how the mismanagement of medicinal plant resources impacts the livelihoods of rural smallholder farmers who heavily rely on these plants for economic gains and food security. Hence, this study sought to explore and investigate the harmonious strategies that integrate traditional knowledge systems with modern conservation practices to safeguard indigenous medicinal plants on economic well-being in the Amatole District Municipality of the Eastern Cape. The study was conducted in 2023, and a structured questionnaire was used to capture the realities and experiences of prominent stakeholders (smallholder medicinal plant farmers). A multi-stratified sampling technique was used to draw up an appropriate sample of 150 smallholder farmers. Descriptive statistics and propensity-score matching were used for analysis. The study results indicated that the women farmers who are 44 years of average age and have 10 years of average schooling duration participate more in the production of indigenous medicinal plants. The average farm size per household is 1 ha, and it is reliant on an average of five members per household. The participation of women with indigenous medicinal plants underscores the significant role of women in traditional knowledge systems and sustainable agricultural practices, contributing to household income and community resilience. Additionally, the findings indicated that smallholder farmers are only aware of keeping indigenous medicinal plants by producing them in protected areas and on-farm conservation; other measures appear challenging to them. The study results reveal that knowledge of seed propagation, lack of knowledge of the implications of endangerment, the removal of forests with the motive of building houses, and, lastly, financial support were the constraints faced by smallholder farmers. Empirical results on the conservation and sustainable use of indigenous medicinal plants revealed that farmers are generating income to sustain the household as well as enhancing food and nutrition security. Based on the study results, it is recommended that government entities and policymakers are urged to prioritize supporting traditional knowledge, implement on-farm conservation, and foster sustainable agricultural practices to ensure biodiversity conservation, cultural preservation, and sustainable livelihoods. Enhancing targeted support for smallholder farmers, including access to land, agricultural services, and financial aid, alongside market development, ensures equitable benefits and sustainable livelihoods. Educational campaigns should raise awareness about indigenous medicinal plants’ ecological and economic importance, integrating traditional knowledge into formal education. Full article

This study explores the imperative need for decolonizing climate change adaptation strategies by focusing on Indigenous knowledge and perspectives. Focusing on the Munda Indigenous communities residing in the coastal areas of Bangladesh, the research offers critical insights into the intricate relationship between Indigenous wisdom and sustainable climate adaptation. By engaging with the Munda Indigenous people and their traditions, this study explores how traditional ecological knowledge and practices can inform and enhance contemporary climate adaptation efforts. Following the decolonial theoretical research framework, this research used participatory research methods and collaboration with the Munda Indigenous community. In this study, we shared our learning reflections to uncover unique approaches to climate resilience, including traditional community-based disaster risk reduction and cultural practices that foster social cohesion. These insights challenge the prevailing Western-centric climate adaptation paradigms, emphasizing recognizing and valuing Indigenous voices in climate discourse. The research underscores the significance of empowering Indigenous communities as key stakeholders in climate adaptation policy and decision-making. It calls for shifting from top-down, colonial approaches towards more inclusive, culturally sensitive strategies. The Munda Indigenous communities’ experiences offer valuable lessons that can inform broader efforts to address climate change, fostering resilience and harmonious coexistence between people and their environment. This study advocates for integrating Indigenous knowledge, practices, and worldviews into climate adaptation frameworks to create more effective, equitable, and sustainable solutions for the challenges posed by climate change. Full article

As China’s urbanization rate continues to rise, new cities are constantly being built, and the popularity of sustainable concepts has led to the development of numerous green infrastructure projects. The increase in green resources has improved the overall urban environment, but this environmental improvement can lead to local stratification and give rise to a phenomenon known as “green gentrification”. Green gentrification can enhance neighborhood vitality but may also lead to negative consequences, such as the displacement of indigenous populations. This study primarily focuses on whether there is residential segregation and social differentiation between indigenous residents and newcomers due to green gentrification and whether they hold different views on green infrastructure. To address these issues and advance the cause of urban fairness and justice, break down neighborhood segregation, and promote community integration, we conducted satisfaction surveys and in-depth personal interviews with indigenous residents and newcomers regarding the Julong Lake facility, their individual circumstances, and the neighborhood relationships. The survey results revealed the following: (1) Both the indigenous residents and the newcomers expressed a relatively high satisfaction with the sports facilities at Julong Lake, but both groups reported a lower satisfaction with the neighborhood relationships. (2) The indigenous residents exhibited a lower satisfaction compared to the newcomers regarding the commercial facilities, social attributes, and green infrastructure surrounding Julong Lake. Additionally, the overall satisfaction with Julong Lake was lower for the indigenous residents compared to the newcomers. We synthesized the survey results and personal interviews with the indigenous residents and the newcomers and arrived at the following conclusions: (1) In the context of urbanization and uneven distribution of green resources in urban areas, the integration of suburban green resources with real estate development has given rise to the new phenomenon of an emerging green middle class, primarily driven by green resources. (2) The new residents exhibited higher satisfaction levels with Julong Lake park attributes and their personal circumstances compared to the long-term residents. This suggests a “green preference” among the new residents, leading to social stratification among the long-term residents driven by cultural aesthetics and value pursuits. The result of this is a stratification and adjacent residential segregation between the long-term residents and the newcomers. (3) The emerging green middle class areas have, on the one hand, promoted the migration of capital, middle-class populations, and green resources to the suburbs, to some extent favoring suburban green development. In conclusion, we hope that this research can help facilitate more equitable allocation of green resources in cities, formulate more optimal green policies, and promote harmonious coexistence and the sharing of the benefits of green development among residents of different income levels in urban areas. Full article

The wax and gold tradition is mainly known as an Ethiopian literary system that plays with layers of meanings. It has also established itself as a system of knowledge and/or belief production and validation. However, its social ramifications have presented scholars with conundrums that divide their views. For some, it is an Ethiopian traditional society’s crowning achievement of erudition—a poetic form that infiltrated communication, psychology, and social interaction. For others, it is a breeding ground for social vices, i.e., mutual suspicion, deception, duplicity, etc., because its autochthonous nature means it is inept in terms of modernizing and unifying the society. In this essay, I aim to argue that there is one critical historical element that holds the key to the conflicting social ramifications of the wax and gold system and, yet, is neglected by both sides of the debate: the original doxastic space of qine (poetry) and sem ena werq (wax and gold system)—a hermeneutic tool that deciphers the meaning of poems. This literary system was born in the space of worship and liturgy. I will contend, therefore, that a shift of doxastic space from sacred to saeculum (the world) is the reason not only for the behavior of doxastic agents but also for the social outcome of the knowledge they create. Full article

We draw from participatory action research and sustainable livelihood approaches to integrate a systemic and transdisciplinary methodological proposal capable of contributing to decolonial futures for indigenous peoples. This methodological proposal is illustrated with two decades of research experience collaborating with Mayan Tseltal communities in Chiapas, Mexico, to contribute towards improving their life strategies. The conceptual framework employed was Local Socio-Environmental Systems, a soft system proposal made up of four sub-systems that are interrelated, based on their formations in a particular territory framed within specific historical regimes. Community workshops were organized, and ethnographic fieldwork was conducted. The findings were systematized through Grounded Theory coding processes and linguistic translation. The results focus on (a) showing the process of alignment of the transdisciplinary horizon from the interests of three groups of actors participating in the accompaniment (communities, academia and civil society), (b) analyzing the emergence of Tseltal ethos associated with territory, family lineages, community harmony and dignified life that complexified the initial methodological proposal and (c) detailing the reinterpretation and appropriation that social subjects made to the category “capitals” of the livelihood framework. We conclude by reflecting on ‘knowledge dialogues’ and epistemic decolonization to which transdisciplinary research has given rise, to the extent that the accompanied Tseltal communities are currently demanding recognition of their political autonomy from the state. Full article

Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why followers of other religions believe and practice their rituals and sacraments, this knowledge may help dispel mis- and disinformation and thereby construct inter-religious common ground. Using an extensive review of the relevant literature, this article investigates some of the factors that may limit harmony between African religion and Pentecostalism in South Africa. After providing some definitions and historical context, we discuss the power and legacy of anti-apartheid interfaith solidarity. We also explore ongoing factors hindering interfaith engagements between African religion and Pentecostalism in South Africa. We then explore opportunities for interfaith dialogue in South Africa. Utilizing Walter Hollenweger’s Pentecostal intercultural theology, we argue that expressive liturgy for biodiversity and sustainability, communal participation for reconciliation, and experiential spirituality focused on land care could provide a potential ‘fourth’ approach to interfaith dialogue for African religion and Pentecostalism in South Africa. This includes underappreciated albeit profitable interrelationships between Indigenous knowledge, traditional spirituality, and sustainable development. We also acknowledge some limitations and opportunities for future research. Finally, we offer a succinct concluding synthesis that recapitulates the paper’s main points. This article aims to invigorate interfaith consciousness through meaningful thematization of pertinent issues, including the articulation and application of relevant intercultural theology. Full article

Many authors have noted the role that anthropocentrism has played in creating humanity’s dysfunctional relationship with the natural world. As human hubris (excessive pride or self-confidence) is an ailment that contributes to the anthropogenic sixth mass extinction of Earth’s biodiversity, we argue instead for ‘harmony with nature’. In recent decades, even the conservation discourse has become increasingly anthropocentric. Indeed, justification for nature conservation has in part shifted from nature’s intrinsic value to ‘ecosystem services’ for the benefit of people. Here we call for a transformation to a more harmonious human-nature relationship that is grounded in mutual respect and principled responsibility, instead of utilitarianism and enlightened self-interest. Far from what Tennyson called ‘red in tooth and claw’, we argue nature is a mixture of cooperation as well as competition. We argue that the UN’s ‘Harmony with Nature’ program is an innovative and refreshing path for change. If we are to achieve harmony with nature, modern industrial society will need to abandon its anthropocentric ‘human supremacy’ mindset and adopt an ecocentric worldview and ecological ethics. We conclude it is thus both appropriate (and essential) for conservationists to champion harmony with nature. Full article

In contrast to modern agriculture, long-standing traditional agricultural practices such as agricultural heritage systems (AHS) are important inspirations for promoting harmonious human–land relations. However, some AHS have been in danger as their traditional agricultural landscapes (TALs) were changed by rapid modernization and urbanization. Thus, how do we figure out the change processes? What conservation measures can be taken? Taking the Xin’an Traditional Cherry Cultivation System in the loess hilly areas of Henan Province as a case, this study introduced the source–sink landscape theory to analyze the structure and process of the TAL during 1920–2020. Results show that, during 1920–1950, the traditional rural landscape (TRL) and the agricultural (natural) ecological landscape (ANEL) in the TAL were relatively balanced because they were source and sink to each other. Since 1985, the source expansion and sink resistance of both TRL and ANEL have been greatly hindered by the sink growth of modern village landscapes (MVL). As the core source landscape, TRL needs salvage protection for inheriting local characteristics by effective measures. TAL conservation should highlight rurality preservation through expanding the protection scope of TRL, endowing the MVL with more indigenous cultural features, etc. All these may contribute to rural vitalization and sustainable development. Full article

Representations of fire in the U.S. are often tinged with nostalgia: for unburned landscapes, for less frequent fires, for more predictable fire behavior, or for a simpler, more harmonious relationship between human communities and wildfire. Our perspective piece identifies four prevalent nostalgic figures that recur in popular representations of wildfire: the Giant Sequoia, the Heroic Firefighter engaged in “the Good Fight”, the Lone Frontiersman, and the “Noble Savage”. We assess the affordances and constraints of each of these figures for helping and/or hindering fire management. We consider how some forms of nostalgia position particular humans as heroes and fire as a villain, how others prioritize the communities that come together to face catastrophic fire events, and how some romanticize Indigenous burning practices. Drawing on knowledge from fire science, human geography, and the environmental humanities, we suggest that a more nuanced understanding of nostalgia can be useful for fire management and for finding healthier ways of living with more fire in the future. Full article

Environmental education research needs to take into account the relational dimension of the ecological challenges of our time. It requires the development of methodological techniques that prioritize community concerns, and generally foster positive relational dynamics of the research and study group. This leads to the construction of a research and educational approach around the collective and cocreated interpretation of stories related to ecological bonds and knowledge, and the adoption of illustrations enabling participation, inclusion, and interaction among the parties. Through the lens of critical legal analysis and participatory research, we explore the beneficial effects of cocreating knowledge with the help of a specific learning toolkit (LT), built around storytelling and designed to stimulate respectful relationships between participants. The LT addresses a wide audience of indigenous and local communities, students, and researchers. Founded on participated storytelling, collective interpretation, and illustration, the toolkit includes (1) the project cover, (2) an illustrated handbook based on an indigenous story, and (3) the illustration and conceptualization of a silent book. Through the interpretation of stories on the ecological bonds between humans and nonhumans, we analyze how the process of looking for common solutions to environmental threats makes participants reflect on their relational connection to the theme and each other. We also observe how the discussion generates a sense of responsibility that comes with bringing a new idea into being. The result is that both education and research become part of the solution to the challenge itself in the shape of a harmonious relational and transformative experience. The solution lies in the recognition of the individual and collective capacity to change systems by changing relationships. Only through a collective effort towards a common sense of relational accountability and trust we can heal the wounds of our planet, and our individual and collective wounds. Full article

The decolonial discourse around Christianity must not avoid dealing with Whiteness if there is going to be any fruitful decolonization. Colonialism and the Western missionary enterprise were not necessarily two distinct and unrelated entries to precolonial Kenya. How then did Christianity, for decades, live side by side with colonialism? In this article, we contend that Colonialism in Kenya could not have been possible without the missionary enterprise activity. The impact of that unholy relationship is felt and sustained in contemporary forms of violence. Unfortunately, critics of such a discourse dismiss the decolonial efforts in African Christianity citing intellectual activism. Such voices of dissent may not be far from the truth as Jesus’ ministry involved elements of activism. Whenever he confronted oppressive institutional structures, he used activism tempered with a degree of pacifism. Looking at the history of historical injustices in Kenya, we see instances whereby missionary Christianity conveniently abetted injustices for colonial structures to sustain the oppression of the indigenous Africans. Such injustices have been unresolved to date because the oppressive structures are still in place in the shape of neocolonialism. Land, for example, is a present source of conflict in Kenya. In the precolonial African ontology, the land was in harmony with the people. For land to be taken away from its owners, a separation of the people from the land had to happen. This was facilitated by a Christian theology that created existential dualism, violently separating the African bodies from their souls and the person from the community. Hence, Christian doctrine that emphasized ‘saving souls’ and ‘personal salvation’ was entrenched. This separation and fragmentation are fundamental to Whiteness. Whiteness universalizes truth, even theology; it puts a face of neutrality that obscures specificity. Such has made the church uncritical of oppressive and unjust political structures. Whiteness realizes that it is hard to enter into something that is in harmony. Therefore, separation needs to happen for Whiteness to succeed. Unfortunately, much of our theological understanding today is tempered with a neocolonial mindset that separates the soul from the body for Christian triumphalism. It anesthetizes the pain of oppression with the eschatological promise of future deliverance. This paper will analyze the impact of Whiteness in Kenya during and after colonialism to demonstrate how the British explorer–settler–missionary alliance ‘oiled’ the religious and economic disenfranchising of African people. Secondly, it proposes a political theology that will restore ‘Shalom’ in a socially, economically, and spiritually broken country. It is such a theology undertaken in Africa that will confront oppressive structures and identify with the marginalized communities in Kenya. Full article

Since Important Agricultural Heritage Systems (IAHS) were launched by the FAO to protect the sustainable traditional agricultural systems around the world, their conservation has become a new difficult issue under the context of urbanization. Farmers in IAHS sites giving up small-scale traditional farming due to their low economic benefit and high labor intensity are considered as the main cause hindering effective conservation of these heritages. This study takes the Kuancheng traditional chestnut cultivation system (KTCCS) in northern China as a case to assess its economic and socio-cultural sustainability. Based on questionnaires and interviews, this study found that: the traditional ecological farming methods were still used by local farming households to plant chestnut trees; and most farmers support IAHS conservation. KTCCS performs economic and socio-cultural sustainability. For a household, the labor productivity of chestnut cultivation was 1.33 times that of their non-farm jobs because of the low labor input of chestnut cultivation. Farmers widely consider they live in a harmonious social environment but are lower than other households in economic status. Most farmers still lack an understanding of indigenous traditional knowledge and cultures. In the future, secondary and tertiary industries should be developed to provide farmers with employment opportunities in their hometowns for protecting KTCCS. Full article