Bioculture notes

Instead of split biological and cultural aspects, we can learn to be present, observe more carefully the environment and plants around us and adopt an ecological approach in our life that encompasses the links among biology, society and the ‘local’ culture.

Although it has mainly been used in anthropology to describe the effects of social environments on human health and biology (Hanspach, 2019), the application of bioculture, is much broader and can be inspired: “It is an intentional process to support responses of communities to globalized change utilizing knowledge of biological materials in ways that are consistent with cultural values and aspirations” (Davidson, 2012).

Instead of split biological and cultural aspects like the common Western approach, we can learn to be present, observe more carefully the environment and plants around us and adopt an ecological approach in our life that encompasses the biology, the society and the ‘local’ culture. What if the local culture is fragmented and suffers of an identity crisis? Following Haraway’s book ‘Staying with the trouble’, we require each other in unexpected collaborations and combinations.

Resilience may increase inclusion and biodiversity.

Migrations

The practices of coexistence within the environment require inventive ways of multispecies collaboration interlacing human stories and non-human regeneration. My home in Tenerife and my travels to islands nurtures simple practices of adaptation and observation. The cultural objects are there, sometimes in the field. For instance, the islands of Madeira and Hawaii, have in fact a cultural link around the sugarcane (Kō in hawaiian).

As the industrial production of cane sugar developed in Hawaii, in 1878 Madeiran natives – major supplier of sugar since the 15 century – were recruited for the Hawaiian booming business. The imported traditions and skills evolved very differently over the centuries, same materials and objects found different soils, shaping a uniquely different culture across the Oceans. Hawaiians (and visitors) grew 38 varieties of sugar cane and they still use leaves as source of fiber for craftwork and the plant for its medicinal properties. In Madeira, the agricultural land and the traditional knowledge of cane sugar cultivation were transmuted into production of Rum and sugar cane honey production. But the best-known Madeira contribution to Hawaiian culture is the ukulele, adopted as “the national instrument” and adapted from the Portuguese braginha.

The phenomenon of the migration of plants as cultural heritage from one place to another needs further research and does not ignore economical and political aspects which have impact on society over generations. Do the plants travel with the knowledge of their uses? I’m still doing that research here in Canary Islands where I found many European, Latin-America and Polynesian native plants.

While looking at the survival strategies of preserving those plants are essential for biodiversity reasons, their cultural value is also an important aspect to consider not just as historical rural or spiritual heritage, or economic value but also as a practical instrument to reply to a changing word to revive resilient practices to respond to the current crises and last but not least, to bond our relationship with the land around us and turn citizens in active protectors.

Everything is Connected

Maybe the concept of ‘Everything is Connected’, still remains a central idea of Native Hawaiian philosophy in its cultural and ecological orientation. This mo‘olelo (story) seems a little abstract to us but is referred to the creation of life and shares the philosophy that as the younger generations are responsible for taking care of older generations, the last arrived ‘humans’ are responsible for the all living things. Responsability is another important terms that is related to care. Let’s talk with the elders, let’s look at the ‘campesini’, or with the recent movement of permaculturists. Not surprisingly, contemporary farmers are making a sensible difference into the practice of Earth Care. The new cooperative societies, infuse the thinking and visioning of this next chapter.

References

• Davidson-Hunt, I.J., Turner, K.L., Pareake Mead, A.T., Cabrera-Lopez, J., Bolton, R., Idrobo, C.J., Miretski, I., Morrison, A. and Robson, J.P. (2012). ‘Biocultural design: A new conceptual framework for sustainable development in rural Indigenous and local communities’. S.A.P.I.E.N.S., 5(2), 33-45.
• Hanspach, J., Haide, L. J., Oteros-Rozas, E., Olafsson, A. S., Gulsrud, N. M., Raymond, C. M., & Plieninger, T. (2020). Biocultural approaches to sustainability: A systematic review of the scientific literature. People and Nature.
• Haraway, DJ (2016) Staying with the Trouble: Making Kin in the Chthulucene. Durham, NC: Duke University Press.

Note: Parts of this article appered firstly on a collection part of Atlantic Wonder (AW) – Routes of Nature and Design on Madeira island edited by University of Madeira