Author: Luigi Guarino

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Reinventing the wheel

More evidence of multiple independent domestication events. Previous work has shown such a pattern for rice in Asia and cucurbits in the America. Now it’s the turn of barley in Eurasia. A paper just out ((Saisho, Daisuke, Purugganan, Michael. (2007) Molecular phylogeography of domesticated barley traces expansion of agriculture in the Old World. Genetics.)) looked at both sequences of 5 genes and also morphological traits in a geographically widespread set of 250-odd landraces. ((From a Japanese university genebank.))

The results suggest that the crop was first domesticated 10,000 years ago somewhere in the Fertile Crescent, from whence it spread to Europe, North Africa and Ethiopia (the material from Ethiopia was somewhat distinct, as has already been documented). However, there was apparently also a second domestication, much later. It occurred in the region encompassing southern Central Asia, the eastern Iranian plataeau and the edge of the Indian subcontinent, and it is material from here that spread eastward starting maybe 2,500 years ago, possibly along the Silk Road, to give rise to the barleys of India, the Himalayas and China.

This is not an unusual pattern in Eurasian agricultural biodiversity. Sheep and cattle DNA data also show “two highly divergent lineages that distinguish European and Asian types, indicating a second independent evolution of these livestock species outside the Near East.” Not unusual, but somewhat puzzling. As the barley authors conclude:

It remains unclear why different cultures sought to re-invent these domesticated species several times rather than simply obtain them through diffusion from other farming societies.

The authors of the barley study speculate that the second domestication happened either because of the transmission of knowledge, or as an independent innovation. I find the second option a bit hard to take. Could it be that the results of the first domestication effort were just not adapted to conditions outside the Fertile Crescent, or there was a barrier to their diffusion? Or maybe it was just a matter of pride for the inhabitants of the Iranian plateau to have their own agrobiodiversity?

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Religion and conservation

Leslie E. Sponsel, a professor of anthropology at Cornell, has an interesting article at Earth Portal ((Sponsel, Leslie (Lead Author); David Casagrande (Topic Editor). 2007. “Sacred places and biodiversity conservation.” In: Encyclopedia of Earth. Eds. Cutler J. Cleveland (Washington, D.C.: Environmental Information Coalition, National Council for Science and the Environment). [First published September 22, 2007; Last revised October 18, 2007; Retrieved October 20, 2007].)) on “Sacred places and biodiversity conservation.”

Since the 1990s, sacred places have emerged as a new frontier for interdisciplinary research on their own merits and also for their actual or potential relevance for biodiversity conservation. This reflects the emerging recognition in many sectors of the important role that religion and spirituality can play in environmentalism. In some ways attention to these phenomena is a natural development. Even secular approaches to environmental protection often become a kind of sacralization of a space, such as pursuing wilderness as an ideal. This is exemplified by John Muir (1838-1914), who experienced the forested mountains of the Western United States as a sacred place, and who was especially influential in the creation of the national park system.

Well, we saw something very similar in the previous post, with the “natural agriculture” of the adherents of the Shumei cult in Japan. Pity that Prof. Sponsel doesn’t deal with agricultural biodiversity at all in his article, it would have added an interesting dimension. The “sacralization of a space” doesn’t only apply to wilderness. Think of the certification of organic farms, or the agricultural landscapes inscribed in the list of World Heritage Sites.

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Natural agriculture

Orion Magazine has a short article about shizen nouhou, or “natural agriculture,” as practiced by a Japanese spiritual group called Shumei. This was founded by a certain Mokichi Okada, who after living through two world wars decided that agriculture could be one of the ways we can learn how to respect life, and thus heal the world. But a special kind of agriculture, involving no inputs at all, lest the land think we no longer trust it. It sounds crazy, I know, but the story of sophisticated Tokyo urbanites reconnecting with the land is rather affecting.