Listening for genetic erosion

I came across a study that uses a particularly clever form of longitudinal visual ethnography. Researchers returned, after about 15 years, to the same Australian livestock producers and the same locations that had been photographed in the original study. They recreated the photographs and used the old and new images as prompts for interviews, asking nine graziers to explain what had changed, what had stayed the same, and how they now understood the landscape.

But what particularly caught my attention was what they did with the interviews. They constructed “I-Poems”: by extracting a farmer’s first-person statements from the transcript (I see…”, “I remember…”, “I notice…”, “I feel…”) and arranging them as a poem, they could crystallize how the farmer’s own sense of self and relationship with the landscape had changed over time. It struck me as a remarkably simple but powerful way of turning a mass of interview transcripts into something that vividly captures how people actually experience change.

I wonder whether something similar could add a new dimension to monitoring crop diversity on-farm. There is plenty of work documenting what landraces farmers grow, of course, and much research has explored why some are retained, abandoned or acquired. But imagine revisiting the same farmers and communities every five or ten years, recording their crop diversity alongside interviews and then constructing I-Poems from their own words.

Rather than simply showing that a landrace has disappeared, the poems might reveal how its role and meaning have changed: “I used to grow it, but now…”, “My mother really loved it because…”, “Nobody asks me for it now…”, “I still hang on to a few seeds…”, “I don’t know who has the seed anymore…” Read alongside inventories and photographs from successive visits, these could provide a very different kind of longitudinal record, one that explores not just changes in the amount of crop diversity, but in how farmers value, remember, use and make decisions about it. It could help us understand genetic erosion as the social and cultural process it is.

This wouldn’t be entirely without precedent. In Nepal, the “Gramin Kabita Yatra”, or Rural Poetry Journey, brought poets into farming communities to learn about local landraces and turn farmers’ knowledge and appreciation of them into poems and songs. The difference is that the Nepali poems were primarily a means of communicating the value of crop diversity, whereas I-Poems like the ones in the Australian study could be used as an analytical tool: capturing farmers’ own words to reveal how their relationships with particular crops and varieties change over time, and indeed space. An interesting possibility would be to bring these two traditions together, and use poetry not just to celebrate crop diversity, but to listen for the social processes through which it is maintained, transformed and unfortunately sometimes lost.

Nibbles: Frafra, Seed multiplication, Quality seeds, Balearic genebank, Indigenous trees double, Bruno cart, Belgian wild yeast

  1. Frafra potato is having a moment: an indigenous West African tuber, adored locally and mostly ignored by science, out looking for its big commercial break.
  2. Speaking of breakthroughs, this bus driver found his own, swapping the wheel for seed multiplication and turning five acres into a livelihood, proof that sometimes the missing link in a seed system is just someone willing to do the unglamorous middle bit well.
  3. Which is, per Farming First, precisely Africa’s problem at scale: only 2.5% of smallholder seed in Sub-Saharan Africa comes from formal seed companies, so a few million more bus-driver-style multipliers wouldn’t hurt.
  4. Meanwhile in the Balearics, the opposite direction of travel: the local seed bank is expanding to rescue tomatoes, onions and broad beans, and is looking for farmers willing to take them back.
  5. Indigenous fruit trees in Malawi turn out to fight malnutrition and biodiversity loss at once. Happy coincidence?
  6. Getting those trees into the ground well needs the same unglamorous groundwork as any good crop seed system: a Mongabay commentary argues that restoration campaigns skipping Indigenous and local seed knowledge are optimising for trees planted, not trees that survive.
  7. And once you’ve got the saplings in the ground, you might want to monitor how they’re doing: enter Bruno, a pushcart rigged with mobile phones that can collect field data. And not just for breeders.
  8. Finally, proof that not all genetic-resource hunting needs a genebank: Brussels brewers are getting people to comb the city for wild yeast, because the raw materials for a proper lambic turns is hanging around in urban trees.

Brainfood: Tree conservation from assisted migration to cryo

When farming worlds collide

When we think about crops moving around the world — and we often do around here — the Columbian Exchange is the canonical example, and why not? The transatlantic movement of maize, potatoes, tomatoes, cassava, and chili peppers to Europe, Africa and Asia, and of wheat, sugar, coffee, and livestock to the Americas, was profoundly transformative. It reshaped global agriculture and diets more dramatically than any single event in human history after the Neolithic.

But similar, if maybe smaller-scale, “exchanges” happened long before 1492. The deep history of agriculture features several ancient “mixing bowls,” let’s call them, where traditions from different geographic origins met and interacted in fascinating ways. These are natural experiments in how new crops become part of diversified farming systems, and I think they can be especially useful in thinking about “opportunity crops.”

Usually, by opportunity crops we mean local or regional crops that were perhaps once more important, and then declined. Or, even if they were never very important, they could still do more, given the chance, whether for diets or incomes, or resilience: indigenous fruits and vegetables, forgotten grains, traditional tubers, you know the kind of thing. Their local resurgence is a crucial path to diversification, for sure. But those agricultural mixing bowls suggest that crops from the outside also have a role in enriching local farming.

Continue reading “When farming worlds collide”

Brainfood: The diverse lives and times of crop diversity