Shifting baselines and genetic erosion

A posting from the good people at Bioplan ((A mailing list on biodiversity policy issues set up and maintained by the UNDP and UNEP.)) forwarded to me by my friend Mary Taylor has just alerted me to an article over at Mongabay which would probably have eluded me as I’m on the road at the moment and not checking the feedreader very systematically. So thanks, Mary.

The post is about the “shifting baselines” theory, apparently an influential concept in conservation thinking during the past decade and more but one that alas I hadn’t come across. It proposes that…

…due to short life-spans and faulty memories, humans have a poor conception of how much of the natural world has been degraded by our actions, because our ‘baseline’ shifts with every generation, and sometimes even in an individual. In essence, what we see as pristine nature would be seen by our ancestors as hopelessly degraded, and what we see as degraded our children will view as ‘natural’.

And if people can’t register the loss, how can conservation be made important to them?

I’ll leave you to read the details of the paper at Mongabay. It’s about the perception of changes in the local bird fauna among 50 rural Yorkshire villagers, compared to the “reality” revealed by the results of regular ornithological surveys. Suffice it to say that the authors found evidence of both “generational amnesia” (when people fail to pass knowledge down from generation to generation) and “personal amnesia” (when people forget how things used to be earlier in their lives).

Is this relevant for studies of genetic erosion in crops? For plants, including crops, there is a pretty good way of documenting changes in distribution, abundance and even genetic diversity, and that’s by comparison of the present situation with herbarium specimens and genebank samples. And old seed catalogues have also been scoured for evidence of loss of varieties of fruits and vegetables in Europe and the United States. I’ve suggested myself in the past that these are all valid, complementary approaches to the estimation of genetic erosion, though they all have their shortcomings. But I can’t think off the top of my head of a study which has combined making historical comparisons with asking people about how many varieties of a particular crop they used to grow, to gauge the accuracy of their recollections, though my own recollection of the literature may be faulty too! It seems to me that farmers are more likely to accurately recollect the crop varieties they used to grow than almost anything else, including the birds that fly around them, especially if you get a group of them together to discuss the issue, but it would be an interesting thing to test.

One of the authors of the paper does mention specimens in passing in his Mongabay interview.

“If the issue is with personal amnesia, just talking to people and triggering their memories about how things were, perhaps with the aid of props like photos or old specimens, will help them to ensure that their perceptions of change are accurate,” Milner-Gulland says.

That’s as part of a discussion of the “increasingly creative” ways of “finding data regarding past conditions that may no longer be remembered” that certainly has relevance for crops.

“One author (Julian Caldecott) used school meal records from remote village schools to reconstruct wild pig migrations in Borneo. There are many authors now using historical records and archeological remains, for example in charting the changes in fish stock compositions in the North Sea over thousands of years. Other people use contemporary accounts from eye-witnesses, while still others use scientific methods like pollen analysis, which can go back far beyond written accounts.” Milner-Gulland says, adding that “the important issues involve recognizing and accounting for sources of bias in the records that you use.”

And that goes for the knowledge of farmers too.

More on the rescuing of Pawnee corn

Tom Hoegemeyer very kindly replied to my query about rescuing Pawnee corn, and agreed to have his email published here. Thanks, Tom, and very best wishes with your work with the Pawnee.

I was out at the Pawnee homecoming and have been attempting to help them grow some of their old varieties (some had been in storage in homes for years and has low germination and vigor). We have been successful with some varieties, but others appear to be dead. I have also visited with several of the Pawnee “corn keepers” concerning the varieties, their culture and history. Some of the Pawnee varieties may be listed under other names as well—the Arikara are blood relatives, having separated from the Pawnee, moved north and settled on the Elkhorn and Missouri Rivers. Also, their history of inter-tribal warfare lead to the “theft” of some of their varieties by other neighboring tribes—Oto-Missouria , several Sioux groups, and Omaha in particular. I would not be surprised if the same, or nearly so, varieties may have been collected from other areas. One way to test this would be by DNA, as I have been given samples of a couple of varieties we have had no luck in growing, even with seed treatment, surface sterilization, ATP supplementation, embryo rescue, etc.

Some history as to why I am involved: One of my technicians has an uncle who is a photographer and writer for “Nebraskaland” magazine, and he asked his nephew and me if we would help them recover varieties.

I had done some looking in GRIN, but there seems to be little information, sourcing for Pawnee varieties. The issue is not the fault of GRIN, but the fact that the Pawnee were moved to Oklahoma around 1877. The white settlers brought their seed with them from the east (e.g. Illinois) and the Pawnee varieties were not kept locally. And apparently, they had difficulty growing them in Oklahoma. So other than a few plants/ears from their home gardens, there is no direct seed source. As soon as I have time, I intend to do some searching in GRIN for varieties that may be related to these recalcitrant Pawnee varieties. I would be very open to help, advice, etc. Some of the varieties that have been regrown trace to only a few plants, so there is a sampling/inbreeding issue. Even for these it may be helpful to see if other related sources exist in GRIN.

The Pawnee have a serious issue with obesity and Type II diabetes. They feel that if they could return to their original diet, perhaps there would be fewer health issues. (I suspect that the gardening and hiking to hunt large and small animals would be more important.) There is also a cultural/emotional/religious aspect to their desire to recover these varieties, so I have found it interesting to try to help!

Scientifically, I think it would be interesting to do a small study of these native varieties to analyze their relationships, and the relationship of them to the “Corn-belt Dents”, which as I understand were mostly developed east of the Mississippi. I suspect that there may also be interesting alleles in these.

The Pawnee trace their heritage to the proto-Aztecs, and there is some linguistic evidence for that. Apparently a group moved northeast to present day East Texas and Louisiana, and are known as the Caddo. Some of the Caddo moved north to Kansas/Nebraska and became the four tribal groups of the Pawnee, and the linguistic evidence for their Caddo connection is VERY strong.

Before this situation came up, I had never thought of using genebanks for this sort of cultural purpose. I found several of the Pawnee very interesting. They sincerely feel a connection to the land, fauna and flora. Several of the corn varieties are associated with rituals, and all of them are involved in “sacred bundles”. They stored artifacts, momentos, historical items and specific corn varieties in the bundles. They kept about a dozen varieties each of corn, beans, and squash/pumpkin, and always planted each corn variety at distances of about 500 paces—near the modern seed certification isolation distance! When the stars were in the correct position each spring, the corn was planted with a ceremony. After it reached about knee high, they hoed it to control weeds, followed by a ceremony, after which they would leave for the summer buffalo hunt. Late summer/early fall they would return to their permanent log and earthen houses and start the crop harvest and storage. After harvesting (and more ceremonies) they would go out on the fall hunt, then return to their homes for winter.

Different corns were used for different foods, including a popcorn. I have found the whole experience—reading and meeting the “corn sisters”, and learning a bit about the culture fascinating.