Category: Indigenous knowledge systems

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It’s good for you, mate

I’ve tasted mate tea, made from the herb Ilex paraguariensis, and I have to say it is a mystery to me how so many Argentinians (and others) could be totally hooked on the stuff. Maybe because they knew all along it was so good for them. ((A comprehensive review was published in the Journal of food Science.)) Now science agrees. Elvira de Majia, of the University of Illinois, discovered that mate drinkers in her lab had greater activity in an enzyme that increases HDL (good) cholesterol while lowering LDL (bad) cholesterol. On that basis, and mate’s many other health benefits, she secured a deal with Argentina to study in detail 84 different varieties of mate, including wild populations. According to the press release:

“Our studies show that some of the most important antioxidant enzymes in the body are induced by this herbal tea,” said de Mejia of her study in September’s Planta Medica. ((Which is here, but you need to be a subscriber.))

“Because Argentina has the different mate varieties, we’ll be able to do more comparisons and characterizations between the different genotypes and the benefits of different growing conditions—whether in sun (on a plantation) or in shade (under the rainforest canopy),” she added.

There’s also interest in adding the active ingredient(s) to processed food. There always is.

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The original sabbatical

Taking the easy way out, let’s just say that God was a good farmer. Every seven years, he told his chosen people, they must let the land of Israel rest and lie fallow. No sowing, no reaping, no working the vines. Just take it easy and give the land a chance. And a fallow year, called a schmita, began at the Jewish New Year last month.

“Six years you shall sow your land and gather in its produce, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove.”

I don’t actualy understand that; how are the poor and the stock to eat if noone is growing anything? But no matter. The weird part is, God told all Jews to take their sabbatical in the same year. So how are they supposed to feed themselves? Some take a sophisticated approach, selling their land to an accommodating gentile for a nominal sum. Thus it is no longer “their” land, they continue to work it (and to profit, if profits there be) and at the end of the sabbatical, they buy it back again. Some use science: fruit and vegetables are grown hydroponically, or on raised platforms, not in the land of Israel. I visited a research centre that was working on systems to delay the germination of wheat, so it could be sown in the previous year, grow steadily through the schmita, and be harvested the following year. They were also researching effective ways to miss a year of pruning grapevines.

But ultra-orthodox Jews are determined to close these loopholes. They think the government should subsidize farmers who do indeed let their fields lie fallow, in fact as well as in law. And they are creating opportunities for their neighbours. Farmers in Palestine, Turkey and elsewhere are now selling into the Israeli market, and business is better for them.

It’d be nice to think that a year of trading produce would help peace to grow between Israelis and their neighbours, but given the entrenched attitudes and conservative views that seem to have given rise to the very strict interpretation, that seems unlikely from the Israeli side. I wonder whether the Palestinian farmers, who will probably enjoy a better income this year, would see it as in their interests to promote peace.

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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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Kill and cure

There’s a great article at Common-Place about the Great American Ham. No, not Kevin Bacon. We’re talking how to cure “the thigh of a back leg of a hog, [with its] three large cross braided muscles, now designated the inside round, outside round, and sirloin tip.” It’s down to the “three s method: salt, saltpeter and smoke.” Sugar sometimes features as a fourth s. Fascinating historical stuff, and something of a (welcome) antidote to our incredibly popular mini-pig nibble.