The rate of depletion of plants and animal species in Ghana has assumed an alarming dimension, and the government is finding it difficult to control the process. Several factors account for this. A major one is the neglect of the traditional ecological knowledge prevalent in the culture of Ghana. Sasa is the Akan word for the spirit believed to be found in some plants and animals. This paper examines the role of sasa in flora and fauna conservation in Ghana. Traditional Ghanaians have a strong belief that some plants and animals have special spirits, which when cut (as in the case with plants) or killed (animals) can bring serious harm to the person. Thus, such plants and animals are not eliminated. This paper argues that sasa as an Akan indigenous conservation tool can complement the modern means of nature conservation in Ghana.
The tropical rainforest houses a wealth of both ecological and cultural diversity, and the species richness, ecosystem services, genetic wealth, and repository of indigenous and local environmental knowledge stored in this endangered region represent a global commons at risk. As articulated by Donald Nonini in the introduction to this forum, ‘the commons’ refers to those assemblages and ensembles of resources that human beings hold in common or in trust on behalf of themselves, other living human beings, and past and future generations of human beings, and that are essential to their biological, cultural, and social reproduction. In the Amazon, many ecological resources lend themselves to being held in a commons because of practical reasons, such as the difficulty of dividing it into smaller pieces (e.g., due to resource unpredictability, mobility, or the loss of ecological functioning if broken into pieces), and/or the costliness of excluding potential users. But social reasons and values foster the communal management of resources as well: various commons exemplify shared identity, provide economic buffering, mitigate subsistence risk, foster cooperation and conflict resolution, and serve as a pillar in the edifice of societies supporting socialization and social reproduction.
The Case of Thaleia Flora-Caravia’s Photographic Images and Self-Portraits
There is a recent trend, mainly in the field of historiography but also in art history, toward the exploration of female autobiographical discourse, whether it concerns written (autobiographies, correspondence), painted (self-portraits), or photographic data. On the basis of the highly fruitful gender perspective, this article seeks to present and interpret the numerous photographs of the well-known Greek painter Thaleia Flora-Caravia. These photographic recordings, taken almost exclusively from the painter’s unpublished personal archive, are inextricably linked to the artist’s self-portraits. This kind of cross-examination allows the reader to become familiar with the mosaic of roles and identities that constitutes the subjectivity of female artists in Greece in the late nineteenth and early twentieth centuries.
The Integration of Arabo-Islamic Culture in Pre-state Palestine
subtitle “On the nature of this land, its seas and rivers, its mountains and valleys, its climate, its flora and fauna, as well as its cities and villages.” His goal in constructing such a book, as he pointed out in the introduction, was to bridge a gulf in
A. E. Nordenskiöld’s Three Expeditions to the North Asian Coast, 1875–1879
Seija A. Niemi
investigations. He studied the flora, fauna, geology, geography, hydrology, and meteorology of the region, as well as produced charts and undertook ethnological research with his scientific colleagues on the expeditions. His scientific findings on the unknown
John C. Ryan
Since the eighteenth century, the study of plants has reflected an increasingly mechanized and technological view of the natural world that divides the humanities and the natual sciences. In broad terms, this article proposes a context for research into flora through an interrogation of existing literature addressing a rapprochement between ways to knowledge. The natureculture dichotomy, and more specifically the plant-to-human sensory disjunction, follows a parallel course of resolution to the schism between objective (technical, scientific, reductionistic, visual) and subjective (emotive, artistic, relational, multi-sensory) forms of knowledge. The foundations of taxonomic botany, as well as the allied fields of environmental studies, ethnobotany and economic botany, are undergirded by universalizing, sensorylimited visual structuring of the natural world. As the study of everyday embodied interactions of humans with flora, expanding upon the lens of cultural ecology, "cultural botany" provides a transdisciplinary research approach. Alternate embodied cultural engagements with flora emerge through a syncretic fusion of diverse methodologies.
David S. Trigger and Lesley Head
How are preferences for “native” and “introduced” species of plants and animals given expression in Australian cities? Given the nation's predominantly European cultural heritage, how do urban Australians articulate multiple desires for living environments encountered in everyday life? In examining the cases of inner city parks, backyards, and more general views about flora and fauna appropriate for the city, the paper considers a range of deeply enculturated attachments to familiar landscapes. While residents have considerable interest in the possibilities of urban ecological restoration, our interviews, ethnographic observation, and textual analysis also reveal cultural preferences for introduced species and emplaced attachments to historically modified landscapes. These preferences and attachments are linked to senses of identity developed during formative life experiences. In the relatively young post-settler society of Australia, such drivers of environmental desires can sit uneasily alongside science-driven propositions about what is good for biodiversity and ecological sustainability.
When the River Zayandeh Rud Stopped Crossing Isfahan
Sahar Faeghi and Sophie Roche
Among the many consequences of Iran’s suffering from water shortage in recent decades, the major river of Isfahan city, Zayandeh Rud, has dried out. While experts observe this issue through environmental discourses and local farmers engage in political protests, citizens phrase the loss of the river as a cultural catastrophe. Within the environmental configuration that includes the river, historical buildings, parks, fauna, flora and humans, habitual relationships produce a sense of security and well-being. Since the drought, this configuration has been seriously affected. We suggest the drought is experienced as sociocultural disaster because Zayandeh Rud is a central element for the creation of social, cultural, economic and political relationships. Following the suggestion of Tim Ingold, we conceptualise the environment as the interplay between the German notion of Umwelt (out world) and Innenwelt (subjective world).
The History of the Earth
Maria Thereza Alves
where the soil sample was taken from (photograph by Herulian). Figure 5 Documentation of seeds arrival in the research site. The ink paintings depict native flora. The arrows and texts indicate their sites of origin (photograph by Dorothee Albrecht
Translator : Tatiana Argounova-Low
brought on by global warming. Specifically, topical areas that require the expertise of native scholars are changes in flora and fauna, the condition of the landscape, rivers, roads, and infrastructure. As this issue of Sibirica demonstrates, the