#agriculture culture

[psychologeek]

Ppl saying "it's a Jewish tradition to keep going" =

Ppl saying "it's a black tradition to work in Fields"

(Guess what wasn't legal for those groups?)

Also, The Wandering Jew is an antisemic trope.

So much of Judaism and Jewish laws and culture is based on land and agriculture. We have this complicated calender and schedule about trees and land, from Shmita (1/7) to Ibur Shana (7/19) to Yovel (1/50) and 3 main holidays related to harvest, gather, Bikurim; we celebrate the first blooming trees of Israel - even ppl who's never been there, who never met anyone who's been there, celebrate it.

We have different prayers depends on the season of the year, and we start praying for rain 40 days after our main holidays - to ensure visitors would make it home safely. We know that 2,000 years ago ppl prayed that there won't be floods in the Sharon area, so "The Sharon's ppl homes wouldn't become their graves".

"ועל אנשי השרון היו מתפללים, שלא יהיו בתיהם קברותיהם"

(not an accurate cite)

I'm just.

Sometimes I really can't understand.

(And part of me wonder: why do I even bother?)

[ranahan]

Random thought:

Do you ever think Mandalorians might have practiced slash and burn agriculture? And that one incarnation of Kad Ha’rangir, the god of destruction and growth and change, might have been a fertility and agriculture god?

Slash and burn agriculture can be sort of a seminomadic life, since jungle soils are actually very thin and the cleared plot only gives good yields for a few years, after which the group has to move on and clear a new plot.

[thesilicontribesman]

Iron Age Quernstone Fragments from Dragonby, The Museum of North Lincolnshire, Scunthorpe

[theartingace]

Idea: orchard harvester saddle. More of a standing platform with a scooter handlebar for the rider where the centaur can hand things up and down. (playing Farming Simulator is making me crave more peaceful/agricultural world building; there's already so much Warlike WB around, it needs some balance)

(also, eat like a horse vs eat like a bird, horse metab is high efficiency but a lot of it just due to net size, imagine that efficiency applied to refined grains and breads. Centaur diets would be less-per-weight than humans, although not necessarily by much due to the metabolic needs of sapient brain and foretorso)

Ohhhh I absolutely love this and absolutely think it should be a thing. I've been thinking more about the inherent benefits of centaurs in an agrarian society and more and more the borders of the Merchant city has been expanding outward towards the edge of Rider territory with enormous matriarchal farm towns that feed most of the surrounding societies so this would fit right in to that kind of lifestyle! And sounds so useful! One doing the moving and loadbearing, one doing the climbing and picking.

And I agree, war shapes societies undeniably but so many worldbuilders forget that trade, craft and industry shape cultures and societies just as much! It's definitely a topic i could GO OFF about haha, I have major exports and interrelated trade agreements drawn up between ALL my current societies 😁

(also absolutely, the use of refined grains and bread was a huge part of my initial thoughts about how centaurs could survive feeding that big horse body with comparatively small/limited human teeth. The efficiency of processed grain and grass fibers would be SO necessary to their digestion and overall survival!)

[fjordfolk]

people really be out there like “I wonder what this breed called a Shetland sheepdog was used for historically? alas it’s impossible to tell, we may never know” 🤦‍♀️

There is, believe it or not, some actual controversy regarding the breed origins and most of it (imo) stems from many people's mental image of a working sheepdog is a border collie, and not quite grasping that border collies are freaks and the way that we now work border collies didn't exist prior to the development of the border collie, and in some parts the way we keep SHEEP didn't exist prior to the border collie. There's also been some debate around old letters written by non-shetlanders after visiting the isles or talking to locals and having mmm interesting ideas of how people handled sheep over there. This leads to statements like:

Sheltie legs are too short to outrun sheep

They're also too small to grab the sheep and hold it (don't get me started)

A sheltie could never take sheep through a- (name specific type of herding trial)

Maybe they were actually placed with flocks on peripheral islands to keep watch for birds??

Shelties never existed and were made up in the late 1800s just for shetlanders to make money off of selling cute puppies to gullible tourists

There was an original sheepdog on Shetland but it was a much bigger dog (see reasons above) and the current sheltie was made up in the late 1800s, by breeding cavaliers to pomeranians and maybe a collie, just for shetlanders to sell puppies to tourists

...and so, clearly, they can't have been sheepdogs and we have No Clue what they were actually for (except scamming foreigners)

Meanwhile we know that traditional shepherding on Shetland relied on roaming sheep, keeping them off the property rather than on it (because that's where your crops are) and you'd only be rounding up your sheep a couple of times a year, and that island-bred shelties were smaller and spitzier type than even the current UK type.

[katiajewelbox]

November is National Native American Heritage month in the USA! Did you know that many of the UK’s favourite kitchen garden plants were originally domesticated by indigenous peoples in the Americas? The Native Americans’ domesticated plants now feed most of the world and have become an integral part of cuisines in Europe, Africa, and Asia.

1. Potato: Potato (Solanum tuberosum) was domesticated by indigenous Americans in the Andes at least 10,000 years ago. Genetic studies indicate hybridization of different wild potato varieties in the species Solanum brevicaule in Southern Peru produced the original domesticated potato. Today, indigenous people in Peru have over 4000 varieties of potato, each with their culinary and cultural significance. The Chuño potato can be preserved for up to 15 years, making it an important food source during lean times in the days of the Inca Empire.

2. Corn: Indigenous Americans domesticated corn (Zea mays) from the wild grass Teosinte (Zea mays parviglumis) of southwestern Mexico approximately 9,000 years ago. The wild Teosinte is a miniature corn, with ears containing only 5-12 hard seeds. From the initial domestication in Mexico, corn spread north and south to become the iconic food plant of indigenous America. Native American corn differs from the familiar sweetcorn because it was selectively bred to be dried and preserved rather than eaten fresh. Native American corn varieties can be a kaleidoscope of beautiful colours and are either flint corn (dried for preservation and then soaked for food purposes), flour corn (processed into masa harina flour), or popcorn.

3. Beans: Our familiar kitchen garden beans all come from indigenous American agriculture. The fresh green beans and most of the dried beans belong to the same species, the Common Bean (Phaseolus vulgaris) which was domesticated via hybridization of several wild species in Mesoamerican around 4,000 years ago. The Lima Bean (Phaseolus lunatus) was domesticated in South America around 4,000 years ago and spread north of the Rio Grande by the 1300’s.

[probablyasocialecologist]

Far from escaping significant human modification, areas mapped as wilderness across tropical biomes have been profoundly shaped by humans in deep time, and continue to be occupied and used by diverse Indigenous and local populations today. For example, the Amazon is thought to be a center for the domestication of over 80 crop species, including many that humans rely on today, such as cassava (Manihot esculenta), wild rice (Oryza sp.), peanuts (Arachis hypogaea), and chili (Capsicum baccatum). The domestication and cultivation of these key crop species resulted in substantial human impact over the composition and structure of soils and forests in these landscapes that continue to support significant agroecological diversity today. Despite clear human intervention in the Amazon forest system for millennia, Indigenous and local peoples’ use of these forests have promoted biodiversity and maintained forest structure. On the other side of the globe, the application of swidden agriculture—a way of farming involving rotational clearing, burning, and fallow that has been used for millennia and today supports between 14 and 34 million highlanders in tropical South and Southeast Asia —is thought to have played an important role in shaping the structure and resilience of forests, as well as maintaining diverse ecosystem services.

Indigenous knowledge and the shackles of wilderness

[chicanoartmovement]

CHICANO ART MOVEMENT attends: OC Fair 2024

(View at the Orange County Fair 2024 where it’s “always a good time” — this year’s theme.)

We made it to Costa Mesa, California for the last weekend of the OC Fair 2024 for extra long corn dogs, fresh lemonade, sweet & light funnel cake, and visual stimulation.

(South facing view of commemorative memorial honoring agriculture workers and their hard work.)

Entering through the blue gate, we came upon the “Table of Dignity” Memorial in commemoration of the agricultural workers by the Agricultural Association (32nd district) and the OC Fair & Event Center.

The only figurative artwork on the memorial as through its wall-thru archway which was created by artist Higgy Vasquez.

(Detailed view of inner walls of the walk through portal portion of the “Table of Dignity” monument.)

This pair of paintings “Dignity” & “Justicia” displayed the different phases of harvesting crops grown in Orange County such as grapes and strawberries.

One special elements of this memorial was the incorporation of live grape vines.

(View of participating collections and memorabilia at the year’s OC Fair.)

Next we moved on to the Hobbies & Handcrafts building in support of one of our street team member who had a pop culture display at the OC Fair.

(View of gallery sign at the Orange County Fair 2024.)

Afterwards we proceeded to the Visual Arts & Woodworking Gallery. There we came upon two life size cutouts: a pachuco and a pachuca.

(View of “Me Despojo De Todo Lo Que Disminuya El Valor de Mi Ofrenda” by Jacqueline Valenzuela, 2024.)

Lured in and while walking around the art booth, we saw the artista Jacqueline Valenzuela painting live. We were fortunate enough to chat with her & learned about her art collaboration with the fair.

“Jacqueline Valenzuela is an interdisciplinary artist whose practice is centered around depicting her personal experiences as well as the storytelling of other women who like her are in the Chicano world of lowriding. Her art practice reflects the deep roots she has planted in the lowrider community by bridging the gap between fine art and this underrepresented community.”

[faithfromanewperspective]

don't know how to say this in a nice way but. the food recalls we're having? the shortages of (and high prices) of eggs due to bird flu? they're not JUST because of lax regulations under trump though they are. they're also because animal agriculture when done intensively is fraught with risk and because we literally don't have the space to sustain ourselves like this. and some of us are so privileged by the fact that this global clusterfuck of a food system we have is designed to feed the western empire that they don't realise how bad it is

I know going vegan or even eating less meat is not possible for many people but i am BEGGING you to please, let's all collectively get our heads out of our asses and realise for one more time that just because individual behaviour does very little it doesn't mean that there isn't a LOT of collective action and systemic change that needs to happen. because nutritious food from plants should be cheap and easy to access but it isn't! because animal products, despite taking a lot more resources to get to the point of consumption are heavily subsidised. because our whole food system is based on competition rather than making sure everyone gets enough to survive, starting with the most vulnerable who aren't going to have as many options as the rest of us.

[steph-photographie]

Photo originale par Steph-Photo

Dans le potager du jardin de Chenonceau

[opens-up-4-nobody]

...

[lockhartandlych]

seeing people utterly fucking abuse corn makes me feel like im going insane

PEOPLE WILL GET THREE DINKY LITTLE CORN PLANTS AT THE GARDEN STORE, BURY THEM IN LIFELESS POTTING SOIL AND THEN ACT SURPRISED WHEN THEY START STRUGGLING

LIKE DUDE

DUDE

DUDE

CORN WAS NEVER A SOLITARY PLANT

IT'S BEEN CAREFULLY BRED AND DOMESTICATED OVER THOUSANDS OF YEARS TO HAVE A SYMBIOTIC RELATIONSHIP WITH ITS SISTERS AND YOU ARE DEPRIVING IT OF THAT AND THEN ACTING SURPRISED WHEN IT CANT GROW

PLEASE. IM BEGGING YOU. IM ON MY FUCKING KNEES. YOU HAVE COLONIST BRAINWORMS. STOP IT WITH THE MONOCULTURES.

PLANT SOME FUCKING BEANS AND SQUASH!!!!

AND STOP PLANTING THEM SO CLOSE TOGETHER.

[queers4years]

Indigenous Hawaiians really had a good system going: wake up reaaally early and do most of the days work while it's cool and by the time the sun was up and it got hot the work was done and you're free to surf and socialize. I wish the white people realized they themselves could work smarter and not harder and get time to relax. Instead of calling Hawaiians lazy (and being genocidal about it)

[shamandrummer]

Ancient Forest Gardens Support Native Land Claims

A study by Simon Fraser University in British Columbia found that Indigenous-managed forests -- cared for as "forest gardens" -- contain more biologically and functionally diverse species than surrounding conifer-dominated forests and create important habitat for wildlife and pollinators. According to researchers, ancient forests were once tended by Indigenous peoples living along the coast of British Columbia. These forest gardens continue to grow at remote archaeological villages on Canada's northwest coast and are composed of native fruit and nut trees and shrubs such as crabapple, hazelnut, cranberry, wild plum, and wild cherries. Important medicinal plants and root foods like wild ginger and wild rice root grow in the understory layers. These plants never grow together in the wild, so people obviously put them there to grow all in one spot -- like a garden.

Forest gardens were a method of agriculture in which practitioners cleared the land around or near villages, planted crops, and managed with agricultural methods like controlled burns and fertilization to increase the productivity of the plants. The gardens frequently showed a carefully overlapped structure, with a canopy of fruit and nut trees, a mid-layer of berries, and roots and herbs in the undergrowth. Rather than engaging in annual planting cycles, the Indigenous people collected, transplanted, and carefully tended these plants over many years. Traces of species like Pacific crabapple, beaked hazelnut, wild cherry, and others have been found in recent years -- in some cases, still growing even more than a century after they were tended. Even now these abandoned forest gardens are still productive and biodiversity hotspots that seem to be able to naturally hold back the encroaching surrounding conifer forests.

For anthropologists, ethnologists, and other scientists, the existence of these gardens contradicts the long-held hunter-gatherer theory that maintained that the region's Indigenous peoples didn't improve and nurture their lands. Instead, experts now believe this method of agriculture and land manipulation helped First Nations communities (the collective name given to most of Canada's Indigenous peoples) thrive. While there is not a definitive catalog of the forest gardens, there are remains of them up and down the coast of British Columbia -- some known, some still used by communities, some being rediscovered.

Chelsey Geralda Armstrong, a historical ecologist, researcher, and assistant professor at Simon Fraser University in Burnaby, British Columbia, has been working with First Nations communities to rediscover, confirm, and document the gardens, complementing traditional knowledge cultivated over time, sometimes for thousands of years. Armstrong's work supports the idea that some forest environments in British Columbia that were once considered wild are, in fact, often the result of careful shepherding and agricultural practices. There is similar evidence of forest gardens in Indigenous communities around the world, especially in tropical regions.

Nonetheless, Armstrong added, "Despite decades of research on the topic, this idea of Indigenous peoples' homelands as being culturally mediated and highly influenced spaces is still so utterly contested in courts, in public policy, in environmental regulations."

The legal justification for taking First Nation lands is directly linked to the colonial view that Indigenous peoples weren't using all of their lands and so they were essentially in the colonial eyes ripe for the taking. It's a concept that continues to be used against Indigenous peoples and the work that Armstrong does with the communities is just picking away at that argument.

So far, efforts to cite the remnants of cultivated gardens to support First Nations' land reclamation claims have failed to gain much legal traction. The current test for land title in British Columbia is evidence of regular and exclusive use of land before 1846. Proving regular use has been a challenge for the First Nations, in part because of the rugged coastal terrain.

But the priority of First Nations communities is to restore their forest gardens in some form. "At the end of the day, this is the goal: Bring these places back to life," said Armstrong. These communities are using Armstrong's work to refurbish their forest gardens. Clearing competing plants has already helped, with particular attention being given to the crabapples, which are flourishing.

Kelsey Charlie Sr. of the Sts'ailes (also known as Chehalis) Nation says ecosystems that have thrived for thousands of years with balance and harmony have been knocked off-kilter. At the same time, he added, more and more people are returning to these places to gather the plants that their elders used.

"It's a very, very simple thing," said Charlie Sr. "The way our elders said it was that we had agreements and arrangements with all living things."

Charlie said that part of the community's snoweyelh, or law of everything, is their responsibility to take care of the land. "Our elders always told us that we never owned the land, but we were a part of the land. And if we look after it, then it will look after us."

[aikoiya]

LoZ: TotK - The History of Kàra Kàra Bàzétto

(All non-canon flora will have * in front of them.)

There was once a little Vai named Dālïa who managed to grow Wildberry Bushes on a plot of land in Gerudo Town with help from a nice Hylian lady.

She'd always had a green thumb, but she'd also discovered an interest in archeology &, through that, agricultural studies. This came about when she discovered that the special Voe who would become the next Hylian King used her orb to discover things about the Heroines with Rōtàna, who revealed that the 8th Heroine was not only real, but a Voe as well.

It'd been so interesting to hear about & to realize that she'd helped!

Now, at the time, she hadn't understood the significance of such things, but she would later on.

Upon coming of age, she left her home to find a husband & came upon him in the refounded Goponga. During her stay there, she had learned to farm from the man who would become her husband, Tisto, as she was utterly fascinated by how crops grew so easily outside of her old desert home, especially the ones that grew in the muddy waters of the Lanayru Wetlands. Such crops included *Water Cabbages (Hydrating), *Bayou Bellpeppers, *Swampland Celery, & *Freshwater Cucumbers (Rapid & Hydrating).

As she was taught how, she began to wonder if the crops there could grow well in any freshwater despite the aridness of the soil. After all, from what her new husband had said, all it needed to grow was to be submerged in water, which Kàra Kàra had a decent amount of.

So, once it was time for her to bring her daughter, Ane, back to Gerudo Town with her, she also brought seeds as well as her husband, who she insisted was key to her experiment.

In reality, she simply hated the idea of leaving him behind; though, he remained in Kàra Kàra as they'd agreed. She visited often & smuggled letters from him into Gerudo Town for Ane to read.

Together, they worked until they invented the straw grid planting method, which shielded the crops from sand & wind until their roots were strong enough on their own.

As Tisto nurtured these new crops, Dālïa herself got to work trying to see if she could actually cultivate other things in the oasis. The first she tried had involved a memory of the kindly Hylian lady helping her to grow berries in her yard. The seeds that she used were the children of those same bushes that she'd grown back then.

Her fellow Gerudo believed her to have gone mad, but she knew otherwise. Dālïa knew that the desert had so much more life in it than her people sometimes believed.

As she knew it would be, the Wildberries were a success, so she moved on to the next step; growing other plants native to the desert. Things like Spicy Peppers, Voltfruit Cacti, *Sàbaar Cacti (Recovery), *Prickly Peach Cacti (Erogenous & Hydrating), *Desert Aloe (Chilly), Sundelions, Stambulbs, *Càrïtàn Beans (Toxic; not for consumption), Warm & Electric Safflinas, Zapshrooms, & Hydromelons.

Her neighbors were stunned, but her husband simply congratulated her as he'd known she was much too stubborn to fail.

That was around when the King & Queen of Hyrule with the little prince & princesses came to visit. Missy Zelda wanted to fund Dālïa & Tisto's efforts to bring economic & agricultural stability & independence to the desert-dwelling people. She was also quite excited about the prospect, having had a strong bond with Vāltàna Makeela Urbōsa.

Soon, other Vaien asked to be taught & this became the first attempt by the Gerudo to begin to create an agricultural community within Kàra Kàra.

Though the hydrophilic crops grew, the low-nutrient soil on the oasisbed caused the resulting produce to not be quite as nutritious as they would be in its native environment. However, they were still nutritious enough that the experiment was declared successful.

Thus began the eventual turn in the Gerudo's prosperity as the couple & their growing family began to further experiment with different seeds to see what all would take.

Turned out, quite a lot more than the Gerudo had ever hoped to dream.

Hylian Tomatoes, *Zonai Corn (Mighty), Hearty Radishes, Tabantha Wheat, *Starlight Rosemary (Glow), *Gleam Ginger (Sunny), *Hoy Mustard Greens (Spicy), & *Rainfall Pansies (Hydrating).

The rosemary especially seemed to flourish there, which was interesting to say the least. Not to mention that Everlost Silkworms (Glow) liked to live in the Càrïtàn Bean bushes & eat their leaves, which allowed the Gerudo to begin sericulture.

Eventually, their daughter, Ane, made agricultural discoveries of her own in the form of learning to cultivate *Amorous Figs (Amorous), Dazzlefruit, Shock Fruit, *Desert Queens (Chilly; mangosteens), & *Bloodberry Grapes (Chilly & Hydrating) all becoming part of the desert's now flourishing farming district.

This change eventually led to a great deal of growth & stabilization in the Gerudo's economy. And in the process, so too did Kàra Kàra Bàzaar grow into what today is known as Kàra Kàra Bàzétto or Kàra Kàra Martown. This is partly due to Vaien beginning to bring their husbands to Kàra as there had never been a law against men living in the Bàzaar, just in Gerudo Town itself. This resulted in many men taking up jobs as guards, salesmen, & farmers there.

Who often brought a variety of seeds from their hometowns. Sheikahs brought many, but the ones that grew were *Shadow Yams (Dark/Warding), Fortified Pumpkins, & Swift Carrots. Lurelinite successes were *Boltsheild Houseleeks (Lightningproof), *Zonai Cofégranos (Energizing), *Zonai Cocoagranos (Spicy & Amorous), *Faron Pineapples (Spicy & Hydrating), & *Pyre Beans (Scorching).

Of course, this caused quite the uproar among the elders, but the promise of the ability to grow their own food had been far too tempting. And, again, no laws were being broken.

This, eventually, began the very, very slow, but promising process of de-desertification, to the Gerudo's own astonishment. As well as the slow process of de-stigmatizing males in the Gerudo Region. Vàltàna Makeela Rïju decided that they might as well lose the pretense & began openly allowing young Vaien to correspond with their male family members, which seemed to decrease the number of Voen attempting to come into Gerudo Town by a decent margin.

Now, it didn't stop the attempts, but they did decrease.

This decision came about partially due to the revelation of the 8th Heroine, or rather, the Forsaken Hero, being a Voe who'd been turned away despite having aided the Gerudo in their time of great need.

This, added to the current Hyrulean King's repeated aid to the Gerudo, caused a ripple effect in the Gerudo consciousness that resulted in Vaien beginning to wonder if they hadn't alienated Voen too much.

Regardless, Dālïa & Tisto have become honored as Vàshô & Vōshô (saints) of Vah Kàvtrïna due to their efforts.

For more on the non-canon flora, go here.

LoZ Cultural Masterlist 2

[tigirl-and-co]

one thing about me is that i am constantly thinking about how saiyans are ambush predators, as opposed to the persistence predators we humans are, and how much of the cultural gap that explains.