L’observatoire agricole de la biodiversité

Créé en 2010 sous l'égide du Ministère de l'agriculture, l'Observatoire Agricole de la Biodiversité (OAB) propose un suivi de la biodiversité en milieu agricole dont les données sont renseignées par des agriculteurs volontaires. Après avoir décrit la généalogie de ce dispositif, cet article en analyse les appropriations locales. La participation à l'OAB suscite chez les agriculteurs des expériences d'observation du vivant, qui contribuent à recréer des « prises » sur leur environnement de travail ; elle accompagne la reconfiguration des relations professionnelles, notamment entre agriculteurs et conseillers. En définitive, l'OAB participe au ré-ancrage des pratiques agricoles dans leur milieu, accompagnant ainsi l'évolution actuelle des paradigmes agricoles – de l'artificialisation au pilotage de la nature.Created in 2010 under the aegis of the Ministry of Agriculture, the “Agricultural Biodiversity Observatory” (ABO) carries out biodiversity monitoring in agricultural areas whose data are provided by a network of volunteer farmers. It stems from the convergence between a farming world seeking to take over leadership on environmental issues, a concept of biodiversity now redesigned in its functional dimension, and the booming of participatory ecology. This article analyzes the local appropriation of this “citizen science” program. Participating in the ABO enables the agricultural sector to position itself vis-à-vis environmental issues. It helps farmers re-establish experiences of nature and its processes as well as expertize the state of their farmland. It also supports the reconfiguration of professional relations, especially between farmers and extension services. The ABO helps farmers re-anchor farming practices in the environment. This is particularly opportune at this moment when agricultural paradigms are moving from artificialization to the stewardship of nature

L'observatoire agricole de la biodiversité

Créé en 2010 sous l'égide du Ministère de l'agriculture, l'Observatoire Agricole de la Biodiversité (OAB) propose un suivi de la biodiversité en milieu agricole dont les données sont renseignées par des agriculteurs volontaires. Après avoir décrit la généalogie de ce dispositif, cet article en analyse les appropriations locales. La participation à l'OAB suscite chez les agriculteurs des expériences d'observation du vivant, qui contribuent à recréer des « prises » sur leur environnement de travail ; elle accompagne la reconfiguration des relations professionnelles, notamment entre agriculteurs et conseillers. En définitive, l'OAB participe au ré-ancrage des pratiques agricoles dans leur milieu, accompagnant ainsi l'évolution actuelle des paradigmes agricoles – de l'artificialisation au pilotage de la nature.Created in 2010 under the aegis of the Ministry of Agriculture, the “Agricultural Biodiversity Observatory” (ABO) carries out biodiversity monitoring in agricultural areas whose data are provided by a network of volunteer farmers. It stems from the convergence between a farming world seeking to take over leadership on environmental issues, a concept of biodiversity now redesigned in its functional dimension, and the booming of participatory ecology. This article analyzes the local appropriation of this “citizen science” program. Participating in the ABO enables the agricultural sector to position itself vis-à-vis environmental issues. It helps farmers re-establish experiences of nature and its processes as well as expertize the state of their farmland. It also supports the reconfiguration of professional relations, especially between farmers and extension services. The ABO helps farmers re-anchor farming practices in the environment. This is particularly opportune at this moment when agricultural paradigms are moving from artificialization to the stewardship of nature

Chapitre 23. Les Konso du sud-ouest de l’Éthiopie

photo Village konso. Comme beaucoup des peuples installés le long du Rift, la société konso se nourrit des oppositions et des complémentarités entre hautes et basses terres. Les premières, au cœur du territoire, sont depuis toujours les plus valorisées et les plus exploitées. Si les secondes apportent aussi quelques ressources essentielles, elles sont surtout le lieu de pratiques rituelles nécessaires au maintien de la cohérence du territoire et au fonctionnement de la société. Les évolution..

Les terrains globalisés de l’inscription d’un Paysage culturel

This article aims at sheding light on certain aspects of the present globalization and making a methodological contribution to its study. It draws on a case study: the inscription of an Ethiopian site on the UNESCO List of World Heritage. I first describe the different steps of the inscription of the Konso Cultural Landscape, 9th world heritage site in Ethiopia. I then analyse this inscription as the result of the global circulation and coalescence of several "projects" (Tsing) who have in common to value cultural diversity. The circulation and ideologies of their promoters emphasize the leading role of an elite characterized both by its international mobility, and a rhetoric that showcases localness and indigeneity, even to the point that they overshadow the people in the name of which they speak. These observations call for precautions in the use of scales (global, local) in anthropology

Trois expériences et un enseignement. De quelques inconforts de la recherche interdisciplinaire et participative autour d’enjeux de biodiversité

This paper gives a first-person account of three contrasting experiences of interdisciplinary research (spanning life sciences and anthropology) on biodiversity issues, most often in the form of “participatory action research” projects. In these projects, the anthropologist is torn between an ideal of evening out power relationships in participatory research, which would ideally require a systematic co-construction approach, and the need to reaffirm her autonomy (with respect to the life sciences) in defining her research questions and methods. This results in uneasiness and friction. This contribution puts forward some guidelines for transcending this situation, including friendship and a shared normative horizon