Encounters with the moral economy of water: convergent evolution in Valencia

[EN] This article presents the results of comparative fieldwork on the huerta of Valencia in Spain, a successful community-managed irrigation system of medium scale, one governed collectively by thousands of small farmers organized into 10 autonomous but highly interdependent irrigator groups. The study tested a model identified previously in research on successful systems of much smaller scale in Peru, a set of principles of operation that, when affirmed by farmers and obeyed as collective-choice rules, interact to create equity among water rights and transparency in water use in an unusual way. The authors show that a nearly identical set are at work in all 10 communities of Valencia, revealing the unique manner in which these work together to promote successful and sustainable cooperation, both within and between the user groups, and arguing that their presence in Spain and the Andes is indicative, not of diffusion from one continent to another, but of independent invention. These principles together laid the foundations for separate Andean and Islamic hydraulic traditions, which were often manifested locally in robust and equitable systems of the same general type, here called the moral economy of water. This kind of communal system appears to have emerged repeatedly, and often independently, in a great many other locales and settings throughout the world; its adaptive dynamics are shown to be of great relevance to small farmers today as they face the growing scarcity of water being induced by population growth and by climate change.Trawick, P.; Ortega Reig, MV.; Palau-Salvador, G. (2014). Encounters with the moral economy of water: convergent evolution in Valencia. Wiley Interdisciplinary Reviews: Water. 1(1):87-110. doi:10.1002/wat2.1008S871101

The changing water cycle: climatic and socioeconomic drivers of water-related changes in the Andes of Peru

Water resources in high mountains play a fundamental role for societies and eco-systems both locally and downstream. Impacts of global change, including climate change, glacier shrinkage, and socioeconomic forces related to demographics, agroindustrial development, and hydroelectricity generation; pose new hydrological risks for human livelihoods. However, these hydroclimatic and socioeconomic drivers of water resource change are often poorly quantified and interconnected, while data scarcity poses challenges in these regions. Here we review the state of knowledge for two major catchments in the Peruvian Andes, which hold the largest tropical glacier mass worldwide: the Santa River (Cordillera Blanca) and Vilcanota River (Cordillera Vilcanota). Our integrative review of water resource change and comparative discharge analysis of two gauging stations in the Santa and Vilcanota River catchments show that the future provision of water resources is a concern to regional societies and must be factored more carefully into water management policies. In this context, observed hydroclimatic and socioeconomic changes represent important drivers of water availability, allocation, and conflicts over water resources. The legal framework and decentralized institutional architecture in Peru could potentially provide a basis for participatory integrative water management; however, unequal power relations, institutional fragility and increasing competition over water resources hamper these efforts. We identify several research gaps, including the need for more in situ data, cultural analyses, and a risk-based framework that combines climate-related hazards with human and natural vulnerabilities. Finally, this review suggests that future adaptation plans for water management should better link science, society, and policy

Una nota sobre las fuentes del crecimiento industrial en España

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Interpreting the Virtues of Mindfulness and Compassion: Contemplative Practices and Virtue-Oriented Business Ethics

The article aims to provide a standpoint from which to critically address two broad concerns. The first concern surrounds a naïve view of mindfulness, which takes it as a given that it is a good thing to cultivate mindfulness and attendant qualities like compassion because these virtues are key to improving the quality of life and bettering effective decisionmaking within business. Yet the virtue of mindfulness has roots in religious and spiritual traditions, and the virtue of compassion is complex and contextual; neither of these virtues operate in a vacuum. Nor do they function independently from other virtues and values. Reasonable people of goodwill possessing the virtues of mindfulness and compassion in good measure, may nevertheless strongly disagree about what the compassionate, mindful thing to do is, particularly in a business setting. It is, moreover, conceivable that intensively cultivating mindfulness and compassion could lead one to reject altogether the “dog-eat dog” culture of competitive business that draws upon selective features of mindfulness meditation that lie in the corporate comfort zone yet which are not especially countercultural from a religious or spiritual vantage point. The second concern is that Western virtue-based business ethics is largely confined to academic philosophical theories. As such, virtue-driven business ethics is often more centered around developing theoretical wisdom than developing “hard core” practical wisdom earned through yoga asanas, meditation, chanting, and breathing, whereas for contemplative practices the reverse is the case, with practical wisdom (“knowing how-to”) emphasized over theoretical wisdom (“knowing that”). Accordingly, the article examines prospects for cross-fertilization between, on the one hand, mindfulness and compassion interpreted as virtues in Eastern contemplative practices, and on the other hand, mindfulness and compassion as interpreted within Western virtue-oriented business ethics. Illuminating a pathway for such interpretative cross-pollination calls for an appropriate conceptual frame of reference that the article organizes around a set of interconnected themes. The first theme is that mindfulness and compassion represent key virtues within contemplative practices. This indicates a promising touchpoint between Eastern and Western traditions: their respective focus upon character, inner states, intrinsic motivation, and self-improvement toward ethicality in the world. The second theme is that such virtues in Eastern contemplative practices, as well as character traits integral to Western virtue-oriented approaches, denote contested “normative-interpretive” concepts that engage philosophical debate rather than indisputable empirical-criterial concepts that can be taken at face-value. The third theme advocates moving beyond behaviorist and neuropsychological accounts of virtue, approaching character traits of Eastern contemplative practice and Western virtue ethics through nonscientific inquiry into normative interpretive questions concerning such virtues (questions about meaning, responsibility, the nature of the self, reasons for acting). This supports debate over competing views of the nature, purpose, cultivation, and cultural context of mindfulness, compassion, and other virtues – issues arising as mindfulness enters the business management sphere -- to be conducted on normative grounds. With the background conceptual framework established, the article presents key points about the prospects for cross-fertilization between virtue ethics and contemplative practice, and why it matters, with reference to business ethics.SCOPUS: ar.jinfo:eu-repo/semantics/publishe