杉山 三郎 Saburo Sugiyama 愛知県立大学特任教授、 多文化共生研究所長、 アリゾナ州立大学研究教授(パート・タイム) Professor of Aichi Prefectural University, Director of the Cultural Symbiosis Research Institute Research Professor of Arizona State University (part-time) メソアメリカ考古学、シンボリズムと図像学、認知考古学 Mesoamerican Archaeology, Symbolism, Cognitive Archaeology [email protected]イントロダクション:一万年の生物多様性と現代の危機 急激な地球温暖化は今や世界各地で観察され、実際に多くの人が体験する機会も多く、その危機感と早急な対処の重要性は肌に感じられるほどである。それ に比べて生物多様性の危機はどこにあるのか理解しにくく、またどう対処したらいいのか、判断する基準も重要度も知覚することが難しい。近年になり毎年 4 万種の生物が失われているというが、それを救うだけの問題ではなく、本源的な課題はさらに複雑で幅広く、根深いと思われる。生物多様性、つまり自然界の 様々な生物のあり方と関連性は複雑であり、直接的・間接的な人との関わりも全体像が見えにくく、さらに時と共に絶えず変化している。 近年の古代社会と環境に関する研究は、人類の自然へのインパクトが以前考えられていた以上に古く絶大だったことを示している。一万年以上前、氷河時代 の人類は、マンモスなど大型動物を絶滅へと追いやったと思わせるデータが出ている。一万年ほど前からは、さらに大がかりな人類の自然への介入が地球規模 で始まった。農耕と牧畜の開始である。人間にとって都合のいい特定の生物種を選択し、栽培化を進め、一方で害となる雑種や特定の動物を排除し絶滅へと追 いやった。また農耕のために広域の森林を伐採し焼き払い、水をコントロールすることを覚え、岩石・鉱物・土などの無生物資源も利用・開発し、同時に大気 汚染も始めている。やがて都市や複雑な階級国家が形成され、文明圏での動植物の機能や意味がさらに大きく変化した。特定の動植物が余剰生産・蓄積され、 交易・市場経済が本格的に社会構造に組み込まれた。結果として都市周辺に住む食糧生産者は需要・供給のバランスが見えなくなり、都市の統率者グループが 自然界へ介入する方法の決定権を掌握し、技術開発・交易システムの発展と共に、さらに大規模な自然資源の開発が人社会の都合で決定され、自然の在り方を 根本的に変えてきた。結果として、現在の地球陸土の半分以上が人により作りかえられた人口の生態系となっている。生物多様性危機の現代問題は、このよう な人類の過去の行いの結果としての長い歴史の産物といえよう。 我々は今、その時々の人が認識できる時間のスケールを超え、数万年にわたる人類の自然に対する開発の痕跡を、断片ながら認識することができる。古代社 会は決して平和で自然と共生したユートピア社会とは限らない。厳しい自然条件の下、必死で生き残ってきた闘争史があり、また実に多くの環境破壊の歴史が ある。一方で食糧源である動植物の保護、存在を脅かす環境破壊に対する古代人による保全活動があり、共生の哲学があったことも描き出せる。愛知 COP10 で今、生物多様性の中心課題を見極めて長期展望を構築するためには、古代社会史と古生態学に関わる専門家の関与が有効であると考える。過去の社会進化を 数千年、数万年単位で解釈する専門家がまず過去へのかけ橋を渡し、人類の長い自然との歩みと現状を鮮明化すべきであろう。本「古代の生物多様性」フォー ラムは、現代の社会・政治・経済問題に発展した生物多様性の課題に歴史的展望を提供し、過去の人類の叡智を反映した、自然と社会の持続性を保つ長期的プ ランの建設に貢献することを目指す。この小冊子はフォーラムの前、そのような試みの始まりを示すものである。 Introduction: Ten Thousand years of Bio-diversity and ‘Modern’ Crisis The issue of the global warming can be now observed and experienced in many parts of the world; the crisis can therefore be recognized as critical and urgent problem. In contrast, the problem of bio-diversity is difficult to conceive, to measure, and to construct strategies for remedies. Apparently, it is not simple question of how to save 40,000 species that the earth is losing every recent year; the fundamental issues are to understand trends or “nature” of the human-environment relations and to make right decisions to develop most effective, mutually beneficial interactions for the humans and the nature to be sustained. The accelerated increase of extinguished species did not happen suddenly as a new phenomenon during the last three decades without historical trajectories. The humans have been responsible for substantial environmental changes for tens of thousands years since our ancestors began to expand in many parts of the planet, increasing the populations, and developing exploitation technologies of natural resources, particularly through the domestication of nature for the last ten thousands years. Consequentially, changes degraded the natural potentials of many kinds. “Modern” issue of bio-diversity loss can be explained as an outcome of the long-term complicated processes of human-environment interactions. Interpreting the history of humans’ intervention on nature, archaeologists or scientists of the past cultures can construct messages from their understanding of ancient societies that may contribute to the purposes of the COP10 Meeting. Recent studies by them indicate that human societies have made fundamental impacts on the natural environment in the world directly and indirectly much more than we thought before. Academic experts addressing millennia of human-environment interaction allow reinterpreting specifically how humans exploited natural resources, how ecological systems shifted, or were damaged accordingly, or repaired and maintained by the intervention of people; how species and ecosystems degraded or were resilient in the face of change, etc. We gathered in Aichi just before the COP10 meetings begin, in order to construct messages from the past that can contribute with scientific objectivity and humanity perspectives for socio-political and economic decision making processes of the modern bio-diversity issues. In this conference we will show with diversified case studies what humans achieved and what we lost, to better understand how we reached to the present world. We search for global patterns in human-environment interactions, and ultimately intend to enhance our understanding of human evolution. This handout of brief summaries was made just to manifest willing of the experts to share the data and messages from the past societies; their success and failed stories and evolving human cognitive capacities with which humans have been surviving and will survive.
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杉山 三郎
Saburo Sugiyama
愛知県立大学特任教授、
多文化共生研究所長、 アリゾナ州立大学研究教授(パート・タイム)
Professor of Aichi Prefectural University, Director of the Cultural Symbiosis Research Institute Research Professor of Arizona State University (part-time)
Introduction: Ten Thousand years of Bio-diversity and ‘Modern’ Crisis
The issue of the global warming can be now observed and experienced in many parts of the world; the crisis can therefore be recognized as critical and urgent problem. In contrast, the problem of bio-diversity is difficult to conceive, to measure, and to construct strategies for remedies. Apparently, it is not simple question of how to save 40,000 species that the earth is losing every recent year; the fundamental issues are to understand trends or “nature” of the human-environment relations and to make right decisions to develop most effective, mutually beneficial interactions for the humans and the nature to be sustained. The accelerated increase of extinguished species did not happen suddenly as a new phenomenon during the last three decades without historical trajectories. The humans have been responsible for substantial environmental changes for tens of thousands years since our ancestors began to expand in many parts of the planet, increasing the populations, and developing exploitation technologies of natural resources, particularly through the domestication of nature for the last ten thousands years. Consequentially, changes degraded the natural potentials of many kinds. “Modern” issue of bio-diversity loss can be explained as an outcome of the long-term complicated processes of human-environment interactions.
Interpreting the history of humans’ intervention on nature, archaeologists or scientists of the past cultures can construct messages from their understanding of ancient societies that may contribute to the purposes of the COP10 Meeting. Recent studies by them indicate that human societies have made fundamental impacts on the natural environment in the world directly and indirectly much more than we thought before. Academic experts addressing millennia of human-environment interaction allow reinterpreting specifically how humans exploited natural resources, how ecological systems shifted, or were damaged accordingly, or repaired and maintained by the intervention of people; how species and ecosystems degraded or were resilient in the face of change, etc.
We gathered in Aichi just before the COP10 meetings begin, in order to construct messages from the past that can contribute with scientific objectivity and humanity perspectives for socio-political and economic decision making processes of the modern bio-diversity issues. In this conference we will show with diversified case studies what humans achieved and what we lost, to better understand how we reached to the present world. We search for global patterns in human-environment interactions, and ultimately intend to enhance our understanding of human evolution. This handout of brief summaries was made just to manifest willing of the experts to share the data and messages from the past societies; their success and failed stories and evolving human cognitive capacities with which humans have been surviving and will survive.
Native Americans, Marine Mollusks, and Ancient Environmental Interactions in the Chesapeake Bay and California Coast
Marine mollusks and other invertebrates have been important sources of food for people around the world for millennia. Ranging from staples to delicacies, marine invertebrates like abalones, sea urchins, oysters, and clams are documented in ancient texts and found in archaeological sites around the world that attest to their importance as sources of food, medicine, and supplies for construction projects (road fill, burial mounds, etc.). Marine mollusks and invertebrates also provide important ecological services. In bays and estuaries, oysters such as Crassostrea virginica and other species filter the water through their feeding action making them crucial for maintaining water quality and regulating the functioning of the bay ecosystem. Oysters also form reefs that provided nursery habitat and shelter for fishes and other organisms. Marine invertebrates like red abalones and sea urchins are also a component of complicated food webs in kelp forests in coastal California and beyond. Like large carnivores, birds, and scores of other organisms many marine mollusks currently occur in extremely small numbers compared to their known historical or prehistoric abundance, and many populations are at or near collapse. Victims of overfishing, disease, pollution, and other variables, declines of marine mollusks around the world, including abalones in California and oysters of the Chesapeake Bay are just a fraction of their former abundance often occurring as “ecological ghosts” in now dramatically altered marine ecosystems. In this paper, I explore the archaeological record of ancient human interactions with marine mollusks and invertebrates in coastal California and the Chesapeake Bay. These two cases, one focused on an open marine environment in coastal California and the other on a large estuary with both marine and freshwater input, document the variability of human exploitation of ancient mollusks, including hunter-gatherers in coastal California and small-scale agriculturalists/foragers in the Chesapeake. These case studies also underscore the importance of Native Americans in influencing ancient ecosystems and provide important context for understanding contemporary environmental issues in marine ecosystems.
トーベン・リック
Torben Rick
スミソニアン研究所・国立自然史博物館考古部局長 Program in Human Ecology and Archaeobiology, Department of Anthropology, National Museum of Natural History, Smithsonian Institution
カリフォルニア沿岸の生態考古学 California Cost and Islands, Ecological Archaeology http://anthropology.si.edu/staff/Rick/Rick.html [email protected]
Constructed Natures: Built Environment and Biodiversity in the Southern Amazon Michael Heckenberger, Joshua Toney, Morgan Schmidt and J. Christian Russell
The tropical forests of lowland South America, Amazonia, have long held a special place in the Western imagination as an area of relatively pristine nature, inhabited by small, mobile societies that had little impact on the natural environment, but this view is changing in light of new research in archaeology, ethnohistory, and historical ecology, which shows that many regions were the home to settled complex societies that dramatically altered their landscapes. The Amazon tropical forests are characterized by remarkable biodiversity, home to over a third of the world’s terrestrial species. It is the world’s largest river basin, which at nearly seven million km², is twice the size of the next largest, the Congo River basin, and in one month discharges more fresh water than the output of the Mississippi River, the third largest basin, in a year, accounting form over 30% of the world’s fresh water. It is also widely known as the “lungs of the world,” since plant biomass is responsible for over a third of the oxygen produced worldwide. Environmental constraints on cultural development were seen to prevail broadly across this vast region. Despite remarkable biodiversity, the region has long been considered fairly uniform in cultural and historical terms, a typical tropical forest culture. New perspectives on Amazonia highlight the great cultural diversity and dynamic histories of the region, especially noting long-term and large-scale transformations of the natural environment. Cultural landscapes in Amazonia built up over many millennia, in some cases initiated by subtle changes of foraging societies in early to mid-Holocene times, but the last millennium of the Holocene – the Anthropocene – in Amazonia is characterized by increasing transformations of the natural environment. It differs in important ways from classic settings of the origins and development of settled, agricultural societies, such as the focus on root-crop agriculture, arboriculture in palm and fruit trees, including an immense inventory of plants in some stage of domestication, and complex systems of wetland management and fish farming. Early chronicles and archaeological discoveries along the Amazon River have long been known as a major hearth of complex societies. Recent research in the southern and southwestern headwaters, the southern Amazonian periphery, reveal important new details regarding the internal dynamics and variability of these genuinely Amazonian complex societies, as well as how they compare with other world regions.
ジョシュア・トニー
Toney Joshua Robert
フロリダ大学博士課程・調査員 Ph.D. Candidate, Researcher of the University of Florida
古代アマゾンの生態学、考古学 Amazon Ancient Ecology, Archaeology [email protected]
History and Worldview of the Ancient Oceanian Navigators
Oceania, it is latest region to have been settled by homo sapiens. Despite bats, there were no natural born mammals in these islands. Homo sapiens, a new and omnivorous mammal, have migrated to these islands for a short term one after another. It is best example to give us that human migrations have influenced
the limits of the natural ability. In this presentation, we will discuss on the process of human migration to the Oceania, and on some examples of destruction of natural resources in New Zealand, Easter, and Hawaii. Then we will try to reconstruct worldview and ideas on the animal world of the ancient oceanian navigators. In the forum, I will give a presentation on “Why and how do they get over the oceanic ocean: the circumstance utilization and worldview of ancient Polynesian” to the public. (translated by Tomoko Taniguchi)
後藤 明
Akira Goto
南山大学教授・人類学研究所所長 Professor of Nanzan University, director of Anthropological Research Institute
オセアニア考古学、文化人類学 Pacific Ocean Islands and Southeast Asia, Ethnohistory [email protected]
Considering the Present from Jomon People’s Interactions with Nature
The Jomon Period was a period of hunter-gatherer subsistence. During this period, people relied substantially on the ecosystem, which provided foods such as nuts, wild plants, wild animals, and mushrooms, and which also supplied tools and fuels. However, the reconstruction of the landscape at Jomon sites in northern Tohoku has led a growing number of scholars to suggest that the landscape was artificially altered to a large extent, which could be called “Jomon Satoyama”; these scholars think it unlikely that some forests of chestnut and lacquer resulted from pure natural disturbance and regenesis. Chestnut trees provided not only edible nuts but also wood for construction. It is known that most architectural materials such as posts, recovered from archaeological sites of Sannai-Maruyama (Aomori Prefecture) and Goshono (Iwate Prefecture), were made of chestnut. Control of agricultural and fishing places or “a wise use” of the ecosystem must have been spread out to some extent, which enabled people to obtain materials in the same place, in the same season, and with the same quality and the same amount. This might have made possible a sustainable use of the ecosystem in hunting and gathering as well as in traditional agriculture and fishing. This control over nature, which allowed sustainable use, may have taken place in several areas of the Japanese archipelago, though within a geographically restricted scope. Without such control, self-sufficient subsistence would not have continued, which was fundamental in the Jomon period due to limited means of transportation. Through this wise application or sustainable use of natural resources, we have to seek hints for a better life with reduced environmental impact. (translated by Kenichiro Tsukamoto)
湯本 貴和
Takakazu Yumoto
総合地球環境学研究所教授 Professor of Research Institute for Humanity and Nature
Bio-diversity and Concentration of Particular Resources during the Jomon Period, Japan
About ten thousand years ago, the glacial period had ended and it began to heat up the earth itself, it flourished the Jomon culture in the main part of the islands of Honshu (including Shikoku and Kyusyu). Jomon people have adapted to the varieties of natural circumstances in Japanese archipelago which is long from south to north. They have been thought as hunters who lived hunting to wild animals and gathering nuts and sea shells and plants. On the other hand, Yayoi people had cultivated a large scale rice fields in the alluvial plains and it began to explore a large population. About two thousand several hundred years ago, it flourished the Yayoi Culture under the influence of ancient China and the Chosen Peninsula. It is said that rice crop agriculture prepared Yayoi people to make some ancient strong nations shown in some colossal tumulus. In recent years, however, we began to know that man in Jomon period had already cultivated in a large scale, and have changed their landscape surrounding by accumulation of the increased excavation examples and scales.
We will present some example on foods in Jomon period, resulting from our excavations. Then we discuss how Jomon people have adapted to their unique and various landscapes surrounding in each area, and they have developed few specific natural resources, and have maintained comparatively much populous country in the ancient world. (translated by Tomoko Taniguchi)
松井 章
Akira Matsui
奈良文化財研究所埋蔵文化財センター長 Director of the Center for Archaeological Operations, Nara National Research Institute for Cultural Properties
日本古代史、動物考古学、環境考古学 Japanese Prehistory, Zooarchaeology, Environmental Archaeology
Crop Diversity and Regional Variation: Understanding Harappan Agricultural Strategies
Biological diversity in agriculture has been (or is being) recently lost due to mechanization and monoculture. If this move is on one hand raising the productivity of single crops and lowering the cost of production, on the other hand has pushed for a loss of adaptability of agriculture to climate variability and change. This is especially so in semi-arid and arid areas depending on seasonal rainfalls, water-soil retention and underground water resources. This is because there is the need to “look back” and re-evaluate past agricultural strategies that were often extremely successful and supported urban populations. The Harappan agricultural strategies is such a case, where regional variability and multi-crop approach is a key to understanding an agricultural success that sustained an urban civilization for several centuries. The diversity of Harappan agricultural strategies meant that crop assemblages (type of crops) and relative importance of crops (proportion of different species) were radically different in the various climatic areas over which this civilization spanned, sometime called the Greater Indus Valley (modern Kutch, Saurashstra, Balochistan, Sindh, Rajasthan, Punjab, Haryana). In this paper we will explore the agricultural strategies of the northern sphere (Punjab), the central-southern sphere (Sindh) and of the southeaster sphere (Gujarat) and their effectiveness in adapting to the different climatic areas (e.g. winter rains versus summer monsoon) and water resources (e.g. river floods). Finally, conclusions will be drawn on declining crop diversity, with a view on prehistoric, historical and modern agricultural practices in the Greater Indus Valley, and its potential consequences for the future.
マルコ・マデラ
Marco Madella
スペイン科学研究高等審議会研究教授、 総合地球環境研究所客員教授
ICREA Research Professor at Spanish Council for Scientific Research, Barcelona, Spain, Visiting Professor at RIHN
Landscape, Biodiversity and Resilience in the Prehispanic Basin of Mexico: Lessons from Ecohistory for Modern Society Emily McClung de Tapia and Rodrigo Tapia McClung
The lake system and surrounding mountain ranges of the Basin of Mexico, in the central highland region of the Trans-Mexican Volcanic Belt, bore witness to human activities at least from the Early Holocene. Two complex prehispanic mesoamerican urban societies developed within this scenario: Teotihuacan (2nd-7th centuries AD) and Tenochtitlan (14th-early 16th centuries AD).
Results from several decades of paleoethnobotanical and geoarchaeological investigation in the Basin of Mexico, together with information gathered from ethnohistorical and historical documents contribute towards a better understanding of the ecodynamics of this region and the complex interrelationships among environmental characteristics and the history of human occupation. The Teotihuacan Valley in particular provides a detailed case study in which many aspects of landscape change over the past three millennia have been documented.
In this presentation we define a series of vegetation types hypothesized to reflect the general conditions of the study region at the time of the earliest settlement by permanent agricultural communities (ca. 1150 B.C.). This reconstruction is based on macro- and microbotanical remains recovered from excavated archaeological contexts and soil profiles, together with the results of paleoenvironmental studies in adjacent areas of the Basin of Mexico and the modern distribution of vegetation and soils in the semi-arid Teotihuacan region.
エメリー・マックラング・デ・タピア
Emily McClung de Tapia
メキシコ国立自治大学教授 Professor, Instituto de Investigaciones Antropológicas, Universidad Nacional Autónoma de México
Domestication of Camelids and Pastoralism in the Andes: Inference from Population Genetic Study in Peru
Adaptation of humans to various environments bases on their cultural diversity, and domestication of wildlife is thought to symbolize the cultural diversity. In this presentation, I will discuss characteristics of domesticated camelids in the highlands of the Andes from population genetic studies with special reference to their domestication and pastoralism. Recent phylogeographical studies on domesticated herbivores in the world suggest that multiple domestication events are common and that mobility of livestock has significant effects after domestication. Substantial crossing with wild ancestors or feral animals are involved in breeding in local areas. In the Andes, contrary to great variety of cultivated plants, livestock domestication took place specifically in camelids and produced llamas and alpacas. Genetics and archaeology recently support polyphyletic hypotheses for their origin. Compared to yaks in Tibetan highlands, the camelids in the Andes can be characterized by the domestication without milking under settled stock raising and by sympatry with wild ancestors that have potentials to interbreed mutually.
川本 芳 Kawamoto Yoshi 京都大学霊長類研究所准教授 Associate Professor, Primate Research Institute
Kyoto University 霊長類学、動物遺伝学 Primatology,, Animal genetics [email protected]
リャマ(家畜) Llama
(domesticated)
グアナコ(野生) Guanaco
(Wild)
ビクーニャ(野生)
Vicuna
(Wild)
アルパカ(家畜)
Alpaca
(domesticated)
アンデスにおけるラクダ科動物の家畜化と牧畜
Domestication of Camelids and Pastoralism in the Andes
Domestication of artiodactyls in Southwest Asia: an impact on local biodiversity
Zooarchaeological evidence suggests that domestication of four important artiodactyls, cattle, sheep, goat, and pig occurred in the region of Taurus- Zagros foothills in Southwest Asia. Typical pattern of animal exploitation in the region before domestication of animals was a broad-spectrum resource exploitation combined with an intensive exploitation of one medium size animal taxon that was most accessible in the local environment. Such subsistence strategy of epi-palaeolithic sedentary hunter-gatherers in this region persisted even after plant cultivation and small-scale keeping of domestic animals began. The long stratigraphy at the Neolithic site of Cayönü in the upper Tigris in southeastern Turkey covers about 3000 years of sequence and its faunal assemblage provided an evidence of changes in local fauna before and after the keeping of domestic animals. In the beginning of occupation at the site, during late PPNA, a wide variety of wild taxa were exploited, with wild boar as the most abundant species in the faunal assemblage. The wild taxa found in the earliest occupation level at the site include large mammals such as onager, red deer, aurochs and brown bear. Middle-sized artiodactyls such as roe deer, gazelle, wild boar, wild sheep and wild goats were also hunted. In addition, a wid range of birds and small animals, including aquatic resources like crabs and fish were exploited. Keeping of domestic animals probably began by the end of Early PPNB (c. 8300 cal. BC), but they were initially only one of the additional subsistence options in a broad-spectrum subsistence strategy. Continuous and increasingly intensive exploitation of wild resources by sedentary villagers, however, gradually exhausted the resources around the site. This process is evident initially in the disappearance of large wild mammals, such as bear and aurochs. Hunting of miscellaneous small wild animals, such as fox, hare and tortoise continued, but the proportion of total wild taxa in the animal assemblage decrease steadily through time. Increasing reliance on domestic taxa, especially sheep and goats began in the Middle PPNB (c. 7800 cal. BC). By final PPNB (c. 6800-6300 cal. BC), domestic sheep and goats dominate the faunal assemblage in the region.The "Neolithization" in the Taurus-Zagros foothills was a gradual one spanning more than a thousand years, and wild plant and animal resources continue to be exploited. Resource exploitation by the sedentary villagers, however, had culminating effect on the diversity of local fauna, and finally there was a shift to the heavy reliance on domestic animals. In this context, human impact on environment in general and on local biodiversity in particular had begun in epi-palaeolithic, when some human groups became sedentary.
本郷 一美 Hitomi Hongo 総合研究大学院大学・先導科学研究科・准教授 Asdsociate Profesor, Graduate University for Advanced Studies 先史人類学、環境考古学 Anthropology , Environmental Archaeology
北京大学教授・中国考古学研究所長 Archaeology, Beijing University 古代中国史、考古学 Chinese Ancient Civilization, Archaeology, Bronze production http://web5.pku.edu.cn/kaoguen//szdw/xsqszkg/2444.htm [email protected]
Before and After the Conquest: Changes in the Use, Management, and Domestication of Animals in Mesoamerica Nawa Sugiyama and Saburo Sugiyama
Mexico, being one of the megadiverse countries in the world, was the setting for the development of highly complex civilizations of Mesoamerica. We argue that despite the high density of population and complex socio-political system that the Mesoamerican societies had, they carefully evaluated their local ecosystem and took advantage of its heterogeneity through adapting to use localized resources supplemented by an extensive interaction network. These societies opted against specialization and homogenization of resources based on the economic efficiency, but rather valued the ideological significance, or symbolic attributes to interpret the nature around them. In this framework, specific animals, particularly the large carnivores on the landscape, functioned as a metaphor of the increasingly stratified social hierarchy or the sacred, powerful political order. For example, large carnivores such as wolves, eagles, pumas, jaguars and serpents are utilized as ritual symbolic fauna at Teotihuacan as key symbolic animals in the state cosmology. Biological diversity was recognized or respected among past native populations, as complicated, interrelated, and symbiotic relationships existed among the diversified species, including humans themselves.
However, the colonization of the New World brought about major technological, socio-political, economic, religious and other ideological changes, including the way in which humans interacted with the natural world. There were radical changes in the human cognitive system that no longer viewed the interrelated symbiotic relationship between human culture and nature itself as fundamental to understand their worldview. Unfortunately, this led to and is the cause of the present crisis of global biodiversity. The Colonial period altered ecosystems and reduced the abundance of native species or made them extinct. The wholesale introduction of species caused homogenization of ecosystems at a grand scale, a process that goes against the indigenous heterogeneous and localized economy that truly appreciated and balanced the biodiversity present on the landscape. We must reflect the effects of not only physical changes in the biodiversity present in Mexico, but also how our understanding of, and interaction with nature has changed over time.
杉山 奈和
Nawa Sugiyama
ハーバード大学大学院・フルブライト研究員 Ph.D. Candidate and Fulbright Researcher at Harvard University
ワシントン大学教授 Professor at University of Washington 古代マヤ文明 Mesoamerica, Mayan Worldview, Archaeology [email protected]
The Maya Rainforest and the Royal Road: The Partnership of Bio-Diversity and History in Guatemala David Freidel
Northwestern Petén, Guatemala, contains Laguna del Tigre National Park, which in turn includes the only RAMSAR World Heritage wetland zone in Central America. Adjacent to this, there is a biological corridor and multipurpose zones. These areas are still covered with mature rainforest that is home to dozens of threatened and endangered species of animal. The Guatemalan and foreign archaeologists of the El Perú-Waka’ project in Laguna del Tigre Park joined with Guatemalan government officials to save that area from deforestation and extinction of animals. Thirteen hundred years ago, Waka’ (Centipede Water) Sak Nikte’ (White Flower) were prosperous Maya cities. Between these cities ran a vital overland route we call the Royal Road. In addition to have been used for trade routes, this Royal Road and rivers were also means of moving armies to fight wars aimed at imperial consolidation under ambitious overlords from great regional capitals like Calakmul and Tikal—both World Heritage sites today.
Although there are many experts championing the view that the Classic Maya destroyed their own environment’s ability to sustain their growing population, this is simply not supported by our data. We have evidence from one central household at Waka’ occupied at the very end of the Classic period and the beginning of the ninth century era of social strife and collapse that shows people were still hunting deer. But the ninth century collapse was a real demographic collapse and ultimately abandonment by its inhabitants. There are many likely factors that contributed to the decline and fall of southern lowland civilization, and different combinations of these in different parts of the civilization—war, drought, chaos on the trade routes, failure of markets to name a few prominent ones—but in the last analysis the common condition is the repudiation and extinction of the principal institution of governance, divine kingship. But the evidence for disastrous deforestation in the ninth century is very limited, and we now have solid data from long-term research in some zones, like the Pasion River region of southwestern Petén, that the ninth century collapse was not accompanied by widespread deforestation and reduction of biodiversity. Today the Petén is again threatened with a political descent into anarchy, conjoined with major threats to its northern forest refuges of biodiversity. If there is a lesson from the past, it is not that unwise ordinary people create burgeoning and unsupportable populations or that farmers in desperation clear cut and destroyed the agricultural potential of their landscape. Ancient Petén farmers, like the modern Itza who have lived in the area since before the conquest, knew how to sustain their forests and grow their crops in the same landscape. The lesson is that people in power must enable their citizens to prosper through the maintenance of rational regional economic institutions and adequate security. The failure of contemporary leadership, at the global as well as the local level, to consistently provide either of these fosters the threats to both the well being of civil society and to the survival of the Maya rainforest in Petén. Rational regional economy in Petén requires not only security, but also the development of sustainable forest and archaeology based tourism. Both of these are goals of the current Guatemalan government and of those democratically elected governments that have preceded it. The Guatemalan people will need significant outside financial and political support to succeed in achieving these goals. And they will need the participation of archaeologists and
The human environment to live in the Central Andes is distinguished by the difference of elevation. The circumstances where the Agriculturalists live in are different from those of Pastoralists. The former lives in the valley which is called “quechua”(3000-3500m) . They cultivate corns and potatoes there. On the other hand, Pastoralists live in the chilly plateau which is called “suni”(3500-4000m) or “puna”(4000-4500m) where they breed llamas or alpacas. Agriculturalists are tied with Pastoralists because they have cooperative economical exchange relations (including of a rare case of marriage). Once a year, a Pastoralist visits to an Agriculturalist whom he knows well, he asks to exchange his live stock farming including meat of llama to the farm products of the agriculturalist in order to secure food for one year. The complimentary symbiosis relations of Agriculturalist and Pastoralist are frequent seen in the metaphorical expressions of their fertile rituals, myths and cosmology. The most famous example is "The festival of August". Both have made up the symbiosis society system which use different environment at the same time.
Such complimentary symbiosis relations are seen in Qollahuaya group in Bolivia which J. W. Bastien studied. They have not only the complimentary symbiosis relations within the groups, but also they have the same relations with the sacred mountain. The mountain itself is looked up to as their mother, Pacha mama, who feed human beings. The Qollahuaya people liken the mountain itself as a whole where they live to a human body. They sacrifice potatoes, corns, cuys and llamas etc. at some important earth shrines for it. They believe that the mountain feed us, so that they have to feed it. That is the reason why they have to sacrifice their livestock for the mountain. They believe that human can live because of their environmental circumstances. The Inkari myths are also expressed in the metaphorical expression. Andean indigenous people believed that the dispatched body of the sacred king (inkari) which had cut down to some pieces was buried in the earth, however, grew up and have to be reunified as a whole to revive again so as to bring people salvation. They
expressed the dispatched body of inkari to be regenerated like a plant (for example potatoes) in the metaphor. We can learn how to live taking care of the natural resources and circumstances from Andean cosmology and metaphors because they teach us their respect for other-livings in the Andean natural environments. They also may give us a hint to resolve the environmental problems. (translated by Tomoko Taniguchi)
大平 秀一
Shuichi Odaira
東海大学教授 Professor of the University of Tokai 文化人類学、ラテン・アメリカ地域研究、 アンデス先史学
The human environment to live in the Central Andes is distinguished by the difference of elevation. The circumstances where the Agriculturalists live in are different from those of Pastoralists. The former lives in the valley which is called “quechua”(3000-3500m) . They cultivate corns and potatoes there. On the other hand, Pastoralists live in the chilly plateau which is called “suni”(3500-4000m) or “puna”(4000-4500m) where they breed llamas or alpacas. Agriculturalists are tied with Pastoralists because they have cooperative economical exchange relations (including of a rare case of marriage). Once a year, a Pastoralist visits to an Agriculturalist whom he knows well, he asks to exchange his live stock farming including meat of llama to the farm products of the agriculturalist in order to secure food for one year. The complimentary symbiosis relations of Agriculturalist and Pastoralist are frequent seen in the metaphorical expressions of their fertile rituals,
myths and cosmology. The most famous example is "The festival of August". Both have made up the symbiosis society system which use different environment at the same time.
Such complimentary symbiosis relations are seen in Qollahuaya group in Bolivia which J. W. Bastien studied. They have not only the complimentary symbiosis relations within the groups, but also they have the same relations with the sacred mountain. The mountain itself is looked up to as their mother, Pacha mama, who feed human beings. The Qollahuaya people liken the mountain itself as a whole where they live to a human body. They sacrifice potatoes, corns, cuys and llamas etc. at some important earth shrines for it. They believe that the mountain feed us, so that they have to feed it. That is the reason why they have to sacrifice their livestock for the mountain. They believe that human can live because of their environmental circumstances.
The Inkari myths are also expressed in the metaphorical expression. Andean indigenous people believed that the dispatched body of the sacred king (inkari) which had cut down to some pieces was buried in the earth, however, grew up and have to be reunified as a whole to revive again so as to bring people salvation. They expressed the dispatched body of inkari to be regenerated like a plant (for example potatoes) in the metaphor. We can learn how to live taking care of the natural resources and circumstances from Andean cosmology and metaphors because they teach us their respect for other-livings in the Andean natural environments. They also may give us a hint to resolve the environmental problems.
谷口 智子
Tomoko Taniguchi
愛知県立大学准教授 Associate Professor of APU 新大陸・アンデス植民地時代・宗教学 New World/Andean colonial period, religious studies [email protected]
Modeling Complex Ecodynamics in Mediterranean Landscapes Michael Barton
I want to thank Saburo Sugyama for organizing this conference and inviting me, and to thank Aichi Prefectural University for hosting this event. The world is a complicated place. But more importantly, it is complex. Ecological systems are highly complex; human social systems are also very complex. The integrated socio-ecological systems in which humans live combine and compound the complexity of the natural and human world. Recently, humans have made socio-ecological systems even more complex. We now live in large, urban societies with millions in cities and millions to billions in nation states. This scale of social organization is unprecedented in the animal world, and rivaled only by social insect colonies. In these extraordinary societies, human actors take on specialized social and economic roles at a scale never before seen on earth. There are more officially recognized occupations in the USA alone than there are species of mammals in the world. Humans have become an ecological keystone species that has altered the world in ways unequaled by other organisms. We manage agro-ecosystems whose biomass exceeds that of all other vertebrates combined. We move more terrestrial sediment and fix more nitrogen than all other natural processes combined. In these enormously complex socio-ecological systems, the many interactions among diverse components are as important or more so than the properties of the social and biophysical components themselves. Moreover, the present and future of socioecological systems is highly contingent on their past. As a result, the consequences of both human action and non-anthropogenic environmental change are often non-linear and characterized by buffering, thresholds, and unexpected emergent phenomena. This means that the linear cause and effect thinking that has served our species well for so long can no longer offer reliable predictions of the outcomes of social action...even when we apply it systematically in the careful trial and error learning that has made western science so successful. We need new concepts and tools to help us think about and study socio-ecological systems.
Diversity and resilience: What we can learn from the archeological record, Part 1 M.C. Nelson, M. Hegmon, K.W. Kintigh, A.P. Kinzig, B.A. Nelson, J.M. Anderies,
D.A. Abbott, K.A. Spielmann, S.E. Ingram, M.A. Peeples, S. Kulow, C.A. Strawhacker, and C. Meegan
This research shows how an understanding of relatively small scale societies in the ancient past can provide insights relevant to our world today. Nuanced thinking about the costs and benefits of diversity, the trade-offs in vulnerability resulting from investments in infrastructure is important in managing toward reductions in the impacts of various disturbances or changes.
We offer a few specific thoughts for future consideration; they apply well beyond our thinking about the human experience of hazards. 1. Diversity in social practices may be as important as biodiversity in the resilience of ecological and social systems. Social and ecological systems are inextricably linked requiring careful attention to the role of diversity in both realms. 2. Diversity in any domain has costs as well as benefits. What kind of diversity we promote in today’s world may be more important than the simple value of diversity. 3. Addressing vulnerabilities in one domain or at one scale can create new vulnerabilities in other domains or at other scales. Absolute resilience is not a reasonable goal. Rather, the best we can do is seek to find a balance among vulnerabilities that reduce the cost of experiencing disturbances; in resilience terms, we must develop adaptive capacity to manage inevitable yet often unpredictable disturbances. Archaeologists have much to offer to modern policy making through explorations, over long time scales, of the diversity of social and ecological systems.
マーガレット・ネルソン
Margaret Nelson
アリゾナ州立大学教授、同大学バレット優等カレッジ副学部
長 Professor at Arizona State University, Assoc Dean of Barrett Honors College
北米考古学・古代生態学 North America, Ecological Archaeology https://webapp4.asu.edu/directory/person/69182 [email protected]
他の参加者リスト 森 達也 Tatsuya Mori 愛知県立陶磁資料館主任学芸員 Chief curator of Aichi Prefectural Ceramic Museum [email protected] 中国古代文明・陶磁器研究・考古学 Ancient China, Archaeology 発表テーマ 窯業から見た古代中国の植生の変化 Changes in Chinese Paleobotany Viewed from the
Ceramic Production Industry
佐藤 洋一郎 Yoichiro Sato 地球環境学研究所副所長教授 Professor/Vice Chief of Research Institute for Humanity
物多様性と環境知覚 Biodiversity and Environmental Perception in the Ancient Indus Valley (Pakistan)
The devastating effects of the recent floods in Pakistan draw our attention once again to the interplay between humans and the landscapes of which they are an integral part. The Indus alluvial plain has been created by tens of thousands of years of wind and water erosion fueled by the melting snows of the Himalaya, unpredictable winter westerlies, and variable summer monsoons impacting a semi-tropical and otherwise arid environment. The extremes of floods and droughts have long been features of the region as is directly and indirectly reflected in the archaeological record. This presentation highlights what the present can tell us about the past and what the past can tell us about the present in this often highly volatile environment.
アン・キンジッグ Ann Kinzig アリゾナ州立大学教授 Associate Professor, Arizona State University [email protected] 生物多様性・生態学理論 Global bio-diversity, Ecology, Biology http://sols.asu.edu/people/faculty/akinzig.php 発表テーマ 多様性と弾力性:我々が考古学資料
から学べるもの(パート2) Part II: Diversity and Resilience: What We Can Learn from the Archeological Record
This booklet was prepared to provide data for the academic workshop “MESSAGES FROM PAST SOCIETIES ON BIOLOGICAL DIVERSITY” to be
carried out Oct. 7/8, 2010, and public-oriented forum on Oct. 9, 2010. The texts in English and Japanese may not include exactly same contents, as they were translated or summarized from varied types of texts within a very short time. However, we still believe it would be worth to provide data and ideas at the beginning to be discussed during the workshop. These events will take place as a part of COP10 Partnership Event “World SATO Fiesta” organized by the Aichi Prefectural University and the Asahi Newspaper Company. We would like to develop further results of the workshop and to plan to publish the outcomes internationally by hard-copy and web publications. This booklet contains summaries of the data and ideas to begin with.
This events has been prepared by many academic collaborators and consultants, supporting stuff, and volunteers, including Tetta Shimizu (Director of Executive Committees of Aichi Prefectural Universities Corporation), Yuta Sasaki (President of Aichi Prefectural University), Tetsuya Inamura (Director of Cultural Symbiosis Research Institute), Tomoko Tanigushi (Associate professor of APU), Yoshihiko Himaru (Asahi Shimbun), Kenichi Abe (Professor of the Research Institute for Humanity and Nature), Margaret Nelson (Professor of the Arizona State University), Akira Goto (Professor of the Nanzan University), Shigeru Kabata (Visiting researcher of APU), Chieko Hayashi (Stuff of APU), Rie Kawada (Stuff of APU), Tomoko Kahsima (Undergraduate student), Yukie Takagi (Undergraduate student), Erina Tanaka (Undergraduate student) and more volunteer students. I sincerely thank you. Saburo Sugiyama (Coordinator: Professor of APU).
MESSAGES FROM PAST SOCIETIES ON BIOLOGICAL DIVERSITY: EXPLOITATION OF NATURE, WORLDVIEW, AND HUMAN EVOLUTION Published: October, 7, 2010 Published by: Aichi Prefectural University (Cultural Symbiosis Research Institute) Edited by: Saburo Sugiyama and Shigeru Kabata Address: Nagakute-cho, Aichi-gun, Aichi-ken, Japan 480-1198 Printed by: CMC