In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pra...In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.展开更多
The study, conducted in the Canton Erd6-Pala Chad, aims to i） list the different cultural practices, ii） study their impact on the vegetation and iii） determine the methods of co-management of these cultural practi...The study, conducted in the Canton Erd6-Pala Chad, aims to i） list the different cultural practices, ii） study their impact on the vegetation and iii） determine the methods of co-management of these cultural practices. The surveys were realized on 50 households in the village and phytosociological plants in corn, millet, cotton and peanuts cultures. The data analysis by statgraphic and Excel and Principal Component Analysis （PCA） showed that maize production （1,200 kg/ha） ranked first at the expense of cotton （640 kg/ha）. They negatively affect climate change （temperature increase （26%）, rain drop （20%）, land reclamation （18%） and flooding （12%））. Surveys of vegetation on three acres cotton fields （76.17%）, millet （81.06%）, corn （80.32%） and groundnut （83.56%） showed that there is no significant difference （P = 0.05） on the specific contribution of wood of different types of farming practices. Adventists species herbacious like Thelepogon elegans （27.84%）, Hyptis spicigera （19.31%）, Teramnus labialis （15.86%） have most important contributions in specific cultures. Methods of crop treatments have a destructive impact on the environment and the loss of biodiversity and the invasion of crops by adventists. Co-management, crop rotation, association of cultures, community forest management, agroforestry and training farmers in the use of inputs will reduce the potential risks of farming practices.展开更多
Environmental, biological, socio-cultural and economic status variation existing in the Central Himalaya have led to the evolution of diverse and unique traditional agroecosystems, crop species and livestock, which fa...Environmental, biological, socio-cultural and economic status variation existing in the Central Himalaya have led to the evolution of diverse and unique traditional agroecosystems, crop species and livestock, which facilitate the traditional mountain farming societies to sustain themselves. Indigenous agroecosystems are highly site specific and differ from place to place, as they have evolved along divergent lines. For maintenance of traditional agrodiversity management the farmers of the Central Himalaya have evolved various types of crop rotations in consonance with the varied environmental conditions and agronomic requirements. In irrigated fiat lands two crops are harvested in a year with negligible fallow period but in rainfed conditions if a cropping sequence is presumed to be starting after winter fallow phase then four major cropping seasons can be identified namely first kharif season （first crop season）, first rabi season （second crop season）, second kharif season （third crop season） and second rabi season （fourth crop season）. Highest crop diversity is present in kharif season in comparison to rabi season. Traditionally the fields are left fallow after harvest of the second kharif season crop. Important characteristics of agrodiversity management are the use of bullocks for draughtpower, human energy as labour, crop residues as animal feed and animal waste mixed with forest litter as organic input to restore soil fertility levels. Women provide most of the human labour except for ploughing and threshing grain. The present study deals with assessment of traditional agrodiversity management such as （i） crop diversity, （ii） realized yield under the traditional practices and （iii） assess the differences of realized yields under sole and mixed cropping systems. It indicated that crop rotation is an important feature of the Central Himalayan village ecosystem which helps to continue the diversity of species grown, as are the distribution of crops in the growing period and the management of soil fertility. The cropping diversity existing and the sequences practiced by the traditional farmers seems to have achieved high degree of specialization and thus even when the yield/biomass variations are about 6o%, the farmers continue to practice these sequences as they need to maintain diversity and synergistic relationships of crops in addition to manage the food and labour requirements for crop husbandry. Crop yields are generally higher in irrigated systems than rainfed systems and in sole cropping as compared with mixed cropping. However, gross biological and economic yields are higher in mixed cropping than sole cropping systems.展开更多
基金Supported by Fund of Guizhou Social Planning in Philosophy(09GHQN014)~~
文摘In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.
文摘The study, conducted in the Canton Erd6-Pala Chad, aims to i） list the different cultural practices, ii） study their impact on the vegetation and iii） determine the methods of co-management of these cultural practices. The surveys were realized on 50 households in the village and phytosociological plants in corn, millet, cotton and peanuts cultures. The data analysis by statgraphic and Excel and Principal Component Analysis （PCA） showed that maize production （1,200 kg/ha） ranked first at the expense of cotton （640 kg/ha）. They negatively affect climate change （temperature increase （26%）, rain drop （20%）, land reclamation （18%） and flooding （12%））. Surveys of vegetation on three acres cotton fields （76.17%）, millet （81.06%）, corn （80.32%） and groundnut （83.56%） showed that there is no significant difference （P = 0.05） on the specific contribution of wood of different types of farming practices. Adventists species herbacious like Thelepogon elegans （27.84%）, Hyptis spicigera （19.31%）, Teramnus labialis （15.86%） have most important contributions in specific cultures. Methods of crop treatments have a destructive impact on the environment and the loss of biodiversity and the invasion of crops by adventists. Co-management, crop rotation, association of cultures, community forest management, agroforestry and training farmers in the use of inputs will reduce the potential risks of farming practices.
文摘Environmental, biological, socio-cultural and economic status variation existing in the Central Himalaya have led to the evolution of diverse and unique traditional agroecosystems, crop species and livestock, which facilitate the traditional mountain farming societies to sustain themselves. Indigenous agroecosystems are highly site specific and differ from place to place, as they have evolved along divergent lines. For maintenance of traditional agrodiversity management the farmers of the Central Himalaya have evolved various types of crop rotations in consonance with the varied environmental conditions and agronomic requirements. In irrigated fiat lands two crops are harvested in a year with negligible fallow period but in rainfed conditions if a cropping sequence is presumed to be starting after winter fallow phase then four major cropping seasons can be identified namely first kharif season （first crop season）, first rabi season （second crop season）, second kharif season （third crop season） and second rabi season （fourth crop season）. Highest crop diversity is present in kharif season in comparison to rabi season. Traditionally the fields are left fallow after harvest of the second kharif season crop. Important characteristics of agrodiversity management are the use of bullocks for draughtpower, human energy as labour, crop residues as animal feed and animal waste mixed with forest litter as organic input to restore soil fertility levels. Women provide most of the human labour except for ploughing and threshing grain. The present study deals with assessment of traditional agrodiversity management such as （i） crop diversity, （ii） realized yield under the traditional practices and （iii） assess the differences of realized yields under sole and mixed cropping systems. It indicated that crop rotation is an important feature of the Central Himalayan village ecosystem which helps to continue the diversity of species grown, as are the distribution of crops in the growing period and the management of soil fertility. The cropping diversity existing and the sequences practiced by the traditional farmers seems to have achieved high degree of specialization and thus even when the yield/biomass variations are about 6o%, the farmers continue to practice these sequences as they need to maintain diversity and synergistic relationships of crops in addition to manage the food and labour requirements for crop husbandry. Crop yields are generally higher in irrigated systems than rainfed systems and in sole cropping as compared with mixed cropping. However, gross biological and economic yields are higher in mixed cropping than sole cropping systems.
