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
Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi...Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi has significantly witnessed mushroom development of tribal organizations, aiming at preserving and protecting local religious beliefs and cultural practices. The Chewa Heritage Foundation （CHEFO） and the Muhlako wa Alhomwe （MWA） are among the well-known numerous ethnic organizations through which the traditional beliefs, cultural and religious practices enjoy significant respect from Chewa and Lhomwe people. Although the new Constitution has cleared a road for the establishment of these ethnic organizations, it seems activities of all ethnic associations are significantly promoting tribalism and nepotism, in addition to being used as campaign tools by political parties. This article intends to critically assess and evaluate the role and the impact of the Chewa Heritage Foundation and Muhlako wa Alhomwe on rule of law, govemance and culture in Malawi. The following question will guide the discussion： Why are the Chewa Heritage Foundation and Mulhako wa Alhomwe cultural associations while exercising their constitutional rights promoting tribalism, regionalism and nepotism and used as campaign machinery by both opposition and ruling political parties？ Its hypothesis is, in spite of preserving protecting cultural practices as guaranteed in constitution, tribal organizations need to be watchful so that they should not promote tribalism, nepotism and being used as campaign tools by crooked and opportunist politicians.展开更多
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.
文摘Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi has significantly witnessed mushroom development of tribal organizations, aiming at preserving and protecting local religious beliefs and cultural practices. The Chewa Heritage Foundation （CHEFO） and the Muhlako wa Alhomwe （MWA） are among the well-known numerous ethnic organizations through which the traditional beliefs, cultural and religious practices enjoy significant respect from Chewa and Lhomwe people. Although the new Constitution has cleared a road for the establishment of these ethnic organizations, it seems activities of all ethnic associations are significantly promoting tribalism and nepotism, in addition to being used as campaign tools by political parties. This article intends to critically assess and evaluate the role and the impact of the Chewa Heritage Foundation and Muhlako wa Alhomwe on rule of law, govemance and culture in Malawi. The following question will guide the discussion： Why are the Chewa Heritage Foundation and Mulhako wa Alhomwe cultural associations while exercising their constitutional rights promoting tribalism, regionalism and nepotism and used as campaign machinery by both opposition and ruling political parties？ Its hypothesis is, in spite of preserving protecting cultural practices as guaranteed in constitution, tribal organizations need to be watchful so that they should not promote tribalism, nepotism and being used as campaign tools by crooked and opportunist politicians.
