As the “new rangeland paradigm” took shape in the 1990s, climatic variability in pastoral ecosystems was often discussed as “uncertainty”, and the essential mobility of pastoral systems was argued to be possible only with flexible land access rights. These context-specific principles have increasingly been globalized in analyses of diverse pastoral systems.
This paper examines the impact of land reform on agricultural productivity in Tajikistan. Recent legislation allows farmers to obtain access to heritable land shares for private use, but reform has been geographically uneven. The break-up of state farms has occurred in some areas where agriculture has little to offer but, where high value crops are grown, land reform has hardly begun. In cases where collectivized farming persists and land has not been distributed, productivity remains low and individual households benefit little from farming.
We estimate whether a land reform program led to higher incomes for ethnic minority households. In 2002, in the Central Highlands of Vietnam, Program 132 directed the transfer of farm land to ethnic minority households that had less than one hectare of land. Using the 2002 Vietnam Household Living Standards Survey as a baseline, in 2008 we resurveyed over one-thousand households to provide a retrospective evaluation of the impact of their participation in Program 132.
In 2005 the Uzbek government accelerated the dissolution process of collective farms through full-scale land reform. As the central production unit, the collective enterprise was supplanted by a private, family-based enterprise. Simultaneously Water Users Associations (WUAs) were established that operate and maintain the irrigation and drainage infrastructure of the former collective farms. Though these land-cum-water reforms could in principle initiate enormous changes, there is still a strong continuity due to the state-regulated agricultural system.
Scholars today are divided on the motivation behind what is often called Jefferson’s “moral agrarianism”. On the one hand, some scholars take Jefferson at his word when he mentions that agrarianism is a moral vision. For these individuals, Jefferson’s agrarianism is a moral vision and an indispensible part of the good life. On the other hand, other scholars maintain that Jefferson’s moral agrarianism is merely a bit of propaganda that insidiously sheaths a political or economic ideal.
This study assessed the socioecological resilience of family farms in three land reform settlements in Mato Grosso, Brazil, located in the ecologically threatened Cerrado biome. Using focus groups, a household survey, and analysis of soil samples we characterized farming systems and quantified indicators of resilience, which we contextualized with a qualitative analysis of distributions of power and access to rights and resources.
Critics of The Agrarian Vision: Sustainability and Environmental Ethics (Lexington: 2010, University Press of Kentucky) have difficulties with its commitment to agrarian philosophy, and have also suggested that the program described there needs more elaboration of how sustainability might be pursued, especially in its social dimensions. The book draws upon agrarian philosophy to argue that habit and material practice are an appropriate and vital focus of ethics.
Advocates of eating locally offer a wide range of arguments in favor of the practice, but their ethical import is not always clear. Some locavore statements and arguments seem to imply a strong form of moral obligation; that eating locally is not merely instrumental to some other good, but has intrinsic value in its own right. This article examines standard arguments on behalf of eating locally, including arguments linked to the value of small farms and agrarianism, the environment, taste and health, trust, and relational markets.
I consider Paul Thompson’s Agrarian Vision from the perspective of the philosophy of technology, especially as it relates to certain questions about public engagement and deliberative democracy around food issues. Is it able to promote an attitudinal shift or reorientation in values to overcome the view of “food as device” so that conscientious engagement in the food system by consumers can become more the norm?
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