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This paper presents the results of a consensus-driven process identifying 50 priority research questions for historical ecology obtained through crowdsourcing, literature reviews, and in-person workshopping. A deliberative approach was designed to maximize discussion and debate with defined outcomes. Two in-person workshops (in Sweden and Canada) over the course of two years and online discussions were peer facilitated to define specific key questions for historical ecology from anthropological and archaeological perspectives. The aim of this research is to showcase the variety of questions that reflect the broad scope for historical-ecological research trajectories across scientific disciplines. Historical ecology encompasses research concerned with decadal, centennial, and millennial human-environmental interactions, and the consequences that those relationships have in the formation of contemporary landscapes. Six interrelated themes arose from our consensus-building workshop model: (1) climate and environmental change and variability; (2) multi-scalar, multi-disciplinary; (3) biodiversity and community ecology; (4) resource and environmental management and governance; (5) methods and applications; and (6) communication and policy. The 50 questions represented by these themes highlight meaningful trends in historical ecology that distill the field down to three explicit findings. First, historical ecology is fundamentally an applied research program. Second, this program seeks to understand long-term human-environment interactions with a focus on avoiding, mitigating, and reversing adverse ecological effects. Third, historical ecology is part of convergent trends toward transdisciplinary research science, which erodes scientific boundaries between the cultural and natural.

The spectre of 'overgrazing' looms large in historical and political narratives of ecological degradation in savannah ecosystems. While pastoral exploitation is a conspicuous driver of landscape variability and modification, assumptions that such change is inevitable or necessarily negative deserve to be continuously evaluated and challenged. With reference to three case studies from Kenyathe Laikipia Plateau, the Lake Baringo basin, and the Amboseli ecosystemwe argue that the impacts of pastoralism are contingent on the diachronic interactions of locally specific environmental, political, and cultural conditions. The impacts of the compression of rangelands and restrictions on herd mobility driven by misguided conservation and economic policies are emphasised over outdated notions of pastoralist inefficiency. We review the application of 'overgrazing' in interpretations of the archaeological record and assess its relevance for how we interpret past socio-environmental dynamics. Any discussion of overgrazing, or any form of human-environment interaction, must acknowledge spatio-temporal context and account for historical variability in landscape ontogenies.

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Most archaeological discussions of surplus production tend to focus either on its role in the emergence and maintenance of social complexity (whether among hunter-gatherers, farming communities or incipient states), or on the enabling properties of surplus as a basis for technological advances and aesthetic elaboration. Here, we offer a rather different perspective on surplus as an initiator of communitas and driver of ethnogenesis following a period of intense socio-ecological stress, environmental degradation and localised demographic decline during the nineteenth century. The particular case study concerns the Maa-language speaking Ilchamus community who currently occupy areas around the southern end of Lake Baringo in the Central Rift Valley, Kenya. Drawing on a combination of new archaeological evidence, oral accounts and archival sources, the paper details the processes whereby destitute groups were drawn together into acts of surplus food production, initially of grain via the implementation of a system of irrigated agriculture and subsequently of cattle through the mobilisation of kinship and related ties. In so doing, disparate older identities were abandoned or transformed and a different, unifying ethnicity-Ilchamus-emerged based on a new moral economy of shared prosperity.