Mountain Graticules: Bridging Latitude, Longitude, Altitude, and Historicity to Biocultural Heritage

Abstract

The interdependence of biological and cultural diversity is exemplified by the new conservation paradigm of biocultural heritage. We seek to clarify obsolescent notions of nature, whereby cultural construction and identity markers of mountain communities need to reflect localized, situated, and nuanced understanding about mountainscapes as they are developed, maintained, managed, and contested in spatiality and historicity. Using the nexus of socioecological theory, we question whether a convergent approach could bridge montological knowledge systems of either different equatorial and temperate latitudes, western and eastern longitudes, hills and snow-capped mountain altitudes, or hegemonic and indigenous historicity. Using extensive literature research, intensive reflection, field observation, and critical discourse analysis, we grapple with the Nagoya Protocol of the Convention of Biological Diversity (COP 10, 2010) to elucidate the benefit sharing and linkages of biocultural diversity in tropical and temperate mountain frameworks. The result is a trend of consilience for effective conservation of mountain socioecological systems that reaffirms the transdisciplinary transgression of local knowledge and scientific input to implement the effective strategy of biocultural heritage conservation after the UN Decade of Biological Diversity. By emphasizing regeneration of derelict mountain landscapes, invigorated by empowered local communities, promoted by the Aspen Declaration, the UN Decade of Ecological Restoration, and the UN International Year of Mountain Sustainable Development, montological work on sustainable, regenerative development for 2030 can be expected.

La Montología Global 4D: Hacia las Ciencias Convergentes y Transdisciplinarias de Montaña a través del Tiempo y el Espacio

“…Note the reduced participation of women scholars and the lack of reference from non-academic knowledge holders of the Global South. Source: Sarmiento et al (2023). Tabla 1.…”

“…Note la participación reducida de mujeres y la falta de referencias de los sabios no académicos del Sur Global. Fuente: Sarmiento et al (2023).…”

“…The term Pachamama in Kichwa or 'Runashimi', not only refers to the ground's agricultural production, but also to the collective communal effort of 4D; reciprocity is viewed as central to time-tested (T) cohesion and agency of historicity (H) of the diverse mountain social groups, or ayllu in ranges (X), valleys (Y) and ridges (Z). Offerings, or pagapu, to mother Earth links ritualized elements in X-Y-Z-T space, with the three commandments for Inka cosmology wellbeing, or sumak kawsay, when they are balanced timely within the trilemma: Do not steal (ama shua), do not lie (ama llulla), and do not be lazy (ama killa) (Sarmiento et al, 2023).…”

“…Terroir is not only the aroma or flavor integrated into the wine, but also those intangible site conditions of cherished moments, all in a tasted memory sentient landscape. Like terroir, montology integrates heritagescapes, both tangible and intangible, with a Gestalt behavior that is non-linear, decentralized, interconnected, interdependent, abiding cartographic anxiety in a 4D scenario, where the integration of vectors X, Y, Z, and T define the graticule heavily determined by interaction of T and H of the heritagescape (Sarmiento et al, 2023). To solve the mathematical function that these interactions define, the simple linear regression of physical conditions gives way to a quadratic equation that relativizes T in favor of H for the sentiment created to feel appropriated conditions in the MtCASs.…”