POLLINATORS POLLINATION AND FOOD PRODUCTION
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THE ASSESSMENT REPORT ON <strong>POLLINATORS</strong>, <strong>POLLINATION</strong> <strong>AND</strong> <strong>FOOD</strong> <strong>PRODUCTION</strong><br />
12<br />
1. BACKGROUND TO <strong>POLLINATORS</strong>,<br />
<strong>POLLINATION</strong> <strong>AND</strong> <strong>FOOD</strong> <strong>PRODUCTION</strong><br />
1.6 <strong>POLLINATORS</strong>,<br />
INDIGENOUS <strong>AND</strong> LOCAL<br />
KNOWLEDGE <strong>AND</strong> A GOOD<br />
QUALITY OF LIFE<br />
(see Chapter 5)<br />
Throughout the world, local communities and indigenous<br />
people’s knowledge systems about the functioning of<br />
complex ecosystems guide how they live and draw their<br />
livelihoods (Berkes, 2012). As a result, societies have<br />
developed unique biocultural associations with pollinators,<br />
both managed and wild, through diverse management,<br />
social and farming practices (Quezada-Euan et al., 2001;<br />
Stearman et al., 2008; Lyver et al., 2015). Local people,<br />
however, have also had a major destructive influence on<br />
biodiversity (Diamond, 2005) and hence on associated<br />
pollinators. Ostrom (1990) established that institutional<br />
arrangements that support common property systems<br />
of governance are critical determinants of whether or not<br />
sustainability results from local management systems.<br />
Indigenous and local knowledge (ILK) therefore importantly<br />
includes knowledge of social institutions and governance<br />
systems as well as environmental observations,<br />
interpretations and practices (Berkes and Turner, 2006;<br />
Gómez-Baggethun et al., 2013). The contribution of<br />
ILK systems to pollination’s role in ensuring nature’s<br />
benefits to people and good quality of life is assessed in<br />
Chapter 5, guided by the following working definition (c.f.<br />
Berkes, 2012):<br />
Indigenous and local knowledge systems (ILKS) are<br />
dynamic bodies of social-ecological knowledge,<br />
practice and belief, evolving by creative and adaptive<br />
processes, grounded in territory, intergenerational<br />
and cultural transmission, about the relationship<br />
and productive exchanges of living beings (including<br />
humans) with one another and with their environment.<br />
ILK is often an assemblage of different types of<br />
knowledge (written, oral, tacit, practical, and scientific)<br />
that is empirically tested, applied and validated by local<br />
communities.<br />
Understanding the interlinkages between pollinators and<br />
ILK-based management systems is important because<br />
substantial parts of the global terrestrial surface, including<br />
some of the highest-value biodiversity areas, are managed<br />
by ILK-holders (5.1). Pollinators in turn enrich livelihoods<br />
through additional income (e.g. beekeeping for honey<br />
production throughout the temperate and tropical world),<br />
food (e.g., honey hunting and gathering in Africa and Asia),<br />
medicine (e.g., human and veterinary remedies), ceremony<br />
and ritual (e.g., hummingbirds in Mesoamerica) and oral<br />
traditions (e.g., legends and songs in Oceania) (Buchmann<br />
and Nabhan, 1996; Silltoe, 1998; Nakashima and Roué,<br />
2002; Mestre and Roussel, 2005). ILK is attuned to<br />
conditions of environmental change, for example through<br />
use of seasonal indicators to trigger crop-planting and<br />
honey-harvesting (Silva and Athayde, 2002; Berkes and<br />
Turner, 2006; Gómez-Baggethun et al., 2013; Césard and<br />
Heri, 2015) (5.2). In the Petalangan community in Indonesia,<br />
bees are managed to nest up to four times a year in the<br />
sialang trees through seasonal patterns of planting and<br />
harvesting, in accordance with flowering of corn, rice, and<br />
during the slash and burn period that opens the forest to<br />
start planting (Titinbk, 2013).<br />
Modern science and indigenous knowledge can be mutually<br />
reinforcing (Tengö et al., 2014). For example, there are<br />
parallels between folk taxonomy of Abayanda indigenous<br />
people living around Bwindi National Park in Uganda, and<br />
modern systematics (Byarugaba, 2004).<br />
By their practices of favoring heterogeneity in land-use as<br />
well as in their gardens, by tending to the conservation of<br />
nesting trees and flowering resources, by distinguishing the<br />
presence of a great range of wild bees and observing their<br />
habitat and food preferences, many indigenous peoples<br />
and local communities are contributing to maintaining an<br />
abundance and, even more importantly, a wide diversity in<br />
insect, bird and bat pollinators (Chapter 5).<br />
1.7 POLLINATOR<br />
BEHAVIOUR <strong>AND</strong><br />
INTERACTIONS<br />
Not all pollinators are equally efficient at servicing the<br />
pollination requirements of crops and wild flowers.<br />
Although honey bees, especially Apis mellifera, are the<br />
most frequently managed pollinators (Figure 4), other<br />
insect pollinators are more effective than the honeybee<br />
in some crops. For example, a common early-foraging<br />
sand bee, Andrena cerasifolii, and the blue orchard bee,<br />
Osmia sp., can pollinate some crops more effectively<br />
per flower visit than the western honey bee (Bosch and<br />
Kemp, 2001; Krunic and Stanisavljevic, 2006; Mader et<br />
al., 2010; Sheffield, 2014). The oil-collecting bee, Centris<br />
tarsata, is more effective than honey bees at pollinating<br />
cashew, Anacardium occidentale, in northeast Brazil (Freitas<br />
and Paxton, 1998). In New Zealand some flies, native<br />
bees and bumble bees are equally efficient pollinators of<br />
rape, Brassica rapa, as honey bees (Rader et al., 2009),<br />
but honey bees can be managed more easily. Pollinator<br />
behaviour can also be influenced by the presence of other<br />
pollinators, impacting fruit set through complementary<br />
activities (Garibaldi et al., 2013; Melendez et al., 2002,<br />
Pinkus-Rendon et al., 2005; Brittain et al., 2013b; 2006).