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  • We live on a planet where the climate—winds, precipitation, weather, temperatures—is being modified by the collective impact of the human species. I arrived at anthropology through an interest in understanding human impacts on the environment. I began by studying ethnobotany as an undergraduate and received a master’s degree in environmental science. As I researched human-environmental dynamics, I realized that scientists had largely identified what needed to be done to address many of the world’s pressing environmental problems, but few of the recommended changes had been adopted, thwarted by political, cultural, and economic forces. Anthropologists’ approach is holistic; they seek to simultaneously understand all of the interactions of political, cultural, and economic factors to fully explore the complexity of human-environmental interactions. Thus, I felt that anthropology provided a good place to start to understand and begin to address some of the most important questions facing our species. For example, how can we provide for basic human needs while not sacrificing the welfare of other species? Why do many people say that they care about protecting the environment but then do nothing about it? What political, economic, and cultural factors are prohibiting world leaders from agreeing on solutions to global environmental challenges? To answer such questions, we must understand how humans think and act as groups, our socially and culturally mediated ways of interacting with each other, other species, and the world around us.

    Arriving at Environmental Anthropology

    In many ways, anthropology as a discipline is only now starting to address these questions. In December 2014, Bruno Latour, a French anthropologist, spoke to a standing-room-only audience at the American Anthropological Association annual meeting in Washington, D.C., to discuss the relationship between the Anthropocene and anthropology.1 Anthropocene is a term used to describe the period (or epoch) in geological time in which the effects of human activities have altered the fundamental geochemical cycles of the earth as a result of converting forests into fields and pastures and burning oil, gas, and coal on a large scale. Because human activities have changed the earth’s atmosphere, anthropologists can make important contributions to studies of geology, chemistry, and meteorology by considering the effects of humans and their cultural systems. As Latour noted, the discipline of anthropology is uniquely qualified to provide insight into key components of current environmental crises by determining the reasons behind choices various groups of humans make, bridging the social and natural sciences, and studying contradictions between cultural universals (traits all humans have in common) and particularities (interesting cultural differences).

    This chapter summarizes how anthropologists have contributed to analysis and resolution of environmental concerns. I begin with a brief overview of anthropological analysis of human interactions with the environment and then explore how anthropological perspectives toward human-environmental interactions have changed over time. I end the chapter with a call to action—an invitation for students to use lessons they have learned from anthropology to challenge the kinds of thinking that have produced current environmental crises and see where those anthropological approaches take them. Environmental anthropology is an exciting subfield that will grow in importance as questions of environmental sustainability become increasingly central to scientific and popular conversations about the future of our species and the planet.

    Humans and the Environment

    If we think about anthropology from the classic four-field approach, which includes both physical anthropology and archaeology, many of the questions with which those disciplines have historically wrestled were related to our species’ long-term relationship with the environment. Around two million years ago, climate changes decreased the amount of forest and expanded grasslands in Africa, which led to the early Hominin radiation (the geographic expansion of multiple Hominin species). It also led hominin species to walk upright, which freed their hands to make and use tools. Subsequent climate changes, particularly expansions and contractions of glaciers associated with ice ages, also contributed to Homo sapiens expanding to new parts of the globe.

    Fast-forwarding to the beginning of human agriculture roughly 10,000 years ago, we can see how the global expansion of Homo sapiens and their first permanent settlements and urban centers led to the development of agriculture, a profound new way of interacting with the environment. The ability of early humans to shape the landscape, first by simply encouraging wild plants to grow and later by planting and irrigating crops and domesticating plants and animals, set humans on the path toward our current problematic relationship with the planet. Archaeologists’ questions about human diets, tools, and architecture inevitably explore how ancient civilizations interacted with their environments. For example, archaeologists examine the relative frequency of different kinds of pollen and tree rings over thousands of years to understand how landscapes changed over time through both human and natural processes.

    Many archaeologists credit increased productivity that came with agriculture as the foundation of civilization, allowing humans to live in larger settlements, specialize in craft production, and develop social hierarchies and eventually math, writing, and science. From this perspective, the seeds of social complexity were contained within the first grains domesticated in the hills surrounding the Fertile Crescent. Others have questioned the idea that the effects of agriculture were purely beneficial. For example, Marshall Sahlins called foraging (hunter-gatherer) societies “the original affluent societies” and noted that hunter-gatherers had more leisure time, healthier diets, more time to socialize, and greater social equality than agricultural or even industrial societies.2 He also noted that they were affluent not because they had everything, but because they could easily meet their basic needs of food, shelter, and sociality. Others have looked at the advances in science, medicine, and communication technology and disagreed with Sahlins, arguing that we are better off with the developments brought by agriculture. Sahlins’ critique of agriculture (and subsequently of civilization) should not be seen as a suggestion to deindustrialize; rather, it is a challenge to assumptions that Western civilization and its technological developments necessarily represent improvements for human societies. Perhaps the strongest argument against capitalism and industrialization is the real possibility of environmental collapse that those systems have brought.

    Sahlins’ analysis calls into question the idea that humans as a species are necessarily progressing through history and encourages us to think about how “necessities” are culturally constructed. Do we really need cars or cell phones to be happy? How about books and vaccines? Because many of our innovations in technology, agriculture, and transportation have come at the expense of the natural systems that support us, we need to think about human “progress” in relationship to its impact on the environment. The impacts of climate change from our dependence on fossil fuel, toxic byproducts from expanding chemical industries, and pollution of land, soil, and water from industrialized agriculture are a significant challenge to a vision of human history in which we expect things to get better and better.

    Archaeological evidence of collapses of earlier societies—Harappan cities in the Indus River Valley, the Maya in Central America, and the Rapa Nui of Easter Island, for example—provides a sobering warning as many pre-historic cultures’ practices were, at some level, environmentally unsustainable, leading to deforestation, soil salinization, or erosion.

    For example, archaeologists have explored the collapse of a number of Maya cities from an environmental perspective.3 After examining samples of pollen from nearby lakebeds, they determined the relative abundance of various ecosystems, such as cornfields and pine forests, over time. They found that deforestation in the uplands associated with an expanding population around the Maya city of Copan was one of the factors that led to the city’s decline. Land was cleared to increase agricultural production and to harvest wood for the construction of houses, fueling cooking fires, and producing lime, which was used to make plaster for large-scale construction projects. The study suggests that prehistoric groups’ lack of adequate environmental management systems could have affected their ability to maintain their complex urban societies—a warning for society today.

    Another fascinating story of the complex relationships between culture, plants, and the economy relates to development of sugar cane plantations in the Caribbean. Anthropologist Sidney Mintz documented how our sweet tooth led to development of the slave trade, industrialization, capitalism, and colonization in the Americas.4 He examined how sugar went from being a luxury good associated with the upper class as a spice and medicine to a regular staple for factory workers. The increased consumption of sugar associated with industrialization provided financial incentives for continuing slavery and colonization projects in the Americas. Mintz’s work is not usually described as environmental anthropology, but his careful documentation of the relationship between people and sugar cane clearly demonstrates the importance of certain species of plants in shaping human history.

    The question of how humans interact with their environment through hunting and gathering, agriculture, and deforestation is central to understanding how human groups meet their basic needs and continue to survive and develop. By examining these past and present cultural configurations critically and carefully, anthropology provides a valuable perspective from which to understand such environmental questions.

    Sustainability and Public Anthropology

    Environmental anthropology provides an opportunity for anthropologists to engage in larger public debates. The American Anthropological Association, for example, recently issued a Statement on Humanity and Climate Change meant to “to recognize anthropological contributions to global climate change-related issues, articulate new research directions, and provide the American Anthropological Association with actions and recommendations to support and promote anthropological investigation of these issues including the development of course curricula and application of anthropological theory and methods to the issues.”5 Such statements emphasize the importance of anthropological contributions to current scientific and political debates.

    Anthropologists have become involved in environmental causes around the world. In Brazil, for example, they have worked with indigenous groups to maintain land claims, prevent deforestation, and organize against construction of large hydropower projects that threaten the river ecosystems.6 Others have challenged development of parks throughout the world as a major conservation strategy for biodiversity and explored the impacts of those parks on local communities.7 Studies of these diverse topics benefit from incorporation of an ethnographic perspective that emphasizes the importance of identity politics, connection to place, and cultural beliefs for understanding how groups of people interact with their environment. This work also reminds us that environmentalism and conservation are grounded in sets of beliefs, assumptions, and world views developed in Western Europe and North America and must be translated as environmentalists work in other cultures.

    Environmental anthropology naturally lends itself to use of anthropological perspectives to inform and engage in public policy decisions, land-use management, and advocacy for indigenous communities, urban minorities, and other groups that are often under-represented in places of power and in traditional environmental movements. In that sense, environmental anthropology is a way to inform and connect with a variety of other disciplines that address similar questions of sustainability. Regardless of whether you decide to study anthropology, understanding the value of anthropological insights for environmental questions will allow you to better appreciate and understand the complexity of environmental questions in modern society and potential solutions. The next section examines the diverse ways that anthropologists have historically looked at the human-environmental dynamic, highlighting some of the key theories, methods, and approaches and how they have developed over time.