xxx
Introduction to the Book
Following this, the concept of Subtle Agroecologies holds two ontological perspectives that
diverge from the secular-materialistic worldview. One is the basic existence of an invisible dimension to nature. The second concerns the nature of this dimension, as potentially involving not only
light- and sound wave-based and magnetic field-based phenomena – some of which we now have the
technology to capture and measure – but also more ethereal aspects of consciousness and/or spirit.
The term spirit is variously interpreted, and here it is defined as a vital principle or animating force
within all living things which is inextricably linked to consciousness (Smith, 2020). Also known as
panpsychism – the view that everything has a mind – soul (Bruntrup and Jaskolla, 2017) – this definition of spirit holds resonance across indigenous cultures. Returning to Brooke’s historical review
of the relationship between science and spirituality, any conflicts between the two have, he reminds
us, been overplayed and are simply a relatively recent development of Western Europe, instigated
by political, social and economic factors (Brooke, 1991). This book takes an open minded approach
to explore these concepts in the field of agriculture.
INTRODUCING THIS BOOK: THE CHALLENGES OF
TRANSDISCIPLINARY AND ONTOLOGICAL DIVERSITY
Agriculture as a philosophy is eminently positioned to explore a range of existential questions relating to who we are, why we are here and the nature of reality, all grounded in the practicalities of
farming. In his examination of mankind’s sense of the sacred, Gregory Bateson argues that our
spiritual sense arises from the recognition that we are part of nature and part of a creative wholeness
and that it is only through this recognition that we may avoid ecological disaster (Bateson, 1987).
Deep interaction with nature through the practice of farming provides the opportunity for this
recognition to arise, and at the same time farming holds some of the keys to averting such disaster.
For example, evidence from the organic farming sector shows that one does not have to hold sympathetic beliefs in order to start implementing more ecologically based farming practices, yet such
practice may cause one’s beliefs to change (Hall and Mogyorody, 2001).
This book could have taken many philosophical directions and it is beyond the physical scope
of one volume to comprehensively cover such a vast subject. Instead, the book makes a solid contribution through the presentation of a collection of curated essays or chapters, to serve as both a
foundation stone and inspiration for subsequent research on the invisible dimension of agriculture.
Each contributor to the book has written a stand-alone chapter, and contributing to this book does
not mean that she or he ascribes to any or all of the other contributions, coming as they do from a
range of different perspectives. The contributors span 12 countries across 5 continents, comprising
Australia, Brazil, Canada, Cuba, France, Germany, the Netherlands, South Africa, Switzerland, the
UK, the USA and Zimbabwe. Care has been taken to include contributions not only from experienced researchers but also from early-career and doctoral scholars.
Sustainable farming requires the farmer to be a Jack- or Jill-of-all-trades, holding knowledge in
many subject areas, and the main challenge of this book has been to manage this multi- and transdisciplinary nature and the resulting content. Transdisciplinarity in the research context works both
between and across the disciplines, as well as beyond them (Pimbert, 2018). This book therefore
encompasses academic and industry contributors from the natural and social sciences as well as the
arts and humanities. In terms of going beyond the formal academy, the Agricultural Knowledge
System serves as a useful epistemological framework to identify the agricultural knowledge sources
as well as the knowledge processes, flows and interactions between all stakeholders involved –
farmers and their households and communities, as well as researchers, advisors, enterprises, NGOs
and so on (EIP-AGRI, 2018). Science takes just one seat around this table; it is the farmers and
growers, and others in their communities, who are the real experts of, and decision-makers about,
their own agroecosystems based on local agroclimatic and sociocultural conditions. This book suggests that farmers and others working close to the land are also the interlocutors with another
source of knowledge: the hidden half of nature. Nature as a primary knowledge source has yet to be
Introduction to the Book
Following this, the concept of Subtle Agroecologies holds two ontological perspectives that
diverge from the secular-materialistic worldview. One is the basic existence of an invisible dimension to nature. The second concerns the nature of this dimension, as potentially involving not only
light- and sound wave-based and magnetic field-based phenomena – some of which we now have the
technology to capture and measure – but also more ethereal aspects of consciousness and/or spirit.
The term spirit is variously interpreted, and here it is defined as a vital principle or animating force
within all living things which is inextricably linked to consciousness (Smith, 2020). Also known as
panpsychism – the view that everything has a mind – soul (Bruntrup and Jaskolla, 2017) – this definition of spirit holds resonance across indigenous cultures. Returning to Brooke’s historical review
of the relationship between science and spirituality, any conflicts between the two have, he reminds
us, been overplayed and are simply a relatively recent development of Western Europe, instigated
by political, social and economic factors (Brooke, 1991). This book takes an open minded approach
to explore these concepts in the field of agriculture.
INTRODUCING THIS BOOK: THE CHALLENGES OF
TRANSDISCIPLINARY AND ONTOLOGICAL DIVERSITY
Agriculture as a philosophy is eminently positioned to explore a range of existential questions relating to who we are, why we are here and the nature of reality, all grounded in the practicalities of
farming. In his examination of mankind’s sense of the sacred, Gregory Bateson argues that our
spiritual sense arises from the recognition that we are part of nature and part of a creative wholeness
and that it is only through this recognition that we may avoid ecological disaster (Bateson, 1987).
Deep interaction with nature through the practice of farming provides the opportunity for this
recognition to arise, and at the same time farming holds some of the keys to averting such disaster.
For example, evidence from the organic farming sector shows that one does not have to hold sympathetic beliefs in order to start implementing more ecologically based farming practices, yet such
practice may cause one’s beliefs to change (Hall and Mogyorody, 2001).
This book could have taken many philosophical directions and it is beyond the physical scope
of one volume to comprehensively cover such a vast subject. Instead, the book makes a solid contribution through the presentation of a collection of curated essays or chapters, to serve as both a
foundation stone and inspiration for subsequent research on the invisible dimension of agriculture.
Each contributor to the book has written a stand-alone chapter, and contributing to this book does
not mean that she or he ascribes to any or all of the other contributions, coming as they do from a
range of different perspectives. The contributors span 12 countries across 5 continents, comprising
Australia, Brazil, Canada, Cuba, France, Germany, the Netherlands, South Africa, Switzerland, the
UK, the USA and Zimbabwe. Care has been taken to include contributions not only from experienced researchers but also from early-career and doctoral scholars.
Sustainable farming requires the farmer to be a Jack- or Jill-of-all-trades, holding knowledge in
many subject areas, and the main challenge of this book has been to manage this multi- and transdisciplinary nature and the resulting content. Transdisciplinarity in the research context works both
between and across the disciplines, as well as beyond them (Pimbert, 2018). This book therefore
encompasses academic and industry contributors from the natural and social sciences as well as the
arts and humanities. In terms of going beyond the formal academy, the Agricultural Knowledge
System serves as a useful epistemological framework to identify the agricultural knowledge sources
as well as the knowledge processes, flows and interactions between all stakeholders involved –
farmers and their households and communities, as well as researchers, advisors, enterprises, NGOs
and so on (EIP-AGRI, 2018). Science takes just one seat around this table; it is the farmers and
growers, and others in their communities, who are the real experts of, and decision-makers about,
their own agroecosystems based on local agroclimatic and sociocultural conditions. This book suggests that farmers and others working close to the land are also the interlocutors with another
source of knowledge: the hidden half of nature. Nature as a primary knowledge source has yet to be