Embedded Files
Helpful prior knowledge and learning objectives
Helpful prior knowledge and learning objectives
Helpful prior learning:
Section 1.1.1 The economy and you, which explains what an economy is and how it is relevant to students’ lives
Section 1.1.2 The embedded economy, which explains the relationship between the economy and society and Earth’s systems
Section 1.1.4 Regenerative economies, which explains how circular, distributive and caring, needs-based and sufficient economies can meet human needs within planetary boundaries
Section 1.2.1 Human-nature relationship, which explains the need to return to a worldview that sees humans as part of nature rather than separate from it
Section 1.4.1 Biomimicry for economic design, which explains how Nature’s Unifying Patterns provide principles for regenerative economic design
Section 4.1.1 The commons as a system, which explains the parts, relationships, and functions of the commons and the relationship between the commons and other provisioning institutions
Section 4.1.4 The role of care in commoning, which explains the role of care in commoning and describes practices that enhance care in commoning, and the wider economy
Section S.1 What are systems?, which explains what a system is, the importance of systems boundaries, the difference between open and closed systems and the importance of systems thinking
Section S.2 Systems thinking patterns, which outlines the core components of systems thinking: distinctions (thing/other), systems (part/whole), relationships (action/reaction), and perspectives (point/view)
Learning objectives:
discuss how eco-stewardship of nature by humans can protect and regenerate Earth’s life-support systems, particularly in the context of subsistence commons
A group of farmers in the dry lands of New Mexico, USA have had a harmonious relationship with water for over four hundred years through a system of community supported irrigation canals called acequias.
Unlike many modern water systems, acequias are not just about moving water from one place to another. They are an example of a deeper, culture of stewardship that ensures water is shared fairly and used sustainably (Figure 1). Each year, members of the acequia community gather for the annual ritual of clearing the ditches, maintaining a tradition that balances human needs with the dynamics of the water cycle and wider ecosystems, while strengthening people’s social connections.
This is a living example of what eco-stewardship of nature looks like—a relationship where the land, water, and people thrive together.
Figure 1. Acequias are not just about moving water from one place to another. They are about ensuring that water is shared fairly and used sustainably.
(Credit: Matthew.kowal, CC BY-SA 4.0)
What does it mean to steward nature?
What does it mean to steward nature?
Figure 2. Eco-stewardship of nature is the active responsibility to care for and regenerate ecosystems as we interact with them to meet human needs
(Credit: nareekarn, Adobe Stock licence)
Humans are living organisms. Like all other living organisms, we rely on energy, physical materials, and ecosystem interactions to survive and thrive. From ancient hunter-gatherer societies to modern day urban communities, every human being is completely connected with – and dependent on – the rest of the natural world (Section 1.2.1). We have a responsibility to protect the natural systems, even as we interact with them to meet human needs. Eco-stewardship means actively caring for ecosystems and ensuring that resources are used in ways that benefit both current and future generations.
The big question is, how do we make sure that vulnerable resources, like water or forests, are shared fairly and not overexploited? Over time, communities around the world have developed systems of governance—sets of rules and norms that guide people on how to use, protect, and share resources (Section 4.1.3). They have found creative ways to balance human needs with nature’s limits—often succeeding where modern states and markets struggle. These systems aren’t created overnight. They are the result of long processes of trial and error, and deliberate development of social practices and systems as communities learn what works and what doesn’t.
To go back to the opening example, the acequia communities in New Mexico have learned over generations how to conserve and distribute water in a dry climate. Their governance system ensures that every member gets a fair share of water while also limiting its use. Enough water must be kept in the ecosystem to recharge the groundwater, nourish trees and vegetation, and support local wildlife. This is a remarkable achievement when you consider that nearby communities not using commoning have seen their water supplies dwindle due to poorly managed infrastructure design and maintenance, social practices, and economic growth.
Agroecology, a way of farming that works with nature instead of against it, is another example. Agroecology focuses on creating healthy, balanced ecosystems that can produce food while restoring the land. Farmers use techniques like crop rotation, planting diverse crops, and composting to improve soil health and prevent pests naturally, without relying on harmful chemicals. Agroecology also values local knowledge, encouraging communities to share and adapt farming methods that suit their environment. By respecting the connection between people, plants, animals, and the land, agroecology can support farming that benefits both current and future generations.
How are eco-stewardship and subsistence commons related?
How are eco-stewardship and subsistence commons related?
Subsistence economies are systems that meet people’s basic household needs—food, water, shelter—through a direct and harmonious relationship with local resources, often engaging in commoning. Instead of relying on large-scale industries or distant markets and state organisation, people directly meet their needs by living within the natural rhythms and limits of their local environments, or bioregions (Section 3.4.3).
This way of living is grounded in the idea that each region has unique characteristics—its own climate, soils, plants, and animals—that shape how people interact with and care for the land. Picture families in a rural area gathering firewood from nearby forests, harvesting fruits and vegetables suited to their local soil, or using traditional herbs to treat illnesses. Harvesting may occur through direct household, village, or community cooperation – or through groups such as community-supported agriculture (Section 4.2.2), cooperatives, and local markets that respect ecological limits. Knowledge of local ecosystems and how to interact with them sustainably is passed down through generations, a process called socio-ecological memory.
Figure 4. More than 2 billion people depend on subsistence commons, about 25% of the global population.
(Credit: Dhenny Napitupulu, Pexels Licence)
Subsistence commoning isn’t just about survival. It reflects a way of life that aligns with local ecosystems and nurtures a deep respect for the natural world. More than two billion people depend on subsistence commons, about 25% of the global population. But economists often view this significant provisioning of human needs as backward or insignificant, because it takes places outside of large-scale markets. These activities are often not tracked and quantified by economists.
However, this bioregional approach to meeting human needs is resilient and adaptable, because it is oriented on human needs and sufficiency, or having enough, rather than endless accumulation and market growth. It provides social and ecological resilience precisely because it is grounded in the local ecology and people’s personal connections to the place where they live.
Communities engaging in subsistence commoning develop a deep understanding of the land, rivers, forests, or coastal areas they depend on. They know they cannot take too much or damage these resources, or they risk losing their livelihoods. Eco-stewardship is built into these economies. People harvest only what they need, rotate grazing areas to avoid overuse, and respect seasonal cycles for fishing or planting—all practices that align with the unique conditions of their local ecosystem.
In modern economies, wealth is often defined in terms of money and material possessions. But in subsistence commons, wealth has a deeper meaning. It’s about having reliable access to shared resources that support a community’s needs and shape its identity. For example, many people in the Pacific Northwest regard the geographic area as “Salmon Nation,” and the Quechua tribes of Peru take pride in their stewardship of the region’s biodiverse potatoes (Figure 5). While the gifts of nature may sometimes be sold in markets, the land, water, and wildlife are not simply regarded as resources to be exploited for profit. They are seen as care-wealth that is closely connected to the local ecosystem and everyone’s well-being.
Figure 5. Quechua tribes of Peru take pride in their stewardship of the region’s biodiversity of potato varieties.
(Credit: Erik González, Adobe Stock licence)
Activity 4.2.1
Activity 4.2.1
Concept: Regeneration
Skills: Thinking skills (transfer)
Time: varies, depending on the option
Type: Individual, pairs, or small group
Option 1: Case study of eco-stewardship
Time: 30 minutes
Below is a case study of eco-stewardship of nature in Andhra Pradesh, India. Read the case study and discuss or write responses to the following questions to help you make connections to the ideas in Section 4.2.1.
How did the women farmers of Andhra Pradesh demonstrate eco-stewardship of the local ecosystem?
How do the sanghams reflect the eco-stewardship associated with subsistence commons? Think about the systems they create for sharing seeds, distributing food, and making decisions about land use.
Compare the eco-stewardship approach with modern industrial farming practices such as the Green Revolution. What are the main differences in terms of how resources are used and how people think about and treat their local ecosystems?
Case Study - Click to open
In the dry and challenging environment of Andhra Pradesh, India, seed-sharing among dalit women has transformed local communities and their land. These women have faced severe poverty and discrimination for centuries. They once worked as poorly paid labourers, often unable to afford enough food to feed their families.
Today, thanks to a project started by the Deccan Development Society (DDS), they have become self-sufficient farmers. The women have done this by growing a wide variety of traditional crops suited to their local soil and climate. This kind of farming respects the natural limits of their ecosystem and helps preserve it.
The DDS project began in 1983 with a simple goal: to help the women eat two meals a day. However, it quickly grew into something much bigger. The women learned how to recover and share old, traditional seeds that had almost disappeared. They created a seed-sharing system within their community, where everyone could access a variety of seeds without having to buy expensive genetically modified seeds from the market. This way, they became less dependent on external sources and more connected to their local environment.
The women also restored the health of the soil by using natural fertilisers and pest control methods. They practised vermicomposting, which is a technique of using worms to turn organic waste into rich soil. They also applied neem leaves, a natural pesticide, to protect their crops from insects. Over time, their soil became more fertile, and their crops grew stronger and healthier.
In addition to farming, the women created rules and systems to share their food and knowledge. They formed village sanghams—self-organised groups that work together to solve problems, make decisions and educate each other and pass down knowledge to younger generations. Through these sanghams, the women set up a community grain storage system, called a buffer stock in economics, to ensure that food would be available during difficult times, like droughts or bad harvests. They developed a system to ensure that grain was distributed fairly within their community. The sanghams also started food kitchens to feed the people in their village too poor, disabled or elderly to raise their own crops.
The women’s success in eco-stewardship is especially impressive when you compare it to the Green Revolution. The Green Revolution, which began in the 1960s, introduced new farming techniques, such as monoculture (growing one type of crop) and chemical fertilisers, to increase food production. While it helped to reduce hunger in many places, it also led to environmental damage and made many farmers dependent on expensive seeds and chemicals.
Option 2: Learning about your bioregion
Time: 30 minutes
Use the interactive map at One Earth to find your bioregion.
Identify the bioregion where you currently live, or another region that you have a close connection with.
What are the characteristics of that region? What resources seem to be abundant there? What might it be missing that human communities need to survive and thrive?
If you are considering the bioregion where you currently live, think about the vegetables and fruits available in your grocery store, or that you eat at home. Which of these could have been grown in your bioregion, and which come from other bioregions?
How might the people of this region need to adapt to live more in line with the limits of the bioregion?
Option 3: Reflecting on eco-stewardship beyond a rural context
Time: 20 minutes
Many students reading this book may not live in a rural area where eco-stewardship is more visible. Consider your own situation in your local context.
What does it mean in your context to be eco-stewards of nature?
How could commoning play a role in your community to be better eco-stewards of nature?
Here is a link to a brief description of the 3-30-300 rule.
Does your neighbourhood meet the 3-30-300 rule?
How might commoning work to help local urban areas reach this goal?
You could discuss this in general terms, or even brainstorm what this would actually look like in your neighbourhood.
What would you want to do?
How would you go about it?
Who would you have to speak to, or get permission from?
How could you fund it?
How would such an initiative be maintained?
Ideas for longer activities and projects are listed in Subtopic 4.5 Taking action
Checking for understanding
Checking for understanding
Further exploration
Further exploration
Braiding Sweetgrass for Young Adults - an adapted version of Robin Wall Kimmerer’s Braiding Sweetgrass, the book explores the deep connection between people and nature through Indigenous wisdom, science, and storytelling. It teaches how reciprocity, gratitude, and care for the Earth can inspire a more sustainable and meaningful way of living - Audio preview of the book. Difficulty level: easy
Convivial Conservation - a website housing information on new ways to think about nature conservation activities. The basic idea of convivial conservation is outlined in this short video, but other examples are provided in the site. Difficulty level: easy.
Open Source Seed Initiative - the website of an initiative to protect the diversity of seeds by ensuring they remain free to share, plant, and improve. It challenges corporate seed monopolies and supports farmers, gardeners, and breeders in building resilient, open-access food systems. Difficulty level: medium
The Commoners Catalog for Changemaking: Tools for the Transitions Ahead - an online publication filled with interesting examples and stories of diverse forms of commoning, including eco-stewardship of nature. Difficulty level: medium.
Sources
Sources
Bollier, D. (2025). “5. Many Galaxies of Commons.” Think Like a Commoner, 2nd edition. Gabriola Island: New Society Publishers. https://www.thinklikeacommoner.com/
Deccan Development Society. (n.d.). Deccan Development Society. https://www.ddsindia.org/
One Earth. (2023). Bioregions 2023. Retrieved November 25, 2024, from https://www.oneearth.org/bioregions-2023/
Open Source Seeds. (n.d.). Open Source Seeds: Freeing seeds for farmers and gardeners. Retrieved November 25, 2024, from https://www.opensourceseeds.org/en
Terminology (in order of appearance)
Terminology (in order of appearance)
irrigation: a system to water plants
system: a set of interdependent parts that organise to create a functional whole
culture: the beliefs, values, attitudes, behaviours and traditions shared by a group of people and transmitted from one generation to the next
stewardship: the job of supervising or taking care of something, such as an organisation or ecosystem
sustainability: meeting people’s needs within the means of the planet
ritual: ceremony consisting of a series of actions performed according to a prescribed order
water cycle: the stocks and flows of all water on Earth
eco-stewardship: the job of supervising or taking care of an ecosystem
energy: the ability to do work or cause change
ecosystem: the interaction of groups of organisms with each other and their physical environment
overexploit: to use a resource excessively
governance: the process of overseeing the control and direction of something
norm: a social rule for accepted and expected behaviour, can be stated or unstated
state: a system that provides essential public services, and also governs and regulates other economic institutions
market: a system where people buy and sell goods and services for a price.
conserve: to protect something of environmental or cultural importance from harm or destruction
groundwater: water that collects underground in soil or in rock crevices and pores
commoning: when a group of people self-organise to manage shared resources
infrastructure: large scale physical systems that a society needs to function (roads, railways, electricity networks, etc)
economic growth: an increase in the total value of goods and services produced in a period of time
agroecology: a type of sustainable farming that works with nature
crop rotation: growing of different crops in succession on a piece of land to avoid exhausting the soil and to control weeds, pests, and diseases
compost: to collect and store plant material so it can decay and be added to soil to improve its quality
subsistence economy: an economy in which people produce food, clothes, and other basic necessities for their own use, and where these goods are not bought or sold
bioregion: a region defined by characteristics of the natural environment rather than by human-made divisions
community-supported agriculture (CSA): a system in which a farm operation is supported by the community who share both the benefits and risks of food production
cooperative: an organisation owned and controlled by people to meet their common economic, social, and/or cultural needs
socio-ecological memory: the experiences and history of ecosystem management collectively held by a community
subsistence commons: a commons in which people produce food, clothes, and other basic necessities for their own and shared use
resilient: able to recover after a disturbance
sufficient: when there is enough of something
wealth: the total value (stock) of someone’s assets such as money, house, or investments
biodiversity: the variety of living organisms on Earth
profit: total revenue minus total cost
care-wealth: shared wealth that is created when people take care of forests, water, data, or urban spaces, and adopt these resources into their shared memory, culture, social lives, and identities
Page updated
Google Sites
Report abuse