Directing the Commodification of Heritage Culture in Cambodia

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Directing the Commodification of Heritage Culture in Cambodia Pre-Industrial Ecological Modernization in Agro-Food and Medicine: Directing the Commodification of Heritage Culture in Cambodia Hart Nadav Feuer Hohe Landwirtschaftliche Fakultät der Rheinischen Friedrich-Wilhelms-Universität zu Bonn Pre-Industrial Ecological Modernization in Agro-Food and Medicine: Directing the Commodification of Heritage Culture in Cambodia Dissertation zur Erlangung des Grades Doktor der Agrarwissenschaften (Dr.agr.) der Hohen Landwirtschaftlichen Fakultät der Rheinischen Friedrich-Wilhelms-Universität zu Bonn vorgelegt am 2. Oktober 2012 von Hart Nadav Feuer aus Vancouver, Washington, USA Gedruckt mit Unterstützung der Jack Kent Cooke Foundation, USA Referent: PD Peter Mollinga Korreferent: Prof. Dr. Mathias Becker Tag der mündlichen Prüfung: 12. April 2013 Erscheinungsjahr: 2013 Abstract The environmental movement, which picked up steam from the 1960s in many rich countries, is manifested in modern-day green politics, pollution regulation, nature protection, the re-emergence of renewable energy, and organic agriculture. Discursively, this was, and still is, a post-industrial movement that arose out of atavistic notions of ‘returning’ to the land and reversing toxic pollution and human alienation from nature. Since the mid-1990s, this discourse has penetrated into theory and practice for development in pre-industrial countries, presenting new and often contradictory lessons for modernization. In particular, the concept of ‘ecological modernization’, which was used starting in the early 1980s to describe technology-based efforts to clean up the pollution and reconcile industrial development with higher environmental expectations, is turned on its head when applied to developing countries, as the focus shifts from intervention to prevention. In developing countries, however, prevention does not strictly correspond with a transfer of Western protocols for, among others, environmental regulation, organic agricultural production and sustainable wild harvesting. Instead, prevention is more about proactive engagement with contemporary agricultural discourses and adaptation of technical advancements that provides a basis for novel and more culturally-embedded food and medicine systems. This dissertation looks at the ‘capability’ (following Amartya Sen) of Cambodian society to reflexively interact with the pressures and opportunities presented by the commodification of food and medicine in light of ongoing discursive debates between industrial and alternative agriculture. It looks at assets available to Cambodians, including the ‘agro-social skill’ arising from rural experience that maintains a differentiated appreciation of agricultural products, as well as the role of historical narratives in creating a common basis of understanding agricultural modernization. Specifically, the dissertation explores the experience of three agricultural product types that are undergoing a contested commodification, namely organic/natural rice, sugar palm products, and traditional medicine. This work evaluates how these traditional product forms are socially reconstructed as heritage or ecological products throughout their commodification by analyzing the ways in which they are marketed, integrated into cultural politics and development, and perceived by rural and urban consumers. The primarily qualitative analysis of trends in production and consumption is also informed by economic analyses of farm productivity and marketing dynamics using a unique method of natural experimentation developed for this work. In conclusion, this dissertation outlines the evolving successes and dilemmas of various initiatives for promoting ecological and heritage products and uncovers mechanisms by which societal ‘capability’ for proactively encountering agricultural modernization and commodification is either eroded or buttressed. The author suggests that the precondition for successful initiatives in the long-term is the preservation and reproduction of agro-social skill, which provides the reflexivity and ideological motivation to consciously direct commodification of heritage culture and, in broader terms, provide agency in managing the encroachment of capitalist relations. Kurzfassung Die Umweltbewegung gewinnt seit den 1960er Jahren zunehmend an Bedeutung, was sich in zahlreichen Industrienationen in moderner Grünenpolitik, Entwicklung im Naturschutz, und der Förderung biologischer Landwirtschaft niederschlägt. Diese post- industrielle Bewegung reflektiert eine Rückbesinnung auf die ursprüngliche Nähe zur Natur und den Versuch langwährende Umweltverschmutzung und Entfremdung von der Natur umzukehren. Das Konzept der ‚ökologischen Modernisierung‘ verkörpert seit Anfang der 1980er technologie-orientierte Bestrebungen, industrielle Entwicklung und höhere Umweltqualitätsansprüche in Einklang zu bringen. Dieses Konzept wird auf den Kopf gestellt, wenn man es im Entwicklungsländerkontext betrachtet. Hier verlagert sich das Augenmerk von Intervention hin zur Prävention, wobei westlich geprägte Maßnahmen für Belange wie Umweltschutz, biologische Landwirtschaft, und nachhaltige Wildsammlung nicht direkt transferierbar sind. Prävention bezieht sich hier viel mehr auf eine pro-aktive Einbeziehung regionalspezifischer Entwicklungen im Landwirtschaftssektor und auf eine Anpassung technologischer Neuerungen. Dies kann eine Basis für nachhaltigere Nahrungsmittel- und medizinische Systeme schaffen, die auch in den kulturellen Kontext eingebettet sind. Angesichts der laufenden Debatten zwischen konventioneller und alternativer Landwirtschaft, untersucht diese Dissertation die ‚Befähigung‘ (nach Amartya Sen‘s ‚capability‘ Ansatz) der kambodschanischen Gesellschaft, selbstreflektiert mit den Vor- und Nachteilen der Kommodifizerung von Nahrung und Medizin umzugehen. In diesem Zusammenhang beschäftigt sich die Arbeit insbesondere mit: (1) den Fähigkeiten, Kapitalien und Präferenzen der kambodschanischen Bevölkerung und der damit eng verbundenen ländlichen Prägung gesellschaftlicher Strukturen, und (2) der Rolle historischer Narrative in der Erschaffung eines gemeinschaftlichen Verständnisses von Modernisierung in der Landwirtschaft. Zu den bedeutendsten Kapitalienformen gehören ‚agrar-soziale Fähigkeiten‘ (agro-social skills), die auf Grund von Erfahrung im ländlichen Raum entstehen und unter anderem die differenzierte Wertschätzung landwirtschaftlicher Produkte aufrechterhalten. Untersucht werden drei Erzeugnisse: Bio-Reis, Zuckerpalmprodukte und traditionelle Medizin. Eine genaue Betrachtung von Vermarktung, kultureller und entwicklungsorientierter Produktanpassung sowie gesellschaftlicher Wahrnehmung traditioneller Produkte zeigt, wie diese Erzeugnisse als Kulturerbe und ökologische Handelsprodukte sozial rekonstruiert werden. Die vorwiegend qualitative Analyse von Produktion und Konsum wird durch ökonomische Analysen hinsichtlich landwirtschaftlicher Produktivität und Vermarktung, mithilfe eines neu entwickelten experimentellen Verfahrens, ergänzt. Schließlich werden die Erfolge und Dilemmata aktueller Initiativen zur Förderung ökologischer und kulturell bedeutsamer Produkte dargestellt und es werden Mechanismen identifiziert, welche soziale ‚Befähigung‘ im Sinne selbstreflektierter proaktiver landwirtschaftlicher Modernisierung und Kommerzialisierung untergraben bzw. stärken können. Der Autor sieht die Reproduktion von agrar-sozialen Fähigkeiten als eine der entscheidendsten Voraussetzung für eine erfolgreiche ökologische Modernisierung im Entwicklungsländerkontext an. Sie befähigt die Gesellschaft dazu, sich kritisch mit den Auswirkungen von Industrialisierung auseinander zu setzen und bietet neue kreative Lösungen für eine aktive Bewahrung von Kulturerbe und biologischen Vielfalt. Acknowledgments This dissertation was made possible by the care, support and critical feedback of many people in Cambodia, England and Germany from 2007 until 2012. I am most indebted to my advisor, Peter Mollinga, for giving me independence, and to my long-time field assistant, Piseth Som, who was my best informant and great friend. Without him, I would still be wandering around the rice paddies of Takeo province. In Cambodia, I was cared for with the utmost generosity by the staff of the Cambodian Center for Study and Development in Agriculture (CEDAC) and the National Center for Traditional Medicine (NCTM). At CEDAC, particular thanks go to Vuthy Bao, Seng Suon, Koma Yang Saing, Kimthan Yi, Thy Or, Seng Horn Lang, Sokundarun Lim and the staff of the CEDAC Enterprise rice warehouse. Especial note of thanks to Koma and Seng for reviewing my work and finding those errors that one else could. At the NCTM, I enjoyed the hospitality, critical feedback, and welcome of his Excellency Punley Hieng, Dr. Siwatha Pol, and Dr. Sunna Pen. For putting up with my odd working hours in Phnom Penh, I thank the staff of the Center for Khmer Studies, especially Kethya Kheng and warmest housekeeper I know. For always nursing me back into Cambodian life and being the warmest friends, my heart goes to Sary Seng. For hosting me graciously in Takeo province, my thanks go to Sister Sokha, Mr. Leak, Uncle Mom, and Aunt Pani. My appreciation goes also to the numerous CEDAC field staff of Zone II for putting up with my constant presence and onerous questioning. For hosting me in the sugar palm orchards of Kandal province and always providing sharp feedback, dear thanks to Reasay Pok Leak of Khmer Natural Enterprises. For welcoming me to Ratanakiri and giving me one of the most adventurous and informative
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