Despite the fact that swidden agriculture has been the subject of decades of research, questions remain about the extent to which it is constrained by demographic growth and if it can adapt to environmental limits. In this dissertation I analyze ethnographic and ethnohistorical evidence from the Toledo District, Belize, and suggest that Q'eqchi' Maya swidden agriculture may be more ecologically adaptive than previously thought. I use social network analysis to examine farmer labor exchange networks from a chronosequence of five villages where swidden is used. Results suggest that changes in land-use patterns, network structure, and reciprocity rates may increase the system's resilience to changes in the forest's agricultural productivity. I develop a novel interpretation of labor reciprocity that highlights how unreciprocated exchanges, when they occur within the context of a social network, may limit overexploitation of a common property resource. These results are then interpreted in the context of panarchy theory; I suggest that the structural variability observed in labor exchange networks may explain how Q'eqchi' swidden maintains its identity under changing environmental conditions - a definition of resilience. Thus, the resulting picture of Q'eqchi' swidden is one of socioecological resilience rather than homeostasis; dynamic labor exchange networks help maintain a village's social cohesion, ultimately limiting pioneer settlements and slowing overall rates of deforestation. A historical and demographic analysis of market incursions into southern Belize supports this conclusion.

Starting from the overall Revitalizing Small Millets in South Asia (RESMISA) project objective and question, how to increase millet production and consumption, I will use the same to enter Chintaguda and understand how that can be accomplished in the village. As millets do not occupy a significant aspect of the lives of people in Chintaguda, I essentially sought to understand the general decision-making logics that operate therein. This objective will help me understand which factors and their interactions influence activities around socio-ecological engagements. I aim to devise a framework to comprehend these logics and the complexities found in Chintaguda by using social theories. These will help me stitch together a narrative for Chintaguda that will contextualize the people’s relationship to millets. This study will show the various ways people can and do relate to millets. / February 2016