In the intricate medley of rural life, farmers’ decisions are rarely isolated acts of logic or economics, they are deeply embedded in the social, ecological, and cultural matrices that shape everyday existence. Social ecology, as a conceptual lens, offers a powerful framework to understand this embeddedness. It posits that human choices are inseparable from the ecological systems and social structures within which they unfold, emphasizing interdependence, relationality, and context. For smallholder farmers, especially in climate-vulnerable regions, decision-making is not merely a response to market signals or technological inputs. It is a dynamic negotiation with tradition, community norms, ecological rhythms, and institutional influences. Whether choosing a crop variety, adopting a new irrigation method, or engaging with extension services, farmers draw upon a reservoir of lived experience, collective memory, and adaptive strategies that reflect their social ecology. This article explores how social ecology manifests in farmers’ decision-making, arguing that understanding these manifestations is crucial for designing inclusive, resilient, and context-sensitive agricultural interventions. By using Participatory Mental Modelling this article explores how farmers’ choices are shaped by and in turn shape the socio-ecological landscapes they inhabit. In flood-prone districts of North Bihar, farmers often rely on the traditional Sahora system, an informal community network that helps decide crop rotation and flood-adaptive planting schedules. In the Koraput region, tribal councils have revived millet cultivation not just for nutrition but as a cultural assertion. Decisions to reintroduce ragi and foxtail millet were made collectively, resisting hybrid seed dependency. In the hilly tracts near Cooch Behar, West Bengal farmers use Jhora (spring-fed) irrigation systems. Water-sharing decisions are made through informal panchayats that balance ecological flow with social equity. These decisions are not dictated by market prices but by collective memory, ritual significance, desire for autonomy and ecological foresight passed down generations.
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Kausik Pradhan (2025) studied this question.
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