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The Amazon rainforest is known for harboring the largest tropical forest in the world and for having one of the largest reserves of plant biodiversity on the planet. The indigenous people that inhabit the region have always used its plant biodiversity, mainly for medicinal purposes. In Roraima, there are several scientific and para-scientific studies on medicinal plants, however, there is no consolidated list of species used for this purpose. To address this gap, an ethnobotanical review of the species and the traditional knowledge related to them was conducted. For gathering data on the use of medicinal plants in local medical systems (LMSs) in Roraima, the PubMed (Medline) and Google Scholar databases were utilized. We screened and selected 72 articles and records. Four hundred and forty-four medicinal plant species were identified at the species level, belonging to 101 botanical families. Fabaceae, Lamiaceae and Asteraceae were the most frequent families and of the 444 species included, 282 were classified as native, 108 as cultivated, and 54 as naturalized. The DIP code (Certain infectious and parasitic diseases) was the most cited in LMS in Roraima. Although the results are expressive, the diversity of medicinal species in Roraima is probably greater than what the studies carried out have covered, considering the vast extension of the state and its ethnic diversity. The compilation of a single list of medicinal species can support new research and guide public health policies in Roraima. In addition, the data described here can provide a more general overview for making assertive decisions regarding the conservation of the local flora and practices within LMSs. [ABSTRACT FROM AUTHOR]

The article "MEXICAN ETHNOBIOLOGY. METHODS, TIPS AND SELECTED FIELD GUIDELINES" published in the journal Ethnobiology in August 2024, presents a book edited by Nemer E. Narchi and Felipe Ruan-Soto that highlights the importance of ethnobiology in Mexico. The book offers methods and guidelines for studying biological diversity in the country, promoting the integration of disciplines and intercultural respect. Topics such as ethnomycology, ethnobotany, ethnomastozoology, among others, are addressed with the aim of contributing to the knowledge and appreciation of ancestral knowledge related to natural resources. [Extracted from the article]

Indigenous communities have traditional knowledge about the wild fauna present in their territories and that is why they play an important role when it comes to knowing the uses that some species can have and their biological-social relationships. The objective of this work was to know the species of mammals that are distributed and used by the Embera Eyabida indigenous communities of the Abibe mountain range. Methods such as the use of camera traps, 70 structured surveys and field trips were used. The communities identified 40 species of wild mammals, among which five are reported to be of conservation interest at the national level, such as the jaguar (Panthera onca), the Andean bear (Tremarctos ornatus), the tapir (Tapirus terrestris), the black mica (Ateles fusciceps) and the cotton-top tamarin (Saguinus oedipus). The use of 15 species of mammals was identified, highlighting those that are used in traditional medicine. Our results suggest the great importance of this group of vertebrates for indigenous communities and the need to promote species conservation plans and strengthen articulation with other conservation figures such as the Paramillo National Natural Park that adjoins these reservations. [ABSTRACT FROM AUTHOR]

The article reports on the realization of the XII Latin American Congress and the VII Mexican Congress of Ethnobiology in the city of Tlaxcala, Mexico. These congresses were organized by the Latin American Society of Ethnobiology and the Mexican Ethnobiological Association in collaboration with the Research Center in Biological Sciences of the Autonomous University of Tlaxcala. The main objective was to unify the efforts of ethnobiologists and local knowledge holders to stimulate, renew, and enhance ethnobiological research work in Latin America. The event had the participation of more than 500 attendees and highlighted the collaboration of people of Nahuatl, Otomi, Mazahua, and Mazatec descent in the organization of various activities. [Extracted from the article]

From an ethnobiological approach conveyed to the natural environment, this research aimed to describe and contextualize the cosmological conceptions and socio-environmental relationships of the InỸ/Javaé people. This is ethnographic research, with 57 participants including shamans, elders and teachers living in the indigenous territory. To obtain the information, participant observation, semi-structured interviews, recording and analysis of the narratives were used. The results were categorized into: socio-economic profile of the participants, narratives about their sociocosmological conceptions, the specification of the water reservoirs as special places and the uniqueness of the forests, as well as the interactions between beings in the environment. These ecosystems were conceived as peculiar places of connectivity between humans, non-human animals and spirits, which highlight the importance of these natural environments for indigenous people whose traditional practices are directly associated with ancestral knowledge. We conclude that the forms of interaction with the other components of the environment make these ecosystems a meeting point for beings of different dimensions with notions of unity, sensitivity, sustainability and environmental conservation. [ABSTRACT FROM AUTHOR]

Bats play a fundamental role in the ecology of several environments, although the general lack of knowledge on the relevance of these animals, frustrate many initiatives that contribute to the development of favorable attitudes and participative measures, that promote the conservation of those animals and the ecosystems they inhabit. In the current study, 398 person of eight different neighborhoods from Caxias town in Maranhão state, Brazil, were interviewed to verify their perceptions of bats. The interviewees were between 17 and 91 years old, and two-thirds of them (263; 66%) were women, while the other 135 were men (34%). Most of the interviewees described bats as ugly and disgusting animals, that look like rats, feed primarily on fruits, and gets people scared. These individuals also confirmed that bats are important for nature and should be protected just for the fact that they are living creatures. The statistics results shows a significant association between the fear of bats and to think that these animals are real vampires, and also that women are more likely to have fear of bats than men. There was also an association between a low education level and the belief that all bats are vampires. The present study provides important insights into the perception of bats by the local population, highlighting the prevalence of mythical beliefs, which hinder the implementation of effective conservation measures. Its results reinforce the need for initiatives in environmental education that provide more reliable information about the biology of bats and their ecological importance, thereby contributing to the conservation of bat diversity. [ABSTRACT FROM AUTHOR]

Forests have a complex web of relationships between humans and non-humans. Therefore, it is necessary to approach them from an interdisciplinary and even transdisciplinary path in order to begin to resolve questions that do not have a definitive answer. Here, we use the concept of cultural key species (CCS) as a transdisciplinary conceptual tool. Emerging from the ecological concept of "keystone species", it allows us to generate a conversation between culture and nature. From anthropological, philosophical and ecological perspectives that discuss the incorporation of human-in-nature, we adopt different perspectives on the forest-human relationship. This, with the aim of generating novel and locally contextualized conservation measures. This opens up a "new forest" where definitions and relationships transgress disciplinary boundaries. Based on a case study, the pewen, we use the concept of CCE as a transdisciplinary tool. Finally, we critically address the potential limitations and some aspects that the theoretical-methodological notion of CCE does not usually incorporate. [ABSTRACT FROM AUTHOR]

The cosmological, territorial and socio-ecological relationships of the original peoples are diverse, deeply rich and characterized by intense symbiosis and mutuality with the biodiversity and other elements of the biological and material world. Registering the cosmological and cosmopolitical aspects is a way to strengthen and value the multiplicity of the naturally sustainable worlds, bodies and territories, since the central axis of these relationships is based on subverting the human/non-human dichotomy and on the opposition of the Western-colonialist worldview based on ontological fissure and domination. From this perspective, the Kaiowá people have a deep relationship with the mymba (animals, creatures) who also live in tekohas (ancestral territories/"place where one is"), and from this coexistence their histories, trajectories, rites, policies and ecologies are derived. The present study is the result of a collective construction between a native Kaiowá researcher and non-indigenous researchers in the Tekoha Panambizinho community, and aims to describe the relationships between biocultural memories, cosmological dimensions and social-territorial practices based on the life trajectory of a traditional Kaiowá sage, a person of great reference regarding the memories and knowledge of animals in the Panambizinho Indigenous Land, municipality of Dourados, in the center-west of Brazil. It is a participatory, qualitative, descriptive and critical study based on observant participation and guided by Ethnobiology and Political Ecology, whose development took place in 2019 and 2020. We analyzed the narratives and facets of this traditional indigenous sage in relation to the mymba's biodiversity, with the singularities of the bio/cosmological classification, their role in the community's nourishment and the shifts in this relationship between the Kaiowá people and the animals resulting from the ecological devastation caused by the karaí (non-indigenous) and by the advance of neo-extractivism. The Kaiowá people are guided by a cosmoperception of the world where biological beings and spiritual beings coexist and communicate at different levels, a relationship established from confluent, respectful, multispecific movements based on mutual support. [ABSTRACT FROM AUTHOR]

Sustainable exploitation of the biodiversity of Brazilian flora directed to sustainable entrepreneurship (SE) in rural areas with a focus on local development (LD) has drawn the attention of academic circles. In this study, the main goal was to verify the knowledge and use of medicinal and food plants by the residents of a rural community in the state of Piauí as a possibility to develop SE in order to achieve LD. 82 interviews were conducted. The Use Value index (real and potential) was used. 81 species in 40 families were surveyed, and the most representative were Fabaceae (32.5%), Anacardiaceae (15.0%), Laminaceae (12.5%) and Arecaceae / Cucurbitaceae / Poaceae / Rutaceae (10.0%). Out of this total, 35% are medicinal, 32.5% food and 32.5% both. As for the origin, 59.25% are exotic and 40.75% are native; the most used parts were leaves (42.3%) and fruits (21.5%). The values of real use and global potential presented 76.51% (5,476 citations) and 23.49% (1,681) respectively, with the real use value being 73.36% (2,558 citations) and the potential 26.64% (929) for medicinal, and the real use value of 77.33% (2,058 citations) and potential 22.67% (603) for food products, and for the use of both, a real use value of 85.23% was obtained (860 citations), along with potential of 14.77% (149). The medicinal/food species with the highest real use value were, respectively: Oryza sativa - 1.70, Cucurbita pepo and Malpighia glabra - 1.24, and Plectranthus amboinicus - 1.23. It was noted that the residents use the traditional knowledge about plants in the production of cakes, sweets, teas, lickers and/or syrups, macerations, powders and infusions, however they present limits in productivity and added value. The resilient capacity of community members was recognized, favoring the implantation of SE with sustainable bases and the strengthening of local social capital with long-term strategies oriented to LD. [ABSTRACT FROM AUTHOR]

This work presents the perception and valuation of the forests of "Queuñas" (Polylepis tomentella Wedd) by the aboriginal community of the Kolla People of Quebraleña, Jujuy, Argentina. The objective was to develop an ethnobiological approach on the perception of the local inhabitants to see and demonstrate the valuation and existing links between the Quebraleña Community and the Polylepis forests. This study arises from the local demand wishing to demonstrate the importance of the forests in their communal territory. To obtain the information of the local perception on the intrinsic, relational and instrumental valuations, several methodologies were used such as; semi-structured interviews, participant observation, oral history recording, participatory workshops and ethnobotanical walks. Through all of them, the following topics were developed: importance, use of the species and care associated, location of forests, governance, transmission of knowledge and presence of these trees in the biocultural memory. From the ancestral knowledge of the inhabitants of the aboriginal community of Quebraleña, a very close link between the forests and the life cycles of people is described, from birth to after death. The knowledge about the "Queuñas" is passed down through generations and is part of the biocultural heritage of the population. There is a positive assessment by the community about the importance of these trees, showing a broad commitment to conserve them and great concern about the dangers that threaten them. Forests and people show a close association, which is endangered when ecosystems are threatened. The aboriginal community of Quebraleña recognizes the forests of "Queuñas" as part of its own identity. The contributions of different perspectives that provide different worldviews, interests and values, such as indigenous knowledge, are very substantial inputs to be included in addition to the classic ecology of a forest when making management decisions. This complementarity of knowledge between Western science and ancestral knowledge are useful and effective for the preservation of cultural biodiversity, local environmental heritage and promote the sustainable use of nature. [ABSTRACT FROM AUTHOR]

The World Health Organization has been encouraging public policies in several countries to implement alternative methods for their complementary health systems. One of the most expressive alternative movements in Brazil, known as "Bioenergético" or "Araminho", was disseminated in the 2000s, mainly in the Amazon region, regions that are developing and with high rates of tropical diseases. Thus, this study aimed to conduct an ethnobotanical survey with Bioenergético teams through the application of semi-structured questionnaires to 14 pairs of practitioners, in order to list the species of plants used in the treatment of malaria and dengue and observe the socioeconomic types of the participants. As for the socioeconomic profile, the proportion of men and women is the same among the participants, who generally are maried are between 33 and 62 years old, live in the countryside and are all catholic. Fifty six species from 31 botanical families were mentioned, of which 37 species were used for the treatment of malaria and 54 for dengue, with many plants being used in both treatments. The most used plant species for the treatment of malaria are Baccharis trimera (Less.) DC, Aristolochia trilobata L., Momordica charantia L., Esenbeckia leiocarpa Engl., Abuta grandifolia (Mart.), Strychnos pseudoquina A. St.-Hil. and Stachyterpheta cayennensis (Rich.) Vahl. For the treatment of dengue the most used species are Baccharis trimera (Less.) DC, Aristolochia trilobata L., Momordica charantia L., Chenopodium ambrosioides L., Ocimum gratissimum L., Strychnos pseudoquina A. St.-Hil. and Stachyterpheta cayennensis (Rich.) Vahl. It was possible to verify that A. trilobata, S. pseudoquina, C. ambrosioides and M. charantia are the common species in the treatment of both diseases. Socioeconomic, cultural and religious conditions had a direct influence on the popularization of the Bioenergético method in Alta Floresta, MT, Brazil, dominated by people of rural origin and who even with access to conventional medicine seek this method of treatment. [ABSTRACT FROM AUTHOR]

The article presents one of the partial results of the main author's doctoral thesis. A detailed analysis of José Martí's campaign diaries, from the perspective of ethnobiology, allowed us to identify potentialities in the treatment of the nature-culture relationship that are expressed in these texts. They can favour the incorporation of this interdiscipline to the environmental training in pedagogical careers or others with a biological profile, as a response to one of the problems that must be faced in professional practice. As a result of the study, the behavioural and procedural qualities that Martí shows in his interaction with the culture of the visited regions are pointed. These have an important axiological wealth and an important behavioural, procedural and methodological pattern for the development of an ethnobiological and environmental culture. This qualities could be used as educational references both for educators in the field of biology and natural sciences in general, as well as for environmental managers or other professionals whose activity involves knowledge of traditional communities, their positive transformation or enrichment of the academy from this knowledge and his ancestral roots. It was determined that the analysed diaries constitute an important testimony for the ethnobiological study of the north western region of Hispaniola and a part of eastern Cuba at the end of the 19th century. The information in this regard can be useful to promote the rescue of a part of the rich symbolism, knowledge and practices of the communities of these regions. [ABSTRACT FROM AUTHOR]

The Traditional Ecological Knowledge (TEK) regarding plant resources, especially medicines, is highly dynamic and subject to environmental, socioeconomic, and cultural influences. It also varies according to gender, age, length of residence, income, level of education, and the family roles played by individuals. This article studies different determinants of the distribution of TEK and their possible influences on the cultural transmission process in a traditional community located in a protected area of the Brazilian Amazon basin. Structured socioeconomic interviews and collection of ethnobotanical data by Free List were carried out with 43 residents using the snowball sampling technique in a community located within the Tapajós--Arapiuns Extractivist Reserve in the state of Pará, Brazil. Six socioeconomic factors were evaluated with regard to TEK about medicinal plants: age, gender, professional occupation, education, monthly family income, and length of residence in the community. The study shows that the greater the age and length of residence time in the community, the greater the knowledge regarding medicinal plants. Men and women tend to have similar TEK and those who are farmers have higher TEK than locals who carry out other activities. We also observed that the higher the level of education, the lower the TEK. Monthly family income tends to be inversely proportional to TEK. We conclude that the knowledge of medicinal plants can be influenced by socioeconomic factors, contributing to form different knowledge patterns that affect the cultural transmission of TEK. [ABSTRACT FROM AUTHOR]

The concept of cosmovision, when applied in the history of mankind, makes it possible to understand the premise of the socio-cultural system on the local reality. On the coast of Piauí there are dialogues covering routine and culture during the collection of Anacardium occidentale L. (cajuí), so the goal was to know about the myths that permeate this social practice, in order to identify actions that contribute to the conservation of cashew trees in the communities of Labino and Barrinha, north of Piauí state, Brazil. There were carried out semi-structured interviews, direct observation and guided tours with cashew extractivists, they were identified by the use of the "snowball" technique. The questions focused on socioeconomic, cultural data and the myths told during extractive practice. The data was evaluated qualitatively and quantitative using the interviews and Fidelity Level (NF). Among the 55 informants, 36.3% answered to know myths they learned in childhood, told during the extractivism of the cashew apple, and 63.7% do not know about any myth. The Fidelity Level (NF) revealed higher values for the eclipse of the moonthe (36.3), Spirits (24.2), Werewolf (21.2) and Whistler (6.06). These are told by adults and reinforced for children, generally referring to the care that should be taken when visiting the forest without the presence of adults. Caipora and Oxóssi are supernatural entities that have a conservationist role in protecting forests, including cashew trees. In this scenario, local knowledge is shared during this practice with the myths that are discussed and later disseminated. Mythic thinking shows cultural logic that guides the social and natural world during the extractivism of cashew trees in both communities. [ABSTRACT FROM AUTHOR]

The Zoques have a valuable knowledge about the local fish fauna, which holds nutritional, economic and social importance. As such, this contribution is the first ethnoichthyological work about the ethnic group. The study was developed in the Zoque municipality of Santa Maria Chimalapa, Oaxaca, from July 2015 to July 2018, through personal interviews using the "snowball method". A total 29 species were identified, which are part of the traditional use, 18 of which have been given specific names and 11 share some denomination ( sona, filí, pølø, eji'). The name of the species Gobiomorus dormitor has been modified into a double meaning word. Twenty one fishing skills were identified in seven categories, 24 species form part of the culinary art of the community, 15 species provide an economic benefit through commercialization, two species held an important cultural position being present in the local stories and beliefs and one species has been used as a medical traditional treatment. Zoque's knowledge of icthyofauna is wide, it has developed over hundreds of years as part of their deep relationships with nature, considering fishing is one of their main activities for subsistence. These results can be considered for studies and projects of environmental education, local management of natural resources and assessment of the knowledge of ethnic groups. [ABSTRACT FROM AUTHOR]

Desde fines del siglo XX se viene desarrollando una tendencia donde las fronteras existentes, impuestas desde la ilustración, entre lo natural y lo cultural se vienen difuminando. Incluso, esta tradicional oposición, que veía a la humanidad como el producto culminante, poco a poco se va sustituyendo por un concepto de mosaico de diversidades, generado por las interacciones entre la biodiversidad y las culturas, tanto humanas como no humanas. Estos elementos han generado nuevas aproximaciones, tales como el concepto de bioculturalidad y el giro ontológico, entre varios otros, en los que varios de ellos que derivan, se insertan o son experiencias en modelos de participación y empoderamiento social. La compilación que aquí se presenta es un producto directo de esta tendencia, comprende ocho artículos, con dos ejes principales, primero es un recorrido por varios puntos de las Américas, tales como: Argentina, Brasil, Colombia, Uruguay y México. El segundo eje conductor, si bien son, las interacciones humano-fauna, se presentan diversas estrategias para su análisis, que van desde las que desarrollan una visión diacrónica, integrando información histórica y etnozoológica, hasta los que abordan esta interacción más en espacios temporales determinados, sean del pasado, o bien, de contextos actuales. Todos ellos, coinciden en abordar, de una forma u otra, el tema del manejo y los alcances de la domesticación de la fauna en América, lo que nos muestra a este tema como polifacético y multidisciplinario, pero que en la situación actual ambiental y cultural de las Américas, resulta indispensable, y en cierto modo urgente. Since the end of the 20th century, a trend has been developing where the existing borders, imposed from the enlightenment, between the natural and the cultural have been blurring. Even this traditional opposition, which saw humanity as the culminating product, is gradually being replaced by a mosaic concept of diversities, generated by the interactions between biodiversity and cultures, both human and non-human. These elements have generated new approaches, such as the concept of bioculturality and the ontological turn, among several others, in which several of them that derive, are inserted or are experiences in models of participation and social empowerment. The compilation presented here is a direct product of this trend, comprising eight articles, with two main axes; first, it is a tour of several points in the Americas, such as Argentina, Brazil, Colombia, Uruguay and Mexico. The second driving axis, are the human-animal interactions, where various strategies for their analysis are presented, ranging from those that uses a diachronic vision, integrating historical and ethnozoological information, to those who address this interaction more in specific time spaces, whether from the past or from current contexts. All of them coincide in addressing, in one way or another, the issue of the management and domestication of animals in the Americas, which shows us this issue as multifaceted and multidisciplinary, but in the current environmental and cultural situation of the Americas, is indispensable, and in some point of view, urgent. [ABSTRACT FROM AUTHOR]

This paper analyzes from an ethno-ecological point of view, based on qualitative and quantitative approaches, the local environment perceptions related to wildlife management and conservation practices in three protected areas with different backgrounds of management in the province of Córdoba, central Argentina. A list of species of ethnobiological interest were developed through the mention from different social actors (native population, foreign population and conservation agents) people who reside or are linked to the environmental units under study. Semi-structured interviews, deep interviews, and participant observation were used to obtain information. In order to identify priority species for conservation and wildlife management in different areas, considering the traditional ethnoecological knowledge of different social actors, we designed an Index of Local Conservation Priority (ILCP) that set a local ranking of species. This shows some differences in relation to the categories provided by conservation agencies. A total of 104 species of fauna listed among birds, mammals, fish, amphibians, reptiles and invertebrates for which different perceptions regarding the importance, conservation and retraction (decrease in the frequency of finding) of these were determined was obtained, the variations manifest themselves criteria of relevance and usefulness native and introduced taxa. The knowledge, use, cultural significance and local ethnoecological assessment, are guiding in the decision making for both ecological and cultural conservation of the study areas. [ABSTRACT FROM AUTHOR]

Brazil has one of the richest avian fauna of the world, however, not all species induces a sense of wonder in the people, which can result in negative attitudes related to fear and aversion toward them and, consequently, serious impacts on the avian fauna compromising their ecosystem services. This paper records the bird species known by the residents of urban and rural (Bom Jardim village) areas in the city of Itabaiana, Sergipe, and the species that cause some kind of aversion. Data were collected from February 2016 to April 2016 through structured interviews with 100 residents of the urban and 100 of the rural areas of both genders. Based on these results, a total of 90 different bird species have been acknowledged during the interviews, of them, 17 have been cited as responsible of some kind of aversion. Interviewees from the urban area said they knew, on average, 29 different species, while in the rural area this figure rose to 47. With regard to sex, men, on average, said they knew 54 species, while women 22. The main species cited to cause aversion were the American Barn Owl (Tyto furcata), justified by they unappealing appearance and because they portend death; the Black Vulture (Coragyps atratus) by unappealing appearance, disgusting and bad smell; and the Rock Pigeon (Columba livia), having been cited as disease agent and responsible for forebode unpleasant event. Aversion, prejudice or fear, can have serious impacts on the species. It is expected that the data from this study can support conservation measures in order to provide a more harmonious relationship between humans and birds. [ABSTRACT FROM AUTHOR]

The General Assembly of the Latin American Society of Ethnobiology (SOLAE), upon meeting during the III Latin American Congress of Ethnobiology held in La Paz, Bolivia (October 2012), agreed to develop a Code of Ethics that would represent and meet the specific needs for ethnobiological research in the Latin American region. SOLAE's Ethics Committee (appointed in 2012) drafted three preliminary versions (versions zero in 2012, version one in 2013 and version two in 2014) that were disseminated in digital (internet) and print formats. These were consulted and discussed in various forums, meetings and events. The current version, printed in this supplement, was approved unanimously at the SOLAE General Assembly during the IV Latin American Congress of Ethnobiology in Popayán, Colombia (October, 2015). This supplement also includes a brief report of different activities to date from the SOLAE Ethics Committee and other ethnobiological associations in Latin America. The SOLAE Ethics Committee and the editorial staff of the journal Etnobiología collaborated to print previous versions and the current version, in an effort to contribute to the broader dissemination of the SOLAE Code of Ethics due to its importance for ethnobiologists in Latin America and other parts of the world. Suggestions and comments to the current version of the Code of Ethics are welcome and should be sent to the members of the SOLAE Ethics Committee. [ABSTRACT FROM AUTHOR]

The General Assembly of the Latin American Society of Ethnobiology (SOLAE), upon meeting during the III Latin American Congress of Ethnobiology held in La Paz, Bolivia (October 2012), agreed to develop a Code of Ethics that would represent and meet the specific needs for ethnobiological research in the Latin American region. SOLAE's Ethics Committee (appointed in 2012) drafted three preliminary versions (versions zero in 2012, version one in 2013 and version two in 2014) that were disseminated in digital (internet) and print formats. These were consulted and discussed in various forums, meetings and events. The current version, printed in this supplement, was approved unanimously at the SOLAE General Assembly during the IV Latin American Congress of Ethnobiology in Popayán, Colombia (October, 2015). This supplement also includes a brief report of different activities to date from the SOLAE Ethics Committee and other ethnobiological associations in Latin America. The SOLAE Ethics Committee and the editorial staff of the journal Etnobiología collaborated to print previous versions and the current version, in an effort to contribute to the broader dissemination of the SOLAE Code of Ethics due to its importance for ethnobiologists in Latin America and other parts of the world. Suggestions and comments to the current version of the Code of Ethics are welcome and should be sent to the members of the SOLAE Ethics Committee. [ABSTRACT FROM AUTHOR]

The article titled "MONTSERRAT GISPERT CRUELLS (1934-2022)" in the Etnobiología magazine is a tribute to Montserrat Gispert Cruells, a pioneering scientist in ethnobiology. Montserrat was of Catalan origin but had Mexican nationality, and she was a passionate advocate for ethnic groups and social and environmental causes. In addition to being an expert in plants and their properties, Montserrat was a biology professor and left a profound legacy in several generations of students. Her sincere friendship and wisdom continue to be an inspiration for many. [Extracted from the article]

From the supremacy of Biology curricula to the intercultural dialogue in Science teaching. Some thoughts that are the result of theoretical and empirical studies from the perspective of ethnobiology, biology teaching and training of biologists as biology teachers in universities, schools and traditional communities are presented in this article. It is suggested that the arguments presented here can serve as a basis for broader discussions on the teaching of biology in cultural diversity, considering the need for a flexible and open dialogue with other cultures curriculum and also with modern science. In this sense, education based on respect for the rights of each culture, recognition of their science, their knowledge and their experiences not only would favor the support to the resistance these peoples have to show against the trivial facts of globalization, but it would contrast, fortunately, with those traditional pedagogies repeating old knowledge and coerce those inserts in these educational systems. [ABSTRACT FROM AUTHOR]

The insect-human group relation is of great relevance, but in Mexico little holistic ethnoentomological research has been done. We present a conceptual and methodological proposal for the development of ethnoentomological research through the organization of communitarian ethnoentomological collections, considering that the knowledges of the different cultures are part of their intangible heritage, and therefore, is important to conserve in situ and in vivo. To achieve this we suggest the use of participatory methodologies that involve the owners of the knowledges well research design based in collaborative and reciprocal relations between the researcher and the people. In this way, we can fulfill the needs of different cultures to keep the control over their knowledege, and to maintain the role that they have been taking in social, cultural and ecological-political struggles. The communitarian ethnoentomological collections are based on the ideas of P. Freire and L.T. Smith, oriented to the empowerment of the people and the full recognition of their rights. The proposal was developed through seven experiences: five domestic and two international, of which five were conducted with indigenous people. The participants were trained in the collection and preparation of insects; in addition intergenerational workshops, interviews and participant observation were conducted. The ethnoentomological knowledge was documented, including uses and the importance of insects in oral traditions. Additionally in six cases cultural activities were organized. The communitarian ethnoentomological collections made important contributions in each of the localities, including: revaluation and resocialization of knowledge, recognition of their collective nature, and the importance of recording and systematizing them.. The collections contributed to the empowerment of the owners of the knowledge as the result of taking an active role in the research and in the in situ and in vivo conservation of the biocultural heritage of the communities [ABSTRACT FROM AUTHOR]

A review of the main concepts and guidelines to consider in implementing monitoring plans of nature and emphasizes the participation and integration of local knowledge as key elements in monitoring. Finally, it highlights the need for a biocultural approach to ensure future conservation action. [ABSTRACT FROM AUTHOR]

In year 2000 starts the edition of the journal Etnobiología as the scientific and peer-reviewed publication of the Asociación Etnobiológica Mexicana A.C. (i.e., Ethnobiological Mexican Association), in adherence to the spirit and objectives of the organization. To the date were published 12 consecutive numbers with 83 contributions mainly from Mexico (70%) and the remain percent from other Latin American and European countries. The research areas covered are ethnobotany, ethnozoology, ethnomycology and ethnoecology. This effort has been grown since in 2002 was obtained the ISSN registration, and in 2003 was indexed in Periodica and Latindex, in 2012 was incorporated in EBSCO. From 2011 the Journal was co-edited by the AEM and the Sociedad Latinoamericana de Etnobiología (SOLAE) (i. e.: Latin American Society of Ethnobiology), and supported by a grant of the Red de Etnoecología y Patrimonio Biocultural del Consejo Nacional de Ciencia y Tecnología (i.e.: Ethnoecology and Biocultural Heritage Network from National Council for Science and Technology). From 2012 onward the Journal was published only on electronic format and has open access on the AEM webpage. In the near future, the journal searches their incorporation in the Mexican standard for scientific journals supported by CONACyT, increasing their international audience and raises its impact on the scientific ethnobiological community. [ABSTRACT FROM AUTHOR]

On this paper some reflections was made on the 20th anniversary of the Asociación Etnobiológica Mexicana A.C. (i.e., Mexican Ethnobiological Association), the professional society of the students and researchers interested on the study of human and nature interactions. A brief sketch on the origin of these interactions was made, from the first Americans until nowadays. Also for both, the Society and the Ethnobiology as a science, some scenarios and challenges in the near future were explored. [ABSTRACT FROM AUTHOR]

The introduction of European domestic fauna in the process of Spanish conquest represented a major change in the cultural use of animals, with influence on the kind of acquisition and processing. Although this item has been recognized, in fact has been poorly documented. The initial hypothesis of this paper assume that the introduction of domestic animals induce a reduction in faunal diversity on human settlements. To measure these changes were used numerical approaches, such as index of Shannon and Taxonomic Distinctness, either Seriation, which facilitated the search of patterns. Those analyzes were applied in two sites located in the Basin of México with evidences of both prehispanic and post conquest settlements, both were studied previously and the excavation units allow a detailed and differential analysis of the faunal findings. The results of both sites suggest a faunal use pattern, were the most radical change was the introduction of European domestic fauna, mainly cattle, sheep and, to a lesser extent, poultry; while persistence, representing local resources, was the use of wild turkey and, to a lesser extent, of some fish and waterfowl. It was observed a tendency to a lower faunal diversity at post-conquest sites. Those elements allow us to suggest a differential impact on the introduction of European domestic fauna and also a time period where it was used both introduced and local fauna, but finally the former predominate. [ABSTRACT FROM AUTHOR]

The use of wildlife is a common activity in rural communities as in the "Parque Estatal La Sierra, Tabasco". This study presents the hunting patterns and prey's preference by the hunters in two mountains south of Tabasco. It was recorded a total of nine wild mammals used as hunting prey. The number of hunted individuals was different between species and localities. Dasypus novemcintus and Cuniculus paca were the most hunted species in both zones providing a 63% of the total biomass. The less hunted mammals in Tapijulapa was Procyon lotor, while in Poaná were Odocoileus virginianus and Dasyprocta puntacta. The total biomass of hunted mammals was 749 kg. It was recorded a total of 131 of hunting events in both localities wich 90% were successful providing 137 preys. Hunting effort was similar in both zones. Pecari tajacu and Dasypus novemcintus were the most abundant species in both mountains. A cultural and mythological value restricts the use of some of potential preys. The Hunting pressure is mainly due to the availability and prey's flavor. The biomass extracted in the two localities was lower than that reported in other studies of south Mexico, due to the smaller size of preys. Time invested for hunting was higher than in other studies, due to the rugged topography and dense vegetation of the sites. Nasua narica and Procyon lotor were the preferred species due to their availability. [ABSTRACT FROM AUTHOR]

In the environmental perspective of the new millennium, the construction of new strategies to ensure the biodiversity conservation and community development, seek to return to indigenous systems of multiple management of natural resources, since it has been demonstrated that they are based on the principles of sustainability. In this sense, the objective of this note was to demonstrate the importance that plays the integration and acceptance of the investigator as one member of the community. Because in this way independently to the scientific rigor associated with obtaining ethnobiological information, favouring greater understanding from the context of the community itself regarding the process of relationship society. According to the results obtained from an ethnobiological research carried out between 1992 and 1996 in the community Chinantec Cerro de Oro, it presents a descriptive analysis posed three stages of the process of indigenous knowledge of its natural environment, to give birth of which they are sorted and classified environmental elements with which interacts and integral part. In this way focuses the communal cognitive system which has managed sustainable biodiversity present in their territories and has been unable to meet its material and cultural necessities to the present time. [ABSTRACT FROM AUTHOR]

The work plan that exists within ethnobiology automatically pushes the idea (Cosmos) that knowledge created in a scientific project must be quickly poured into the society, it faced the reality that few ethnobiologists have adequate training (Corpus) to perform an efficient educational process and even fewer are those included in the subsequent work aimed at the educational activities (Praxis). In the congress "American cultures and its environment: views from the zooarchaeology, paleobotany and ethnobiology" conducted in 2010 by the Autonomous University of Yucatan, lived this ideal opening, a learning space for teachers interested may have strategies to enable them assimilate information more quickly and thus lead it to the classroom. Current study plans to natural sciences in Mexico and the experience lived shows the importance at this time structuring ethnobiology congress in which teachers promote the approach through support to facilitate the transmission of knowledge from the conference to the student's workbook of basic and high school level. [ABSTRACT FROM AUTHOR]

The concept for ethnobiology postulated by Maldonado Koerdell is our starting point to considerate that ethonozoology should be meaning in a broad sense as the study of all the areas that comprise the relationships between humans and animals, and possess an historic-chronologic component, from the hunter-gatherer populations that peopling the current country in late Pleistocene toward the current complex social interactions, where the relationships were developed on urban and rural environments, and influenced by geographical and cultural components. This paper is based on a long-term bibliographic compilation conducted for all the co-authors. To early 21th century were recorded 285 references, and comprise 21 indigenous groups. We discuss the analysis of Donald Brand of 60's decade that postulate six thematic categories in the literature, while in our analyses were expanded to 10. This our analytic base to provide a state of art of the ethnozoology in a span of more than 100 years. Based on a model of rising levels of knowledge, named alfa, beta, etc., after our references analysis we propose that this research field must go beyond of a basic alfa level (descriptive) to another high levels and promote interests such as: biocultural faunal importance and their value as heritage; construct networks based on multiple dialogues between popular knowledge and science, looking for improve the sustainability and both environmental and life quality of communities. Furthermore, promote intercultural dialogues and transdisciplinary articulation in order to influence education and society. These are some of theoretical and practical issues that the 21th century ethonozoology should be face out. The literature compilation could be provided by request, and we expect in the next future could be available in one or many electronic formats. [ABSTRACT FROM AUTHOR]

The ethnoecology in Mexico has analyzed the way in which the indigenous societies understand and explain his cosmos, corpus and praxis, contributing theoretical bases to understand its forms of use and management of natural resources. This study contributes with ethnoecological information on the autumn flowering Laelia Laelia autumnalis (La Llave & Lex.) Lindl., species harvested by a peasant community to the south of the State of Morelos, Mexico. We investigated the distribution and population density, as well as sociocultural and economic factors that mold the use of this resource. Ethnobotanical methods applied to family heads, collectors and salesmen were used, and who were combined with conventional ethnography and ecological techniques. We found that the flower it is valued by intrinsic, cultural and economic aspects and that the harvesting is made by the familiar unit in communitarian and risky sites, obtaining from 20 up to 200 flowers per year, which are sold in approximately five pesos. It was stated that the harvesting practices have sustainability principles, and that exist an ample knowledge on traditional taxonomy, phenology, habitat and interactions of this species. We conclude that the flower plays a fundamental-temporary role in the local economy and cosmovision, and that the woman is the one in charge to reproduce culturally her use, whereas the men influence the social construction of their management and transmit knowledge's of the ecological surroundings. The commercialization influences in the abundance, and in spite of the balance between rates of harvest and availability of the resource, the nearby collection sites are the most impacted. [ABSTRACT FROM AUTHOR]

The bibliographic production on Ethnozoology, an important branch of Ethnosciences, is analyzed herein. Literature published between the years 2000 and 2011 were compiled bringing the previously available record up to date. Previous record includes published works on Mexico in the 20th century, as well as ethnohistoric and archaeozoological surveys on the Mesoamerican region during prehispanic and colonial times. The material was classified according to three criteria: a) Topic (13 ethnozoological categories), b) Studied human group (prehistoric, mesoamerican, indigenous, non-indigenous), and c) place and time of the study. Three-hundred and seventy four titles are listed, far exceeding the 262 titles registered all through the twentieth century. Through the analysis decisive elements playing a part in the progressive consolidation of this academic area and field of research are recognized. Among these are: the theoretical and methodological advances in the field, the expansion of research topics, the establishment of research teams in several universities all through Mexico, the appearance and reappearance of specialized publications, and the continued participation in national Ethnobiology Congresses (Congreso Mexicano de Etnobiología). The advances on the field are further accounted for by the exponencial growth in the number of research projects, published works, and authors dedicated to ethnozoology in the first decade of the 21th century. [ABSTRACT FROM AUTHOR]

This manuscript is based on personal notes about Professor Efraím Hernández Xolocotzi which I presented in the tribute session at 2nd. National Meeting of the Red de Etnoecología y Patrimonio Biocultural del Consejo Nacional de Ciencia y Tecnología (i.e.: Ethnoecology and Biocultural Heritage Network of National Council for Science and Technology), held on January 25 and 26 of 2013 at the City of Oaxaca. Here is an approximation to his teachings. [ABSTRACT FROM AUTHOR]