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Genetic determinism can be described as the attribution of the formation of traits to genes, where genes are ascribed more causal power than what scientific consensus suggests. Belief in genetic determinism is an educational problem because it contradicts scientific knowledge, and is a societal problem because it has the potential to foster intolerant attitudes such as racism and prejudice against sexual orientation. In this article, we begin by investigating the very nature of belief in genetic determinism. Then, we investigate whether knowledge of genetics and genomics is associated with beliefs in genetic determinism. Finally, we explore the extent to which social factors such as gender, education, and religiosity are associated with genetic determinism. Methodologically, we gathered and analyzed data on beliefs in genetic determinism, knowledge of genetics and genomics, and social variables using the "Public Understanding and Attitudes towards Genetics and Genomics" (PUGGS) instrument. Our analyses of PUGGS responses from a sample of Brazilian university freshmen undergraduates indicated that (1) belief in genetic determinism was best characterized as a construct built up by two dimensions or belief systems: beliefs concerning social traits and beliefs concerning biological traits; (2) levels of belief in genetic determination of social traits were low, which contradicts prior work; (3) associations between knowledge of genetics and genomics and levels of belief in genetic determinism were low; and (4) social factors such as age and religiosity had stronger associations with beliefs in genetic determinism than knowledge. Although our study design precludes causal inferences, our results raise questions about whether enhancing genetic literacy will decrease or prevent beliefs in genetic determinism.

Transdisciplinary approaches combining technical perspectives with qualitative insights from the social sciences and non-academic stakeholders have emerged as a promising way to address the complexity of current socioenvironmental crises. However, transdisciplinary incorporation of diverse interests, knowledge, and worldviews requires acknowledging and addressing inherent inequities. Our case study combines two complementary transdisciplinary studies, the first conducted by a biologist/ecologist being trained in inter- and transdisciplinary methods at the time of the study, applying a quick participatory diagnosis in a fishing community, while the second is conducted by a social scientist studying the research group itself. Our results allow an exploration of the challenges and possibilities of navigating from transdisciplinary ideals to practical implementation. Our findings highlight the importance of nurturing relationships built on care, reciprocity, and openness to address the power imbalances inherent in university-community participatory practices. We suggest that the community's autonomy and agency can be preserved while actively engaging its members in the transdisciplinary process, alleviating power differences and fostering a collaborative and equitable transdisciplinary framework. Overall, we emphasize the significance of integrating participatory methods, critical reflexivity, and attention to power dynamics in realizing the potential of transdisciplinary approaches for addressing complex conservation challenges and fostering meaningful community engagement. [ABSTRACT FROM AUTHOR]

Teachers' professional development is a key factor in improving science education, but it shows limited impact when only a small number of teachers is reached, or when it focuses on only one aspect of teachers' development, such as learning science content, and is disconnected from teachers' practice. In order to increase the impact of our work on teachers' professional development, we implemented in 2007 ComPratica, an online network intended to establish a virtual community of practice involving biology teachers and biological education researchers. We present here the results of the first 2 years of this project, obtained through an analysis of the number and distribution of actions performed by the participants in the community, the kinds of activities in which they are engaged, and the themes addressed in their messages. From these data, we conclude that ComPratica is effectively functioning as a community of practice and is leading to changes related to both teachers' and researchers' professional development, which seem capable of reducing the research-practice gap in science education.

In this paper we discuss the results of an investigation aiming at mapping the conceptions of nature of protestant biology preservice teachers in a Brazilian university, State University of Feira de Santana, and elucidating their strategies to manage the coexistence of scientific and religious knowledge. We employ naturalistic semi-structured interviews about conceptualizations of nature to build first person interpretive narratives, which allow us to build a general characterization of the students' conceptualizations of nature and science, as well as strategies to deal with the coexistence of religious and scientific knowledge. We use students' personal statements to construct a general description of their religious and scientific upbringing. They are divided in two groups: (a) those with more scientifically compatible worldviews, who often make use of scientific ideas in their narratives about nature and build syntheses between scientific explanatory models and their religious worldviews; and (b) those who do not show evidence of meaningful learning of scientific ideas and are largely inclined to deliberately repudiate scientific knowledge. Our results show the complexity of the relationships between religious and scientific education in the trajectories of these preservice biology teachers.

This article explores ways to promote symmetrical dialogue among knowledge-practices of artisanal fishing communities, primary education teachers, and academic researchers in the state of Bahia, Brazil. We describe multiple engagements in an inter- and transdisciplinary project that integrates research, educational, and conservation activities in two communities living in an estuarine ecosystem. Most community members dedicate their efforts to fishing activities, harboring wide knowledge about local biocultural diversity. The project promotes collaborative inclusion of local expertise and knowledge in school activities, while also striving for the inhabitants' inclusion in the planning of protected areas. The collaboration aims at symmetrical dialogues between researchers and communities that support self-determination in local school education and biodiversity conservation. Challenges to such symmetrization, including disagreements and tensions among diverse actors, not only appear in encounters of local and academic knowledge, but also within the interdisciplinary project involving natural sciences, social sciences, and philosophy. [ABSTRACT FROM AUTHOR]

Based on a mixed-methods study involving triad tasks and ethnobiological models, we analyze local categories and knowledge of key ethnospecies of fish exploring partial overlaps between artisanal fishers' and academic knowledge in a fishing community in northeast Brazil. We argue that fishers' and academic knowledge overlaps may provide common ground for transdisciplinary collaboration, while their partiality requires reflection on epistemological and ontological differences. Here, we show how knowledge of artisanal fishers can complement academic knowledge and bring about tensions that need to be addressed through intercultural dialogue. By integrating a general philosophical framework of partial overlaps with a mixed-methods study on fishers' knowledge, we show how ethnobiology can contribute to reflective and empirically-grounded transdisciplinary practices. [ABSTRACT FROM AUTHOR]

Background: Traditional fishing communities are strongholds of ethnobiological knowledge but establishing to what degree they harbor cultural consensus about different aspects of this knowledge has been a challenge in many ethnobiological studies. Methods: We conducted an ethnobiological study in an artisanal fishing community in northeast Brazil, where we interviewed 91 community members (49 men and 42 women) with different type of activities (fishers and non-fishers), in order to obtain free lists and salience indices of the fish they know. To establish whether there is cultural consensus in their traditional knowledge on fish, we engaged a smaller subset of 45 participants in triad tasks where they chose the most different fish out of 30 triads. We used the similarity matrices generated from the task results to detect if there is cultural consensus in the way fish were classified by them. Results: The findings show how large is the community's knowledge of fish, with 197 ethnospecies registered, of which 33 species were detected as salient or important to the community. In general, men cited more fish than women. We also found that there was no cultural consensus in the ways fish were classified. Conclusions: Both free-listing and triad task methods revealed little cultural consensus in the way knowledge is structured and how fish were classified by community members. Our results suggest that it is prudent not to make assumptions that a given local community has a single cultural consensus model in classifying the organisms in their environment. [ABSTRACT FROM AUTHOR]

Transdisciplinary research challenges the divide between Indigenous and academic knowledge by bringing together epistemic resources of heterogeneous stakeholders. The aim of this article is to explore causal explanations in a traditional fishing community in Brazil that provide resources for transdisciplinary collaboration, without neglecting differences between Indigenous and academic experts. Semi-structured interviews were carried out in a fishing village in the North shore of Bahia and our findings show that community members often rely on causal explanations for local ecological phenomena with different degrees of complexity. While these results demonstrate the ecological expertise of local community members, we also argue that recognition of local expertise needs to reflect on differences between epistemic communities by developing a culturally sensitive model of transdisciplinary knowledge negotiation. • An ethnographic and epistemological study was conducted with Brazilian fishers. • Brazilian fishers use causal and mechanistic explanations of ecological phenomena. • There are also substantial differences between traditional and academic explanations. • Similarities and differences lead to a model of partial overlaps of knowledge systems. • Recognition of partial overlaps can guide reflexive transdisciplinary research. [ABSTRACT FROM AUTHOR]

High levels of sociality in spiders interact with morphological traits that enhance dispersal and dispersal propensity. The social spider Anelosimus eximius occurs in tropical rainforests in South America, including in the north and mid-west Amazon, and we have recently found records of its presence in Atlantic Forest, even though the arid features of Cerrado apparently restrict contact between these two areas. In this study we investigated the population history of A. eximius using a spatiotemporal framework. Focusing on biogeographic history, we used sequences of the mitochondrial gene cytochrome oxidase subunit I (COI), to investigate population structure, diversity and time to the most recent common ancestor of the sampled individuals. We aimed to generate ecological niche models to estimate the distribution of the species from the last interglacial to the present. Our results revealed three major clusters in A. eximius (Trans-Andean, Cis-Andean, and French Guiana–Brazil) sharing common ancestors in the Late Pleistocene, c.a. 360 thousand years ago. The last interglacial period revealed a connection between A. eximius populations in Amazonia and the Atlantic forests, through the area currently occupied by the Cerrado. Dispersal over longer distances could be improved by higher rates of propagule production, growth and proliferation of new colonies. This increased dispersal capacity could be provided by wetter environments that promote prey with greater biomass, thus positively impacting the expansion of larger webs. [ABSTRACT FROM AUTHOR]

Sustainable fishing is one of the most pressing challenges for mankind and requires insightful knowledge of the drivers that may foster or hinder predatory exploitation. It has been widely recognized that Indigenous and local knowledge can contribute to biodiversity conservation and sustainable use of resources, such as fisheries, worldwide. Nevertheless such knowledge continues to be marginalized and unacknowledged by a range of academic scientists and policy makers. In the present paper, we tackle this issue by discussing laws regarding closed fishing seasons, which are part of the Brazilian environmental policies for protecting marine fauna, from the perspective of artisanal fishers' knowledge. In Brazil, these laws are typically based on governmental decisions (i.e., by administrative organizations and researchers acting as consultants) without taking fishers' knowledge into account. Through semistructured interviews with traditional experts of fishing villages situated along the northeast coast of Brazil, we aimed to investigate their knowledge of fish reproductive periods and analyze how it is related to the closed seasons at work in their region. We found an exact agreement between fishers' knowledge and closed season regulations on the reproductive period of the mangrove crab (Ucides cordatus), but a conflict regarding the reproductive period of two snook species and four species of shrimps. We highlight the potential of fishers' knowledge contributions to environmental regulations and we also explore three challenges of incorporating epistemic diversity in environmental policy. We conclude by advocating for a reflexive transdisciplinarity that highlights the potential of Indigenous and local knowledge while critically reflecting on the methodological and political challenges of transdisciplinary practices. [ABSTRACT FROM AUTHOR]