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Objective: To study the adaptations of MIAF system by Mazahua communities through the analysis of its biocultural elements. Methodology: Ethnographic study (2021), with emphasis on direct and participatory presence in the study region; under the theoretical reference Traditional Food Systems, MIAF and Bioculturality; the information was processed in Atlas Ti.7 qualitative analysis software. Results: The biocultural elements of the Mazahua community that intervene in the adaptation process of the MIAF are the traditional knowledge of the milpa and practices to manage the environment. Limitations: Restrictions on visiting the region due to the health contingency. Conclusions: The adaptation of the MIAF system is based on the edaphoclimatic conditions, uses, customs and Mazahua traditions; adaptations generate a structural change in the mode of production with emphasis on the revaluation of biocultural heritage based on the synergy of traditional knowledge and scientific knowledge. [ABSTRACT FROM AUTHOR]

The objective of this research was to identify the elements of the biocultural heritage of the Ch'ol people of Tacotalpa, Tabasco. Structured interviews, participant observation, and open dialogues were carried out. The most valued natural resources are landscapes, water, cornfields, plants, and animals. Problems of availability of these resources due to natural phenomena, lack management skills, and COVID-19 were mentioned. The most important cultural aspects are their values, traditions and customs, and their indigenous language. The most popular socio-cultural practices are mayordomía [a type of cultural stewardship], healing rituals, petitioning for rain, and blessing of seeds. The Ch'oles of Tacotalpa conserve the elements of their biocultural heritage. [ABSTRACT FROM AUTHOR]

The Guacamayas Ecotourism Center is an important benchmark in Mexico for the biocultural heritage of the jungle in Chiapas. Using a qualitative methodology and an exploratory approach, this work presents a historical-biographical approach to describe its main characteristics. In it we find particularities of its official foundation in 1996, in a natural reserve area of the Chiapas jungle, by a Chinanteco migrant indigenous group that populated this space after the agrarian reform of the 60’s in Mexico. Its cultural legacy, among other factors, made the Center prosper as an enterprise with a sustainable approach. Today the center describes looting and poaching among its threats, while its combat becomes one of its main defining tasks. [ABSTRACT FROM AUTHOR]

Copyright of Pasos: Revista de Turismo y Patrimonio Cultural is the property of Universidad de La Laguna, Instituto Universitario de Ciencias Politicas y Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Krmiva is the property of Croatian Society of Agronomists and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper considers a problematic dynamic in the protection of natural World Heritage properties for sites that also possess significant cultural assets, but that fall short of the World Heritage designation 'outstanding universal value' standard for cultural significance. The destruction of cultural heritage places in natural settings is a global concern and we use an Australian case study to illustrate the argument that cultural assets located within natural properties should be given an allied protection status. We argue that protection problems arise, represented by a nature/culture binary trope, despite significant progress in using more holistic approaches, as exemplified by cultural landscapes. To demonstrate our argument, we consider controversy surrounding a development proposal within the Greater Blue Mountains World Heritage Area (GBMWHA), located in the state of New South Wales, Australia. We find that a development proposal to raise a storage dam wall triggers significant problems for protecting both natural and cultural heritage features across the GBMWHA landscape and, in this context, we recommend a reconsideration of the rigid natural/cultural heritage binary of World Heritage classifications. [ABSTRACT FROM AUTHOR]

Copyright of Zeledonia is the property of Asociacion Ornitologica de Costa Rica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper presents the key contributions of marine cultural heritage to the survival of coastal ecosystems and the communities that rely on them in East Africa. Marine cultural heritage (MCH) describes the evidence of past human interactions with coastal and marine space, encompassing tangible material culture remains and associated intangible cultural expressions within coastal communities. By incorporating the protection of MCH into local and regional environmental frameworks, we gain an essential indicator to monitor change dynamics in natural habitats, the cumulative impacts of climate change, and the development of social adaptation strategies. An essential aspect of this development is the move away from global sustainability strategies towards community-centric management and stewardship. Such processes utilise a combination of traditional knowledge systems and scientific approaches designed to harness targeted economic, ecological, and social sustainable development. To argue for the incorporation of MCH into local and regional environmental frameworks in the area, this paper presents four case studies from the Rising from the Depths Network, a challenge-led research network focusing on harnessing the potential of MCH to bring sustainable development strategies to East Africa. [ABSTRACT FROM AUTHOR]

Capitalism and colonization systematically extracted, persecuted, and destroyed the knowledge of the original peoples. Today many authors argue the need for a new paradigm based on the dialogue of knowledge, which reverses positivist cosification, claims traditional knowledge, decolonizes knowledge, and establishes epistemic justice. In this article we argue that since Nikolái Vavílov put forward the theory of the centres of origin of cultivated plants, they have become an important space for dialogue of knowledge between various scientific disciplines and the traditional knowledge of numerous cultures on the conservation of wild and domesticated biodiversity. The beginning of this dialogue sparked a scientific revolution, transformed the organization of knowledge, and contributed significantly to the birth of multiple ethnosciences. In this text we ask ourselves: how important is it for the history of science to have the fact that the centres of origin have served as spaces for dialogue of knowledge? What benefits has this dialogue of knowledge brought to various scientific fields? What are the main threats to the continuity of the centres of origin? and finally, how could they protect themselves? To answer these questions, we follow bibliographically the steps of Nikolai Vavílov, we integrate a wide body of authors from many different disciplines who recognize contributions of traditional knowledge; the factors that threaten them and the proposals to protect them. As a result, we proposed that the dialogue between scientists and villagers in the centres of origin provoked a real scientific revolution, reorganized the fields of knowledge, and helped to base ethnosciences. [ABSTRACT FROM AUTHOR]

Biocultural heritage preservation relies on ethnobotanical knowledge and the paleoethnobotanical data used in (re)constructing histories of human–biota interactions. Biocultural heritage, defined as the knowledge and practices of Indigenous and local peoples and their biological relatives, is often guarded information, meant for specific audiences and withheld from other social circles. As such, these forms of heritage and knowledge must also be included in the ongoing data sovereignty discussions and movement. In this paper we share the process and design decisions behind creating an online database for ethnobotanical knowledge and associated paleoethnobotanical data, using a content management system designed to foreground Indigenous and local perspectives. Our main purpose is to suggest that the Mukurtu content management system, originally designed for physical items of cultural importance, be considered as a potential tool for digitizing and ethically circulating biocultural heritage, including paleoethnobotanical resources. With this database, we aim to create access to biocultural heritage and paleoethnobotanical considerations for a variety of audiences while also respecting the protected and sensitive natures of Indigenous and local knowledges. [ABSTRACT FROM AUTHOR]

Context: Landscape domestication (LD) has been an important mechanism for subsistence in traditional rural societies. In the last decade, important theoretical advances have been accomplished with valuable archaeological, historical, and ecological approaches for understanding LD processes, while integrated spatial approximations are still scanty. Objectives: To assess the usefulness of species distribution modeling for addressing LD processes associated with human influence on plant community distribution, using as case study the palm-stands of Brahea dulcis in central-southern Mexico. Methods: We used MaxEnt for building distribution models, including social factors as triggers of palm-stand distribution, and environmental variables as covariates. Model performance, predicted surface and variable importance were statistically evaluated. The best distribution model was chosen, and it was further assed by visual inspection and ground-truth validation to contrasts predicted versus observed palm-stand distribution. Results: Social factors contributed the most to the model fit, proving to be strongly associated with palm-stand presence. Visual inspection of the predicted spatial distribution resulted coherent with observed palm-stand distribution. Ground-truth proved to reach a certainty of circa 80% between predicted and observed areas with palm-stands. Conclusions: Ethnic identity, distance to roads, and land tenure were the strongest explanatory variables to accurately predict the observed palm-stand spatial distribution. This revealed the high importance of social factors for palm-stand presence and support the assertion that palm-stand are the result of long-standing human actions, rather than purely ecological and physical attributes. The identification of driving social factors allowed to inquire into the underlying LD processes. [ABSTRACT FROM AUTHOR]

Identifying and understanding how resilience is generated in a local socioecological system is essential for the design of future conservation strategies. The Linca sheep represents one of the most important - but least known - biocultural legacies of the Mapuche people in Patagonia. These sheep, which arrived in the region along with the conquistadors more than three centuries ago, have been almost completely displaced by the Merino sheep breed. In this work we analyse the principal components that characterise the producers of Linca sheep. These components are the key for the conservation of this traditional practice and takes a substantial part of local zoological knowledge (LZK). Interviews with artisans (n = 51) who know, require or use Linca wool, either know the breeders, enabled us to contact and interview 13 families who preserve these sheep. Based on an interpretative study we identified 3 biocultural components and 11 analytical variables. Through this analysis of the archetypes, within this universe of producers, we recognized three profiles: Veteran, Tenacious, and Emotionally Attached. The families who have preserved this ancient practice were assigned to one of the three groups based on the shortest Euclidean distance and information obtained from the interviews. Among the main characteristics of these producers the important role played by women stands out, as they preserve and transmit knowledge of the textile language and maintain the diversity of the Linca sheep, transforming their family units into guardians of the biocultural inheritance of this local breed. [ABSTRACT FROM AUTHOR]

Copyright of Revista CienciaUAT is the property of Universidad Autonoma de Tamaulipas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Gestión y Ambiente is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Textual is the property of Universidad Autonoma Chapingo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Local maize and beans are the Ch'ol families most important crops for their diet. These crops are part of their identity, biocultural heritage, and agrobiodiversity. The local varieties of maize and beans of the Amado Nervo ejido have been registered to contribute for the dissemination of their cultivation, conservation, and protection in situ. Qualitative data from semi-structured interviews and quantitative data from the measures of corn cob varieties were included to create a mix investigation. Interviews were applied mainly in Ch'ol language to 61 farmers to find out crop preferences, agricultural cycle consumption, type of compost used for their crops, animal consumption, storage practices and uses of the varieties of maize and beans. Six local farmers provided specific information about maize cultivation. Each farmer gave cobs that we used to realize morphological description of maize varieties. This analysis included qualitative characteristics such as corn grain color, uses and preferences of corn by local people. Furthermore, we incorporated quantitative characteristics into the analysis like grains per row, number of rows, weight, diameter, large and width of the cobs. We summarized these results in central tendency and dispersion measures. As a result, we found six local varieties of maize that include three of white corn cob variety, and other three that correspond to yellow, red, and purple corn cob varieties. Concluding that the yellow corn cob is the most consumed by local people. On the other hand, this study collects twelve bean varieties, identified by the local names that the crop receives, seed shape, flower color, local preferences, and flavor. Our results suggest that the black bush bean is the most consumed by Ch'ol people. In conclusion, the varieties of Ch'ol maize resembles to Tepecintle, Tuxpeño and Comiteco races but in sensu stricto are not the same. Finally, five varieties of bean crops correspond to Phaseolus vulgaris, one to Phaseolus sp., one to P. lunatus, and the other three belongs to species of the genus Vigna, and the presence of two varieties P. coccineus into the area was confirmed. [ABSTRACT FROM AUTHOR]

The objective of this article is to describe and analyze the integration of agricultural, ecological, cultural and community activities in order to distinguish the relevance of Agroecotourism as an economic activity and community participation. Key themes that guide our analysis are: (1) conceptualization of Agroecotourism, (2) its interrelation with agricultural activity, (3) ecology in its conservation of nature and (4) culture as a transversal process, bilateral enrichment for both the visitor as for the host, which in this case is the peasant family, the peasant community in intercultural tourism exchange.

Abstract Globally there is a need for protected areas to conserve both biodiversity and heritage. Historic specimen localities, although significant to botanists, are not known or recognized under the global heritage umbrella; yet they form an important component of the protected area landscape. We aimed to articulate the conservation and heritage value of herbarium specimens, and make the links between people, botanical culture and nature explicit in order to argue the case that historic specimens and their associated in situ plant populations are biocultural heritage assets. This paper bridges the gap between biodiversity conservation and culture by confirming the presence of historic plant localities in the Cape Floristic Region of South Africa, from collections made prior to 1914. Once confirmed, present historic plant localities can be included into protected area conservation management and heritage portfolios and ensure a continued contribution to knowledge generation through conservation of these historic sites. Historic specimens and their associated in situ localities are valuable to both ecological study and conservation around the world and this paper highlights an emerging facet to science of the influence of people on the natural landscape. We found this to be the case not only in an ecologically transformative way, but from a heritage aspect regarding the social nature of botanizing and discovering. Historic specimen localities thus link the past with the current and future management of a protected area. A free Plain Language Summary can be found within the Supporting Information of this article.

The GIAHS-FAO program enhances the agricultural systems coevolved with humans through their dynamic conservation to guarantee the livelihood of future generations. The aim of this research was to assess, with a dynamic perspective, the terraced landscape’s integrity in a potential GIAHS-FAO site (Northwest Piedmont, Italy, 545 ha) characterized by a pergola caremiese vine-breeding technique. We developed a GIS-based approach to explore the main features that can affect the landscape’s integrity, starting from the changes of the land use. The aerial IGMI images (1954–1968) and the AGEA (2018) orthophoto were photo-interpreted using QGIS 3.16.2 “Hannover” (minimum mappable unit 100 m2). The results showed that 70.16% of the historical landscape was preserved, while the surface of vineyards decreased because of their abandonment. We observed that vineyards are the land use that requires more attention in future planning strategies, and that the landscape’s integrity is affected by the limited introduction of non-traditional vine-breeding techniques (espaliers) and new crops (olives groves). The methodology was able to assess the terraced landscape’s integrity in a dynamic perspective. The good integrity makes the study area a potential GIAHS-FAO site. Future planning strategies will have to lead the changing processes and preserve the landscape’s integrity.

Societal Impact Statement: Edible mycorrhizal fungi (EMF) have been consumed since ancestral times by humans either as food, medicine or for ceremonial use. Nowadays, they are a non‐timber forest product and a diverse genetic resource with great ecological, sociocultural, economic, medicinal and biotechnological relevance around the world. Therefore, they have a paramount role to play in meeting the United Nations global sustainable development goals 2030. EMF may promote forest sustainability, biodiversity conservation, mitigation of greenhouse gas emissions through the maintenance of forest masses, human nutrition and health, economic development, conservation of biocultural heritages, women empowerment and hunger mitigation. We provide a worldwide review of the knowledge, biodiversity, novel approaches, future challenges and perspectives in the post‐COVID era of this important genetic resource whose relevance has usually received marginal attention despite its strategic global significance. Summary: Ectomycorrhizal fungi play a key role in the structure and functioning of forest ecosystems. They have a paramount importance in nutrient cycling, plant protection against pathogens and abiotic stress, and establishment of underground networks that connect trees and other plants in nature, therefore being the wood wide web, the 'internet' of the forests. According to our literature review, globally 970 mycorrhizal fungal species (including both mushrooms and truffles) are edible, and they have enormous relevance either as a source of subsistence in low‐income human groups around the world or as an important economic component whose international commerce is worth billions of American dollars annually. Since edible mycorrhizal fungi (EMF) are a non‐timber forest product, their sustainable use and management is crucial in order to maintain forest stands and to provide well‐being to the human communities surrounding the forested areas where they grow. In different parts of the world, different cultures have developed a traditional knowledge of EMF over millennia. Their knowledge might play an important role in food supply and food security in the future, hence contributing towards the "zero hunger" global goal. The biotechnological development of EMF has also been crucial in the establishment of plantations, or successful reforestation and ecosystem restoration, which contribute to climate change mitigation by reducing greenhouse gas emissions. Here, a worldwide review of how EMF might contribute to forest sustainability, food supply, biocultural conservation, and hunger and climate change mitigation is addressed by analysing the similarities, contrasts and challenges in all five continents. [ABSTRACT FROM AUTHOR]

Maize landraces constitute the biocultural heritage of indigenous and mestizo peasants throughout the country. Its cultivation, conditioned by the climatic and agro-ecological environment, contributes to shape identities among communities. Maize is part of their food culture, of their historical legacy at the community level and of their shared meanings and symbols. The article discusses the alienable and inalienable characteristics of maize and the vulnerability of this binomial. The aim is to emphasize the importance of promoting maize biodiversity. This article traverses different agricultural mosaics between the north, south and center of the country in order to recognize that the entire national territory is the center of origin and diversification of maize. Finally, it warns about the risks of conceiving maize as a natural capital.

In central western Spain, the bee orchid Ophrys scolopax Cav. is limited to a few localities of the Arribes del Duero Natural Park, reaching the municipality of Villarino de los Aires (Salamanca) to the north. Due to its restricted distribution, this plant is hardly known in this territory, with the exception of this village, where it is very popular. Although most of its inhabitants are unaware of various aspects of the biology of this orchid, for example its pollination strategy, the place where the only local population grows is well-known: the Teso de San Cristóbal (“St. Christopher’s Hill”), a place of ancient pagan rituals Christianised through the construction of a hermitage. The villagers also know that its flowering period coincides with the Easter celebration, and they have traditionally looked for and collected it there during Easter Monday. This ritual has evolved over time based on the needs and interests of the community. From a religious celebration aimed at blessing the fields, it became a game among young men to obtain prestige within the community, and from the end of the 20th century to the present, it has become a festival to revitalise cultural identity. In this article, we analyse how the aforementioned traditional practices affected this orchid species in the recent past, and we describe the educational actions (conferences, workshops, courses, etc.) carried out during the last ten years so that, while maintaining the cultural practices of the village, its population should be respected and conserved at the same time.

The markets and tianguis from Mexico are relevant spaces for the analysis of the exchange of the different plants, animals and fungi that the societies where they develop have incorporated as part of their relationship with nature. The present investigation was developed in the tianguis of Ixtlán de Juárez, which is located in the Sierra Norte region of the Oaxaca state. There are three central elements: the edible greens that are put into circulation, the merchants that make this process possible, and the mechanisms that are generated for their exchange. The market in that municipality was visited at least once a month, from the second semester of 2018 to the beginning of 2020. The total market stalls, as well as the main commercial lines found, were documented and classified. Of the 43 that sell products from the field, surveys were applied to 21 that had some type of edible herbaceous plants, of which we documented 16. In addition, it was asked if they are produced or collected where they come from and availability in the year; as well as the name they receive in Zapotec, the main language. Also, a minimum profile of merchant was generated, establishing characteristics of gender, age, education and language; if they are their own sellers, or the market circuit they cover. It closes with a recount of the characteristics of the commercial exchange, or barter system. [ABSTRACT FROM AUTHOR]

European rural landscapes contain high nature value farmlands that, in addition to being the main economic activity in many rural areas, host habitats and species of great conservation value. The maintenance of these farming systems largely depends on traditional ecological knowledge and the rural lifestyles of the local populations. However, they have not been sufficiently appreciated and protected, and as a result, they are currently threatened. In this study, which was performed in the Madrid region (central Spain), we analyse the social-ecological changes of the rural landscape after the establishment of a protected natural area network. The obtained results highlight a significant loss of these high nature value farming systems and a marked increase in the rewilding processes characterised by scrub–forest transition and the development of forest systems. These processes are linked to the disruption of the transmission of traditional ecological knowledge, which may imply negative consequences for both the high biocultural diversity that these systems host and the cultural identity and the socioeconomics of the rural populations that live there. A useful methodological tool is provided for social–ecological land planning and the design of effective management strategies for the conservation of rural cultural landscapes [ABSTRACT FROM AUTHOR]

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Abstract Background The Tehuacán-Cuicatlán Valley is a region of outstanding biocultural diversity, harboring eight indigenous ethnic groups and a remarkable biodiversity in a territory 10,000 km2 extent. Ethnobotanical studies of the region are among the most complete in Mexico; contrarily, ethnozoological studies are still limited. But information on both flora and fauna use and management is relevant for understanding local cultural and ecological issues, and for planning integral strategies of biodiversity conservation. Our study focused on analyzing knowledge and use of animals and their relationship with faunistic management by the Cuicatec, an ancient human culture whose distribution is restricted to the region. We hypothesized that wild animals still have significant contributions to diet, medicine, and spiritual life of the Cuicatec people. In addition, we expected to find a gradient of interactions, from simple gathering and hunting to communitarian regulations of use, specialized management techniques and care, nurturing, and domestication of animals. Such gradient of management interactions would be influenced proportionally with cultural and economic values, viability maintenance, and scarcity of animals. Methods Our study was carried out in San Lorenzo Pápalo, Oaxaca. We conducted surveys and semi-structured and open interviews to people to document the Cuicatec nomenclature, classification, use, and management of fauna, as well as their perceptions about abundance, risks of disappearance, and availability of wild animals. We used images of animal species reported for the area as communication stimuli for confirming their local presence. Also, we recorded skins and skulls used as trophies and ornamental objects, pawprints, and excretes. Through free listing, we identified the most meaningful species of different animal groups. Whenever possible, we evaluated amounts of animals obtained from the wild, and for some species, we compared this information with data on their distribution and abundance evaluated through ecological sampling, to explore indicators on their sustainable use. Results The Cuicatec name all animals through the term i-ti and classify them in several groups of vertebrates, arthropods, and mollusks, some of them coinciding with the formal taxonomy and some others based on their social-cultural role. The most meaningful animals are 23 species of edible organisms, outstandingly the chicatana ants (Atta mexicana) and the cuetla Lepidoptera larvae (Arsenura armida), the lizard Sceloporus grammicus, and among the mammals some squirrels (Sciurus spp.), badgers (Nasua narica), and deer (Odocoileus virginianus). Some species were reported to be used for medicinal purposes, among them opossum (Didelphis spp.) and macaws (Ara militaris), used to ease childbirths, but this use almost disappeared. Local perception of availability of animal resources is associated to forest conservation. Regulations for protecting forests and the most used animal species were recorded; the rules are mainly associated to hunting and gathering seasons, respecting females of vertebrate species, and permits for gathering and hunting given by local authorities. Nurturing of animals was recorded in bird and mammal species, but in no case, their breeding was achieved. Conclusions Animals are important elements of the Cuicatec culture and subsistence, complementing their diet based on agricultural products. Animals used as medicine were still reported but substituted by modern medicine. There is a consensus about the need to conserve forests to ensure the maintenance of animals, which are valued as part of nature, the beauty of their territory, and culture. Communitarian regulations are the main ways for conserving fauna, but local techniques of animal management may help in designing conservation strategies.

Background. Considering the current importance of recognizing the potential of traditional agroecosystems, including homegardens in the sustainable development of many rural and urban communities, strategists and scientists around the world are showing increasing interest in their study. Objective. Analyze the scientific literature relevant to the scope and constraints of homegardens (HGs), and to identify gaps and research perspectives, especially for indigenous communities in Mexico. Methodology. A total of 335 studies published in the last decades (1986-2020) were collected from different databases using predefined keywords. All publications were organized and stored in the Zotero (2018) program. The trends of all the publications were analyzed using NVivo 12 Plus software. Results. The number of publications increased from the year 2000. About 70% of the publications analyzed were research articles in english. Of the total studies examined 239 (71.35%) were conducted in different parts of the world, of which 30% from Asia and the remaining 96 (28.65%) from Mexico, primarily in tropics. Most of these studies focused on ecological (62.98%), economic (20.29%), cultural (13.43%), social (7.46%) and multifunctional features (12.23%) of HGs. The same pattern was identified in the case of Mexico, with studies of 10.74%, 5.07%, 5.67%, 0.597%, and 3.58% focused on ecological, economic, cultural, social and the multifunctionality features of HGs respectively. Implications. The analysis of the scope and limitations of HGs contributes to identifying the need to carry out transdisciplinary research that reflects their whole dynamics as agroecosystems, in which, in addition to the ecological environment, there are various cultural aspects considered important in the indigenous communities of Mexico. Conclusions. The publications emphasized the importance of homegardens to provide multiple ecosystem functions and services to enhance human well-being. However, future research should reevaluate HGs based on a holistic multi-functional agriculture approach to promote them as one of the strategies conducive to improve family well-being. Also, it is suggested to evaluate the degree of sustainability of HGs based on its resilience and adaptation capacity to confront current challenges.

Saint Catherine of Alexandria is celebrated every November 25th in the city of Santa Catalina, Jujuy, Argentina. Before this event, a 3-4 day bi-national fair takes place where local and foreign vendors and artisans come from different districts in Bolivia and Argentina, traveling in caravans of donkeys (Equus africanus asinus), llamas (Lama glama) and motor vehicles (called "caravanas" in Spanish). In this study, an ethnobiological framework was used to evaluate traditional practices at the fair, changes in these practices over time, and the use and exchange of products at the fair. During the three days the fair was held, proceedings were documented and interviews were conducted with participants of different roles ("caravana" participants, salespeople, fair workers and others), based on participant observation, semi-structured interviews, and specific dialogue methodologies. During 2015 and 2016, arrivals of caravanas of llamas, donkeys and vehicles were registered. Findings show an increased use of vehicles related to a drop in the use of animals to carry products, which was evidenced by a reduced number of caravanas and an increased number of pick-up trucks carrying goods and Bolivian producers. Traditional Andean practices including, but not limited to, traveling in caravanas are undergoing remarkable cultural "erosion", a global phenomenon manifesting itself in the local herding lifestyle in Andean areas. Despite this cultural "erosion," the Santa Catalina fair provides an opportunity to continue observing a system of caravanas that may prove to be resilient in the context of unstable economic circumstances. [ABSTRACT FROM AUTHOR]

Forest transformation modified the Quijos’ ancient mountainscapes in three ways: scientific approximation, entrepreneurial investing, and community engagement. We concentrate the study in the Cumandá Protected Forest reserve as exemplar in the Quijos valley. Our objective is to understand forest transition trends and prospects of sustainability by answering qualitative research questions of impact on cloud forest vegetation from a socioecological standpoint. We used ethnographic work, personal interviews, surveys to the community, and queries to authorities; our qualitative methods included critical discourse analyses, onomastic interpretation, and matrix comparison for ecological legacies, focused on three sectors of the economy that we posit impacted these forests, all indicative of a more competitive, globalized framework: forest tourism, retreating forest frontier, and mining forested watersheds. We found that these sectors also helped alleviate poverty in local communities so that ecotourism, non-traditional forest product harvest, and subsistence mining of water could become stewards, despite the fact that such a nuanced approach has not yet been fully implemented by local governments. We conclude that Hostería Cumandá promotes new conservation narratives in positive ways, since it fuels grassroots organizations to incorporate nature conservation into restoration ecology efforts, provides studies on mountain forest species of concern in the area, generates local employment, and converts a transitory, ephemeral attraction into an international tourism destination.

Mountains as archetype frame some meta-geographies of the vertical dimension. Mountain metaphors, thus, have remained as key guidance in developing not only animistic belief systems and religious cults, but also military strategies, economic potential, and scientific innovation. This paper seeks to explain the need to integrate western knowledge, where mountains became known via natural history's mechanistic explanations, with other epistemologies. Mountain scientists therein developed linear approaches that required exploration, experimentation, and pragmatic interpretation of generalizable mountain phenomena. Little is known, however, about other civilizations' more encompassing cognition due to heuristic explanations of mountain myths. Local knowledge holders therein developed approaches that required familiarization, observation, and romantic meditation about situated mountain phenomena. Using a multimethod approach of human geography that includes onomastics, geocritical discourse analysis, political ecology, and critical biogeography, the author posits that there is a paradigmatic shift of geographic fad, when even "nature" is thought of as a "social construct" in the socioecological mountainscapes. Between these tendencies of either Cartesian or Spinozan dogmas about scientific objectives, methods and implications, mountains continue to elicit geographical research. The author thus concludes that integrating narratives of mountain studies with geocritical analyses of political ecology that allow for transgressivity and referentialilty of mountain cognition can be done with transdisciplinary science. Montology, henceforth, couples dialectic thinking with the trifecta of spatiality, complexity and historicity in highlighting mountain microrefugia for biocultural conservation. Use of montological approaches will bring mountain scientists to a new level, where the application of local ecological knowledge and cutting-edge technological instrumentation could render sustainable mountain communities, in dynamic biocultural heritage scenarios of convergent mountain science. [ABSTRACT FROM AUTHOR]

Pulque is a fermented beverage elaborated with the sap of 46 taxa of Agave. Through the 19th and part of the 20th Centuries, the production of pulque was one of the most important productive activities in Mexico, however, its success went down due to a combination of political, economic and ecological factors. This work evaluates the current status of five of the main management systems for pulque agave in Mexico: 1) extensive plantations (Tlaxcala), 2) agave remnants (Mexico City), 3) "metepantles" (Hidalgo), 4) edges of agave (Michoacán) and 5) management of wild agaves (Puebla). We conducted 25 semi-structured interviews, ethnobotanical walks and identification of the species and varieties with agave managers from each system. An index of management intensity was constructed with 18 indicators to compare the systems. The most intensified system is the extensive plantation, with a daily extraction of 3,000 l of sap, whereas the least system is the management of wild agaves (Agave marmorata) where the producers daily collected 30 l of sap. We found 6 Agave species and 17 traditional varieties. The main species used for pulque production is A. salmiana var. salmiana, with 6 traditional varieties in four of the systems. In none of the systems people manage sexual reproduction of agave, which could determine vulnerability of the cultivated plants to pests and diseases. Some systems are inserted into highly transformed landscape matrices, such as the agave remnants and extensive plantation, while other systems include native vegetation, as in "metepantles". The differences between the systems reflect the diversity of agave varieties, practices and knowledge, an example of the agrobiodiversity of Mexico. The management of pulque agaves is a current activity in rural and suburban areas of Mexico, with economic importance for the producer households. [ABSTRACT FROM AUTHOR]

The objective of this article is to describe and analyze the integration of agricultural, ecological, cultural and community activities in order to distinguish the relevance of Agroecotourism as an economic activity and community participation. Key themes that guide our analysis are: (1) conceptualization of Agroecotourism, (2) its interrelation with agricultural activity, (3) ecology in its conservation of nature and (4) culture as a transversal process, bilateral enrichment for both the visitor as for the host, which in this case is the peasant family, the peasant community in intercultural tourism exchange. [ABSTRACT FROM AUTHOR]

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Globally there is a need for protected areas to conserve both biodiversity and heritage. Historic specimen localities, although significant to botanists, are not known or recognized under the global heritage umbrella; yet they form an important component of the protected area landscape.We aimed to articulate the conservation and heritage value of herbarium specimens, and make the links between people, botanical culture and nature explicit in order to argue the case that historic specimens and their associated in situ plant populations are biocultural heritage assets.This paper bridges the gap between biodiversity conservation and culture by confirming the presence of historic plant localities in the Cape Floristic Region of South Africa, from collections made prior to 1914.Once confirmed, present historic plant localities can be included into protected area conservation management and heritage portfolios and ensure a continued contribution to knowledge generation through conservation of these historic sites.Historic specimens and their associated in situ localities are valuable to both ecological study and conservation around the world and this paper highlights an emerging facet to science of the influence of people on the natural landscape.We found this to be the case not only in an ecologically transformative way, but from a heritage aspect regarding the social nature of botanizing and discovering.Historic specimen localities thus link the past with the current and future management of a protected area. A free Plain Language Summary can be found within the Supporting Information of this article. A free Plain Language Summary can be found within the Supporting Information of this article [ABSTRACT FROM AUTHOR]

This article discusses how for the Apurinã community in Brazil, the relationships with certain places and nonhuman entities actually co-produce biocultural heritage. This involves not only storytelling, care, and respect, but also avoidance, and thus shows specific intergenerational ways of managing and relating to the land. Here I will especially address Apurinã ancestral forest and historical places, and the experiences and knowledge that they trigger, including stories of Apurinã ancestors, core values, ways of relating in the communities, as well as preferred ecological practices passed down through the generations. Besides the current Apurinã community, their biocultural heritage is shared and protected by various nonhuman actors who are its true owners. The ontological dimension of the Amazonian biocultural heritage also involves a temporal aspect, as the nonhuman entities contributing to its production can be activated and interacted with from different times, from the distant past to present times. Finally, this article discusses how international cultural laws protect such an understanding of the biocultural heritage, and shows that they offer insufficient space for nonhuman actors in biocultural heritage protection. [ABSTRACT FROM AUTHOR]

This paper considers the value of past and prospective applications of key environmental archaeological and earth science fields relating to the historical ecology of Mauritius and the Mascarene islands more broadly: palaeoecology, geoarchaeology, zooarchaeology and climate studies. The contribution of each subfield is outlined with the aim of demonstrating the potential value of an integrated environmental archaeological approach for developing a long-term understanding of the human ecology of Mauritius and its associated islands. The paper considers the potential and limitations of existing approaches and data, as well as future challenges. Beyond solely reconstructing the nuances of anthropogenic impact on the environment in relation to the island’s history of settlement, we argue that environmental archaeology can contribute to an understanding of “biocultural diversity” as an integral element of Mauritian heritage, bridging the divide between cultural and natural heritage. [ABSTRACT FROM AUTHOR]

The adoption of new territorial approaches based on biocultural identity is increasingly valued for the activation and enhancement of processes of inclusive and sustainable rural development. These processes are often hindered by the presence of conflicts, rather than collective action and collaboration among stakeholders, at different institutional levels. This negatively affects the preservation and sustainable valorization of local biocultural heritage towards a synergic integration and balanced satisfaction of the interests at stake. Consequently, capacity building is increasingly taken into consideration by both researchers and policy makers to respond to an emerging need of territorial dynamization, requiring the mobilization of local actors, as well as enhanced decision-making and action-taking powers. Our paper aims to provide a systemic comprehension and enhancement of territorial development paths based on biocultural identity and to foster their enhancement through the adoption of a capacity building approach. A novel holistic conceptual model is designed and operationalized supporting the analysis of the key processes of biocultural heritage valorization for rural territorial development. A participatory action-research (PAR) approach was developed in eight territories, in both Europe and Latin America, illustrative of biocultural heritage valorization dynamics. The latter represented case studies and worked as laboratories for the model application. The paper presents the case of the Garfagnana territory, an inner mountain area of the Tuscany Region (Italy), which stands out for its capacity to comprehensively illustrate the applicability of the conceptual model and its expected results as a typical case study. The findings prove the model to be supportive in the identification of the virtuous aspects, criticalities, and needs for improvement that characterize processes of biocultural heritage valorization for rural territorial development, the detection of related dynamization needs, and a shared demand for capacity building, which made it possible to highlight and describe a new interdisciplinary profile of territorial enhancer (TE). The results support the adaption of education and training to align with territorial specificities and the valorization of the local diversity of resources and knowledge. As an outcome, we expect to foster processes of both educational transformation and social innovation through empowerment, thus generating concrete change in rural territories and communities, aiming at a long-lasting impact on social wellbeing, sustainability, and cohesion. [Display omitted] • Identity, cultural heritage, and biodiversity can be the very center of territorial development dynamics in rural and marginal areas • The paper presents and applies a novel holistic model for conceptualizing biocultural heritage valorization processes • The paper outlines territorial dynamization needs to identify the relevant demand for capacity building • A new interdisciplinary profile of Territorial Enhancer is highlighted and described • Results support the adaption of education and training to territorial specificities [ABSTRACT FROM AUTHOR]

Abstract Background The semi-arid environments harbor nearly 40% of biodiversity, and half of indigenous cultures of Mexico. Thousands of communities settled in these areas depend on agriculture and using wild biodiversity for their subsistence. Water, soil, and biodiversity management strategies are therefore crucial for people’s life. The tajos, from Sierra Gorda, are important, poorly studied, biocultural systems established in narrow, arid alluvial valleys. The systems are constructed with stone-walls for capturing sediments, gradually creating fertile soils in terraces suitable for agriculture in places where it would not be possible. We analyzed biocultural, ecological, economic and technological relevance of the artificial oasis-like tajos, hypothesizing their high capacity for maintaining agricultural and wild biodiversity while providing resources to people. Methods We conducted our research in three sections of the Mezquital-Xichú River, in three communities of Guanajuato, Mexico. Agroforestry management practices were documented through semi-structured and in-depth qualitative interviews. Vegetation composition of local forests and that maintained in tajos was sampled and compared. Results Tajos harbor high agrobiodiversity, including native varieties of maize and beans, seven secondary crops, 47 native and 25 introduced perennial plant species. Perennial plants cover on average 26.8% of the total surface of plots. Tajos provide nearly 70% of the products required by households’ subsistence and are part of their cultural identity. Conclusions Tajos are heritage of TEK and land management forms of pre-Columbian Mexican and Mediterranean agricultural techniques, adapting and integrating modern agricultural practices. Tajos are valuable biocultural systems adapted to local semiarid conditions and sources of technology for similar areas of the World.

The Food Collection Species (EAR) are the set of foods (herbs, fruits, seeds, flowers and animals) that grow naturally and are part of the diet of different cultural groups. These foods allow the conservation of biodiversity, offer the possibility of diversifying the consumption of food and have healthier diets. Mexico is one of the countries with the greatest biological and cultural diversity: biocultural, which has originated the creation and conservation of biocultural kitchens. Of these, rural people, indigenous communities and women cooks, who reproduce their food practices and appropriate their natural riches through them, are primarily guardians. The biocultural kitchens are the essence of the preservation of the food culture. The analysis of this is relevant because through it the common dietary patterns are determined. The present investigation analyzes the alimentary culture between the settlers of Todos Santos Almolonga from the Biocultural Heritage focus, which contributes to the permanence of the consumption of 23 EAR; as well as the assessment and perception. The study was qualitative with mixed methods, for this a survey was carried out to 59 domestic units, two routes to the collection areas, 9 semi-structured interviews were applied, informal talks and activities were carried out to prepare local stews with the EAR The surveys, interviews, field notes and field diary were coded. It was found that there is a food culture based on the consumption of EAR, which is found in families that are engaged in field activities (52.5%), are those who mainly conserve local knowledge, produce-collect and present the highest consumption of collection food. There are two forms of access to these foods: by direct harvesting given their proximity and access and by commercial exchange for their remoteness or laborious harvesting. The forms of consumption of the EAR are primarily raw, roasted and boiled. The two factors that contribute most to the EAR are present in the diet of the inhabitants are: the sociocultural factor, reinforces the part of the collective identity and social fabric, and the health factor, where the population identified its importance from the nutritional, wellness and in the prevention of diseases. In the community, the sociocultural factor in the consumption of EARs on the economic criterion that is the dominant discourse in recent times and that downplays the entire cultural construction and view of indigenous peoples and communities was highlighted.

Background: The Tehuacán-Cuicatlán Valley is a region of outstanding biocultural diversity, harboring eight indigenous ethnic groups and a remarkable biodiversity in a territory 10,000 km2 extent. Ethnobotanical studies of the region are among the most complete in Mexico; contrarily, ethnozoological studies are still limited. But information on both flora and fauna use and management is relevant for understanding local cultural and ecological issues, and for planning integral strategies of biodiversity conservation. Our study focused on analyzing knowledge and use of animals and their relationship with faunistic management by the Cuicatec, an ancient human culture whose distribution is restricted to the region. We hypothesized that wild animals still have significant contributions to diet, medicine, and spiritual life of the Cuicatec people. In addition, we expected to find a gradient of interactions, from simple gathering and hunting to communitarian regulations of use, specialized management techniques and care, nurturing, and domestication of animals. Such gradient of management interactions would be influenced proportionally with cultural and economic values, viability maintenance, and scarcity of animals. Methods: Our study was carried out in San Lorenzo Pápalo, Oaxaca. We conducted surveys and semi-structured and open interviews to people to document the Cuicatec nomenclature, classification, use, and management of fauna, as well as their perceptions about abundance, risks of disappearance, and availability of wild animals. We used images of animal species reported for the area as communication stimuli for confirming their local presence. Also, we recorded skins and skulls used as trophies and ornamental objects, pawprints, and excretes. Through free listing, we identified the most meaningful species of different animal groups. Whenever possible, we evaluated amounts of animals obtained from the wild, and for some species, we compared this information with data on their distribution and abundance evaluated through ecological sampling, to explore indicators on their sustainable use. Results: The Cuicatec name all animals through the term i-ti and classify them in several groups of vertebrates, arthropods, and mollusks, some of them coinciding with the formal taxonomy and some others based on their social-cultural role. The most meaningful animals are 23 species of edible organisms, outstandingly the chicatana ants (Atta mexicana) and the cuetla Lepidoptera larvae (Arsenura armida), the lizard Sceloporus grammicus, and among the mammals some squirrels (Sciurus spp.), badgers (Nasua narica), and deer (Odocoileus virginianus). Some species were reported to be used for medicinal purposes, among them opossum (Didelphis spp.) and macaws (Ara militaris), used to ease childbirths, but this use almost disappeared. Local perception of availability of animal resources is associated to forest conservation. Regulations for protecting forests and the most used animal species were recorded; the rules are mainly associated to hunting and gathering seasons, respecting females of vertebrate species, and permits for gathering and hunting given by local authorities. Nurturing of animals was recorded in bird and mammal species, but in no case, their breeding was achieved. Conclusions: Animals are important elements of the Cuicatec culture and subsistence, complementing their diet based on agricultural products. Animals used as medicine were still reported but substituted by modern medicine. There is a consensus about the need to conserve forests to ensure the maintenance of animals, which are valued as part of nature, the beauty of their territory, and culture. Communitarian regulations are the main ways for conserving fauna, but local techniques of animal management may help in designing conservation strategies. [ABSTRACT FROM AUTHOR]

The Food Collection Species (EAR) are the set of foods (herbs, fruits, seeds, flowers and animals) that grow naturally and are part of the diet of different cultural groups. These foods allow the conservation of biodiversity, offer the possibility of diversifying the consumption of food and have healthier diets. Mexico is one of the countries with the greatest biological and cultural diversity: biocultural, which has originated the creation and conservation of biocultural kitchens. Of these, rural people, indigenous communities and women cooks, who reproduce their food practices and appropriate their natural riches through them, are primarily guardians. The biocultural kitchens are the essence of the preservation of the food culture. The analysis of this is relevant because through it the common dietary patterns are determined. The present investigation analyzes the alimentary culture between the settlers of Todos Santos Almolonga from the Biocultural Heritage focus, which contributes to the permanence of the consumption of 23 EAR; as well as the assessment and perception. The study was qualitative with mixed methods, for this a survey was carried out to 59 domestic units, two routes to the collection areas, 9 semi-structured interviews were applied, informal talks and activities were carried out to prepare local stews with the EAR The surveys, interviews, field notes and field diary were coded. It was found that there is a food culture based on the consumption of EAR, which is found in families that are engaged in field activities (52.5%), are those who mainly conserve local knowledge, produce-collect and present the highest consumption of collection food. There are two forms of access to these foods: by direct harvesting given their proximity and access and by commercial exchange for their remoteness or laborious harvesting. The forms of consumption of the EAR are primarily raw, roasted and boiled. The two factors that contribute most to the EAR are present in the diet of the inhabitants are: the sociocultural factor, reinforces the part of the collective identity and social fabric, and the health factor, where the population identified its importance from the nutritional, wellness and in the prevention of diseases. In the community, the sociocultural factor in the consumption of EARs on the economic criterion that is the dominant discourse in recent times and that downplays the entire cultural construction and view of indigenous peoples and communities was highlighted. [ABSTRACT FROM AUTHOR]

Meliponiculture, practiced by different cultures, is composed of diverse se contemporary knowledges (knowledge, practices and beliefs that are constantly produced and reproduced). This research investigates the current state of meliponiculture in Tabasco, considering it as a biocultural heritage. Semi-structured interviews were used to know the relationship that people have with the bees that they cultivate and the contemporary knowledge they possess. We registered 101 stingless beekeepers in 15 of the 17 municipalities, of these 24% belongs to an indigenous group. 81 stingless beekeepers were interviewed and classified in three types according to their objective: traditional (52%), resignified (42%) and conservationists (6%). The community with the highest number of stingless beekeepers is Tenosique (37), followed by Tacotalpa (14) and Balancán (11). They cultivate 11 species of stingless bees. The most commom type of beehive is in log hive (52%), 32% have them in boxes of wood and 16% in logs, modified logs and boxes. The 11% of beekeepers know how to divide their beehives. Honey, wax and hive have different uses: food, medicinal, magical-religious and ritual. The relationship between stingless beekeepers with bees is complex and goes beyond the utilitarian realm; this practice includes contemporary knowledges about the ethology, ecology and morphology of the different species of meliponines. There is a decline of meliponiculture in Tabasco so it is urgent to have a greater knowledge of it and to promote it among the new generations through a dialogue of knowledges. [ABSTRACT FROM AUTHOR]

This article explores critical directions in the study of cultural heritage and, in particular, food heritage research. Its goal is to deliver insight into local perspectives produced outside mainstream heritage organizations. Strategies implemented jointly by peasant farmers of rural Peru and non-governmental organizations committed to promoting cultural resurgence show how food discloses the symbiotic relation between nature and culture in these indigenous worlds, and allows for claims grounded in social, political, and economic imaginaries. The initiatives described in this article develop within transnational networks of partners and interlocutors but outside of universalist pretensions. They constitute food heritage that differs from that of global cultural actors such as the United Nations Educational, Scientific and Cultural Organization and the United Nations by addressing only the needs of local communities and not complying with mechanisms that bring prestige and revenues to states and powerful cultural entrepreneurs. Globally nurtured, but locally implemented, these locally based initiatives seek out and take advantage of opportunities in strategic, proactive fashions. [ABSTRACT FROM AUTHOR]

This work incorporates the concept of biocultural heritage to the discussion on the alternatives for the socio-environmental crises promoted by globalization and transnationalization of the economy. Climate global change represents the largest failure the markets have ever seen, and interacts with other market imperfections. From a southern perspective, environmental politics does not trust globalization as an alternative to solve global environmental crisis, even under a “green economy” concept. Poverty and ecocides as components of the neoliberal colonialism are the intrinsic logic to the extractivism suffered in Latin America: green fields with millions of hectares of transgenic corn and soya, massive deforested areas for timber plantations, mega hydro electrical projects for mining concessions and fracking for shell gas extraction are just a few examples which have invaded our landscapes. From the multi diverse movements in Latin America, the critical interculturalism, indigenous philosophies, biocultural memory, the ecological importance of traditional knowledge and well living, it seeks approaches that go beyond this abysmal nature-culture duality and the instrumental western idea about body and nature. Since 2000 the concept of biocultural diversity has emerged and the idea of heritage was added to this concept, as an essential component of “defend what is ours” idea. In this work I intend to link the concept of biocultural heritage with the southern epistemology.