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Biological and cultural diversity are inextricably linked and rapidly eroding worldwide. As a response, many conservation efforts foster synergies between cultural and biological diversity agendas through biocultural approaches. However, such approaches do not always address biocultural conflicts, where certain cultural practices can lead to biodiversity loss and, in turn, threaten the continuance of such practices. In this study, we examined a biocultural conflict in the Dimi ceremony, the most important rite of passage of the Daasanach agro-pastoralists of north Kenya, in which skins from threatened carnivore species are used extensively as traditional ornaments. We quantified the current use of skins in Dimi as well as changes in the cultural ceremony that exacerbate its impacts on wildlife. We collected field-based data on the context of the use of skins through structured interviews, focus-group discussions, participant observation and counts of skins in two Dimi ceremonies. We counted a total of 121 skins of four carnivore species being used in a single ceremony. We also found that Dimi has become environmentally unsustainable, threatening distant cheetah Acinonyx jubatus and leopard Panthera pardus populations and local species with spotted skins (African civet Civettictis civetta, common genet Genetta genetta and serval Leptailurus serval). The young Daasanach are deeply concerned about the lack of availability of skins in their area, as well as the prohibitive prices, and they are calling for alternatives to the use of skins in Dimi. Overall, our study shows that acknowledging biocultural conflicts and opening space for dialogue with local communities are essential for the maintenance of both biological and cultural diversity.

PurposeThe plethora of contributions to social learning has resulted in a wide range of interpretations, meanings and applications of social learning, both within and across disciplines. However, advancing the concept and using social learning methods and tools in areas like disaster-shocks requires interdisciplinary consolidation of understandings. In this context, the primary focus of this paper is on the contributions of social learning to disaster risk reduction (DRR).Design/methodology/approachBy applying a three-round policy Delphi process involving 18 purposefully selected scholars and expert-practitioners, the authors collected data on the meanings of social learning for two groups of professionals, DRR and social-ecological resilience. The survey instruments included questions relating to the identification of the core elements of social learning and the prospects for enhancing social-ecological resilience.FindingsThe results revealed strong agreement that (1) the core elements of social learning indicate a collective, iterative and collaborative process that involves sharing/networking, changes in attitudes and knowledge and inclusivity; (2) social learning from disasters is unique; and (3) linkages between disciplines can be built by promoting interdisciplinarity, networks and knowledge platforms; collaboration and coordination at all levels; and teaching and practicing trust and respect. Social learning is useful in preparing for and responding to specific disaster events through communication; sharing experience, ideas and resources; creating synergies for collective action and promoting resilience.Research limitations/implicationsThe policy Delphi process involved a limited number of participants to control the quality of the data. To the best of the authors’ knowledge, this paper is the first of its kind to identify the core elements of social learning, specifically, in the disaster-shock context. It also makes significant contributions to the interdisciplinary integration issues.Practical implicationsThe practical implications of this study are related to pre-disaster planning and mitigation through the application of social learning on disaster-shocks.Social implicationsThe social implications of this study are related to valuing social learning for the improvement of disaster planning, management, and policy formulation and implementation in reducing disaster risks.Originality/valueThe study provides a consensus view on the core elements of social learning and its role in DRR and resilience building. Relevant to all stages of DRR, social learning is best characterized as a collective, iterative and collaborative process. It can be promoted by enhancing networking and interdisciplinarity.

Publisher Copyright: Copyright © 2022 The Authors, some rights reserved. Primates, represented by 521 species, are distributed across 91 countries primarily in the Neotropic, Afrotropic, and Indo-Malayan realms. Primates inhabit a wide range of habitats and play critical roles in sustaining healthy ecosystems that benefit human and nonhuman communities. Approximately 68% of primate species are threatened with extinction because of global pressures to convert their habitats for agricultural production and the extraction of natural resources. Here, we review the scientific literature and conduct a spatial analysis to assess the significance of Indigenous Peoples' lands in safeguarding primate biodiversity. We found that Indigenous Peoples' lands account for 30% of the primate range, and 71% of primate species inhabit these lands. As their range on these lands increases, primate species are less likely to be classified as threatened or have declining populations. Safeguarding Indigenous Peoples' lands, languages, and cultures represents our greatest chance to prevent the extinction of the world's primates.

Indigenous Peoples’ lands cover over one‐quarter of Earth's surface, a significant proportion of which is still free from industrial‐level human impacts. As a result, Indigenous Peoples and their lands are crucial for the long‐term persistence of Earth's biodiversity and ecosystem services. Yet, information on species composition on these lands globally remains largely unknown. We conducted the first comprehensive analysis of terrestrial mammal composition across mapped Indigenous lands based on data on area of habitat (AOH) for 4460 mammal species assessed by the International Union for Conservation of Nature. We overlaid each species’ AOH on a current map of Indigenous lands and found that 2695 species (60% of assessed mammals) had ≥10% of their ranges on Indigenous Peoples’ lands and 1009 species (23%) had >50% of their ranges on these lands. For threatened species, 473 (47%) occurred on Indigenous lands with 26% having >50% of their habitat on these lands. We also found that 935 mammal species (131 categorized as threatened) had ≥ 10% of their range on Indigenous Peoples’ lands that had low human pressure. Our results show how important Indigenous Peoples’ lands are to the successful implementation of conservation and sustainable development agendas worldwide., Article impact statement: Indigenous Peoples’ lands are important for the successful implementation of international conservation and sustainable development agendas.

1. There is growing evidence that wildlife-based tourism can be a valuable pathway to transform the environmental knowledge, attitudes and behaviours of tourists, if complemented by effective conservation messaging and proactive interpretive experiences. 2. Yet, such conservation messaging is not always a priority for many wildlife-based tourism operators, who often avoid exposing happy tourists to the daunting biodiversity crisis. In this paper, we argue that failing to encourage tourists to do more on behalf of wildlife represents a missed opportunity for conservation. 3. Based on a comprehensive review of the academic literature, we show that conservation messaging is virtually absent from many mainstream wildlife-based tourism operations, often failing to connect global audiences to conservation issues. 4. We found that the scholarly literature on the effectiveness of different techniques, approaches and contents of conservation messaging in wildlife-based tourism is meagre at best. Yet, alternative forms of communicating conservation-related messages are opening new avenues to broaden the conservation potential of wildlife-based tourism. 5. We suggest a set of principles for improving the implementation of conservation messaging in wildlife-based tourism operations in order to maximize their educational potential. We end by calling for further research efforts on the factors implicated in effective conservation messaging in wildlife-based tours in order to pave the way for a new era of conservation-oriented tourism

International audience; Although subsistence hunting is cross-culturally an activity led and practiced mostly by men, a rich body of literature shows that in many small-scale societies women also engage in hunting in varied and often inconspicuous ways. Using data collected among two contemporary forager-horticulturalist societies facing rapid change (the Tsimane' of Bolivia and the Baka of Cameroon), we compare the technological and social characteristics of hunting trips led by women and men and analyze the specific socioeconomic characteristics that facilitate or constrain women's engagement in hunting. Results from interviews on daily activities with 121 Tsimane' (63 women and 58 men) and 159 Baka (83 women and 76 men) show that Tsimane' and Baka women participate in subsistence hunting, albeit using different techniques and in different social contexts than men. We also found differences in the individual and household socioeconomic profiles of Tsimane' and Baka women who hunt and those who do not hunt. Moreover, the characteristics that differentiate hunter and non-hunter women vary from one society to the other, suggesting that gender roles in relation to hunting are fluid and likely to change, not only across societies, but also as societies change. Keywords Baka (Cameroon). Gender. Small-scale societies. Social-ecological transformations. Tsimane' (Bolivia) Across societies, subsistence hunting is an activity led and practiced mostly by men; nevertheless, a rich body of literature shows that in many small-scale societies women also engage in hunting in many different and sometimes inconspicuous ways, often

There have been calls for greater inclusion of Indigenous and local knowledge (ILK) in applied ecosystems research and ecological assessments. The Intergovernmental Science‐Policy Platform on Biodiversity and Ecosystem Services (IPBES) Global Assessment (GA) is the first global scale assessment to systematically engage with ILK and issues of concern to Indigenous peoples and local communities (IPLC). In this paper, we review and reflect on how the GA worked with ILK and lessons learned. The GA engaged in critical evaluation and synthesis of existing evidence from multiple sources, using several deliberative steps: having specific authors and questions focus on ILK; integrating inputs from ILK across all chapters; organizing dialogue workshops; issuing calls for contributions to identify other forms and systems of knowledge; and encouraging IPLC to be key stakeholders and contributors. We identify content areas where attention to ILK was particularly important for questions in applied ecology. These include: (a) enriching understandings of nature and its contributions to people, including ecosystem services; (b) assisting in assessing and monitoring ecosystem change; (c) contributing to international targets and scenario development to achieve global goals like the Aichi Biodiversity Targets and the Sustainable Development Goals and (d) generating inclusive and policy‐relevant options for people and nature. However, challenges in engaging different knowledge systems were also encountered. Policy implications. The Intergovernmental Science‐Policy Platform on Biodiversity and Ecosystem Services (IPBES) Global Assessment (GA) demonstrated the importance of Indigenous peoples and local communities (IPLC) to global biodiversity conservation and ecosystem management. Initiatives seeking to engage Indigenous and local knowledge (ILK) can learn from the experience of the GA. Successfully bringing ILK into assessment processes and policy arenas requires a deliberate framework and approach from the start that facilitates recognition of different knowledge systems, identifies questions relevant at various scales, mobilizes funding and recognizes time required and engages networks of stakeholders with diverse worldviews. In turn, fostering inclusion of ILK and partnering with IPLC can help future assessments understand how natural and cultural systems co‐produce each other, identify trends of change through diverse biocultural indicators and improve sustainable development goals and policies.

Unidad de excelencia María de Maeztu CEX2019-000940-M

Indigenous Peoples’ (IP) stewardship has helped conserve biodiversity and maintain healthy ecosystems worldwide. Among many challenges to this role are mounting pressures from industrial development. By assessing the current ecological condition of Indigenous lands with their potential for future industrial development, we show that the ecological integrity of 22% (8.6 million km2) of Indigenous lands is highly threatened across five continents and 37 countries. We further find that the risk to Indigenous lands is greatest across West and Central Africa because of their high ecological threat and greater obstacles for Indigenous Peoples to realize self-determined and culturally-responsive development outcomes. Using a novel national-level framework that examines the security of IP’ rights and authority over their lands, their capacity to engage in decision-making, and support for facilitating sustainable development, we highlight potential challenges and opportunities for strategic investments and interventions to help IP safeguard their futures and rights, as well as the ecological integrity of their lands.

While there is much debate on transformative change among academics and policymakers, the discussion on how to govern such change is still in its infancy. This article argues that transformative governance is needed to enable the transformative change necessary for achieving global sustainability goals. Based on a literature review, the article unpacks this concept of transformative governance. It is: integrative, to ensure local solutions also have sustainable impacts elsewhere (across scales, places, issues and sectors); inclusive, to empower those whose interests are currently not being met and represent values embodying transformative change for sustainability; adaptive, enabling learning, experimentation, and reflexivity, to cope with the complexity of transformative change; and pluralist, recognizing different knowledge systems. We argue that only when these four governance approaches are: implemented in conjunction; operationalized in a specific manner; and focused on addressing the indirect drivers underlying sustainability issues, governance becomes transformative.

Multicultural representation is a stated goal of many global scientific assessment processes. These processes aim to mobilize a broader, more diverse knowledge base and increase legitimacy and inclusiveness of these assessment processes. Often, enhancing cultural diversity is encouraged through involvement of diverse expert teams and sources of knowledge in different languages. In this article, we examined linguistic diversity, as one representation of cultural diversity, in the eight published assessments of the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES). Our results show that the IPBES assessment outputs are disproportionately filtered through English-language literature and authors from Anglophone countries. To incorporate more linguistic diversity into global ecosystem assessment processes, we present actionable steps for global science teams to recognize and incorporate non-English-language literature and contributions from non-Anglophones. Our findings highlight the need for broad-scale actions that enhance inclusivity in knowledge-synthesis processes through balanced representation of different knowledge holders and sources.

The fast and widespread environmental changes that have intensified in the last decades are bringing disproportionate impacts to Indigenous Peoples and Local Communities. Changes that affect water resources are particularly relevant for subsistence-based peoples, many of whom already suffer from constraints regarding reliable access to safe water. Particularly in areas where water is scarce, climate change is expected to amplify existing stresses in water availability, which are also exacerbated by multiple socioeconomic drivers. In this paper, we look into the local perceptions of environmental change expressed by the Daasanach people of northern Kenya, where the impacts of climate change overlap with those brought by large infrastructure projects recently established in the Omo River. We show that the Daasanach have rich and detailed understanding of changes in their environment, especially in relation to water resources. Daasanach understand observations of change in different elements of the social-ecological system as an outcome of complex interactions between climatic and non-climatic drivers of change. Our findings highlight the perceived synergistic effects of climate change and infrastructure projects in water resources, driving multiple and cascading impacts on biophysical elements and local livelihoods. Our results also demonstrate the potential of Local Ecological Knowledge in enhancing the understanding of complex social-ecological issues, such as the impacts of environmental change in local communities. To minimize and mitigate the social-ecological impacts of development projects, it is essential to consider potential synergies between climatic and socioeconomic factors and to ensure inclusive governance rooted in local understandings of environmental change.

The academic publishing world is rapidly changing. These changes are driven by and have implications for a range of intertwined ethical and financial considerations. In this essay, we situate Journal of Ethnobiology (JoE) in the discourse of ethical publishing, broadly, and in ethnobiology, specifically. We consider it an ethical imperative of JoE to promote the core values of the field of ethnobiology as a platform for scholarship that is both rigorous and socially just. We discuss here the many ways JoE addresses this imperative, including issues of diversity, accessibility, transparency, and how these efforts contribute to our ongoing relevance. We find that JoE has achieved high ethical standards and continues to raise the bar in our field. However, the growing incongruity between monetary solvency and best practices could threaten JoE's longevity unless we keep adapting to the changing landscape. Looking to the future, we encourage all ethnobiologists to participate in the ongoing process of improving ethics in publishing, including careful consideration of where to publish precious ethnobiological knowledge.

Unidad de excelencia María de Maeztu CEX2019-000940-M While cross-cultural research on subjective well-being and its multiple drivers is growing, the study of happiness among Indigenous peoples continues to be under-represented in the literature. In this work, we measure life satisfaction through open-ended questionnaires to explore levels and drivers of subjective well-being among 474 adults in three Indigenous societies across the tropics: the Tsimane' in Bolivian lowland Amazonia, the Baka in southeastern Cameroon, and the Punan in Indonesian Borneo. We found that life satisfaction levels in the three studied societies are slightly above neutral, suggesting that most people in the sample consider themselves as moderately happy. We also found that respondents provided explanations mostly when their satisfaction with life was negative, as if moderate happiness was the normal state and explanations were only needed when reporting a different life satisfaction level due to some exceptionally good or bad occurrence. Finally, we also found that issues related to health and-to a lesser extent-social life were the more prominent explanations for life satisfaction. Our research not only highlights the importance to understand, appreciate and respect Indigenous peoples' own perspectives and insights on subjective well-being, but also suggests that the greatest gains in subjective well-being might be achieved by alleviating the factors that tend to make people unhappy.

Altres ajuts: acords transformatius de la UAB Unidad de excelencia María de Maeztu CEX2019-000940-M Aquest article és un comentari a l'article "Practice what you preach: Ensuring scientific spheres integrate Indigenous Peoples' and Local Communities' rights and agency too", amb DOI https://doi.org/10.1007/s13280-021-01663-2

Human-bat interactions are common in rural areas across the tropics. Over 40 bat species occur in Madagascar, most of which are endemic. Forest loss is changing the distribution of bats throughout the island, with potential increases in both the abundance of synanthropic species and human-bat interactions. We set out to study knowledge of, interactions with, and attitudes towards bats in rural Madagascar, including reports of food and ethnomedicinal uses of bats, their cultural representations in folklore, and the existence of culturally enforced taboos in relation to them. We administered 108 surveys with open- and closed-ended questions with adults from the Tanala and Betsileo ethnic groups living around Ranomafana National Park. Most interviewees mentioned at least two types of bats. Over 10% of the interviewees had consumed bats and ∼20% used bat guano as a fertilizer. Around one-fifth recognized cultural taboos inhibiting bat hunting and consumption and most considered bats not to be dangerous. However, some informants mentioned that bats could carry diseases and complained about the bad smell and noise associated with bat roosts in houses and public buildings. Nearly 25% of the respondents could identify cultural representations of bats in local folklore. Malagasy rural communities interact closely with bats, but severely underestimate the diversity of bat species around them. Taken together, our results greatly increase the understanding of social-ecological complexities of human-bat relationships in rural Madagascar, offer possible pathways for biocultural approaches to conservation, and yield insights applicable to other communities coexisting with bats across the humid tropics.

Although elusive due to their mostly nocturnal behavior, bats have fascinated humans for millennia. From their ubiquitous presence in Mayan mythology to being regarded as symbols of good fortune in the Middle-to-Late Qing Dynasty of China, bats have been both feared and celebrated across cultures from all over the world. The research articles included in this collection illustrate the myriad ways in which bats and humans have interacted over time, highlighting how these airborne mammals have been associated with death, witchcraft, vampires, malevolent spirits, and evil in some cultures, while, in other places-particularly across the Asia-Pacific region-they have been largely linked to luck and good fortune and used as spiritual totems. This collection also showcases how multiple cultural groups, particularly across the tropics, have traditionally hunted bats for human consumption and traditional medicine, and used their guano as a fertilizer. In times of rapid global change and when bats are often associated with zoonotic disease risks, a trend that has been magnified by the COVID-19 pandemic, this special issue constitutes one significant step towards a richer understanding of bat-human inter-relationships. The lives of humans and bats have been closely intertwined over time and our collection celebrates how bat diversity supports the biocultural richness of our planet.

There is increasing recognition that diverse knowledge systems can work in mutually enriching ways and that Indigenous and Local Knowledge (ILK) can enhance biodiversity conservation. However, studies using scientific knowledge and ILK in a complementary manner, and acknowledging convergent and especially divergent insights have remained limited. In this study, we contrasted proxies of abundances and trends of threatened and conflict-prone carnivores (caracal, cheetah, jackal, lion, leopard, spotted hyaena, striped hyaena) derived separately from scientific knowledge and ILK. We conducted camera trapping, track surveys and semi-structured interviews with local pastoralists from northern Kenya. We found convergences highlighting the need for conservation action and divergences suggesting scientific ecological sampling limitations or underlying socio-psychological phenomena. Overall, our study shows that complementing scientific knowledge and ILK as separate sources of information and opening up space for discrepancies can enrich our understanding of the status and trends of carnivores, as well as recognizing human-carnivore relationships. Electronic supplementary material The online version of this article (10.1007/s13280-020-01443-4) contains supplementary material, which is available to authorized users.

The knowledge, values, and practices of Indigenous peoples and local communities offer ways to understand and better address social-environmental problems. The article reviews the state of the literature on this topic by focusing on six pathways by which Indigenous peoples and local communities engage with management of and relationships to nature. These are ( a) undertaking territorial management practices and customary governance, ( b) contributing to nature conservation and restoration efforts with regional to global implications, ( c) co-constructing knowledge for assessments and monitoring, ( d) countering the drivers of unsustainable resource use and resisting environmental injustices, ( e) playing key roles in environmental governance across scales, and ( f) offering alternative conceptualizations of the interrelations between people and nature. The review shows that through these pathways Indigenous peoples and local communities are making significant contributions to managing the health of local and regional ecosystems, to producing knowledge based in diverse values of nature, confronting societal pressures and environmental burdens, and leading and partnering in environmental governance. These contributions have local to global implications but have yet to be fully recognized in conservation and development polices, and by society at large.

Unidad de excelencia María de Maeztu CEX2019-000940-M The Convention on Biological Diversity is defining the goals that will frame future global biodiversity policy in a context of rapid biodiversity decline and under pressure to make transformative change. Drawing on the work of Indigenous and non-Indigenous scholars, we argue that transformative change requires the foregrounding of Indigenous peoples' and local communities' rights and agency in biodiversity policy. We support this argument with four key points. First, Indigenous peoples and local communities hold knowledge essential for setting realistic and effective biodiversity targets that simultaneously improve local livelihoods. Second, Indigenous peoples' conceptualizations of nature sustain and manifest CBD's 2050 vision of "Living in harmony with nature." Third, Indigenous peoples' and local communities' participation in biodiversity policy contributes to the recognition of human and Indigenous peoples' rights. And fourth, engagement in biodiversity policy is essential for Indigenous peoples and local communities to be able to exercise their recognized rights to territories and resources.

Pastoralism is globally significant in social, environmental, and economic terms. However, it experiences crises rooted in misconceptions and poor interdisciplinary understanding, while being largely overlooked in international sustainability forums and agendas. Here, we propose a transdisciplinary research approach to understand pastoralist transitions using (1) social, economic, and environmental dimensions, (2) diverse geographic contexts and scales to capture emerging properties, allowing for cross-system comparisons, and (3) timescales from the distant past to the present. We provide specific guidelines to develop indicators for this approach, within a social-ecological resilience analytical framework to understand change. Distinct systems undergo similar transitions over time, crossing critical thresholds and then either collapsing or recovering. Such an integrated view of multidimensional interactions improves understanding of possible tipping points, thereby supporting better-informed decision making. The need for a paradigm shift in pastoralism science and policy is pressing. This research approach, including participatory methods, can provide the solutions urgently needed. peerReviewed

The current COVID-19 pandemics is having a major impact on our global health and economies. There is widespread recognition that ecosystem disruption, including land-use change and illegal wildlife trade, is linked to the increasing emergence of zoonotic diseases. Here, we emphasize that protected areas play a fundamental role in buffering against novel disease outbreaks by maintaining ecosystem integrity. However, protected areas worldwide are facing increasing human pressures, which are being amplified by the unfolding COVID-19 crisis. Increased resources are thus urgently needed to mainstream a One Health approach to protected area management, focusing specifically on i) monitoring illegal wildlife trade, ii) biodiversity trends and iii) surveillance of zoonotic pathogens. Improving integration of public health into global biodiversity conservation policies should be a top priority to reduce the risk of future pandemics.

Indigenous territories represent ~45% of land categorized as wilderness in the Amazon, but account for

Throughout the Amazon, notions of ownership and mastership shape the use of natural resources among many Indigenous communities. These ideas are reflected in the figure of game masters (i.e. spiritual beings who own the animals), which are widespread among Indigenous peoples across the Amazon Basin. In this paper, we explore the diverse biocultural manifestations of this socio-cosmology, focusing on the game masters' dynamic roles, histories and functions. Our review highlights the breadth and depth of ideas, practices, and rituals used to regulate humans' relations with these non-human agencies. It illustrates how the relations established between Indigenous communities and animals reflect both reciprocity and other asymmetrical types of dependency. This complex and sophisticated socio-cosmology underpins Indigenous understandings of sustainability in the world's largest tropical rainforest.

Despite increasing scientific understanding of the global environmental crisis, we struggle to adopt the policies science suggests would be effective. One of the reasons for that is the lack of inclusive engagement and dialogue among a wide range of different actors. Furthermore, there is a lack of consideration of differences between languages, worldviews and cultures. In this paper, we propose that engagement across the science-policy interface can be strengthened by being mindful of the breadth and depth of the diverse human-nature relations found around the globe. By examining diverse conceptualizations of ?nature? in more than 60 languages, we identify three clusters: inclusive conceptualizations where humans are viewed as an integral component of nature; non-inclusive conceptualizations where humans are separate from nature; and deifying conceptualizations where nature is understood and experienced within a spiritual dimension. Considering and respecting this rich repertoire of ways of describing, thinking about and relating to nature can help us communicate in ways that resonate across cultures and worldviews. This repertoire also provides a resource we can draw on when defining policies and sustainability scenarios for the future, offering opportunities for finding solutions to global environmental challenges. Fil: Coscieme, Luca. Trinity College Dublin; Irlanda Fil: da Silva Hyldmo, Håkon. Norwegian Environment Agency; Noruega Fil: Fernández-Llamazares, Álvaro. Helsingin Yliopisto; Finlandia Fil: Palomo, Ignacio. Bc3 Basque Centre For Climate Change; España Fil: Mwampamba, Tuyeni H.. Universidad Nacional Autónoma de México; México Fil: Selomane, Odirilwe. Stockholms Universitet; Suecia Fil: Sitas, Nadia. Stockholms Universitet; Suecia Fil: Jaureguiberry, Pedro. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Córdoba. Instituto Multidisciplinario de Biología Vegetal. Universidad Nacional de Córdoba. Facultad de Ciencias Exactas Físicas y Naturales. Instituto Multidisciplinario de Biología Vegetal; Argentina Fil: Takahashi, Yasuo. Institute for Global Environmental Strategies; Japón Fil: Lim, Michelle. University of Adelaide; Australia Fil: Barral, María Paula. Consejo Nacional de Investigaciones Cientificas y Tecnicas. Centro Cientifico Tecnologico Conicet - Mar del Plata. Instituto de Innovación Para la Producción Agropecuaria y El Desarrollo Sostenible. - Instituto Nacional de Tecnologia Agropecuaria. Centro Regional Buenos Aires Sur. Estacion Experimental Agropecuaria Balcarce. Instituto de Innovación Para la Producción Agropecuaria y El Desarrollo Sostenible.; Argentina Fil: Farinaci, Juliana S.. National Institute For Space Research; Brasil Fil: Diaz-José, Julio. Tecnológico Nacional de México; México Fil: Ghosh, Sonali. Wild life Institute of India; India Fil: Ojino, Joyce. international Institute of Industrial Environmental Economics; Suecia Fil: Alassaf, Amani. The University of Jordan; Jordania Fil: Baatuuwie, Bernard N.. University for Development Studies; Ghana Fil: Balint, Lenke. The Royal Society for the Protection of Birds; Reino Unido Fil: Basher, Zeenatul. Center for Systems Integration and Sustainability; Estados Unidos Fil: Boeraeve, Fanny. Research unit Biodiversity and Landscape; Bélgica Fil: Budiharta, Sugeng. Indonesian Institute of Sciences; India Fil: Chen, Ruishan. East China Normal University; China Fil: Desrousseaux, Maylis. Envrionmental Law Institute; Francia Fil: Dowo, Gregory. Department of Applied Biosciences and Biotechnolog; Zimbabue Fil: Febria, Catherine. University of Canterbury; Nueva Zelanda Fil: Ghazi, Houda. Cadi Ayyad University; Marruecos Fil: Harmáčková, Zuzana V.. Czech Academy of Sciences; República Checa Fil: Jaffe, Rodolfo. Instituto Tecnológico Vale; Brasil Fil: Kalemba, Mphatso M.. Environmental Affairs Department; Malaui Fil: Lambini, Cosmas K.. Bayreuth University; Alemania Fil: Lasmana, Felicia P.S.. HCV Resource Network; Reino Unido Fil: Mohamed, Assem A. A.. Central Laboratory for Agricultural Climate; Egipto Fil: Niamir, Aidin. Senckenberg Biodiversity and Climate Research Center; Alemania Fil: Pliscoff Varas, Patricio Andrés. Universidad Católica de Chile; Chile Fil: Sabyrbekov, Rahat. American University of Central Asia; Kirguistán Fil: Shrestha, Uttam B.. University of Southern Queensland; Australia Fil: Samakov, Aibek. Aigine Cultural Research Center; Kirguistán Fil: Sidorovich, Anna A.. ScientificandPracticalCenterforBioresourcesoftheNationalAcademyofSciencesofBelarus; Bielorrusia Fil: Thompson, Laura. U.S. Geological Survey; Estados Unidos Fil: Valle, Mireia. National Center for Ecological Analysis and Synthesis; Estados Unidos

Intact Forest Landscapes (IFLs) are critical strongholds for the environmental services that they provide, not least for their role in climate protection. On the basis of information about the distributions of IFLs and Indigenous Peoples’ lands, we examined the importance of these areas for conserving the world's remaining intact forests. We determined that at least 36% of IFLs are within Indigenous Peoples’ lands, making these areas crucial to the mitigation action needed to avoid catastrophic climate change. We also provide evidence that IFL loss rates have been considerably lower on Indigenous Peoples’ lands than on other lands, although these forests are still vulnerable to clearing and other threats. World governments must recognize Indigenous Peoples’ rights, including land tenure rights, to ensure that Indigenous Peoples play active roles in decision‐making processes that affect IFLs on their lands. Such recognition is critical given the urgent need to reduce deforestation rates in the face of escalating climate change and global biodiversity loss. Intact Forest Landscapes (IFLs) are critical strongholds for the environmental services that they provide, not least for their role in climate protection. On the basis of information about the distributions of IFLs and Indigenous Peoples' lands, we examined the importance of these areas for conserving the world's remaining intact forests. We determined that at least 36% of IFLs are within Indigenous Peoples' lands, making these areas crucial to the mitigation action needed to avoid catastrophic climate change. We also provide evidence that IFL loss rates have been considerably lower on Indigenous Peoples' lands than on other lands, although these forests are still vulnerable to clearing and other threats. World governments must recognize Indigenous Peoples' rights, including land tenure rights, to ensure that Indigenous Peoples play active roles in decision-making processes that affect IFLs on their lands. Such recognition is critical given the urgent need to reduce deforestation rates in the face of escalating climate change and global biodiversity loss.

Indigenous peoples (IPs) worldwide are confronted by the increasing threat of pollution. Based on a comprehensive review of the literature (n = 686 studies), we present the current state of knowledge on: 1) the exposure and vulnerability of IPs to pollution; 2) the environmental, health, and cultural impacts of pollution upon IPs; and 3) IPs' contributions to prevent, control, limit, and abate pollution from local to global scales. Indigenous peoples experience large burdens of environmental pollution linked to the expansion of commodity frontiers and industrial development, including agricultural, mining, and extractive industries, as well as urban growth, waste dumping, and infrastructure and energy development. Nevertheless, IPs are contributing to limit pollution in different ways, including through environmental monitoring and global policy advocacy, as well as through local resistance toward polluting activities. This work adds to growing evidence of the breadth and depth of environmental injustices faced by IPs worldwide, and we conclude by highlighting the need to increase IPs' engagement in environmental decision‐making regarding pollution control. Integr Environ Assess Manag 2020;16:324–341. © 2019 The Authors. Integrated Environmental Assessment and Management published by Wiley Periodicals, Inc. on behalf of Society of Environmental Toxicology & Chemistry (SETAC), KEY POINTS This review maps out the worldwide impacts of environmental pollution on Indigenous Peoples.Indigenous Peoples experience large burdens of environmental pollution linked to the expansion of commodity frontiers and industrial development.Indigenous Peoples are amongst the populations at highest risk of impact by pollution of water, land and biota through both exposure and vulnerability.Indigenous Peoples actively contribute to develop innovative strategies to limit, prevent and abate pollution from local to global levels

Hunters exhibit high skill across the life span, individuals vary substantially in skill, and age-related peaks vary across sites., Human adaptation depends on the integration of slow life history, complex production skills, and extensive sociality. Refining and testing models of the evolution of human life history and cultural learning benefit from increasingly accurate measurement of knowledge, skills, and rates of production with age. We pursue this goal by inferring hunters’ increases and declines of skill from approximately 23,000 hunting records generated by more than 1800 individuals at 40 locations. The data reveal an average age of peak productivity between 30 and 35 years of age, although high skill is maintained throughout much of adulthood. In addition, there is substantial variation both among individuals and sites. Within study sites, variation among individuals depends more on heterogeneity in rates of decline than in rates of increase. This analysis sharpens questions about the coevolution of human life history and cultural adaptation.

Indigenous Peoples’ lands cover over one-quarter of the Earth’s surface, a significant proportion of which is still free from industrial-level human impacts. As a result, Indigenous Peoples’ lands are crucial for the long-term persistence of Earth’s biodiversity and ecosystem services. Yet, information on species composition within Indigenous Peoples’ lands globally remains unknown. Here, we provide the first comprehensive analysis of terrestrial vertebrate composition across mapped Indigenous lands by using distribution range data for 20,328 IUCN-assessed mammal, bird and amphibian species. We estimate that 12,521 species (62%) have ≥10% of their ranges in Indigenous Peoples’ lands, and 3,314 species (16%) have >half of their ranges within these lands. For threatened species assessed, 1,878 (41.5% of all threatened of all threatened mammals, birds and amphibians) occur in Indigenous Peoples’ lands. We also find that 3,989 species (of which 418 are threatened) have ≥10% of their range in Indigenous Peoples’ lands that have low human pressure. Our results are conservative because not all known Indigenous lands are mapped, and this analysis shows how important Indigenous Peoples’ lands are for the successful implementation of international conservation and sustainable development agendas.

Previous research has studied the association between ethnoclimatological knowledge and decision-making in agriculture and pastoral activities but has paid scant attention to how ethnoclimatological knowledge might affect hunting and gathering, an important economic activity for many rural populations. The work presented here tests whether people who can forecast temperature and rain display higher hunting and gathering returns (measured as kilograms per hour for hunting and cash equivalent for gathering). Data were collected among three indigenous, small-scale, subsistence-based societies largely dependent on hunting and gathering for their livelihoods: the Tsimane’ (Amazonia, n = 107), the Baka (Congo basin, n = 164), and the Punan Tubu (Borneo, n = 103).The ability to forecast rainfall and temperature varied from one society to another, but the average consistency between people’s 1-day rainfall and temperature forecasts and instrumental measurements was low. This study found a statistically significant positive association between consistency in forecasting rain and the probability that a person engaged in hunting. Conversely, neither consistency in forecasting rain nor consistency in forecasting temperature were associated in a statistically significant way with actual returns to hunting or gathering activities. The authors discuss methodological limitations of the approach, suggesting improvements for future work. This study concludes that, other than methodological issues, the lack of strong associations might be partly explained by the fact that an important characteristic of local knowledge systems, including ethnoclimatological knowledge, is that they are widely socialized and shared.

Early-career experts can play a fundamental role in achievingplanetary sustainability by bridging generational divides anddeveloping novel solutions to complex problems. We arguethat intergenerational partnerships and interdisciplinarycollaboration among early-career experts will enableemerging sustainability leaders to contribute fully to asustainable future. We review 16 international,interdisciplinary, and sustainability-focused early-careercapacity building programs. We conclude that such programsare vital to developing sustainability leaders of the future andthat decision-making for sustainability is likely to be bestserved by strong institutional cultures that promoteintergenerational learning and involvement. Fil: Lim, Michelle. University of Adelaide; Australia Fil: Lynch, Abigail J.. National Climate Change And Wildlife Science Center; Estados Unidos Fil: Fernández Llamazares, Álvaro. Helsinki University Of Technology; Finlandia Fil: Balint, Lenke. Anglia Ruskin University; Reino Unido Fil: Basher, Zeenatul. Michigan State University; Estados Unidos Fil: Chan, Ivis. Sarasota Bay Foundation; Estados Unidos Fil: Jaureguiberry, Pedro. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Córdoba. Instituto Multidisciplinario de Biología Vegetal. Universidad Nacional de Córdoba. Facultad de Ciencias Exactas Físicas y Naturales. Instituto Multidisciplinario de Biología Vegetal; Argentina Fil: Mohamed, AAA. Agricultural Research Center. Central Laboratory for Agricultural Climate; Egipto Fil: Mwampamba, Tuyeni H.. Institute Of Ecosystems And Sustainability Research; México. Universidad Nacional Autónoma de México; México Fil: Palomo, Ignacio. Basque Centre For Climate Change, Spain; España. Universidad Autónoma de Madrid; España Fil: Pliscoff, Patricio. Pontificia Universidad Católica de Chile; Chile Fil: Salimov, Rashad A.. Institute Of Botany, Azerbaijan Nat. Academy Of Science; Azerbaiyán Fil: Samakov, Aibek. Department Of Ethnology, University Of Tübingen; Alemania Fil: Selomane, Odirilwe. Natural Resources And The Environment; Sudáfrica. Stockholms Universitet; Suecia Fil: Shrestha, Uttam B.. The University Of Queensland; Australia Fil: Sidorovich, Anna A.. Scientific And Practical Center For Bioresources; Bielorrusia