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Across the globe, increasing tree cover is a popular solution to offset carbon emissions. Replenishing trees is only part of the answer, and scientists seek an increased role as part of a multi-layered policy approach.

Q?rius is an interactive learning venue at the Smithsonian National Museum of Natural History (NMNH) designed specifically for teen audience. The space gives visitors a chance to interact with the museum collection items. These are acquired education collections, belonging to the Office of Education and Outreach (E&O). The collections in Q?rius include 6,000 specimens representing the Museum’s seven disciplines—anthropology, botany, entomology, invertebrate zoology, mineral sciences, paleobiology, and vertebrate zoology. A collaborative survey team was set up to assess collection items before their rehousing and storage in the publicly accessible Collections Zone. The result was a risk rating system, developed to minimize the risks to our visitors and to our collections. This system allows collections staff to make housing recommendations that ensures the safety of NMNH’s visitors and the preservation of E&O’s publicly accessible collection. The team implemented rankings by using color-coded labels, similar to the universal traffic stoplight system, to indicate whether the public can handle specimens directly (green), handle with assistance from a trained volunteer (yellow), or view only through barriers (red).

This is a story about the ‘arts of noticing’ more-than-human noticing. In it I reflect on the ways in which my own practice of ethnographic filmmaking is itself an agent of multisensory participation. As artifice and artificial eye, there is something both liberating and sensuous about filmmaking practice. It heightens the performativity of participants and their embodied rituals and allows me to enter intimate spaces I would otherwise not encounter. In these encounters a deep multispecies noticing takes place, although in the first instance this is usually only by the camera. The intimacy enabled in these artificial but sensorial encounters can be both revealing and confronting, especially in cases of animal sacrifice. Re-encountering footage filmed across years of research-led endeavour, in this paper I explore the power of film to convey these multisensory and multispecies stories, as well as to evoke understanding and engage the multisensory memory of the filmmaker.

In north central Timor-Leste, multi-sensory ecological engagement is deeply entangled with conceptualisations of and approaches to people’s wellbeing. How people understand human health and wellbeing is closely related to how they understand nature or more particularly human/nature relations and distinctions across multiple timescales. Working through complex cosmopolitics and activated through cross-temporal more-than-human ‘mutualities of being’, kinship networks are attuned to relational flows between ‘bodies’ and things. Rather than concentrating on the disjunctions created by the differences in the natures of beings or their ritual separation, this paper examines how relational flows between such ‘bodies’ and things open up cosmopolitical spaces for the creation and negotiation of intergenerational wellbeing.

This review aimed to update the clinical practice guidelines for managing adults with 22q11.2 deletion syndrome (22q11.2DS). The 22q11.2 Society recruited expert clinicians worldwide to revise the original clinical practice guidelines for adults in a stepwise process according to best practices: (1) a systematic literature search (1992-2021), (2) study selection and synthesis by clinical experts from 8 countries, covering 24 subspecialties, and (3) formulation of consensus recommendations based on the literature and further shaped by patient advocate survey results. Of 2441 22q11.2DS-relevant publications initially identified, 2344 received full-text review, with 2318 meeting inclusion criteria (clinical care relevance to 22q11.2DS) including 894 with potential relevance to adults. The evidence base remains limited. Thus multidisciplinary recommendations represent statements of current best practice for this evolving field, informed by the available literature. These recommendations provide guidance for the recognition, evaluation, surveillance, and management of the many emerging and chronic 22q11.2DS-associated multisystem morbidities relevant to adults. The recommendations also address key genetic counseling and psychosocial considerations for the increasing numbers of adults with this complex condition. ispartof: Genet Med vol:25 issue:3 pages:100344- ispartof: location:United States status: published

The environmental crises currently gripping the Earth have been codified in a new proposed geological epoch: the Anthropocene. This epoch, according to the Anthropocene Working Group, began in the mid-20th century and reflects the “great acceleration” that began with industrialization in Europe [J. Zalasiewicz et al., Anthropocene 19, 55–60 (2017)]. Ironically, European ideals of protecting a pristine “wilderness,” free from the damaging role of humans, is still often heralded as the antidote to this human-induced crisis [J. E. M. Watson et al., Nature, 563, 27–30 (2018)]. Despite decades of critical engagement by Indigenous and non-Indigenous observers, large international nongovernmental organizations, philanthropists, global institutions, and nation-states continue to uphold the notion of pristine landscapes as wilderness in conservation ideals and practices. In doing so, dominant global conservation policy and public perceptions still fail to recognize that Indigenous and local peoples have long valued, used, and shaped “high-value” biodiverse landscapes. Moreover, the exclusion of people from many of these places under the guise of wilderness protection has degraded their ecological condition and is hastening the demise of a number of highly valued systems. Rather than denying Indigenous and local peoples’ agency, access rights, and knowledge in conserving their territories, we draw upon a series of case studies to argue that wilderness is an inappropriate and dehumanizing construct, and that Indigenous and community conservation areas must be legally recognized and supported to enable socially just, empowering, and sustainable conservation across scale.There are no data underlying this work. European Enlightenment and the Growth of “Wilderness” Thinking Challenging the Wilderness Ideal: Case Studies from the Tropics A Path Out of the Wilderness: Hearing Indigenous Voices

In post-conflict Timor-Leste, the concepts of spirit ecologies and intergenerational wellbeing direct our attention to the ways in which Timorese people derive strength from house-based family networks as well as protective and productive spiritual relations with living nature. These practices of exchange resonate with a comparative body of research that has described similar ‘spiritscapes’ elsewhere in Southeast Asia and their relevance for social and environmental governance. Exploring the diverse ontologies of particular Timorese ‘spirit ecologies’ and their embedding in a concept of more-than-human ‘intergenerational wellbeing’, in this article we investigate the renewed significance of these ‘house-based’ practices for social and environmental governance in Timor-Leste. We argue that despite the challenges, multiple engagements of mutually appropriated, transgenerational debt obligations and ritually regulated forms of resource governance are emerging as cultural, and increasingly state-sanctioned, strategies aimed at rebuilding the social and environmental commons.

BackgroundParticipation in mental health system strengthening by people with mental health problems and their families is a cornerstone of people-centred mental health care, yet there is a dearth of research about participation from low- and middle-income countries (LMICs), particularly from the Asia Pacific region. Hence, this study aimed to assess the current situation, challenges, enabling factors and future actions for service user and family participation in mental health policy making in Timor-Leste.MethodsIn-depth interviews were conducted with 85 adults (≥18 years) who were: (1) mental health service users (n = 20) and their families (n = 10); (2) government decision makers (n = 10); (3) mental health and social service providers (n = 23); (4) civil society (n = 9); and (5) other groups (n = 13). Interview data was analysed using framework analysis.ResultsThere was limited service user, family and community participation in mental health policy making in Timor-Leste. Perceptions that policy making is a technical exercise and that people with mental health problems lack cognitive capacity, and a lack of supportive mechanisms challenged participation. Enabling factors were a strong focus on human rights within the social sector, and existing mechanisms for advocacy and representation of people with disabilities in social policy making. Participants suggested bolstering civil society representation of people with mental health problems, and increasing mental health awareness and literacy, including government competencies to facilitate service user participation.ConclusionThe findings highlight the need for theoretical and practical focus on the role of family within mental health system development in LMICs. Global mental health research and practice should adopt a critical approach to mental health service user and family participation to ensure that the concept and strategies to achieve this are embedded in LMIC knowledge.

A leadership forum could hasten understanding of complex problems, thanks to a historic meet-up of research pioneers.

A diversity of place-based community economic practices that enact ethical interdependence has long enabled livelihoods in Monsoon Asia. Managed either democratically or coercively, these culturally inflected practices have survived the rise of a cash economy, albeit in modified form, sometimes being co-opted to state projects. In the modern development imaginary, these practices have been positioned as traditional', rural' and largely superseded. But if we read against the grain of modernisation, a largely hidden geography of community economic practices emerges. This paper introduces the project of documenting keywords of place-based community economies in Monsoon Asia. It extends Raymond William's cultural analysis of keywords into a non-western context and situates this discursive approach within a material semiotic framing. The paper has been collaboratively written with co-researchers across Southeast Asia and represents an experimental mode of scholarship that aims to advance a post-development agenda.

In a remarkably insightful, original and sensitively written book, engaging area studies scholars of East Timor and Indonesia, Andrey Damaledo tackles a difficult, under-researched and little-known...

In Timor Leste, customary healing practices are deeply embedded in the inter-relationships between people, the ancestors and the environment. Meanwhile being ‘modern’ has long meant being both educated and Christian, ushering in ongoing shifts in moral worlds. These seemingly contradictory forms of sociality, relationality and subjectivity are, we argue, uniquely woven together through a deeply political meshwork of performative practices. Drawing on the experience of our collaborative research into mental health systems in Timor-Leste, we ask what this means for attempts to engage with diverse approaches to healing through an integrated approach to the nation’s public health programmes and policies.

Climate change and the associated need to decarbonize pose not just risks to cultures but potential opportunities for cultural experimentation, renewal, and economic dynamism. An Australian case of carbon mitigation through carbon farming represents a discursive tool with which indigenous groups are seeking to leverage a very distinct conceptualization of payment for ecosystem services, one that values the labor and reciprocal relationships and logic of care required to abate or sequester carbon. Inscribed with an inalienable ancestral cultural signature, the indigenous produced carbon offsets being promoted by indigenous carbon market participants represent more than a mere carbon reduction; they initiate processes of potentially enduring exchange and engagement. This carbon signature works to enrich carbon as well as embed peoples' relations with it, with each other, and with the places from which the offset is generated. Contributing to emergent research into cultures of carbon, it is our conjecture that valorizing these relations in ethical exchanges is a potentially productive way of financing alternative approaches to environmental stewardship. The insights signal potential prospects for other marginalized cultures to appropriate, repurpose, and benefit from mainstream decarbonization strategies and participate in climate governance.

The East Timorese kingdom Luca is described as the hegemon of the eastern parts of Timor in some nineteenth-century works. This is gainsaid by other data, which point to the existence of a multitud ...

In the United States, urban agriculture is growing as a result of increased availability of unused land and innovative development; the growth of farms and community gardens improves the ability of community members to cope with social and environmental change. But what will make urban agriculture sustainable?

BackgroundIntersectoral collaboration is fundamental to the provision of people-centred mental health care, yet there is a dearth of research about how this strategy operates within mental health systems in low- and middle-income countries. This is problematic given the known attitudinal, structural and resource barriers to intersectoral collaboration in high-income country mental health systems. This study was conducted to investigate intersectoral collaboration for people-centred mental health care in Timor-Leste, a South-East Asian country in the process of strengthening its mental health system.MethodsThis study employed a mixed-methods convergent design. Qualitative data elicited from in-depth interviews with 85 key stakeholders and document review were complemented with quantitative social network analysis to assess understandings of, the strength and structure of intersectoral collaboration in the Timorese mental health system.ResultsThere was consensus among stakeholder groups that intersectoral collaboration for mental health is important in Timor-Leste. Despite resource restrictions discussed by participants, interview data and social network analysis revealed evidence of information and resource sharing among organisations working within the health and social (disability and violence support) sectors in Timor-Leste (network density = 0.55 and 0.30 for information and resource sharing, respectively). Contrary to the assumption that mental health services and system strengthening are led by the Ministry of Health, the mixed-methods data sources identified a split in stewardship for mental health between subnetworks in the health and social sectors (network degree centralisation = 0.28 and 0.47 for information and resource sharing, respectively).ConclusionsOverall, the findings suggest that there may be opportunities for intersectoral collaborations in mental health systems in LMICs which do not exist in settings with more formalised mental health systems such as HICs. Holistic understandings of health and wellbeing, and a commitment to working together in the face of resource restrictions suggest that intersectoral collaboration can be employed to achieve people-centred mental health care in Timor-Leste.