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Agropastoral practices that historically reduced the flammability of Mediterranean landscapes are poorly understood due to state prohibitions and lack of scientific interest. Oral histories, analysis of agronomical writings, transect walks, and ethnographic study of fire managers and community members in the Monte Pisano of Italy, find legacies of traditional agropastoral practices in present-day landscapes. Forest leaf litter raking, largely carried out by women, combined with fire wood cutting and burning to greatly reduce fire risk. Historic stigmatization of traditional burning and ignoring gendered peasant labor have reduced contemporary scientists' and fire managers' understandings of ecological processes and of options for reducing fire risk. Fire managers in the Mediterranean, and in areas around the world affected by rural depopulation, would benefit from a better understanding of traditional agropastoral and fire management practices. Litter raking has been understudied outside Central Europe, is often gendered, and may have important ecological consequences around the world.

Social‐ecological memory (SEM) may be a key source of resilience in social‐ecological systems (SES), allowing for renewal and reorganisation after disturbances. This study provides an overview of the genesis and evolution of the SEM concept, its research trends and gaps, and its potential applicability to geographical thought. Combining systematic review and bibliometric analysis, we collected 219 records published in the last two decades, which were reduced to 87 relevant records after applying the inclusion/exclusion criterion. The results indicate that interest in SEM research is growing, but wide acceptance and concordance around terminology are still lagging. The concept has substantially evolved and expanded over the last decade but remains mostly abstract and conceptual. Research has focused predominantly on European countries, rural contexts, and westernised societies, identified multiple disturbances and ecosystem services as driving the maintenance and evolution of SEM, and highlighted an unequal interest between social and ecological memory carriers. Our review underlines the strong pertinence of the SEM concept for the study and management of social‐ecological systems, which would benefit from the development of application strategies and tools. In the future, researchers should seek to expand the idea of social‐ecological memory into an applied field having clearer links and boundaries with more established concepts important in geography, among them traditional ecological knowledge. [ABSTRACT FROM AUTHOR]

Societal Impact Statement Summary Intercropping techniques like the Three Sisters, where maize, beans, and squash are grown in an intermixed arrangement, have sustained communities in the Americas for thousands of years and continue to be practiced around the world. In collaboration with the Catawba Indian Nation, we assessed the yield and labor demands required when farming with Three Sisters versus monoculture arrangements. Our results illustrate how farmers could use different planting strategies depending on their priorities (e.g., maximizing yield) and available resources (e.g., conserving land, seeds, or labor). Studies like these can help inform food sovereignty programs and support cultural initiatives in Native communities. Many Native American communities have historically grown maize, beans, and squash in polyculture as the Three Sisters because of the reciprocal ecological benefits the species provide each other and the surrounding environment. For instance, archaeological remains indicate that the Catawba Indian Nation had grown the Three Sisters for hundreds of years before experiencing the expansion of the colonial market economy, a smallpox epidemic, and the drastic loss of land. To support the Catawba Indian Nation's food sovereignty and traditional ecological knowledge initiatives, we assess the yield and labor demands of growing their traditional variety of maize, beans, and squash plants in the Three Sisters planting design versus in monoculture conditions. While total maize yield was highest in monoculture, plants grew larger, had higher survival, and produced greater yield per plant and per unit area of land in the Three Sisters. Squash yield was highest in monoculture. Trellising bean plants in monoculture required the most labor, and altogether, yield per hour of labor was higher in monoculture than in the Three Sisters. Ultimately, the most appropriate farming strategy for the Catawba Indian Nation to use will depend on their priorities (e.g., maximizing the production of one species versus all species). We discuss the challenges managers of small farms face when considering traditional versus modern agricultural methods and describe how a respectful partnership between the Catawba Nation and Davidson College expanded and enhanced the outcomes of this study. [ABSTRACT FROM AUTHOR]

Rural environments are experiencing rapid changes that must be explored to understand, enhance, and facilitate positive changes and adapt to detrimental changes. However, the information researchers can obtain about the environment to identify effective management strategies for rural resources is hindered by several factors. Participatory geospatial research presents an approach that integrates local voices to map the facts and values of rural people and represent environmental changes. Here, we draw on more than six years of participatory geospatial research in rural northern Malawi to identify and present various considerations that participatory geospatial researchers and planners should be mindful of when working with rural people to enhance participation in research and improve spatial data accuracy. Based on experiences using various research methods and activities applied in several transdisciplinary collaborative research projects, we posit that rural geospatial researchers should keenly consider i) ethical issues concerning data collection, analysis, and representation, e.g. taboos and sacred spaces, ii) integrating local spatial ecological knowledge of people about the environment, and iii) economic conflicts and gender dynamics that tend to disempower and limit participation in research and affect data quality. Considering these would build rapport between participants and researchers to facilitate active participation and data accuracy. [ABSTRACT FROM AUTHOR]

Indigenous peoples living in what is now coastal North Carolina gave the name pocosin to a unique type of nonriparian wetland endemic to the region. Their Algonquian dialects are poorly documented in colonial records and have been dormant for centuries; not even contemporary Indigenous peoples in the region speak these particular languages. But for decades, environmental researchers and practitioners have asserted in publications, classrooms, and public-facing materials that pocosin literally translates to "swamp on a hill." Despite widespread assertions, no evidence exists to support the claim. This article debunks the widely circulated translation and explains, more generally, how even well-intentioned efforts to acknowledge Indigenous peoples and their knowledge systems within Western scientific frameworks may cause harm by undermining those Indigenous peoples' stewardship of traditional ecological knowledge or by reinforcing other aspects of colonialism. The lessons apply broadly to researchers, practitioners, and institutions that engage with Indigenous peoples and their knowledge systems. [ABSTRACT FROM AUTHOR]

Earth's forests are continually monitored by both the satellite record and the lived experiences of nearly 2 billion forest‐proximate peoples. Generally, the satellite record summarizes production estimates, such as percent tree cover, at regular, relatively coarse scales. Conversely, local perceptions tend to capture changes at irregular and very fine scales. While the utility of both of these sources of information has been widely demonstrated in isolation, little work has explored in what contexts they are expected to correlate or deviate, or how they might be quantitatively integrated. Here, we collect gridded information on community perceived and remotely sensed mangrove cover change across 719 0.5‐km grids in Pemba Island, Tanzania. We reveal variation in the association between these two data sources across different wards (shehia) and explore the reasons for this variation using interviews and direct observation. We find that shehia with the greatest alignment between perceived and remotely sensed mangrove change tended to have little planting or natural regeneration of mangrove propagules and large areas of complete cover loss. Alternatively, in shehia with the lowest alignment, we find high levels of natural and/or human‐assisted mangrove recolonization and selective harvesting of individual trees and branches. These findings indicate that the alignment between local knowledge and satellite observations of mangrove cover change systematically increases with the scale of change in this system. Finally, we demonstrate a practical workflow for quantitatively leveraging these misalignments by optimizing across both data sources to identify restoration priority areas. [ABSTRACT FROM AUTHOR]

Mary Evelyn Tucker, Co-Director of the Yale Forum on Religion and Ecology, shares her journey from teaching in Japan to founding the Harvard Conference series on World Religions and Ecology, which led to the establishment of the Yale Forum. She discusses the impact of Pope Francis's Encyclical Laudato Si' on environmental and human concerns, emphasizing the importance of integrating moral values and ethics into environmental studies. The field of religion and ecology has seen significant growth over the past 25 years, with an increasing focus on graduate programs, ecojustice initiatives, and grassroots projects. The Yale Center for Environmental Justice addresses environmental inequities, drawing on religious influences to advocate for marginalized communities. [Extracted from the article]

The banded langur (Presbytis femoralis) is a critically endangered primate, which within Malaysia has not been known to extend significantly outside the state of Johor. Traditionally, distribution studies on this highly threatened primate have relied on conventional methods such as DNA identification, live counting, and camera trapping. However, ethnoprimatology offers an alternative approach to data collection, involving the active participation of indigenous and local communities possessing valuable knowledge and experience with local primate species. This study employed an integrated approach incorporating ethnoprimatology by utilizing pooled local expert opinion, local surveys, interviews, and fecal DNA analysis, resulting in a novel distribution range for the banded langur. The combination of expert opinions revealed this species' most optimistic distribution scenario across Johor and Pahang, inhabiting various ecosystems, including lowland forests, peat swamps, and human‐modified landscapes. Further interviews and surveys conducted within the Orang Asli community in Tasik Chini and Tasek Bera have provided additional support for the revised distribution, documenting occurrences of banded langur utilization in indigenous practices, such as food consumption, cultural beliefs, medicinal applications, and craftsmanship. Phylogenetic analysis demonstrated genetic differentiation between populations in Johor and Pahang, with the populations in the southern part of Peninsular Malaysia likely serving as ancestral sources for other populations. Consequently, this study not only elucidated the updated distribution of banded langur through DNA records and direct observations but also established the efficacy of ethnoprimatology as a precursory tool for uncovering the present distribution patterns of other primate species in Malaysia. Research Highlights: An integrated approach that incorporates ethnoprimatology, pooled local expert opinion (PLEO), and fecal DNA analysis has successfully revealed a novel extended distribution for the banded langur.The study revealed that banded langur has been long utilized by the Orang Asli in various purposes, including as bushmeat, traditional medicine, religious beliefs, musical instruments, and other cultural usage.The analysis showed that the populations in the southern part of Peninsular Malaysia serve as a plausible basal population in Peninsular Malaysia. [ABSTRACT FROM AUTHOR]

Now more than ever, complex socio-ecological challenges require timely and integrated responses from scientists and policymakers. Air quality is one such challenge. Under the Clean Air Act, the U.S. Environmental Protection Agency establishes ambient air quality standards to protect public welfare from known or anticipated adverse effects of air pollutants. As our understanding of the environment and awareness of social values grow, there is a need to improve characterization of "adversity to the public welfare." Scientific assessment can link ecological effects to public welfare using modern scientific approaches that incorporate ecological complexity and multiple value systems held by the public. We propose ideas for the future of scientific assessments meant to inform air quality and other environmental decision-making, including concrete ways we can focus on vulnerable species and ecosystems, incorporate a multiplicity of values, climate and multiple stressors, and partner to diversify the knowledge upon which protective policies are based. [ABSTRACT FROM AUTHOR]

This study investigates the resilience of indigenous knowledge in five Karen villages, located in Thailand's Chiang Mai, Chiang Rai, and Lampang provinces, that have been recognized for best practices in community forest management (CFM). The CFM model was initiated by local communities to promote forest conservation and community engagement. Data on CFM practices, land-use rights, social networks, and indigenous knowledge were collected through 17 in-depth interviews and 5 focus group meetings. The findings include how these Karen communities have adopted payment for environmental services (PES) to fund conservation projects and social welfare. More specifically, PES generates social capital by facilitating coordination with stakeholders from the private sector, academia, and government. These social networks promote markets for local products and advocate for indigenous land-use rights. The PES model also serves as a tool whereby Indigenous Peoples can shape their identities as innovative forest guardians and legitimize their residence within the forest. Additionally, the study reports on how Karen people have diversified their livelihoods to include hosting academic tourism, handicrafts, and livestock, reducing their dependence on forest resources. [ABSTRACT FROM AUTHOR]

The present review paper investigates how traditional indigenous practices supports sustainable agriculture. The paper is focused on analyzing different sustainable indigenous agricultural methods that have been developed and practiced by different indigenous communities for generations. The paper seeks to highlight the relevance in achieving SDGs. Furthermore, the review investigates on implementation of indigenous technologies to predict weather changes, incentives allocated for sustainable agricultural practices and agricultural initiatives proposed by G20 summit 2023 to adopt 'smart, sustainable and serve' (3S) strategies. Comprehensive literature search has been done among relevant academic databases with peer reviewed articles, reports and other publications related to traditional indigenous practices and their contribution to agricultural sustainability and SDGs. Indigenous agricultural methods such as intercropping, agroforestry, and organic farming show a profound awareness of ecological processes and place a strong emphasis on the preservation of biodiversity, soil fertility, water management, and sustainable land use. The paper records the vast knowledge and skills that indigenous societies have gathered over many generations and discuss the traditional indigenous practices in addressing current agricultural difficulties. This paper highlights the importance of valuing and integrating traditional indigenous practices as we strive towards agricultural sustainability and the achievement of the SDGs as discussed on G20 in India and how it helps us in achieving sustainable global economic growth. [ABSTRACT FROM AUTHOR]

The Aral Sea crisis is one of the greatest ecological and socio-economic disasters of the 20th century. The main cause was the large-scale diversion of water for cotton cultivation. This article examines the crisis with a human geography perspective and emphasises the need for a comprehensive and multidisciplinary approach. It highlights the importance of sustainable water management, regional cooperation and active community participation. The study also discusses the role of integrated water and energy management supported by strong policies to prevent future water scarcity and address climate change. Finally, this article emphasises the significance of empowering local communities through traditional ecological knowledge and education to promote resilience and sustainable development. The conclusions focus on solutions to resolve the Aral Sea crisis that would ultimately improve the well-being of people in the region and beyond. [ABSTRACT FROM AUTHOR]

The article focuses on the tension between open data policies in academia and the rights of Indigenous communities to control culturally sensitive information. Topics include Leslie Hutchins' decision to withhold specific data on invertebrates from Native Hawaiian coffee plantations, the broader implications of data accessibility in scientific research, and the emerging movement advocating for Indigenous data sovereignty in ecological studies.

Food sovereignty, as defined by the comprehensive definition offered in the 2007 Nyéléni Forum, encompasses essential action lines for transforming a food system based on food sovereignty principles. Understanding how current food system initiatives align with these principles is essential for identifying the necessary processes of change to drive this transformation. This study aimed to consolidate the contributions of advancements in food sovereignty to the existing literature. A systematic literature review was conducted to achieve this, analyzing 250 papers published between 2008 and 2023. The focus was on the research methods employed by the authors, food initiatives within the domains of food sovereignty, and the key drivers of a food system rooted in food sovereignty principles. The findings revealed that approximately 36% of the studies utilized interviews, surveys, and questionnaires for data collection, while 34% concentrated on targeted fieldwork through case studies. Around 19% of the studies involved in-depth interaction with specific groups, and just under 10% employed document analysis methods. The most extensively discussed domain was the use of agroecological management practices for food production, followed by the valuation of traditional knowledge, the promotion of social justice and equity, self-determination through the transformation of economic and political institutions, and the localization of food production and consumption. The food initiatives outlined overarching goals within each domain of food sovereignty, with three common goals identified across these domains: food security and consumption, environmental stewardship, and crisis preparedness. Furthermore, 29 drivers of a food system based on the domains of food sovereignty were identified, encompassing networks and a holistic approach present in all 5 domains. The study also highlights the implications for supporters of food sovereignty within the context of the identified goals of the food initiatives. [ABSTRACT FROM AUTHOR]

Purpose: Losing indigenous knowledge is to lose the future and impoverish the societies because indigenous knowledge is considered one of the cornerstones and survival of communities, societies and economies. This study, thus, aims to explore and assess the contextual enablers of indigenous knowledge and their role in developing and sustaining the Ewe communities in Ghana. Design/methodology/approach: The qualitative research design, which enabled the researcher to engage the participants in an interview process and observation, was used in this study. It was augmented with a quantitative design using structured questions. Data analysis was guided by the basic principles of grounded theory. The coding system was aided by NVivo to analyze the qualitative data, while the quantitative data was analyzed using the SPSS. Descriptive analysis and graphs were deployed in the presentation of the findings. Findings: The study discovered that the communities are in possession of several types of indigenous knowledge, ranging from tacit to explicit knowledge, which are embedded in their cultural and traditional systems and unique to every community; the culture of trust among the citizens and motivation to create and share knowledge in communities was high. Same time, family heads, farmer groups, libraries and museums played key roles in the preservation and management of indigenous knowledge in the communities. On the other hand, information officers and institutions like churches and police posts played insignificant roles in the management and preservation of knowledge in the communities just as the absence of a culture of willingness by the community members to create and share knowledge. Additionally, there was an absence of technological infrastructure, platforms, databases and policies to aid the management and preservation of knowledge in the communities. The study concludes that indigenous knowledge plays a vital role in the development and sustainability of communities in Ghana. Practical implications: Community leaders and political leaders need to invest in systems and structures that will promote the management and preservation of indigenous knowledge for the development of the communities and the state as a whole. Originality/value: The study demonstrates its originality in terms of scope, setting, population and empirical evidence by focusing on the role of indigenous knowledge in the sustainability and development of Ewe communities in Ghana. [ABSTRACT FROM AUTHOR]

The text discusses the importance of decolonising educational technology to address colonial biases and power imbalances in modern educational practices. Authors from diverse perspectives explore how technology can perpetuate biases and privilege certain knowledge systems. The Special Issue aims to uncover biases, promote inclusivity, and empower marginalized communities in educational technology design and implementation. The articles in the issue highlight the need for diverse cultural perspectives, social justice, and ethical considerations in educational technology development. The text calls for collaboration, cultural sensitivity, and dismantling of existing structures to create a more equitable and inclusive educational landscape. [Extracted from the article]

This article reviews and synthesises the conspicuous affinities between Indigenous knowledge, spirituality, and sustainable development. Development initiatives in countries of the majority world have tended to privilege outsider orientations that uncritically perpetuate scientific and technocratic perspectives that contrast sharply with Indigenous worldviews. In consequence, many development programmes and climate change adaptation initiatives have been neither effective nor sustainable, having been guided by external agendas and funded by foreign donors. Relatedly, ideas about modern development are frequently perceived by traditional knowledge-holders as being steeped in values of materialism, consumerism, and profligacy and therefore do not resonate strongly with Indigenous ideals and worldviews. Set against this background, this article posits that the time is ripe for development policy and practice to be more closely attuned to Indigenous spirituality, given that such a focus will facilitate climate change adaptation initiatives that are more effective and sustainable, in addition to being more equitable, ethical, and culturally appropriate. [ABSTRACT FROM AUTHOR]

Understanding and addressing biodiversity declines across the globe will require interdisciplinary practices that embrace multiple worldviews and weave knowledge systems.Here, we used a Two‐Eyed Seeing approach to weave Anishinaabe ecological knowledge with peer‐reviewed Western scientific literature to provide a comprehensive understanding of the drivers of a declining moose (mooz; Alces alces) population in Ontario, Canada.We interviewed 66 participants from three Anishinabek communities on the causes of moose decline and conducted a literature review of 52 Western‐science studies that focused on factors that affect moose in Ontario.Our study revealed that there was agreement among knowledge systems on the importance of climate change and disease and parasites in explaining moose population decline in Ontario. Unique perspectives were provided on the mechanisms describing climatic impacts on calf recruitment, with an emphasis on spring onset and green‐up by Western science, and winter onset and timing of the rut by Anishinaabe knowledge. Western science also focused on the effects of habitat disturbance and predation on moose, and Anishinaabe knowledge emphasised harvest pressure. Other factors identified by both knowledge systems included the impacts of roads and railways. Distinctive information offered by Anishinaabe knowledge holders included the displacement of moose from areas in response to the range expansion of white‐tailed deer (waawaashkeshi; Odocoileus virginianus) and the negative effects of contaminants introduced into the environment by mining and forestry activity.Overall, weaving knowledge systems offered a nuanced and wholistic understanding of factors affecting moose and provided different perspectives to explain interacting and cumulative effects. Our study showcases the value in weaving knowledge systems to improve understanding of ecological problems and find wholistic strategies for conservation. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

The Food and Agriculture Organization estimates that close to 9% of the world's soils are affected by salinity. The purpose of this article is to discuss qualitative social science findings on alternative ways of conceptualizing salinization in Kazakhstan and how these findings could be leveraged for transformative knowledge towards sustainability. We highlight dimensions of land degradation that are doubly obscured: the under-represented issue of salinization, and vernacular knowledge on salinization. The article draws on qualitative data collection methods, including eighteen months of participant observation, workshop transcripts and archival records. Three research findings are presented. First, there is an analysis of the framing of environmental issues common among policymakers in the region. Second, these frameworks are contrasted with novel data on how local farming communities understand and deal with salinization. These two research results enable extrapolating a third finding: how such locally based knowledge could be harnessed towards solving salinization issues. Beyond the specific issue of salinization, the results of this research suggest potentially valuable design principles relating to specific ways that the environmental knowledge of expert farmers and scientific experts could be paired. In the case of Central Asia, models based on the local culture can be adapted, such as hosting and apprenticeship relationships. This example suggests transferable lessons on how to forge social learning towards sustainability that start from imperfect local tools (bottom-up) rather than from internationally promoted but socially distant blueprints (top-down). [ABSTRACT FROM AUTHOR]

Context. Conservation translocations are increasing in number and so too is the interest and expectation from Traditional Owners (TOs) that they will be involved in management occurring on their Country. Aims. Our objectives were to identify the levels of past TO engagement as experienced through the western and TO lenses, examine the key steps, challenges and opportunities that emerged from survey responses, and also to provide a case study of a conservation translocation that describes Indigenous involvement to support a reintroduction of golden bandicoots (Isoodon auratus) in Australia from Martu Country (Western Australia) to Wongkumara and Maljangapa Country (New South Wales). Methods. The key questions the surveys sought to address to western practitioners were as follows: (1) what types of TO involvement were observed; (2) if TOs were not involved in the translocation, was there a reason; and (3) for each translocation project where TOs were involved, (a) why was this engagement sought by their agency; (b) what worked well in terms of involvement and partnerships; and (c) how could these partnerships be improved? From a TO lens, perspectives were sought with a survey addressing the following questions: (1) how were you involved in the translocation; (2) why was it important to you and your community; and (3) ow would you like to be involved in the future? Key results. Of 208 Australian translocations, 27% involved TOs. The following four themes emerged from the survey responses: the need to recognise and adopt the cultural dimension of conservation translocations on Indigenous Country, maintain on-Country relationships between western practitioners and TOs, enable co-ownership of projects, and maintain community links between western and TO practitioners. The golden bandicoot translocation partnership provided a foundation for TO engagement across generations, setting the scene for long-term and future translocation collaboration opportunities. Conclusions. The perspectives of all participants involved in conservation translocations highlighted a common theme: the need to support TOs to be engaged fairly, to be culturally safe during their engagement, and to enable them to be part of a wider project and community team. The case study highlighted a sequential approach for engaging the TO organisation and supporting TOs to work alongside western practitioners to capture, record and transport animals from their Country to a new (reintroduction) site. Implications. We provide suggestions for non-Indigenous managers and practitioners to consider a cultural dimension to conservation translocations when engaging TOs. [ABSTRACT FROM AUTHOR]

In this paper, we highlight the poor health of the Australian environment and propose a new framing for how we care for Maar Country. We identify the basis for our Law/Lore of the Land and describe six guiding principles for our proposed biocultural landscape restoration approach. We also explore the way that our ancestors used cultural stories to guide the management of Country and we reflect on how we are adopting these same approaches today by giving culturally significant entities primacy in our approach to caring for Country. Finally, we extend an invitation to non-Aboriginal scientists, conservationists, and government agencies to work with us to care for Country, in a respectful and holistic manner. Position statement. We, the authors of this paper, are all either Aboriginal Australians or employed by the Eastern Maar Aboriginal Corporation. We are all actively participating in the Pang-ngooteekeeya weeng malangeepa ngeeye project. [ABSTRACT FROM AUTHOR]

Historical landscapes in Italy have been slowly changing over the centuries and this is because their features, once fixed into specific shapes, were perpetuated until new economic and social developments occurred. Yet, in the Alpine region, this territorial organisation underwent sudden changes after World War II (WW II), resulting in a loss in population and traditional agropastoral production in favour of skiing plants and holiday houses. Moreover, the loss of traditional knowledge pertaining to environmental behaviour has resulted in the urbanisation of lands that are vulnerable to extreme events. In turn, this has hindered sustainable urban development. Nowadays, modern mapping technologies enable the state of the landscape to be assessed before, during, and after extreme events, the increased frequency of which may be related to climate change. The case study examined in this paper is the flood that hit Limone Piemonte, Italy, between the 2nd and 3rd October 2020. On that occasion, an aerial survey of the affected areas was carried out using Uncrewed Aerial Vehicles (UAV) a few weeks after the event. Spatial analyses were also performed based on very high-resolution satellite imagery acquired a few days after the event in order to determine where to plan more detailed three-dimensional (3D) surveys. This has enabled assessments of damages at different map scales to be performed. Thanks to the availability of pre-event multitemporal cartographic reference datasets, it was possible to monitor the historical evolution of the affected areas. It was possible to assess the vulnerable areas before the event, as well as to evaluate the morphological and settlement changes after the disaster. Therefore, one of the goals of this manuscript is to demonstrate that geoinformation systems are among the primary technical tools used to analyse environmental and climatic alterations that impact landscapes. Finally, a 3D model of the affected areas was produced, fulfilling another goal of the research by providing the public administration with a sustainable and innovative tool for territorial and landscape management, in accordance with the 11th pillar of the United Nations Sustainable Development Goals (UN SDGs). [ABSTRACT FROM AUTHOR]

Background: Based on participatory research tools and analysis with a gender focus, we aim to identify the knowledge associated with native plants of the Atlantic Forest in one Quilombola community whose territory is juxtaposed with a protected area, in South Brazil. Methods: Through the perception of the residents of the Quilombola community of São Roque, we classified the availability, harvesting intensity, abundance, and importance of fourteen plants native to the Atlantic Forest found in their territory. These fourteen plants were selected after initial interviews with a free listing of plants done with all adults (44 people), followed by plant collection and identification. A participatory workshop was built with the community to collect data through three activities: four-cell tool, environment matrix, and importance matrix. To identify the gender nuances in the knowledge within this community, all activities were separated into two groups based on the gender of the 22 participants (9 women and 13 men) and the researchers. Results: The species Pau-pra-tudo (Picrasma crenata), Quina (Coutarea hexandra), and Cipó-milome (Aristolochia triangularis) were similarly classified as important by both groups, which indicates the cultural and environmental relevance associated with them regardless of gender. The perceptions of other species were expressed differently between the groups, showing the variance of the ecological knowledge and the relationship between the sociocultural contexts of gender and the knowledge manifested. The final part of the workshop was a lecture given by two community experts about herbal medicines based on forest species found in the territory. Conclusions: Based on the multiple forms of results recorded in the workshop, we discuss the demand for inclusion of the traditional community in land management plans of environmental agencies, highlighting how individual characteristics, such as gender, can fill gaps in data about local biodiversity. [ABSTRACT FROM AUTHOR]

Background: Ethnobiologists commonly analyze local knowledge systems related to plants, animals, fungi, and ecosystems. However, microbes (bacteria, yeasts, molds, viruses, and other organisms), often considered invisible in their interactions with humans, are often neglected. Microorganisms were the earliest life forms on Earth, and humans have interacted with them throughout history. Over time, humans have accumulated ecological knowledge about microbes through attributes such as smell, taste, and texture that guide the management of contexts in which microorganisms evolve. These human-microbe interactions are, in fact, expressions of biocultural diversity. Thus, we propose that ethnomicrobiology is a distinct interdisciplinary field within ethnobiology that examines the management practices and knowledge surrounding human-microbe interactions, along with the theoretical contributions that such an approach can offer. Methods: We reviewed scientific journals, books, and chapters exploring human-microbe relationships. Our search included databases such as Web of Science, Scopus, Google Scholar, and specific journal websites, using keywords related to ethnomicrobiology and ethnozymology. To categorize activities involving deliberate human-microbial interactions, we examined topics such as fermentation, pickling, food preservation, silaging, tanning, drying, salting, smoking, traditional medicine, folk medicine, agricultural practices, composting, and other related practices. Results: Our research identified important precedents for ethnomicrobiology through practical and theoretical insights into human-microbe interactions, particularly in their impact on health, soil, and food systems. We also found that these interactions contribute to biodiversity conservation and co-evolutionary processes. This emerging interdisciplinary field has implications for food ecology, public health, and the biocultural conservation of hidden microbial landscapes and communities. It is essential to explore the socioecological implications of the interwoven relationships between microbial communities and humans. Equally important is the promotion of the conservation and recovery of this vast biocultural diversity, along with sustainable management practices informed by local ecological knowledge. Conclusion: Recognizing the dawn of ethnomicrobiology is essential as the field evolves from a descriptive to a more theoretical and integrative biological approach. We emphasize the critical role that traditional communities have played in conserving food, agriculture, and health systems. This emerging field highlights that the future of ethnobiological sciences will focus not on individual organisms or cultures, but on the symbiosis between microorganisms and humans that has shaped invisible but often complex biocultural landscapes. [ABSTRACT FROM AUTHOR]

Restoration is effective for improving ecosystem health and protecting biodiversity. However, restoration initiatives often neglect socioeconomic dimensions that affect local communities. When these factors are included, they are often under the purview of managers whose perspectives of public engagement remain understudied. Here, we focused on mangroves and surveyed restoration project managers in Latin America and the Caribbean to explore if and how they have engaged in socioeconomic best practices such as including the community, local knowledge, and social monitoring. We also sought to understand how these activities related to perceptions of project outcomes. Most managers (n = 182) reported that they engaged in some best practices, such as community engagement in various project stages and incorporating local information. Differences existed as to which types of information were included, which project stages included the community, and how frequently the community was involved. Overall, managers, especially those who engaged the community more frequently and throughout the entire restoration process, believed projects were successful and provided numerous community benefits. However, despite the reported number of benefits, less than half of the respondents conducted social monitoring to assess the actualization of these benefits or other social indicators. We provide suggestions for how mangrove restoration projects, and restoration efforts more broadly, can increase the inclusion of communities, their knowledge, and social monitoring to better assess the achievement of project outcomes. [ABSTRACT FROM AUTHOR]

A geographical perspective can help to overcome the current lack of structure in approaching the levels of aggregation of biocultural phenomena and how they relate to spatial scales. For this, a conceptual framework to address the scalability of biocultural phenomena is needed. Since the emergence of the concept of biocultural diversity, important questions have been asked regarding patterns of spatial distribution of biodiversity, culture, and language, with a new interdisciplinary academic field emerging in the late twentieth century. In the past decade, the landscape has become the appropriate scale for assessing nature-culture relations. However, there has been little discussion about the integration of biocultural heritage at different levels, and which basic elements should be incorporated at higher levels such as the landscape and region, and how this relates to geographical scales. Furthermore, there is a lack of clarity about what can be called a biocultural landscape. Here we propose an initial framework to describe the different levels of integration of biocultural heritage. It relates biocultural phenomena with geographical space at six levels: resources, entities, places, territories, landscapes, and regions. These elements are all the result of culture-nature interdependencies and represent different levels of expression of biocultural phenomena. It represents their relationships to socio-spatial organization, biological, and linguistic dimensions, and proposes a set of geographical scales as relevant for approaching each level. [ABSTRACT FROM AUTHOR]

Climate change has become a central concern on the international political agenda, challenging the decision-making of different levels of administration and types of actors. Indigenous Peoples and Local Communities (IPLC) have been recognized as relevant actors in climate matters, given their knowledge about territory, biodiversity, and their harmonious practices towards nature. With the evolution of knowledge on climate change, an increasing number of countries have developed climate laws. Given the provisions of the Paris Agreement to consider IPLC and their knowledge for climate action, it is relevant to assess how the contents of these types of laws pursue such ambition. By describing and categorizing the contents of climate laws, this article develops evidence-based research about how IPLC are attended to in climate framework laws of different countries. It examines whether the related contents of these laws align with the recommendation of the Paris Agreement regarding the need to consider traditional, indigenous, and local knowledge in the design of adaptation measures. The results show that only one-third of the identified climate laws refer to IPLC. Within these laws, those communities and their knowledge are scarcely attended to. However, a few climate laws develop relevant elements about these communities. The most common element relates to the participation of IPLC in deliberative bodies or climate decisions. In contrast, the least common element relates to the involvement of relevant communities in climate research. Notably, the climate laws of Finland (Europe) and Peru (South America) emerge as more comprehensive in addressing the IPLC and their knowledge than what is found in other countries. Despite the recognized relevance of IPLC and their traditional knowledge for climate change adaptation, the use of climate framework laws to formally foster such recognition is still lacking. Setting up a scheme to monitor how the translation of the Paris Agreement is being undertaken into subsequent legislative processes is desirable. Such a scheme may clarify how IPLC and their traditional knowledge are effectively being considered as initially expected. Key policy insights: International climate policy is increasingly recognizing the rights of IPLC. As a guiding policy and legal instrument at the national level, emerging climate framework laws may usefully protect and engage with these rights to strengthen policy outcomes. By establishing general principles and obligations for national climate policy, climate framework laws can develop mechanisms to address the rights of IPLC and include them in subsequent climate plans and programmes. Climate framework laws can also usefully create mechanisms to monitor the public policy instruments following these laws, contributing to the implementation of climate treaties regarding the rights of IPLC. [ABSTRACT FROM AUTHOR]

There is a resurgent enthusiasm for Indigenous Knowledges (IK) across settler–colonial institutions of research, education, and conservation. But like fitting a square peg in a round hole, IK are being forced into colonial systems, and then only as marginal alternatives. To address this mismatch, the Traditional Ecological Knowledge Section of the Ecological Society of America (ESA) hosted a 2‐day workshop—entitled Elevating Indigenous Knowledges in Ecology—at the 2022 ESA Annual Meeting, which was held on Kanien'keháka (Mohawk) and Ho‐de‐no‐sau‐nee‐ga (Haudenosaunee) territories in Montreal, Canada. This gathering of 21 interdisciplinary Indigenous ecologists included scholars from across the career and professional spectrum. By consensus, workshop participants (including the authors of this article) identified four emergent themes and respective guiding questions as a pathway toward the transformation of settler–colonial institutions into IK‐led spaces. We highlight this pathway to support actions toward systemic change, inspire future directions for Indigenous and non‐Indigenous ecologists, and nurture stronger relationships between Indigenous communities and the Western sciences, toward actualized decoloniality. [ABSTRACT FROM AUTHOR]

This article discusses the importance of integrating natural and cultural heritage in conservation practices, highlighting the perspectives of Indigenous Peoples and local communities who view them as interconnected. It provides practical suggestions for collaboration, openness, and inclusiveness in conservation efforts, while acknowledging diverse perspectives and terminology. The article aims to promote dialogue and equitable approaches to conservation. Additionally, the document provides guidance on assessing and understanding the values of a place in relation to natural and cultural heritage, emphasizing the need to engage with different communities and manage conflicts between different values. It also discusses the importance of coordination, collaboration, and governance in integrating natural and cultural heritage practices. The document concludes by providing a list of resources for further exploration on the topic. [Extracted from the article]

The fishery of the river prawn Cryphiops caementarius in semiarid basins of northern Chile constitutes a small‐scale artisanal activity, developed in fragmented habitats with extended periods of drought, which represents a severe threat for the conservation of its populations. Fishers filed an environmental complaint for massive prawn mortalities caused by river channellings in the Choapa River basin. The government promoted a participatory program with fishers to carry out a restocking initiative in this basin, releasing ~4000 hatchery reared juveniles. The aim of this study was to evaluate site selection criteria for the releases, which included ecological variables relevant to the life habits of juveniles. These criteria incorporated background of the natural history of the species, seasonal monitoring of habitat indicators (fluvial habitat index and hydraulic stress index) and recommendations of fishers (traditional ecological knowledge). This study demonstrated that the integration of these criteria and restocking sciences based on aquaculture is beneficial when selecting the release site, with a high coincidence of ecological characteristics for C. caementarius to thrive. The results of this experience are discussed, emphasizing the pioneering character of this type of measure in freshwater crustaceans in Chilean basins, the ecological framework used to responsibly assist these measures in basins with intense anthropogenic impacts and recommendations that allow the improvement of the releases and monitoring efforts of this species, considering the drought scenario that affects this region of Chile. [ABSTRACT FROM AUTHOR]

Local ecological knowledge (LEK) can be a valuable source of information about species' biology and their conservation, especially for threatened and poorly known species, such as the Brazilian three-banded armadillo (Tolypeutes tricinctus). Here, we gathered information about the natural history and human–fauna relationships of T. tricinctus based on the LEK of residents from a rural community in northeast Brazil, where a population of T. tricinctus has been recently discovered. To understand LEK, we used participatory transect walks, semi-structured interviews, and a member-checking workshop. T. tricinctus was considered a locally abundant and widespread species, primarily nocturnal, highly popular, and not among the most hunted species. Our findings have important implications for the understanding of T. tricinctus biology and conservation. First, they show that, although T. tricinctus is highly threatened by hunting, there are still localities where it is not among the most hunted species, where it may still be common. Second, as T. tricinctus is a locally common and popular species, research and participatory science projects may be feasible in the area. Moreover, to increase sampling effectiveness, research projects can consider aspects of T. tricinctus biology identified in this study. In conclusion, our findings reinforce the importance of ethnobiology assessments to improve knowledge about species' biology and inform local research and conservation efforts. [ABSTRACT FROM AUTHOR]

The modern global food system is highly unsustainable, shaped by industrialisation and corporate consolidation, with negative repercussions on the environment and biodiversity as well as human health. This paper looks at the burgeoning economy in neglected and underutilised species (NUS) in the Western Cape, South Africa, as a potential innovation that could make the local food system more socially and ecologically resilient. Although, at present, NUS are only marginally included in the local food system and policy discussions, NUS increasingly appear in the high-end food industry, driven by international gastronomic trends. These species hold potential as climate resilient, nutritionally dense, and socially and culturally significant foods in the region, but they also carry ecological and social risks. We critically examine the fledgling NUS economy in the Cape Town area to unpack the motivations and challenges associated with the potentially transformative inclusion of these foods into the local food system. We demonstrate that the main risks associated with NUS are negative ecological repercussions, privatisation of the NUS economy, and the reproduction and further entrenchment of unequal power and race dynamics in the region. To mitigate these risks and actualise the related benefits associated with NUS, engagement with the ecological, social, and political context of NUS needs to be significantly deepened. This is particularly true for those working in the high-end food industry, who appear to be driving the NUS economy, and will require education around sustainability and Traditional Ecological Knowledge (TEK), as well as a foregrounding awareness of power dynamics. [ABSTRACT FROM AUTHOR]

This article examines the processing techniques and nutritional properties of the Triodia pungens seed, a rare desert Aboriginal seed food. It includes traditional knowledge shared by Aboriginal women from various language groups. Laboratory testing reveals that the seeds are energy-dense, low in fat, and high in carbohydrates. The article discusses the lack of documentation on Triodia pungens seed cakes and explores the potential health and economic benefits of reintroducing traditional seed foods into remote communities. It also highlights the decline of Aboriginal seed foods in modern diets and emphasizes the importance of preserving knowledge about lesser-known seed foods like Tjinalpa. Additionally, the article briefly mentions the artistic works of Indigenous Australian artist Napangarti and American artist Boyd R. Wright, highlighting their unique perspectives and cultural influences. [Extracted from the article]

Animal husbandry is one of the oldest human occupations, and it is well spread over the world. Most importantly, during the centuries of practicing this occupation, humans have developed a solid understanding of the environment they were living in, developing in time a specific traditional ecological knowledge. This traditional knowledge is part of an intangible heritage that the communities have and cherish, although it is constantly changing and adapting to new conditions. In the past years, more and more researchers are documenting the change, by looking at the challenges and dynamics of this occupation, its uncertainties, and contemporary risks. The “Introduction” of this special issue of Martor overviews the research focusing on the changes that pastoralism is going through. It also presents the articles that are included in the volume.

Abstract Background Ethnobiologists commonly analyze local knowledge systems related to plants, animals, fungi, and ecosystems. However, microbes (bacteria, yeasts, molds, viruses, and other organisms), often considered invisible in their interactions with humans, are often neglected. Microorganisms were the earliest life forms on Earth, and humans have interacted with them throughout history. Over time, humans have accumulated ecological knowledge about microbes through attributes such as smell, taste, and texture that guide the management of contexts in which microorganisms evolve. These human-microbe interactions are, in fact, expressions of biocultural diversity. Thus, we propose that ethnomicrobiology is a distinct interdisciplinary field within ethnobiology that examines the management practices and knowledge surrounding human-microbe interactions, along with the theoretical contributions that such an approach can offer. Methods We reviewed scientific journals, books, and chapters exploring human-microbe relationships. Our search included databases such as Web of Science, Scopus, Google Scholar, and specific journal websites, using keywords related to ethnomicrobiology and ethnozymology. To categorize activities involving deliberate human-microbial interactions, we examined topics such as fermentation, pickling, food preservation, silaging, tanning, drying, salting, smoking, traditional medicine, folk medicine, agricultural practices, composting, and other related practices. Results Our research identified important precedents for ethnomicrobiology through practical and theoretical insights into human-microbe interactions, particularly in their impact on health, soil, and food systems. We also found that these interactions contribute to biodiversity conservation and co-evolutionary processes. This emerging interdisciplinary field has implications for food ecology, public health, and the biocultural conservation of hidden microbial landscapes and communities. It is essential to explore the socioecological implications of the interwoven relationships between microbial communities and humans. Equally important is the promotion of the conservation and recovery of this vast biocultural diversity, along with sustainable management practices informed by local ecological knowledge. Conclusion Recognizing the dawn of ethnomicrobiology is essential as the field evolves from a descriptive to a more theoretical and integrative biological approach. We emphasize the critical role that traditional communities have played in conserving food, agriculture, and health systems. This emerging field highlights that the future of ethnobiological sciences will focus not on individual organisms or cultures, but on the symbiosis between microorganisms and humans that has shaped invisible but often complex biocultural landscapes.

Abstract Background Based on participatory research tools and analysis with a gender focus, we aim to identify the knowledge associated with native plants of the Atlantic Forest in one Quilombola community whose territory is juxtaposed with a protected area, in South Brazil. Methods Through the perception of the residents of the Quilombola community of São Roque, we classified the availability, harvesting intensity, abundance, and importance of fourteen plants native to the Atlantic Forest found in their territory. These fourteen plants were selected after initial interviews with a free listing of plants done with all adults (44 people), followed by plant collection and identification. A participatory workshop was built with the community to collect data through three activities: four-cell tool, environment matrix, and importance matrix. To identify the gender nuances in the knowledge within this community, all activities were separated into two groups based on the gender of the 22 participants (9 women and 13 men) and the researchers. Results The species Pau-pra-tudo (Picrasma crenata), Quina (Coutarea hexandra), and Cipó-milome (Aristolochia triangularis) were similarly classified as important by both groups, which indicates the cultural and environmental relevance associated with them regardless of gender. The perceptions of other species were expressed differently between the groups, showing the variance of the ecological knowledge and the relationship between the sociocultural contexts of gender and the knowledge manifested. The final part of the workshop was a lecture given by two community experts about herbal medicines based on forest species found in the territory. Conclusions Based on the multiple forms of results recorded in the workshop, we discuss the demand for inclusion of the traditional community in land management plans of environmental agencies, highlighting how individual characteristics, such as gender, can fill gaps in data about local biodiversity.

Recent studies show that Traditional Ecological Knowledge (TEK) of Indigenous Peoples’ food systems and the transfer of that knowledge to their children are critical to physical and mental health, promote the transfer of language and culture, and further resilience. The aim of this exploratory, medical ecological study was to document TEK about foraging and plant use among the Dukha, a small, semi-nomadic reindeer herding community in Northern Mongolia. Field research was conducted at multiple remote camps in 2019 and 2023. Methods included semi-structured, open-ended interviews (N = 16), photo identification, and participant observation (N = 34 families). Study Informants identified 27 foraged plants. Results placed Dukha foraging practices within a framework illustrating the interconnectedness of their worldview and cultural norms, including the physical and spiritual aspects of the landscape, with health, illness, and curing. Dukha curative knowledge of the flora aligns with both Traditional Mongolian Medicine (TMM) and scientific studies on healing and preventative care. Through foraging and plant use, the Dukha balance relationships with the land and spirits, benefit from better nutrition and physical activity, utilise healing qualities of Indigenous flora, and foster the intergenerational transfer of language and traditional knowledge. [ABSTRACT FROM AUTHOR]

Large old trees (LOTs) are important ecological assets that contribute significantly to biodiversity, ecosystem functioning and local culture. This study analyzed the abundance, species composition, spatial and altitudinal distribution patterns, and conservation needs of LOTs in Baisha County, tropical southern China. We conducted a comprehensive field survey of 301 LOTs and recorded their biological characteristics, geographical locations, and environmental conditions. Species importance values were calculated, and the spatial distribution was analyzed using GIS techniques. Redundancy analysis (RDA) examined the relationships between LOT diversity and environmental factors. The results indicated a complex and diverse stock dominated by species from the Moraceae family, particularly of the genus Ficus. The structural analysis displayed a skewed age distribution, with a higher frequency of younger trees and a decline in older classes. Spatial analysis showed that LOTs are concentrated in the northwestern and central areas and are favored by microclimatic conditions, soil types, and historical land-use practices. The abundance and species richness of LOTs were greater at intermediate elevations. Redundancy analysis highlighted the intricate relationships between LOT diversity, abundance, and socioeconomic factors. This study provided crucial insights into the ecology and conservation requirements for LOTs in Baisha. The findings underscored the importance of targeted conservation efforts, particularly for older trees and mid-elevation habitats. We recommended integrating ecological research, long-term monitoring, traditional ecological knowledge, and community involvement in formulating conservation strategies to preserve these ecologically and culturally significant trees for future generations. [ABSTRACT FROM AUTHOR]

Abstract Background Traditional ecological knowledge (TEK) and practice associated with wild edible plants (WEPs) is an important part of local culture of the Yao people in Jianghua Yao Autonomous County, which possesses the biggest population of Yao ethnic group in China. Economic development, urbanization, and transition of lifestyle and changing interests of the younger generations risk loss of such valuable knowledge. However, no record had been reported about WEPs from the Yao communities of Jianghua County. It is urgent to assemble data on the major WEPs and their uses in Jianghua. This can be used to educate and stimulate new interest in these WEPs, to aid inheritance and improvement of cultural identity and confidence, to enhance local resilience to various changes and to suggest pathways for novel and value-added applications to create new local business opportunities. Methods To record WEPs associated with TEK and practice, we conducted field surveys in 2018, 2019 and 2023. The ethnobotanical methods such as free-listing, participatory observation, semi-structured interview, and market survey were adopted in the field investigations. Information about WEPs including vernacular names, parts used, ways of use, and collection time were recorded. Voucher specimens were collected, identified, and deposited in the herbarium at Minzu University of China, in Beijing. Results Totally, 81 Yao people from 12 villages were interviewed. WEPs traditionally play a crucial role in Yao peoples’ daily lives. A total of 130 plant species from 89 genera and 49 families were recorded. The plants collected showed great diversity and reflected unique local culture. Most (54.5%) WEPs were also used as medicines. Baba can be defined as a cultural identity food, and WEPs are commonly used as tea substitutes for their health benefits. Conclusions We conclude that WEPs use is facing great challenges in a rapidly changing era. Preservation of WEPs related practice and knowledge is not only important for conserving local biocultural diversity, but also valuable in providing potential functional and healthy materials for food security and future economic development. Cultivation of young generations’ interest in nature and biodiversity, combined with local policy to enhance public awareness are recommended.

Riau Province hosts the most extensive peatland on the Indonesian island of Sumatra, covering a land area of 4.044 million hectares which is almost 45 % of the province's total area. Natural peatland has unique hydrological characteristics which mean that it often becomes degraded rapidly when utilised for purposes such as plantations, agriculture and human settlements. On the other hand, communities of indigenous Malay people have derived their livelihoods from such land for many generations. Paludicultural agroforestry has emerged as a strategic new approach for effectively managing and improving the condition of degraded peatland that simultaneously offers solutions to several connected societal and ecological challenges. Recognising parallels with traditional systems for livelihood support, our research aims to explore how land management practices rooted in the culture of Malay people in Riau might inform the modern development of paludicultural agroforestry. In this article we describe 13 different land management systems from nine Malay village communities in Riau, and explore the cultural background from which they have evolved. The study sites are distributed across three regencies, namely Kepulauan Meranti, Bengkalis and Indragiri Hilir.

Background: Traditional ecological knowledge (TEK) and practice associated with wild edible plants (WEPs) is an important part of local culture of the Yao people in Jianghua Yao Autonomous County, which possesses the biggest population of Yao ethnic group in China. Economic development, urbanization, and transition of lifestyle and changing interests of the younger generations risk loss of such valuable knowledge. However, no record had been reported about WEPs from the Yao communities of Jianghua County. It is urgent to assemble data on the major WEPs and their uses in Jianghua. This can be used to educate and stimulate new interest in these WEPs, to aid inheritance and improvement of cultural identity and confidence, to enhance local resilience to various changes and to suggest pathways for novel and value-added applications to create new local business opportunities. Methods: To record WEPs associated with TEK and practice, we conducted field surveys in 2018, 2019 and 2023. The ethnobotanical methods such as free-listing, participatory observation, semi-structured interview, and market survey were adopted in the field investigations. Information about WEPs including vernacular names, parts used, ways of use, and collection time were recorded. Voucher specimens were collected, identified, and deposited in the herbarium at Minzu University of China, in Beijing. Results: Totally, 81 Yao people from 12 villages were interviewed. WEPs traditionally play a crucial role in Yao peoples' daily lives. A total of 130 plant species from 89 genera and 49 families were recorded. The plants collected showed great diversity and reflected unique local culture. Most (54.5%) WEPs were also used as medicines. Baba can be defined as a cultural identity food, and WEPs are commonly used as tea substitutes for their health benefits. Conclusions: We conclude that WEPs use is facing great challenges in a rapidly changing era. Preservation of WEPs related practice and knowledge is not only important for conserving local biocultural diversity, but also valuable in providing potential functional and healthy materials for food security and future economic development. Cultivation of young generations' interest in nature and biodiversity, combined with local policy to enhance public awareness are recommended. [ABSTRACT FROM AUTHOR]

Introduction: Since 1990, there has been a global decline in forest areas. Between 2010 and 2020, the greatest annual net loss of forests was on the African continent. Despite South African indigenous forests and trees being protected under the National Forests Act of 1998 (Act No. 84 of 1998), the country has also shown an increased annual net loss of forests. Although the Vhembe District Municipality in South Africa has lost forest owing to humaninduced deforestation and other land use activities, sacred forests have not been affected. According to traditional beliefs, exploitation of such indigenous patches of sacred forests is taboo. This study aims to explore the role of taboos in the protection of the remaining patches of sacred forest. Methods: The study relies on data collected between December 2022 and December 2023. Semi-structured interviewswere conductedwith key informants (n = 61) and local communities in Tshidzivhe and Duthuni villages (n = 60). Observations were used as a further data collection tool. The interview questions were prepared to assess the role of taboos in the protection and management of sacred forests. Data collected through interviews were analysed using thematic content analysis, while field observations helped to corroborate the results from the interviews. Results and discussion: The study identified two main taboos - one that restricts entry into the sacred forests (i.e. preventing entry into the sacred forests, and harvesting, hunting and hiking in these areas), and another that prohibits noise or activities that disrespect sacred forests. The study found that believers and nonbelievers alike, for fear of retribution by the spirits, still obey these taboos and their relatedmyths. This has allowed these areas to develop dense stands of closed-canopy evergreen forest that support more diverse flora and fauna than found in surrounding areas. Although sacred forests are not meant for biodiversity conservation, they offer opportunities to be integrated into global conservation targets of "30x30" and "Half-Earth" by 2030. They also offer the opportunity of serving as carbon sinks which is key to climate change mitigation. Recommendations for protecting sacred forests and associated taboos are drawn up based on these results. [ABSTRACT FROM AUTHOR]

Moving from an era of dam building to dam removal brings additional perspectives to indigenous water governance and hydrosocial relations in the Klamath River Basin (US). This collaborative research initiative with the Karuk Tribe builds greater understanding of the sociocultural impacts of Klamath dam removal and river restoration through Karuk knowledge. Addressing a knowledge gap around the social dimensions of dam removal, we held focus groups and interviews with Karuk cultural practitioners, tribal leaders, and tribal youth in the six-month period leading up to demolition. Extending beyond a focus on infrastructure removal or single-species restoration, we consider how Indigenous environmental relations and cosmologies are embedded in dam removal and river restoration. Specifically, Karuk knowledge shifts the significance of dam removal by elucidating deeply interconnected ecological, cultural, and ceremonial relations that are co-constituted with the Klamath watershed, thereby recasting dam removal as a holistic eco-cultural revitalization initiative. This reconfigures dam removal goals to include improving community health and well-being, enhancing spiritual elements of river restoration, responding to colonial legacies, and engaging tribal youth. In the Klamath case, restorative justice becomes possible through Karuk participation in river restoration to facilitate the revitalization of reciprocal relations held between Karuk people and the Klamath River—including Karuk eco-cultural and ceremonial practices for restoring balance in the world. [ABSTRACT FROM AUTHOR]

The present study deals with an exploratory survey on the uses and role of invasive alien species (IAS) in the local Naga livelihoods in the mountainous region of eastern Himalayas. IAS was randomly sampled from an anthropogenic disturbed forest and a community protected forest to comparatively analyse the type of IAS prevailing in those conditions. Later, group discussions were arranged with local inhabitants to distinguish and identify the various uses of IAS. A total of 31 plant species belonging to 18 different families were identified, out of which 21 species were reported to be used as bio-resources. The majority of the identified species were found to possess medicinal or curative properties. Considering the importance of IAS despite some of their negative impacts, it is important to impart traditional knowledge of their uses to the upcoming generations and initiate necessary steps to distinguish harmful species from harmless ones for better ecological sustenance. [ABSTRACT FROM AUTHOR]

This article provides an overview of the challenges and solutions related to climate change and sustainability in California. It highlights the impacts of climate change that the state is already experiencing, such as increasing temperatures, sea level rise, and more frequent heatwaves. The article emphasizes the need for global emissions reduction and discusses the legislation and policies enacted by the state government to address climate change, with a focus on environmental justice. It also emphasizes the importance of understanding regional impacts and finding adaptable solutions. The document further discusses the importance of climate adaptation, particularly for marginalized communities, and highlights the role of Indigenous knowledge and stewardship in building climate resilience. It addresses the impacts of climate change on ecosystems, wildfires, agriculture, urban systems, and human health. The authors argue for inclusive and equitable policies and collaborations to tackle climate change and promote sustainability in California. The document includes references to various scientific studies and reports related to climate change and its impacts on the state. [Extracted from the article]

This article reflects on the educommunicative and socio-environmental dimension of collaborative exhibitions with indigenous peoples. It also identifies and analyzes this dimension in an exhibition involving indigenous participation. For this purpose, a conception study was conducted within a qualitative methodological approach. The research methods used were semi-structured interviews and documentary analysis. In the exhibition under analysis, a collaborative process was identified in which indigenous individuals acted as cultural consultants for the museographic representations constructed by Western scientists. Furthermore, indigenous environmental knowledge was identified in the exhibition. These results contribute to the argument about the educommunicative and socio-environmental potential of collaborative exhibitions with indigenous communities. [ABSTRACT FROM AUTHOR]