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Background: Traditional knowledge is key for sustainability, but it is rapidly disappearing. Pig keeping in forests and marshes is an ancient, once widespread, now vanishing practice, with a major economic and ecological potential. The knowledge of pig keepers and the foraging activity of pigs are hardly documented., Methods: We studied the knowledge of traditional pig keepers (svinjars) on wild plants and pig foraging on the Sava-Bosut forest-marsh complex in Serbia. We conducted picture-based interviews about 234 locally common and/or salient plant species, and participatory fieldwork (11 days) and visual observation (21 days) on pig foraging., Results: 181 wild plant species were known by svinjars and 106 taxa were consumed by pigs. Svinjars knew well and could name most regularly foraged species. 98 species were reported by svinjars as foraged and 56 as not eaten. 28 species were observed by the authors as eaten regularly, while 21 were nibbled and 17 avoided. Contradictory information on foraging was rare both among svinjars (8 species) and between svinjars and researchers (7 species); several of these species were rare. Leaves of 92, fruits or seeds of 21 and 'roots' of 20 species were reported or observed as eaten, usually with high seasonality. Svinjars were overall observant, but knew little about some less salient species (e.g. Veronica, Circaea). The most common forages (reported and/or observed) were fruits (Quercus, fleshy fruits), grasses (Agrostis, Glyceria), herbs (Ranunculus ficaria, Circaea), nutritious 'roots' (Carex spp., Iris), young shrub leaves (Crataegus, Carpinus) and 'tame' plants growing in the sun (Persicaria dubia, Erigeron annuus). Traditional, now extinct pig breeds were reported as less selective and more 'knowledgeable' about plants, as they received less additional fodder. Svinjars learnt their knowledge since childhood, from community members, but long-term personal observations and everyday encounters with pigs were also important sources of knowledge., Conclusions: A deeper understanding of pig foraging could contribute to using pigs in nature conservation management, resource management and organic farming, and to a better understanding of wild boar foraging. The knowledge of svinjars is a disappearing intangible cultural heritage of European importance. Knowledge holders deserve recognition, and legal and financial support to continue this tradition., (© 2021. The Author(s).)

Background: Forests have been grazed for millennia. Around the world, forest grazing by livestock became a controversial management practice, gradually restricted in many countries over the past 250 years. This was also the case in most Central and Eastern European countries, including Hungary, where forest grazing was a legally prohibited activity between 1961 and 2017. Until the 2010s, ecologists and nature conservationists considered it merely as a historical form of forest use. As a result, there is little contemporary scientific information available about the impact of forest grazing on vegetation and the traditional ecological knowledge associated with it. Our aim was to explore and summarize this type of knowledge held by herders in Hungary., Methods: We interviewed 58 knowledgeable herders and participated in forest grazing activities in 43 study locations across the country. The results were analysed qualitatively., Results: We revealed a living ecological knowledge tradition and practice of forest grazing in native and non-native forest stands. The impact of livestock grazing on native and non-native forests is not considerably different, in the view of the herders. For both forest types, the greatest impact of grazing was the suppression of the shrub layer, while grazing also increased the dominance and palatability ("tameness") of the grasses. Livestock could cause significant damage to seedlings during forest grazing, but if done with care, grazing could also be an integral part of forestry management., Conclusions: Sustainability of current forest grazing practices depends on the depth of local and traditional knowledge applied and herders' stewardship. We stress the importance of collaborating with holders of local and traditional knowledge in order to gain a better understanding of the effects of livestock grazing on vegetation in temperate forests.

Conflicts caused by reintroduced native species are increasing; however, there is a knowledge gap concerning ecological knowledge and perception of local community members regarding the impact of these species on local ecosystem services and livelihoods. We studied local knowledge about beavers and the perception of their impact on ecosystem services and local livelihoods, and the perception of their general harmfulness and usefulness in Hungary and Romania in three ecologically distinct, diverse rural landscapes. Structured interviews were carried out with 45 knowledgeable and 45 randomly selected local informants. We found that locals were knowledgeable about legal status, biology and behavior of beavers and their diverse impact on nature and ecosystem services. Perceptions included mostly negative impacts on provisioning services, while both negative and positive impacts on regulating and cultural services were perceived, including some contradictory impacts of the species. In spite of the actual and anticipated potential future harms caused by beavers, most people appreciated its precise building mastery and 'cute' nature. We argue that communication between nature conservationists and locals should reflect this complexity of perceptions, while reciprocal learning could help to moderate local conflicts and develop adaptive management strategies., Competing Interests: The authors have declared that no competing interests exist.

Many people call for strengthening knowledge co-production between academic science and indigenous and local knowledge systems. A major barrier to cooperation seems to be a lack of experience regarding where and how traditional knowledge can be found and obtained. Our key question was whether the expert judgment of academic zoologists or a feature-based linear model is better at predicting the observed level of local familiarity with wild animal species. Neither the zoologists nor the model proved sufficiently accurate (70 and 60%, respectively), with the inaccuracy probably resulting from inadequate knowledge of the local ecological and cultural specificities of the species. This indicates that more knowledge is likely to come from local knowledge than zoologists would expect. Accuracy of targeting the relevant species for knowledge co-production could be improved through specific understanding of the local culture, provided by experts who study traditional zoological knowledge and by local knowledge holders themselves.

Background: There is scarce information about European folk knowledge of wild invertebrate fauna. We have documented such folk knowledge in three regions, in Romania, Slovakia and Croatia. We provide a list of folk taxa, and discuss folk biological classification and nomenclature, salient features, uses, related proverbs and sayings, and conservation., Methods: We collected data among Hungarian-speaking people practising small-scale, traditional agriculture. We studied "all" invertebrate species (species groups) potentially occurring in the vicinity of the settlements. We used photos, held semi-structured interviews, and conducted picture sorting., Results: We documented 208 invertebrate folk taxa. Many species were known which have, to our knowledge, no economic significance. 36 % of the species were known to at least half of the informants. Knowledge reliability was high, although informants were sometimes prone to exaggeration. 93 % of folk taxa had their own individual names, and 90 % of the taxa were embedded in the folk taxonomy. Twenty four species were of direct use to humans (4 medicinal, 5 consumed, 11 as bait, 2 as playthings). Completely new was the discovery that the honey stomachs of black-coloured carpenter bees (Xylocopa violacea, X. valga) were consumed. 30 taxa were associated with a proverb or used for weather forecasting, or predicting harvests. Conscious ideas about conserving invertebrates only occurred with a few taxa, but informants would generally refrain from harming firebugs (Pyrrhocoris apterus), field crickets (Gryllus campestris) and most butterflies. We did not find any mythical creatures among invertebrate folk taxa. Almost every invertebrate species was regarded as basically harmful. Where possible, they were destroyed or at least regarded as worth eradicating. However, we could find no evidence to suggest any invertebrate species had suffered population loss as a result of conscious destruction. Sometimes knowledge pertaining to the taxa could have more general relevance, and be regarded as folk wisdom concerning the functioning of nature as a whole., Conclusions: The high number of known invertebrate folk taxa suggests that it would be worth conducting further investigations in other areas of Europe.