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The ways people think, feel, speak about, and act in and with environments are inextricably intertwined with the well-being of other living things, including birds. We report on the kinds of messages contained in 598 examples of locally-defined signs from 498 bird taxa from 169 sources and 123 ethnolinguistic groups. Using Peirce’s three sign forms: symbolic, iconic, and indexical, we analyze one aspect of human–bird interactions: that of reading bird sign for ecological and social interpretations. Understanding ecological semiotic nuance is important for translating between local, regional, and global science, and for respecting autonomous processes of local people attributing value or lack thereof to birds and their habitats. Over one-third of the signs in our sample (216; 36%) were specifically described as omens of some kind, commonly of death, illness, or something “bad”. Three modes of message delivery account for the majority of the data: predicting (60%), bringing (15%; including news, rain, luck), and indicating (15%; including seasonal change, fruit ripening, animals). Reading birds to predict weather (especially rain) was common, as was listening to and interpreting birds’ alarm calls warning of snakes or predators, and knowing that a certain bird indicates the presence of certain other animals, or of a water source. We collected 51 examples of warblish, the imitation or translation of bird sounds into non-onomatopoeic words. We argue for the amplification of ecocultural conservation (attending to histories of human–nonhuman relationships in place) to channel resources and land control to local and Indigenous managers who are immersed in relevant bird–people information networks. We discuss the importance of (1) reduction of uncertainty in local and hyper-local environments, (2) biocultural provocations in which birds fulfill important roles in human society, and (3) informational connectivity and locally-defined interspecies ethical relationships as key elements for inclusive and effective ecocultural bird conservation. [ABSTRACT FROM AUTHOR]

The Tarahumara (Rarámuri) are a Native American people from Chihuahua, Mexico, who have long been famous for running, but there is widespread incredulity about how and why they run such long distances. Some characterizations of Tarahumara running are also based on stereotypical views of athleticism among non-Western peoples, here labeled the "fallacy of the athletic savage." To place Tarahumara running more appropriately into its larger social and functional contexts, we combined our own observations and ethnographic evidence with interviews of 10 elderly Tarahumara runners about running during hunting as well as during footraces. We detail how running played an integral role in persistence hunting, in which groups of hunters employed a variety of methods to chase animals on foot. Running during hunting, moreover, is linked to men's and women's footraces, and both kinds of running are considered powerful forms of prayer. Long-distance running is also related to endurance dances that have important spiritual dimensions. Although the Tarahumara do not train to run in any traditional Western sense, and not all of them are great runners, the Tarahumara, like many Native American peoples, consider running, along with other endurance-based activities, to be important social and spiritual pursuits. [ABSTRACT FROM AUTHOR]