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The ethnobotanical use of medicinal plants in the Abras de Mantequilla wetland and its area of influence was determined, a total of 46 analytical surveys were applied, 39 species, 36 genera and 28 families of plants for medicinal use were recorded, the species with the highest frequency were Cymbopogon citratus, Origanum vulgare and Valeriana officinalis, diseases of the gastrointestinal category obtained the highest percentage of cure of plant species, the highest percentage of treatment were the preparation by cooking, C, citratus, O, vulgare and V, officinalis registered the highest Use Value Index (IVU), Relative Species Knowledge (RVU) and Significant Use of Tramil (UST). [ABSTRACT FROM AUTHOR]

Qualitative research that investigates the knowledge and cultural practices of the diaguita women of the Chilean northern Chico and their relationship with ancestral medicine. The diaguita have been made invisible as protagonists of the healing processes, in an andro-centered and subalternizing treatment, which contrasts with the abundant evidence on the importance of women in the survival of ancestral medicine. The methodology was based on a feminist ethnography carried out in the regions of Atacama and Coquimbo (Chile), between 2021 and 2023, with traditional diaguita authorities. The results show the characteristics, elements and strategies used in the healing processes developed by diaguita women, also highlighting the importance of medicinal plants. It is concluded that the diaguita are carriers and transmitters of ancestral knowledge and traditional practices in a matrilineal and intergenerational manner, establishing ancestral medicine as a form of decolonizing cultural resistance. [ABSTRACT FROM AUTHOR]

The objective of this study was to explain the local understanding and knowledge of mezcal producers. The methodology was qualitative: in-depth interviews and participatory observation were used, which allowed a holistic view of the dynamics of mezcal production as well as approaching ancestral stakeholders and knowledge. Data collection from a sample of 42 production units and eight communities was conducted using the snowball method. The producers are 51 years old on average, 70% of them with education of 9 years or less, and they keep a strategy of multiple activities to generate their income: 63% sell mezcal and combine farming and non-farming activities (37%). Mezcal elaboration (artisanal and ancestral) has five processes: agave harvesting, cooking, fermentation, distillation and bottling. The workforce is mainly family members. The activity is carried out by fourth generation producers, 74% of them belong to an organization, and 88% participate in two or more stages of the agave-mezcal chain, where local understanding and knowledge are an essential part of the subsistence and permanence strategies of the households in the territory studied. Support policies, which have been scarce until now, are necessary to strengthen the permanence of mezcal elaboration as generator of social welfare, as well as conservation of the genetic resource, agronomic research, commercial training, and service provision to the communities. [ABSTRACT FROM AUTHOR]

Copyright of Revista Iberoamericana de la Educación is the property of Instituto Corporativo Edwards Deming and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Acorns have been a vital food source for many communities worldwide, but there is limited research on their traditional uses and nutritional and medicinal properties. To address this gap, a study was conducted to explore the traditional methods of preparing and consuming acorns in Algeria and their potential benefits for human health. A questionnaire-based survey was conducted with a large sample of individuals from all over Algeria to collect data on their acquaintance with Quercus species, acorn consumption, consumption habits, and therapeutic uses of acorns. Results were subjected to a chi-square test and logistic regression statistical analysis to test the association between acorn consumption and the different sections under study. The survey found that 91% of participants consumed acorns, with sweet Holm and Cork oak being the most commonly consumed species. Acorn consumption was found to be influenced by gender, geographical position, familiarity with Quercus species, and belief that acorns are not exclusively animal food. The most common method of consumption was cooking, with roasting and boiling being the preferred cooking methods, and acorns were consumed seasonally, primarily during autumn. The study shows that acorn consumption in Algeria has the potential for economic benefits and can be a viable alternative to wheat flour. It also reveals the traditional gastronomic knowledge associated with acorn-based products and meals. The survey results highlight the diverse and significant knowledge of oak fruits by the local population and suggest that future research could enhance the practices and knowledge of acorn-based products and promote acorn consumption. [ABSTRACT FROM AUTHOR]

Copyright of Caldasia is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Climate change affects several environments, and one of the main problems is the availability and pollution of water resources. As a sustainable strategy, nature-based solutions and rescue of ancestral knowledge are economical and environmentally friendly measures. This study aimed to analyse the design of an alluvial dike by integrating ancestral and engineering knowledge to obtain a surface water reservoir that improves the recharge of the coastal aquifer in the Manglaralto community. This study considers a geological-geotechnical analysis of the study area and presents an environmental analysis of civil work to determine its impact on the surrounding ecosystem systems. The alluvial material dike, green structure, 8 m high, allows the reservoir of approximately 0.06 hm3 of water, which allows the recharge of the coastal aquifer with a field capacity (volumetric content) of 0.1 and conserves its ecosystem. From an environmental perspective, reforestation of the riverbank would reduce annual evapotranspiration, and from an economic perspective, the budget would be reduced considerably (60 % owing to ancestral knowledge and community work). The proposed construction of this second dike relates to the context of Sowing and Harvesting Water (SHW) and nature-based solutions, with community participation leading the processes, with technical accompaniment, to contribute to SDG 2030. This study provides the criterion that the integrality of the green structure offers more significant benefits for the ecosystem and its inhabitants.

This article explored the challenges and opportunities associated with promoting cultural inclusion in educational settings. Significant challenges were identified as the lack of educational materials focused on ethnic and cultural diversity and the need to master inclusive pedagogical strategies. Opportunities to enrich the educational environment with many cultural perspectives and traditions, which promotes more complete and meaningful learning, were emphasized. The work aims to synthesize the influence of cultural diversity in the learning process of students in the 5th year of general basic education in the Simón Bolívar Millennium Educational Unit. A close link was established between the distinctive characteristics of each culture present in the school environment and the learning process. The importance of understanding and valuing cultural differences to promote an inclusive and equitable educational environment was recognized. [ABSTRACT FROM AUTHOR]

In the realm of indigenous knowledge systems, Kanaka researcher and scholar Oliveira's wisdom maps (2019) are a profound means to capture the intangible aspects of our cultural heritage and ancestral knowledge. They serve as metaphorical oral repositories, containing experiential, relational, and historical knowledge, which may not be easily reduced to written form. This essay integrates ethnographic research, historical accounts, and Hawaiian and indigenous knowledge such as moʻolelo (stories, literature, history) to demonstrate the significance of one such wahi pana (celebrated place), Keawaʻula, Oʻahu. The mo'olelo of Hiʻiakaikapoliopele, Pele's younger sister, offers us a rich example of ancestral knowledge and cultural heritage transmission transcending time and place. By tracing Hiʻiaka's journey and her interactions with the landscape of Keawaʻula and its surrounding areas, we gain a deeper understanding of ʻike Hawaiʻi (Hawaiian knowledge) and ʻike kūpuna (ancestral knowledge) through lessons of resilience, transformation, and the potential for positive change in the face of adversity, emphasizing the importance of place and the enduring connection between Hawaiians and 'āina (land). These moʻolelo are not mere relics of the past but vital tools for uplifting ʻike Hawaiʻi and ʻike kūpuna, playing a central role in our indigenous resurgence, preserving the indigeneity of these places. They also reveal their relevance in contemporary contexts inspiring a deeper connection to 'āina (land, that which feeds) by acting as a powerful link between the past, present, and future. Transformation encompasses significant changes in ʻāina and people over time, reflecting our adaptive response to life's challenges, demonstrating the depth of our connection with 'āina. Meanwhile, potential for positive change embodies hopeful anticipation of beneficial outcomes, recognizing every situation as an opportunity for improvement. This paper invites exploration of how wisdom maps reaffirm the importance of mo'olelo and our connection to 'āina, resisting the erasure of our presence from our kulāiwi (homeland). In embracing the insights of our kūpuna, we find pathways to thrive, highlighting the strength and richness ingrained in our heritage and homeland. Hiʻiakaikapoliopele's moʻolelo takes us on a journey through Keawaʻula and its neighboring ahupuaʻa (land divisions), revealing ancestral knowledge crucial for understanding our identity as Kānaka. This example of Kanaka geography illustrates methods used to map ancestral places and retain moʻolelo, shaping our identity and connection with ʻāina (Oliveira, 2019).

Backgrounds and aims: The ethnobotanical heritage of the Huarpe community has not yet been documented, and could be lost. The objective of the work was to compile the medicinal ethnobotanical knowledge of the Huarpe Nation People of San Luis (Argentina) of the La Represita area, through dialogical meetings between the members of the community and the university. M&M: The fieldwork included semi-structured interviews and surveys of 31 residents, three workshops with the local educational community, and two meetings open ti the entire population. An analysis of the medicinal uses of local plant resources was carried out, which included the calculation of ethnobotanical indices: Relative frequency of citation, Fidelity level, Use Value and Novelty index. Results: The number of taxa used by the inhabitants for medicinal purposes was 48 and the most used parts of the plants were the leaves and stems, mainly in the form of infusion. Through the calculation of ethnobotanical indices, it was obtained that the aromatic plants were particularly important as medicinal resources. Fourteen medicinal and three veterinary etic categories were registered, the most prominent being those related to human digestive and respiratory disorders. Conclusions: Huarpe inhabitants of San Luis, and particularly women, treasure important knowledge about medicinal plants that are part of the actions of their daily life. For this reason, it is important to continue research through new studies that include the residents of the Huarpe Pinkanta community of San Luis. [ABSTRACT FROM AUTHOR]

Copyright of Francosphères is the property of Liverpool University Press / Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper describes a novel qualitative dataset regarding coffee pests based on the ancestral knowledge of coffee farmers in the Department of Cauca, Colombia. The dataset has been obtained from a survey applied to coffee growers with 432 records and 41 variables collected weekly from September 2020 to August 2021. The qualitative dataset includes climatic conditions, productive activities, external conditions, and coffee bio-aggressors. This dataset allows researchers to find patterns for coffee crop protection through the ancestral knowledge not detected by real-time agricultural sensors. As far as we are concerned, there are no datasets like the one presented in this paper with similar characteristics of qualitative value that express the empirical knowledge of coffee farmers used to detect triggers of causal behaviors of pests and diseases in coffee crops. Dataset:  https://doi.org/10.5281/zenodo.8275090. Dataset License: Licensed under Creative Commons Attribution 4.0 International (CC-BY-4.0). [ABSTRACT FROM AUTHOR]

This article examines the impacts of Ecuador's 2014 water law on comunas ancestrales (traditional communal Andean villages), highlighting a disconnect between formal legal frameworks and day-to-day implementation. We focused on the case of Oyacoto, a peri-urban, Indigenous and Mestizo comuna struggling to maintain water management practices and identity while updating critical infrastructure. Using a qualitative approach, we studied the political and gender dimensions of responding to new water policy. Our findings highlight the challenges that small agricultural communities face to preserve community-based water planning within the constraints of centralized national policy. [ABSTRACT FROM AUTHOR]

Home gardens play a transcendental role in food sovereignty, for which the management of habitats above ground and underground are complementary strategies. This study aims to compare the biodiversity of soil mesofauna groups between agroecosystems with a conventional and an agroecological design. Through the combination of quantitative (plant inventories) and qualitative (mobile interviewing and talking maps) techniques, the units of this study was described. Soil samples were mounted in a Berlesse–Tullgren system, and the abundance, richness, diversity, and equality of soil organisms were determined. The relationships between functional groups were compared taxonomically and biocenotically. The results indicated higher equality in the conventional home garden, while the communities studied present a medium taxocenotic similarity, without great biocenotic differences. The diversity and richness of taxa, as well as the abundance in each group identified, were higher in the agroecological garden, which had more medicinal and aromatic plants. [ABSTRACT FROM AUTHOR]

The Shipibo-Konibo indigenous nation, settled mainly on the banks of the Ucayali River, is one of the most numerous in the Peruvian Amazon. This article proposes, based on the cosmogony of the ancient Meraya sages (visionary doctors of the Shipibo nation), a philosophical reflection on the possible ecological and ethical contributions of Shipibo perspectivism. The text argues that the notion of perspective (as understood by the Brazilian anthropologist Eduardo Viveiros de Castro (2013)) has an equivalence in the Shipibo concept of Nete, which is usually translated into English as world. The ancestral conception, according to which there are many interrelated worlds, proposes an ethical and ecological requirement for human beings in which no one ethical perspective can be imposed abusively over others. The present philosophical reflections are based on extensive fieldwork, with ethnographic rigour, and on a sustained interpretative study of the oral narratives of the Shipibo-Konibo people. [ABSTRACT FROM AUTHOR]

Copyright of Dictamen Libre is the property of Universidad Libre Seccional Barranquilla and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Letras (Lima) is the property of Letras, Facultad de Letras y Ciencias Humanas. Universidad Nacional Mayor De San Marcos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Culturas: Revista de Gestion Cultural is the property of Universidad Politecnica de Valencia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Nuestra América is the property of Edicoes Universidade Fernando Pessoa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Tellus is the property of Revista Tellus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This research examines the socioecological practices of rural communities as an epistemological foundation to configure community resilience strategies and face socio-environmental conflicts due to limited access to water, loss of biodiversity and ancestral knowledge. To meet this objective, a qualitative approach was used with a non-experimental transectional research design of exploratory type with a case study method in the Association of Producers for Community Development of the Cienaga del Bajo Sinú-ASPROCIG, Colombia. As a main result, it is argued that the rural communities of the lower Sinú organized in associations carry out self-management models that promote the articulation of social and ecological systems, socio-environmental sustainability and make an adequate management of use and access to ecosystem services.

This paper describes a novel qualitative dataset regarding coffee pests based on the ancestral knowledge of coffee farmers in the Department of Cauca, Colombia. The dataset has been obtained from a survey applied to coffee growers with 432 records and 41 variables collected weekly from September 2020 to August 2021. The qualitative dataset includes climatic conditions, productive activities, external conditions, and coffee bio-aggressors. This dataset allows researchers to find patterns for coffee crop protection through the ancestral knowledge not detected by real-time agricultural sensors. As far as we are concerned, there are no datasets like the one presented in this paper with similar characteristics of qualitative value that express the empirical knowledge of coffee farmers used to detect triggers of causal behaviors of pests and diseases in coffee crops.

The biotechnology design (biodesign) enterprise is reshaping our relationship with nature and requires broad public engagement for innovative and ethical development. However, current biodesign programs are often limited to formal education settings such as universities, community colleges, and high schools. To grow deeper networks with and among communities that are often excluded, we need new approaches and learning spaces. These must expand the diversity of voices that frame biodesign questions and drive when, where, and how we practice biotechnology design. Through our work, we have found that community-based biodesign spaces (informal learning spaces) can empower multidirectional and multigenerational knowledge exchange and advance a more diverse, inclusive, and innovative biodesign enterprise. In this article, we illustrate the benefits of a biodesign education ecosystem through case studies of three learning spaces: (1) a community bio laboratory, (2) an educational summer camp, and (3) an art-based maker space. This informal educational ecosystem brings together artists, educators, activists, and researchers to elevate ancestral science knowledge, creativity, play, and storytelling as central to biodesign education. While each is important independently, emergent power comes from connections between community biotechnology design spaces. By highlighting successful approaches used across these spaces, our three case studies show how diverse community engagement can sustain a vibrant biodesign ecosystem. Our findings can inform existing biodesign approaches and broaden their impact to grow a more innovative, relevant, and accountable biodesign enterprise. [ABSTRACT FROM AUTHOR]

Copyright of Cultura Educación y Sociedad is the property of Corporacion Universidad de la Costa, CUC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Latinoamericana de Etnomatemática is the property of Universidad de Narino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Home gardens play a transcendental role in food sovereignty, for which the management of habitats above ground and underground are complementary strategies. This study aims to compare the biodiversity of soil mesofauna groups between agroecosystems with a conventional and an agroecological design. Through the combination of quantitative (plant inventories) and qualitative (mobile interviewing and talking maps) techniques, the units of this study was described. Soil samples were mounted in a Berlesse–Tullgren system, and the abundance, richness, diversity, and equality of soil organisms were determined. The relationships between functional groups were compared taxonomically and biocenotically. The results indicated higher equality in the conventional home garden, while the communities studied present a medium taxocenotic similarity, without great biocenotic differences. The diversity and richness of taxa, as well as the abundance in each group identified, were higher in the agroecological garden, which had more medicinal and aromatic plants.

The Sacachún commune in Ecuador currently faces a lack of water for its agricultural development; this reduces its possibilities of socio-economic development and causes migration to urban areas. This research proposes a presa colinar (hill dam) design that uses ancestral knowledge and classic engineering techniques to promote water use during the dry season in semi-arid regions. The methodology consisted of: (i) a systematic compilation of the ancestral structures used for water planting and harvesting in Ibero-American; (ii) selecting an appropriate place to build the hill dam; (iii) the dam's body design; (iv) and creating a proposal for agricultural water use. The results helped define a good location for the hill dam implementation. In addition, a 10 m high and 40 m wide earthen dam was designed, with a storage capacity of 114,341 m3, extending agriculture to 7.5 ha through a polyculture system of six different plants. The embankment has a cofferdam located downstream, which provides stability in static and pseudo-static conditions. In addition, the dam slopes have a 2:1 ratio, and a spillway channel and filter drain were dimensioned to protect the dam. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Investigación is the property of Universidad Pedagogica Experimental Libertador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents information about ancestral indigenous ethno-knowledge of the indigenous community Shuar; the data was collected through participatory workshops, interviews and expeditions in order to collect plant species, and identify them in situ, always accompanied by local people considered them with experience and knowledge of their territory, this plants are important in the indigenous population and tourists that visit the community because the ancestral architecture that they have its important for the tourism and design of Malocas or ancestral community tourist houses with low environmental impact and improved the ceremony and the intercultural connection between the shaman who has the ancestral heritage.

Copyright of Revista La Tadeo de Arte is the property of La Fundacion Universidad de Bogota Jorge Tadeo Lozano and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present study treats on the ancestral traditions in the maternal care in indigenous communities of the Ecuadorian mountain. We aim to find what factors of the ancestral medicine determine the preference in the indigenous women to the moment of the childbirth. For the development of this proposal, interviews and questionnaires were applied to 23 mothers and 3 midwives which identified themselves as indigenous or mestizoes. The data were processed by means of neutrosophic cognitive maps, which allowed us to discover four fundamental factors of preference. We concluded that if the centers of health are able to apply and to respect the ancestral knowledge in the institutions, a bigger quantity of pregnat indigenous women would go to there to give birth. This study allowed us to understand and to revise the cultural aspects and customs that influence in the processes of the pregnancy, childbirth and puerperium in the comunity we study on. This knowledge allowed us to structure strategies that can be incorporated to the academic environment to reach better results in the indicators of mother's health at local and national level. [ABSTRACT FROM AUTHOR]

Purpose of reviewThe article aims to systematize and disseminate the main contributions of indigenous ancestral wisdom in the agroecological production of food, especially in Latin America. For this purpose, it is necessary to ask whether such knowledge can be accepted by academia research groups and international forums as a valid alternative that could contribute to overcome the world's nutritional problems.Recent findingsAlthough no new findings are being made, the validity of ancestral knowledge and agroecology is recognized by scientific research, and by international forums organized by agencies of the United Nations. These recommend that governments should implement them in their policies of development, and in the allocation of funds to support these initiatives. Agroecology and ancestral knowledge are being adopted by a growing number of organizations, indigenous peoples and social groups in various parts of the world, as development alternatives that respond to local needs and worldviews. Its productive potential is progressively being recognized at an international level as a model that contributes to improve the condition of people regarding nutritional food.

This article presents ancestral knowledge capable of indigenising and decolonising current constructs about conception, pregnancy, birth and infancy. This knowledge comes from the voices of Māori elders and whānau (parents and extended family) who live close to their ancestral marae (cultural meeting spaces). They recall important cultural understandings and practices from Te ao Māori (the Māori world) as they relate to their own experiences. Today, much of this knowledge has been overtaken as the medical models of the coloniser claim these spaces having simultaneously devalued Māori ways of knowing and being. As this group contributes to the revitalisation of these concepts, they are resisting and unlearning the functional and cultural sterility of how their babies were born into this world, for one that speaks to the rich, spiritual and cultural connections to their ancestors. [ABSTRACT FROM AUTHOR]

Copyright of Revista Virtual Universidad Católica del Norte is the property of Revista Virtual Universidad Catolica del Norte and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Actas de Diseño is the property of Facultad de Diseno y Comunicacion, Fundacion Universidad de Palermo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract Background The study of human-nature relationship has made possible to understand the life dynamics of the communities and the biodiversity with which they cohabit. Although there has been a rise of ethnobiological studies over the last decade, little is known about human interaction with herpetofauna in South America and Colombia. In this work, we analyzed the knowledge, perception, and interaction of a local community located in the forest reserve of Quininí (RFPCQ) in Cundinamarca (Colombia), concerning to the herpetofauna that inhabits the area. Methods We performed semi-structured surveys containing 30 questions categorized into three groups: academic knowledge (1), use and cultural beliefs (2), and interactions (3) related to the herpetofauna that occurs in the region. The obtained data in question groups 1 and 2 are presented as a qualitative summary. For the question group 3, we assigned the answers to a hostility value according to the possible reaction of each individual interviewed in a hypothetical encounter with the herpetofauna and built tendency charts in order to see the positive or negative reactions due to the birthplace (urban/rural) and gender (male/female). Results The community recognized the presence of amphibians and reptiles that cohabit their space, as well as their potential habitats. Besides, the role of herpetofauna was recognized in the magical/religious traditions for some inhabitants of the region, mainly associated with the fate and cure of chronic diseases. In general, the perception of amphibians and reptiles varied according to the origin and gender of the people, which tend to have a more positive perception of reptiles than compared to amphibians in most cases. Conclusions Although there was a general lack of knowledge on the part of the inhabitants of the RFPCQ about the biological and ecological aspects of herpetofauna, the population recognized the basic information about the habitats of these animals within the reserve area. There is a wide variety of uses of amphibians and reptiles in traditional medicine. Greater efforts should be made in the transmission and dissemination of knowledge about the ecological functions of herpetofauna.

E ulu ē E ulu kini o ke Akua Ulu a'e 'o Kāne me Kanaloa Ulu ka 'Ōhi'a a lau ka wai Ka 'Ie'ie Ulu a'e ke Akua a noho i kona kahu Eia ka wai lā He wai ola E ola ia'u i ke kumu E ola i ke po'o, ke po'o pua'a E ola i ka pae, ka paepae E ola i nā haumana, nā haumana a pau 'Eli'eli kapu, 'eli'eli noa In this Pule Ho'oulu (prayer for inspiration), we are calling ourselves and you, the reader, to embrace growth and perpetuation of life's many sacred manifestations, to honour the guardians of our places and the sources of our knowledge, and affirm the profound responsibility that is conservation management. This chant initiates the process of kuahu , an altar of Native Hawaiian spiritual practice within Hālau 'Ōhi'a , a ritual-based stewardship program in Hawai'i led by Kumu (master teacher, a primary holder and source of knowledge for the community) Kekuhi Kealiikanakaoleohaililani. This paper outlines how the kuahu process has advanced learner capacity to embrace the many sacred dimensions of resource stewardship, thereby transforming conservation biology, and related conservation practices, through Indigenous perspectives. We examine themes evoked during the kuahu process at scales spanning the universal, the regional, and the personal. In doing so, we describe how kuahu practice can serve as a coparticipant, catalyst, and portal to sacred conservation, allowing learners to engage and grow more personal relationships with the environment, our communities, and ourselves. This paper outlines how the kuahu (altar of Native Hawaiian spiritual practice) has advanced learners in Hālau 'Ōhi'a (a ritual-based stewardship program in Hawai'i) to embrace the many sacred dimensions of natural and cultural resource stewardship. We examine themes evoked during the kuahu process at scales spanning the universal, the regional, and the personal. Kuahu practice can serve as a coparticipant, catalyst and portal to sacred conservation, allowing learners to engage and grow more personal relationships with the environment, communities and self. [ABSTRACT FROM AUTHOR]

Copyright of Apuntes Universitarios: Revista de Investigación is the property of Universidad Peruana Union Filiar Tarapoto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Boletín Latinoamericano y del Caribe de Plantas Medicinales y Aromáticas is the property of Universidad de Santiago de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This work presents the perception and valuation of the forests of "Queuñas" (Polylepis tomentella Wedd) by the aboriginal community of the Kolla People of Quebraleña, Jujuy, Argentina. The objective was to develop an ethnobiological approach on the perception of the local inhabitants to see and demonstrate the valuation and existing links between the Quebraleña Community and the Polylepis forests. This study arises from the local demand wishing to demonstrate the importance of the forests in their communal territory. To obtain the information of the local perception on the intrinsic, relational and instrumental valuations, several methodologies were used such as; semi-structured interviews, participant observation, oral history recording, participatory workshops and ethnobotanical walks. Through all of them, the following topics were developed: importance, use of the species and care associated, location of forests, governance, transmission of knowledge and presence of these trees in the biocultural memory. From the ancestral knowledge of the inhabitants of the aboriginal community of Quebraleña, a very close link between the forests and the life cycles of people is described, from birth to after death. The knowledge about the "Queuñas" is passed down through generations and is part of the biocultural heritage of the population. There is a positive assessment by the community about the importance of these trees, showing a broad commitment to conserve them and great concern about the dangers that threaten them. Forests and people show a close association, which is endangered when ecosystems are threatened. The aboriginal community of Quebraleña recognizes the forests of "Queuñas" as part of its own identity. The contributions of different perspectives that provide different worldviews, interests and values, such as indigenous knowledge, are very substantial inputs to be included in addition to the classic ecology of a forest when making management decisions. This complementarity of knowledge between Western science and ancestral knowledge are useful and effective for the preservation of cultural biodiversity, local environmental heritage and promote the sustainable use of nature. [ABSTRACT FROM AUTHOR]