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This article details the significance of Cycas revoluta in the cultural ecology of the Amami Islands, Japan. Although this plant was never domesticated, multiple lines of evidence elucidate a long history of its alimentary, ethnoecological, and symbolic saliency within Amami culture. Despite this fact, Amami cycad culture remains understudied and virtually unknown outside of Japan. This article summarizes previous and current research on the social roles and environmental significance of C. revoluta in the Amami Islands, with a specific focus on current threats to these plants and the cultural ecologies that surround them, including the ongoing biological invasion by the cycad aulacaspis scale. In doing so, the article seeks to highlight a unique form of biocultural heritage and ancestral cultural traditions that are in danger of being lost. It concludes with brief observations on potential avenues for future research that can both foment interest in and promote the holistic conservation of Amami cycad culture. [ABSTRACT FROM AUTHOR]

AbstractMountain communities are often defined by their distinctive flora and fauna, and the way local people utilize these natural resources. Our study aims to document the indigenous knowledge of wild flora among the local people of three valleys in Northern Pakistan. The ethnobotanical study was conducted in July and August of 2019 and 2020 in 21 hill villages across Shamshal, Hopper, and Phandar valleys in Gilgit-Baltistan, Northern Pakistan. Semi-structured interviews were conducted with 90 key informants. We collected data on traditional knowledge of wild food plants (WFPs), wild medicinal plants (WMPs), and wild veterinary plants (WVPs) among three selected linguistic and religious groups scattered in different villages of the valleys. We documented 79 wild plant taxa belonging to 68 genera and 33 families utilized in the study area, among which, 50% were used as food, 43% were used for veterinary purposes, and 24% for medicinal applications. The data analysis revealed significant differences among the studied valleys and communities. The highest overlap was recorded between the Wakhi and Burushaski communities with a Jaccard Similarity Index (JI) value of 0.265, while the lowest was between the Burushaski and Khowar communities with a JI value of 0.238. [ABSTRACT FROM AUTHOR]

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.)

• The first study on the diversity of plant species of locally protected forests patches in Inhambane Province, southern Mozambique. • Vepris myrei (Rutaceae) dominated a quadrat and it is simultaneously a near endemic and endangered tree species. • Dolichandrone alba (Bignoniaceae) dominated a quadrat and it is simultaneously a near endemic and vulnerable tree species. • Communities and their local heritage practices play a fundamental role in safeguarding plant diversity in non-officially protected forests. This study presents the vegetation composition of two forests, Chitanga and Mafai in Inhambane Province, Mozambique, which are protected by local communities. Plant diversity, forest structure and the existence of threatened plant species are assessed. This is the first biological study carried out in locally protected forests in Inhambane Province. Plant species were recorded in twelve 20 m × 20 m plots. A total of 952 plants from 151 species, 166 genera and 30 families were identified. 50 plant species occurred in both forests; 64 were only recorded in Chitanga; and 37 were unique to Mafai. In both forests, plant communities were dominated by the Fabaceae and Malvaceae families. Statistical analysis on the number of plants, genera, stand density, stand basal area, species richness, Shannon diversity, Inverse Simpson, and Piélou evenness indices shows that on average Chitanga is similar to Mafai. Both forests host near endemic and red listed plant species (Cissampelos hirta, Dolichandrone alba, Diospyros inhacaesis, Hyperacanthus microphyllus, Paropsia braunii, Synaptolepis oliveriana, and Vepris myrei). The study is significant in demonstrating the biological richness of locally protected forests. It illustrates how locally organised protection through customary laws plays an important role in the biodiversity and conservation status of non-formally protected areas. Inventories of other heritage forests in Inhambane province and Mozambique are recommended for the future firstly, as a means of providing botanical data and, secondly, as a means of supporting the formal adoption of heritage forest as conservation areas in a manner that does not alienate the communities safeguarding the forests. [ABSTRACT FROM AUTHOR]

The collective volume stands as pivotal research in recent pastoralism studies. Using a multisituated and pluridisciplinary perspective, it addresses the need to understand integratively the dynamic responses of grazing communities across Europe in the context of the new “heritage turn,” in conjunction with environmental stresses, social transformations, global institutions and their policies. Providing in-depth descriptions of the numerous challenges that transhumance in Europe faces today—security of land holding, new market relations, the growing pressures of governments, processes of social change and modernization—it reveals the complex interplay of these drivers of change and analyzes numerous examples of loss and adaptations of grazing practices to the new heritage scenario. In its attempt to ground a more holistic view on mobile pastoralism under global frictions, it proposes reframing it as biocultural heritage.

In the Eurasian steppes, ancient burial mounds called 'kurgans' are among the most widespread manmade structures. These sacred sites hold cultural values and often provide safe havens for grassland-related plant species. We established links between kurgans' cultural and natural values through a comprehensive multi-layered evaluation of human and landscape history, cultural attributes, and botanical composition on selected mounds in Hungary, Romania, and Serbia. We evaluated factors that can support or endanger the grasslands on kurgans and assessed whether there are synergies or trade-offs between the presence of cultural and natural values. We found that kurgans act as cultural hotspots in transformed landscapes, and we found the following evidence for the synergies between cultural and natural values: i) Extensive land use and management connected to the cultural functions could considerably contribute to the preservation of grassland specialist plants on the mounds. ii) Over the past three centuries, most grasslands we studied were converted to cropland, but the cultural importance of the kurgans could hinder their destruction through ploughing or construction works. However, we also found that built cultural objects decreased the grassland cover area and supported the establishment and spread of several weedy and invasive species. Consequently, to preserve the valuable biocultural systems, it is essential to focus efforts on the maintenance of the already existing traditional cultural functions and not the establishment of new objects. [ABSTRACT FROM AUTHOR]

In this paper, I explore negotiations of heritage in heritage forests from three case studies in southern Mozambique using oral history, field walking, video documentation and conversations. I argue that at local level there are processes of negotiation, authorisation, and legitimacy of heritage in forests. Such local forms of heritage negotiation and heritage discourse are authoritative and need to be recognised in both the planning of heritage conservation, and also in nature conservation. This recognition can strengthen local custodians to safeguard forest patches as locally protected areas, and opening room for heritage practitioners to be engaged by local people in the process of cultural heritage management. [ABSTRACT FROM AUTHOR]

Traditional ecological knowledge (TEK) refers to culturally transmitted systems of knowledge, practice and belief accumulated over generations through coadaptation processes between humans and nature. In many cases, TEK is a matter of survival as ancient and contemporary communities require TEK to navigate and thrive in their worlds successfully. More recently, TEK has become a valuable concept for worldwide ecological conservation. Devastating colonial processes across the globe have critically threatened elements of Indigenous biocultural heritage, causing the loss of TEK. Rock art and its associated ecological knowledge have been one of the tangible and intangible biocultural heritages most critically impacted by colonial incursion. The association between both has been rarely recorded in most parts of the world, requiring imperative efforts to maximise its conservation. While the role of Elders and oral histories as cultural mechanisms helping to retain TEK has previously been discussed, rock art, as deep-time evidence for human-environment interactions, has not been explored as a mechanism for safeguarding TEK. This paper outlines the critical role of rock art as a mechanism for safeguarding, maintaining and acting as a reservoir of TEK. As neither theoretical nor methodological approaches linking rock art and TEK exist, this research develops these analytical frameworks for the first time by explaining how TEK is encoded in rock art. I highlight the importance of this approach for enhancing conservation strategies for intangible and tangible biocultural heritage related to rock art and for cultural and ecological conservation. [ABSTRACT FROM AUTHOR]

The consumption of cultivated berry species (e.g., strawberries, blueberries) has increased dramatically in the last two decades after consumers appreciated them as flavorful, convenient and healthy fruits. Wild berries and similar small wild fruits are traditionally consumed around the world by local people as safe, nutritious, tasty, and versatile foods. These wild fruits have played an important role in the nutrition and bio-cultural aspects of rural communities. Like their commercial counterparts, wild berries contain important nutrients and bioactive compounds that may prevent or delay some chronic diseases attributed to oxidative stress and chronic inflammation. This review provides a comprehensive appraisal of the chemical and bioactive components in wild berry species and their traditional uses as foods around the globe. Presently, wild berries and similar wild small fruits are novel food sources that inspire applications as culinary products, processed foods, and nutraceuticals. Further research is needed to validate the content and action of bioactive components responsible for health claims. Sustainable commercial exploitation of wild berries should consider biocultural, environmental, and socio-economic aspects. [ABSTRACT FROM AUTHOR]

In this ethnobotany study carried out in the Tenharim indigenous territory, located in the interior of the State of Amazonas, Brazil, it was verified, through interviews, the rich biocultural heritage of this indigenous people, which uses hundreds of plant species for different purposes, such as medicinal, food, crafts, firewood, tools and buildings in general. The objective of this study was to survey the knowledge that the Tenharim have about the existing vegetation in their territory, and how this information is transmitted. The wide variety of registered plant species demonstrated that the use of plants is very comprehensive. This biocultural heritage is held collectively, and the survival of knowledge depends on the quality of communication. The knowledge acquired by the ancients continues to be transmitted to new generations orally and, more recently, through writing, guaranteeing the maintenance and preservation of traditional Tenharim culture. [ABSTRACT FROM AUTHOR]

Adopting the proposal of Lindholm y Ekblom (2019), in reference to the elements that constitute biocultural heritage, this research made a comprehensive analysis of each of these elements: ecosystem memory, landscape memories, and place-based memories, which are combined to generate the integrated landscape analysis. In this way, the mannature relationship is deepened in several senses: the riverside inhabitants of Lake Chapala before it dries up, their interactions with their immediate natural environment, as well as some social tensions due to the presence of other human groups as landowners, settlers and businessmen who decide to appropriate the lake from a commercial, capitalist perspective, as well as romanticize and even discriminate against its original inhabitants due to conflicting visions in their relationship and interaction with Lake Chapala. [ABSTRACT FROM AUTHOR]

This research article focuses on the evolution of a Mediterranean landscapes and the intricate interplay between natural and human-induced processes in the context of the Italian Anti-Apennine mountains. The study employs a multi-temporal approach to analyze changes in land use and landscape ecology, livestock activities, and agro-pastoral practices over seven decades. We noted a 18% decrease in animal units, particularly in goat and pig farming, accompanied by a 10% reduction in horse populations. Farmers' adaptation strategies involve increasing animals per farm, aligning with broader agricultural trends toward intensification and specialization. In parallel, we observed a 22% reduction in grassland surfaces juxtaposed with an overall 15% increase in woodlands and shrublands, a 13% decreasing trend in habitat edge, and an overall 18% increase in patches aggregation at the landscape scale. The decline in anthropogenic pressures linked to depopulation triggered secondary successions, resulting in a 25% increase in homogeneous closed woodlands. These landscape alterations contribute to a 19% decrease in ecosystem heterogeneity and complexity, favoring ecological connectivity for forest-linked species but posing challenges for open meadow species. This, coupled with the loss of biocultural heritage, including traditional settlements dating back to the Bronze Age and Roman times, as well as pastoral traditions and knowledge, underscores the need to rethink future development strategies with a focus on retaining younger generations and preventing the loss of crucial ecosystem services. [ABSTRACT FROM AUTHOR]

We employed a biocultural approach to understand the dynamics of knowledge and use of natural resources associated with immaterial aspects of culture. We investigated how urbanization influences the richness of species known and used by "Caboclinho" practitioners, a carnivalesque manifestation of indigenous culture, which occurs in rural and urban areas of Northeast Brazil. We recorded a total of 103 ethnospecies (75 plant and 28 animals) based on information obtained from 18 local experts between July 2016 and August 2018. There were no differences between rural and urban informants in the richness of ethnospecies they knew and they used; rural informants demonstrated greater knowledge of the use of wild resources, while knowledge of native resource use did not differ between rural and urban groups; the market is the main immediate source of natural resources for the groups of "Caboclinhos" that occur in the rural area. Informants from rural and urban areas had similar relationships with natural resources, contrary to what has been reported for the use of resources for human subsistence. The maintenance of this biocultural heritage in the urban context has been ensured by the ease of urban informants to maintain the functions performed by natural resources in this practice, without abandoning the use of plants and animals. [ABSTRACT FROM AUTHOR]

This paper describes a biocultural heritage project, carried out from an educational approach, in the altiplano of Argentina. In the town of Barrancas, at 3600 meters above sea level, the girls, boys, teachers, and the headmistress of the school, Abdon Castro Tolay, went out to interact with an ancestral space with valuable cave paintings: the "Caravaner's cave." The girls and boys interpreted possible messages left by their ancestors in the art of the cave, experimented with cave painting techniques on rocks in the classroom, and decided and agreed on heritage conservation strategies, with a poster of their authorship. This montology learning based on interaction with a cave with ancestral environmental information, made it possible to achieve attitudes of recognition of one's own ethnicity and biocultural heritage. [ABSTRACT FROM AUTHOR]

Discourse in the early stages of the COVID-19 pandemic explored its likely effects on the tourism sector including the nature of recovery. Viewed through the lens of Evolutionary Economic Geography, this paper examines the preferences of four stakeholder groups for future tourism development in Northern Devon. Specifically, it reports on their views from 2021 and 2022 of three potential scenarios which were elaborated before the pandemic, and it explores whether COVID-19 was a trigger event for a change in trajectory. There was consistent support for the most sustainable trajectory, which represented the continuation of the existing arc of development, not a fundamental change in direction triggered by COVID-19. Not only does this finding contribute a retrospective critique of early opinions on possible COVID-induced change, it suggests an alternative view of the role of trigger events in destination evolution. The pandemic offered space for reflection on tourism development, as a form of 'mindful continuation' of transformation, not a 'mindful deviation' identified in some previous studies. [ABSTRACT FROM AUTHOR]

Wild edible mushrooms (WEM) constitute a relevant component of indigenous cultures worldwide; their use is part of forest management practices that promote conservation by local communities. However, global biocultural diversity is threatened by socioeconomic, political, and cultural changes. Through participatory research, this study analyzes the cultural significance of selected mushroom species, local traditional knowledge about conditions and processes affecting WEM communities, and traditional practices employed in their extraction in an indigenous community in Central Mexico. We carried out ethnomycological hikes and participatory mapping to characterize collection sites and conducted semi-structured interviews with people from diverse socioeconomic backgrounds about the importance of WEM, extraction and conservation sustainable practices, and anthropogenic and environmental factors affecting them. Fifty species of WEM were registered. We developed an index of the cultural importance of WEM that led us to establish the species of the highest cultural relevance. Vegetation type, rainfall, soil composition, selected logging by outsiders, fires, and the use of traditional harvesting techniques were recognized as factors affecting mushroom production. Traditional harvesting techniques locally perceived as adequate include leaving part of the stipe in place, collecting only mushrooms of large size while leaving those of smaller size, and cleaning and shaking them at the place of collection. Results suggest that the prevalence of biocultural knowledge about WEM is influenced by age, main economic activity, and household's distance to the forest. Integrating traditional knowledge and the community context by combining ethnographic and quantitative methods, resulted in a complementary approach to spatial, temporal, and environmental characterization of mushroom collection sites; it also allowed understanding factors influencing WEM cultural significance, and traditional local knowledge of WEM communities and their management. [ABSTRACT FROM AUTHOR]

This article explores the place of Cycas revoluta in Japanese culture, with a specific focus on the Ryukyu archipelago. Although never domesticated, worldwide evidence points to the sustained alimentary, ethnoecological, and symbolic significance of this ancient order of plants since at least the Pleistocene-Holocene transition. Their millennial use in the Ryukyu Islands is a key example of this pattern. Despite this fact, the role of cycads in Ryukyuan and wider Japanese and East Asian cultural systems remains understudied; the broader features of this intriguing aspect of regional culture are virtually unknown outside Japan. This article reviews the social and environmental roles of cycads in ancient and modern Ryukyuan and Japanese cultures, with particular emphasis on their position in indigenous agroecological systems and their incorporation in the sacred landscapes of Buddhist and Shintō religious complexes. In doing so, this article highlights a unique biocultural patrimony and set of ancestral traditions that are in danger of being lost, as cycad habitats succumb to development and as the symbolic significance of cycad use fades from social memory. It concludes with a discussion of how the study of cycads may contribute to contemporary interdisciplinary research and wider heritage discourse to enhance the preservation of the practices, histories, and values related to Japanese cycad culture. [ABSTRACT FROM AUTHOR]

This article examines the effectiveness, legitimacy, and fairness of heritage conservation outcomes under the 1972 World Heritage Convention (1972 WHC), with a focus on recognising and respecting the rights of Indigenous Peoples in heritage nomination, protection, and management. Examining conflicts surrounding World Heritage sites in Kenya and Sweden, this article argues that recognition of biocultural heritage and biocultural rights can promote environmental justice and help meet global environmental challenges. To promote the conservation of both built and natural landscapes, the article recommends expanding protection for the relationship between humans and their environment. Recognising biocultural heritage under UNESCO conventions could promote Indigenous sovereignty, protect cultural and natural heritage, and contribute to global efforts to address climate change. The article calls for further research mapping biocultural heritage in natural and mixed heritage sites and advocates for fuller engagement with Indigenous Peoples to increase the ability of the 1972 WHC to promote sustainability as it enters its second half-century. [ABSTRACT FROM AUTHOR]

This paper provides an overview of traditional hay-making structures and the related agricultural landscapes in Europe. The information was collected using a standardised questionnaire that was completed by experts from different countries. What all countries had in common was that hay production with its corresponding structures was widespread. However, the scope and importance differed among the countries today. We found differences in type and extent, in degree of awareness, and in the cultural meaning of hay-making structures. The differences were connected with built structures, as well as with other tangible and intangible aspects of cultural heritage. The distribution of the broad variety of hay-making-related structures, especially semipermanent ones, has changed throughout history, as well as the hay-making techniques, as a result of agrarian specialisation, land reclamation, and consolidation. Today, in some countries, the relevance of hay-making was mainly connected to horse keeping and landscape management (like in Germany and Hungary), while in others (like Slovakia and Slovenia), it was still predominantly used for cattle and sheep. [ABSTRACT FROM AUTHOR]

Social issues and theoretical background: the sustainability of human societies depends on the intergenerational transmission of capital stocks, whether natural, social or economic. With ever more competition for economic resources, sustainability must increasingly focus on the mutual reinforcement of social and natural capital. This perspective is particularly relevant for peasant agriculture and producers, who are constantly at risk of social and economic exclusion, but whose social and natural capital remains important, though often underutilized, even by the peasants themselves. The concepts of commoning and social capital are useful for addressing these issues and activating biocultural heritage from an ethically inclusive sustainability perspective. Objective and methods: We seek to understand how peasants organize to collectively achieve goals of social and economic inclusion that could promote their sustainability and resilience in the face of economic constraints. Using field surveys and participatory action research, we analyzed the social, economic, and environmental factors that fostered the emergence and sustainability of producer organizations and their value chains. This was done in three peasant organizations in Argentina, Bolivia and Chile, whose common starting point is the valorization of traditional quinoa grain, but which differ greatly in terms of size, internal dynamics and organizational trajectories. Results: The successes and challenges of the social innovations implemented in the three cases studied provide lessons on how farmers can mobilize their social capital and leverage the resources of their cultural and natural capital to achieve ethically inclusive sustainability. While some lessons remain context-specific, others appear to be independent of the size and place of organizations, and several demonstrate the importance of socio-ethical interactions cultivated both within organizations and with consumers.

Landscapes rich in biocultural heritage are declining en masse across Europe. This is due to the effects of countryside depopulation and to large-scale, industrial agriculture. Landscape heritage and its associated biodiversity largely depend on pre-industrial agrarian management. Because authoritative conservation cares only for minor, more spectacular, landscape segments, other forms of everyday management of the more mundane biocultural heritage are needed. Herein, innovative, alternative food producers (i.e. environmentally and animal-friendly farmers) are investigated as potential stewards of biocultural heritage. The results show that alternative food producers contribute to new ways of reproducing the biocultural heritage, albeit with greater emphasis on its 'green' side (e.g. biodiversity) than that of cultural heritage. They also face numerous challenges that threaten their businesses. [ABSTRACT FROM AUTHOR]

Copyright of Textual is the property of Universidad Autonoma Chapingo 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 article focuses on the evolution of a Mediterranean landscapes and the intricate interplay between natural and human-induced processes in the context of the Italian Anti-Apennine mountains. The study employs a multi-temporal approach to analyze changes in land use and landscape ecology, livestock activities, and agro-pastoral practices over seven decades. We noted a 18% decrease in animal units, particularly in goat and pig farming, accompanied by a 10% reduction in horse populations. Farmers’ adaptation strategies involve increasing animals per farm, aligning with broader agricultural trends toward intensification and specialization. In parallel, we observed a 22% reduction in grassland surfaces juxtaposed with an overall 15% increase in woodlands and shrublands, a 13% decreasing trend in habitat edge, and an overall 18% increase in patches aggregation at the landscape scale. The decline in anthropogenic pressures linked to depopulation triggered secondary successions, resulting in a 25% increase in homogeneous closed woodlands. These landscape alterations contribute to a 19% decrease in ecosystem heterogeneity and complexity, favoring ecological connectivity for forest-linked species but posing challenges for open meadow species. This, coupled with the loss of biocultural heritage, including traditional settlements dating back to the Bronze Age and Roman times, as well as pastoral traditions and knowledge, underscores the need to rethink future development strategies with a focus on retaining younger generations and preventing the loss of crucial ecosystem services.

Urban ecosystems differ from non-urban ones in the strong and rapid biocultural dynamics generated by the interactions between people from different cultures, at large spatial and temporal scales and very fast rates. This opinion piece explores the concept of urban ethnobiology as a critical field of research that investigates the complex and dynamic biocultural systems that exist in urban environments. We argue that interactions between humans and other life forms in urban ecosystems are influenced by a characteristic set of social, cultural, and political factors that are linked to urban environments, such as infrastructure development, population density, and governance structures. We emphasize the need for an interdisciplinary approach that brings together experts from different fields to study the inherent complexity of these systems. By examining the sociocultural dynamics that shape the way urban biodiversity is perceived, used, and managed, we can gain deeper insights into the different dimensions of socio-cultural biodiversity in urban areas. [ABSTRACT FROM AUTHOR]

Copyright of Revista Mundo de Antes is the property of Revista Mundo de Antes 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 essay considers the iconic English hedgerow in light of its history as material, made object and its ontological status as vital ecology. It argues that both of these aspects are associated with particular 'aesthetics of care', which are entwined with one another in inextricable, and often agonistic, ways. Central to this argument are the interrelated aspects of the hedge understood as commodity or property, its role in materialising property relations, and the hedge's own living 'properties'. Caring for the hedge; the hedge as expression of care for the property that is demarcated and secured through it (and the ecological and social relations that ensue); caring with hedges as the needs of multispecies living need to be addressed – all of these are at stake, and care in these different relations is rooted in histories of suffering (physical as well as emotional cares) and histories of care as a form of disposition marked by attentiveness and effort. Both 'property' and 'properties' are deeply embedded in systems and stories of ownership, place and land use; both are coming under increasing pressure in the midst of climate crisis, which demands new forms of multispecies, multitemporal care. [ABSTRACT FROM AUTHOR]

SUMMARY: In this article, I discuss coastal and oceanic biocultural heritage and its relevance to a transformed perception of the ocean and coast in South Africa. An anthropology of biocultural heritage at the coast reveals the multidimensional nature of personhoods—specifically transspecies, trans‐material forms of personhood—and the rich dialogical engagement of "humans" with nature and marine species. Through sensory ethnography on coastal biocultural heritage in South Africa's Northern Cape, Western Cape, and Eastern Cape provinces, I challenge anthropocentric strategies for ocean management and assert the need to consider sensory/embodied relations with the sea and the sentience of other species in the marine space. By presenting on and discussing coastal biocultural heritage, I hope to advance discussions on identity in Africa as well as marine epistemologies for a rehumanized ocean management in South Africa and the world. [ABSTRACT FROM AUTHOR]

The GIAHS-FAO program enhances the agricultural systems coevolved with humans through their dynamic conservation to guarantee the livelihood of future generations. The aim of this research was to assess, with a dynamic perspective, the terraced landscape's integrity in a potential GIAHS-FAO site (Northwest Piedmont, Italy, 545 ha) characterized by a pergola caremiese vine-breeding technique. We developed a GIS-based approach to explore the main features that can affect the landscape's integrity, starting from the changes of the land use. The aerial IGMI images (1954–1968) and the AGEA (2018) orthophoto were photo-interpreted using QGIS 3.16.2 "Hannover" (minimum mappable unit 100 m2). The results showed that 70.16% of the historical landscape was preserved, while the surface of vineyards decreased because of their abandonment. We observed that vineyards are the land use that requires more attention in future planning strategies, and that the landscape's integrity is affected by the limited introduction of non-traditional vine-breeding techniques (espaliers) and new crops (olives groves). The methodology was able to assess the terraced landscape's integrity in a dynamic perspective. The good integrity makes the study area a potential GIAHS-FAO site. Future planning strategies will have to lead the changing processes and preserve the landscape's integrity. [ABSTRACT FROM AUTHOR]

Regional food and gastronomy flourish worldwide driven by unique local foods, the remembrance of old culinary traditions, and the visitors' desire to taste memorable dishes in an environment evoking cultural heritage and geographical uniqueness. The sub-Antarctic Magellan region of Chile is the southernmost zone of the planet and is unique in centenary food and culinary practices. A detailed description of marine and terrestrial local food sources and biocultural traditions is documented. This article presents a PCF to develop local food and gastronomy in this region. Collection and analysis of bibliometric data led to three pillars supporting the FPC: the nutritional value and uniqueness of local foods and culinary traditions; a booming sustainable tourism that drives the development of gastronomic endeavors, and; lessons from past experiences in other remote places. The proposed PCF may be adapted to different regions worldwide. Recent gastronomic initiatives to implement this PCF at the Cape Horn International Center in Puerto Williams (Chile) are also described. [ABSTRACT FROM AUTHOR]

Biocultural heritage preservation relies on ethnobotanical knowledge and the paleoethnobotanical data used in (re)constructing histories of human–biota interactions. Biocultural heritage, defined as the knowledge and practices of Indigenous and local peoples and their biological relatives, is often guarded information, meant for specific audiences and withheld from other social circles. As such, these forms of heritage and knowledge must also be included in the ongoing data sovereignty discussions and movement. In this paper we share the process and design decisions behind creating an online database for ethnobotanical knowledge and associated paleoethnobotanical data, using a content management system designed to foreground Indigenous and local perspectives. Our main purpose is to suggest that the Mukurtu content management system, originally designed for physical items of cultural importance, be considered as a potential tool for digitizing and ethically circulating biocultural heritage, including paleoethnobotanical resources. With this database, we aim to create access to biocultural heritage and paleoethnobotanical considerations for a variety of audiences while also respecting the protected and sensitive natures of Indigenous and local knowledges.

IntroductionStingless bee breeding, also called Meliponiculture, has existed for thousands of years in Mesoamerica among a variety of rural and indigenous cultures. Due to its biocultural importance, it represents a perfect device for agroecological education and scaling, as well as pollinator conservation. At the same time, promoting agroecological transitions are necessary for conserving the cultural heritage that meliponicultures represent.MethodsWe organized a series of activities based on this premise: documenting and dialoguing “saberes contemporáneos” (contemporary knowledges), design and implementation of community agroecological workshops, guided visits at the institutional Meliponary at ECOSUR Villahermosa and promotion of agroecological and biocultural school gardens, all in Tabasco, México. We used “diálogo de saberes” (knowledge dialogues) as a methodological approach, promoting respect for the contribution of the diversity of ontoepistemologies involved. We drew on the ideas of several pedagogues, mainly from popular education and critical pedagogy frameworks.Results and discussionWe identified characteristics of stingless bees and meliponicultures that make them excellent mediators for biocultural conservation and agroecological education: the complex, deep and beautiful relation between humans and bees; meliponiculture's ecological and cultural importance; stingless bees as pollinators par excellence, landscape connectors, and charismatic species; the association of bees with values around work and community; meliponicultures' symbolic relevance and emotional significance; meliponicultures as promoters of intergenerational dialogue; bee keeping as an activity of caring for the continuity of life; sensory stimulation through contact with colonies; learning through doing in the practice of beekeeping; meliponicultures as an activity requiring skill but no special equipment; and meliponiculture's productive potential. This confluence of teaching-learning opportunities, cultural and moral values, care for the land and biocultural diversity, and economic potential makes meliponiculture a potent catalyst for agroecological learning and transitions.

Simple Summary: In Europe, numerous sacred natural sites act as a refuge for endemic, threatened, rare or specialist plant species, and they maintain a higher plant species richness, and have contributed significantly to vegetation structure and diversity at the landscape scale. However, in certain cases, inadequate planning and management of celebrations, ceremonies and ritual practices carried out periodically has led to a negative influence on the plant richness of these sites. In this article, we present an example of this and how it is possible to maintain the celebration of a popular festival while at the same time respecting and preserving a certain plant species. Furthermore, our study project shows the great importance of the participation and close collaboration of European rural communities in the conservation of biocultural diversity. In central western Spain, the bee orchid Ophrys scolopax Cav. is limited to a few localities of the Arribes del Duero Natural Park, reaching the municipality of Villarino de los Aires (Salamanca) to the north. Due to its restricted distribution, this plant is hardly known in this territory, with the exception of this village, where it is very popular. Although most of its inhabitants are unaware of various aspects of the biology of this orchid, for example its pollination strategy, the place where the only local population grows is well-known: the Teso de San Cristóbal ("St. Christopher's Hill"), a place of ancient pagan rituals Christianised through the construction of a hermitage. The villagers also know that its flowering period coincides with the Easter celebration, and they have traditionally looked for and collected it there during Easter Monday. This ritual has evolved over time based on the needs and interests of the community. From a religious celebration aimed at blessing the fields, it became a game among young men to obtain prestige within the community, and from the end of the 20th century to the present, it has become a festival to revitalise cultural identity. In this article, we analyse how the aforementioned traditional practices affected this orchid species in the recent past, and we describe the educational actions (conferences, workshops, courses, etc.) carried out during the last ten years so that, while maintaining the cultural practices of the village, its population should be respected and conserved at the same time. [ABSTRACT FROM AUTHOR]

Mountains are often recognized as sites of biocultural diversity, and local ecological knowledge (LEK) is an integral part of community life. Rapid cultural standardization and urbanization have threatened biocultural diversity, posing threats to LEK in mountain areas. The current study aimed to gather data on the status of LEK in the Yasin Valley, Gilgit-Baltistan, Pakistan, and discuss options with the local population for revitalizing LEK in future educational programs. We explored the perceptions of local communities on the importance of LEK and its possible revitalization and transmission in the school curriculum. Data were collected from students, teachers, and local knowledge holders in 4 schools located in the valley. In the area, LEK is considered an important part of the local biocultural heritage, playing a potential role in socioenvironmental sustainability, but we observed a lack of intergenerational transmission of LEK, using LEK of wild food plants as a proxy. Participants confirmed that the existing environmental and food education does not cover the local cultural ecologies, and thus the prevailing centralized curriculum system has isolated students from learning LEK. Preliminary interactions with participants did not reveal any opinions on the transmission of LEK through teaching–learning processes. During group discussions, however, we discovered some potential strategies that could help in the revitalization of LEK in schools, such as study trips, traditional food day celebrations, developing herbaria, art competitions, and the introduction of food scouting. More importantly, place-based education, connected to the local biocultural heritage, could provide a useful foundation for the intergenerational transmission of LEK. Therefore, on the basis of our case study, we appeal to local policymakers to pay attention to the erosion of LEK and ask that it be given space in future development programs to achieve sustainable development and help mountain communities. [ABSTRACT FROM AUTHOR]

Africa is particularly affected by climate change due to its exposure to climate hazards, high vulnerability, and low adaptive capacity. Yet, Africa is also a continent rich in Indigenous and Local Knowledge (ILK) that has a long history of informing responses to climatic variability and change. This paper explores the extent to which ILK has been used in climate change adaptation in Africa. It deploys a bibliometric analysis to describe the connections between ILK and climatic change adaptation in Africa, complemented by an analysis of ILK literature and case studies. We consider four key dimensions of ILK, 1) type, 2) contexts of application, 3) value for adaptation, and 4) outcomes and effects in responses to climate change in Africa. Examples drawn from 19 countries across Africa highlight ILK systems are closely connected with biocultural relationships associated with observed patterns of climate change and where adaptation can be more effective when informed by ILK. This body of knowledge is critical to the delivery of climate change adaptation in Africa. The paper suggests some measures through which ILK may be more widely leveraged, both for improved adaptation outcomes, as well as enhancing the biocultural heritage value of ILK systems across Africa. The study commends the remarkable value of ILK in Africa for climate change adaptation and its value for supplementing climate services, particularly in areas with limited access to modern climate and weather forecasts as well as the encouragement of Indigenous communities to develop senses of ownership and active contribution to the sustainability of the future interventions. • Role of Indigenous Knowledge in Climate Change Adaptation in Africa. • The study commends the remarkable value of ILK in Africa for climate change adaptation. • its value for supplementing climate services particularly in areas with limited access to modern climate. • the paper concludes outlining measures through which ILK may be more widely leveraged. [ABSTRACT FROM AUTHOR]

The food systems and territories of Indigenous Peoples sustain much of the world's biodiversity, cultivated and wild, through agroecological practices rooted in Indigenous cosmovision and cultural and spiritual values. These food systems have a critical role to play in sustainability transformations but are widely threatened and have received limited research attention. This paper presents the results of four virtual workshops with Indigenous Peoples: a global workshop and local workshops with communities in coastal Kenya, northeast India and southwest China. Indigenous participants highlighted the role of their food systems in resilience to climate change, nutrition, sustainability and resilience to pandemics, and threats from agriculture, development and conservation policies. They called for research on the rapid loss of Indigenous knowledge; Indigenous Peoples' land rights and food sovereignty; and the impacts of industrial agriculture on Indigenous food systems, stressing the need for decolonial approaches to revitalise Indigenous knowledge. The paper presents a decolonial and interdisciplinary framework for action-research on Indigenous food systems past and present, from farm to plate, drawing on the virtual workshops, Andean decolonising methods and historical approaches. It concludes that decolonising action-research, led by Indigenous Peoples, is urgently needed to reverse the rapid loss of food-related biocultural heritage. [ABSTRACT FROM AUTHOR]

Mexico is one of the countries with the highest number of wild edible mushroom species, which have long been part of the diet of rural communities and ethnic groups. With the recent forms of consumption, it has piqued the interest of urban consumers to include mycological species in their diet. However, information is lacking regarding the influence that neophilia and neophobia have on consumers' perceptions of edible mushrooms. The objective of the present study was to analyze the perceptions of urban consumers regarding wild edible mushrooms as influenced by neophilia and neophobia. A questionnaire was applied through Facebook. The questionnaire was divided into three sections: free word association, food neophobia scale and socioeconomic characteristics. The sample consisted of 253 consumers who were grouped according to their levels of neophobia. The words obtained through free association were grouped into categories and dimensions. The dimensions were analyzed with the Chi square test, z test and Bonferroni method. Categories were analyzed through correspondence analysis by consumer groups. Three groups were identified: Neophilic, Intermediate and Neophobic. For Neophiliacs, wild edible mushrooms represented a connection with nature. For Intermediates they represented a link with ethnic and rural communities. For Neophobics they were perceived to pose a high risk to their health. This study contributes to knowledge regarding the influence of food neophobia on the perception of wild foods that are not part of the daily diet of urban consumers and can be used to support cultural valorization of wild edible mushrooms for the benefit of collectors. [ABSTRACT FROM AUTHOR]

Societal Impact Statement Edible mycorrhizal fungi (EMF) have been consumed since ancestral times by humans either as food, medicine or for ceremonial use. Nowadays, they are a non‐timber forest product and a diverse genetic resource with great ecological, sociocultural, economic, medicinal and biotechnological relevance around the world. Therefore, they have a paramount role to play in meeting the United Nations global sustainable development goals 2030. EMF may promote forest sustainability, biodiversity conservation, mitigation of greenhouse gas emissions through the maintenance of forest masses, human nutrition and health, economic development, conservation of biocultural heritages, women empowerment and hunger mitigation. We provide a worldwide review of the knowledge, biodiversity, novel approaches, future challenges and perspectives in the post‐COVID era of this important genetic resource whose relevance has usually received marginal attention despite its strategic global significance. Summary Ectomycorrhizal fungi play a key role in the structure and functioning of forest ecosystems. They have a paramount importance in nutrient cycling, plant protection against pathogens and abiotic stress, and establishment of underground networks that connect trees and other plants in nature, therefore being the wood wide web, the ‘internet’ of the forests. According to our literature review, globally 970 mycorrhizal fungal species (including both mushrooms and truffles) are edible, and they have enormous relevance either as a source of subsistence in low‐income human groups around the world or as an important economic component whose international commerce is worth billions of American dollars annually. Since edible mycorrhizal fungi (EMF) are a non‐timber forest product, their sustainable use and management is crucial in order to maintain forest stands and to provide well‐being to the human communities surrounding the forested areas where they grow. In different parts of the world, different cultures have developed a traditional knowledge of EMF over millennia. Their knowledge might play an important role in food supply and food security in the future, hence contributing towards the “zero hunger” global goal. The biotechnological development of EMF has also been crucial in the establishment of plantations, or successful reforestation and ecosystem restoration, which contribute to climate change mitigation by reducing greenhouse gas emissions. Here, a worldwide review of how EMF might contribute to forest sustainability, food supply, biocultural conservation, and hunger and climate change mitigation is addressed by analysing the similarities, contrasts and challenges in all five continents.

Mountains are often recognized as sites of biocultural diversity, and local ecological knowledge (LEK) is an integral part of community life. Rapid cultural standardization and urbanization have threatened biocultural diversity, posing threats to LEK in mountain areas. The current study aimed to gather data on the status of LEK in the Yasin Valley, Gilgit-Baltistan, Pakistan, and discuss options with the local population for revitalizing LEK in future educational programs. We explored the perceptions of local communities on the importance of LEK and its possible revitalization and transmission in the school curriculum. Data were collected from students, teachers, and local knowledge holders in 4 schools located in the valley. In the area, LEK is considered an important part of the local biocultural heritage, playing a potential role in socioenvironmental sustainability, but we observed a lack of intergenerational transmission of LEK, using LEK of wild food plants as a proxy. Participants confirmed that the existing environmental and food education does not cover the local cultural ecologies, and thus the prevailing centralized curriculum system has isolated students from learning LEK. Preliminary interactions with participants did not reveal any opinions on the transmission of LEK through teaching–learning processes. During group discussions, however, we discovered some potential strategies that could help in the revitalization of LEK in schools, such as study trips, traditional food day celebrations, developing herbaria, art competitions, and the introduction of food scouting. More importantly, place-based education, connected to the local biocultural heritage, could provide a useful foundation for the intergenerational transmission of LEK. Therefore, on the basis of our case study, we appeal to local policymakers to pay attention to the erosion of LEK and ask that it be given space in future development programs to achieve sustainable development and help mountain communities.

This paper provides an overview of traditional hay-making structures and the related agricultural landscapes in Europe. The information was collected using a standardised questionnaire that was completed by experts from different countries. What all countries had in common was that hay production with its corresponding structures was widespread. However, the scope and importance differed among the countries today. We found differences in type and extent, in degree of awareness, and in the cultural meaning of hay-making structures. The differences were connected with built structures, as well as with other tangible and intangible aspects of cultural heritage. The distribution of the broad variety of hay-making-related structures, especially semipermanent ones, has changed throughout history, as well as the hay-making techniques, as a result of agrarian specialisation, land reclamation, and consolidation. Today, in some countries, the relevance of hay-making was mainly connected to horse keeping and landscape management (like in Germany and Hungary), while in others (like Slovakia and Slovenia), it was still predominantly used for cattle and sheep.

The conservation of the heritage of native peoples depends on establishing links between different communities and promoting coexistence, well-being and peace among peoples; In this sense, intercultural dialogue is a communication mechanism that seeks to educate individuals who foster more open, plural and dynamic societies where it is possible to build better life opportunities. In the municipality of Cuetzalan del Progreso, the Masehual have established, within their daily lives, forms of communication based mainly on family and community values, which have been established within their society and which, in some cases, are reproduced in the interaction with the tourists who have come to the municipality for more than four decades. The tourist interest towards Cuetzalan is due to the fact that it has a wide repertoire of biocultural heritage, preserved by the inhabitants for generations; among which Yolixpa stands out, a medicinal and traditional drink that is currently in a process of transformation in terms of inputs, preparation and meanings, mainly; in which producers, tourism service providers, authorities, tourists and the local population have contributed. The changes indicated are not homogeneous for all the actors and this is due to the fact that each actor involved has different worldviews and, therefore, different objectives and particular interests, depending on the individual or collective role they represent; In this context of changes and permanence linked to the tourist practice, intercultural dialogue between social actors becomes relevant, for the safeguarding of heritage, including the Yolixpa and its true medicinal and traditional value...Based on the above, the objective of this study was to assess the relevance and scope of intercultural dialogue, as a management mechanism for Yolixpa, as a biocultural heritage of the Nahua people of Cuetzalan del Progreso, Puebla, for which a qualitative methodological strategy was used. where indepth interviews, participant observation, intercultural dialogue, focus group, social clotheslines and group dynamics were applied. It was observed that although the local actors linked to the management of Yolixpa are different, they share common interests around the drink, especially in its permanence and in the recovery of its traditional value; they also recognize that the lack of dialogue has caused disagreements and little participation; The foregoing has been reflected in the management of the Yolixpa festival, in the commercialization, dissemination and promotion of the drink from a mercantilist approach. [ABSTRACT FROM AUTHOR]