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REDISCOVERY OF TRADITIONAL ECOLOGICAL KNOWLEDGE AS ADAPTIVE MANAGEMENT
Ecological Applications
... Local communities often develop and maintain traditional cultural landscapes through extensive land-use practices based on the traditional ecological knowledge embedded in their cultural identities (Berkes et al., 2000;IPBES, 2018). The present-day social-ecological systems (SESs) in these cultural landscapes have been shaped by past conditions and a wide range of external and internal factors (Bürgi et al., 2005;Hanspach et al., 2014;Tappeiner et al., 2021). ...
... The present-day social-ecological systems (SESs) in these cultural landscapes have been shaped by past conditions and a wide range of external and internal factors (Bürgi et al., 2005;Hanspach et al., 2014;Tappeiner et al., 2021). In traditional SESs, local communities continuously monitor the landscape, as their livelihoods depend on the goods and services provided by local ecosystems (Berkes et al., 2000;Molnár et al., 2015). ...
... Any changes in environmental or social conditions require local communities to respond by adapting and evolving. This preserved local traditional knowledge can help these SESs to overcome political-economical changes and even regime shifts, enabling them to persist through adaptive management practices, local institutions and social learning (Berkes et al., 2000;Fischer et al., 2012). ...
Ecosystems and landscapes shaped by the intricate relationship between people and their natural environment embody the impact of many different past land‐use practices and historical events. However, in some regions, classical historical records of landscape change do not exist or are insufficiently detailed. Local communities' ecological memory can play an important role in filling this gap by reconstructing the socio‐ecologically relevant indirect drivers and their interactions, as well as identifying vegetation characteristics that are legacies of previous land‐use practices.
We studied a rapidly transforming cultural landscape in Transylvania (Romania) by conducting 144 oral history interviews covering the last 70 years (before, during and after collective farming).
The interviews revealed complex interactions of indirect drivers. Country‐scale political and economic changes affected the landscape with crop outflow during the collective system (1962–1989), resulting in labour outflow to cities from the 1960s. The latter reduced the time and attention devoted to haymaking and affected population ageing. Together with other drivers, this demographic change led to a major transformation of the traditional landscape by the 2010s. We identified 47 vegetation characteristics as land‐use legacies related to grasslands and classified them into general legacy types.
Our results support that there was an opportunity to innovatively revive the traditional cultural landscape after the fall of communism, when local knowledge, and willingness to manage the landscape were still present, but financial assets and government support were lacking. The indirect driver interactions led to the abandonment of traditional hay meadow management, resulting in a homogenising landscape with simplified land use dominated by sheep grazing and increasingly dependent on agricultural subsidies.
We found that many vegetation characteristics of the studied species‐rich grasslands are only legacies of former land‐use activities, still known by locals but no longer applied. By creating knowledge partnerships, we can still learn about the past management and the functioning of such biodiversity‐rich cultural landscapes from the people who actively maintained them. We argue that this type of knowledge is essential to revive and adapt practices for protecting and managing species‐rich habitats across European cultural landscapes and for supporting the planning of appropriate conservation management and subsidy schemes.
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... Since then, numerous studies have adopted Berkes' definition and integrated TEK to gain new biological and ecological insights. In 2000, amidst uncertainty about climate change impacts, Berkes and his colleagues advocated for the use of TEK in social-ecological practice (Berkes et al. 2000). This sparked a 'second wave' of literature incorporating TEK into resilience studies. ...
... This paper analysed studies derived from Berkes et al. (2000) to understand the current state of TEK and its contemporary application to the resilience of forests and livelihoods. We used the Web of Science as a comprehensive database and retrieved data on 5 October 2022, via the Michigan Technological Library database website. ...
... We used the Web of Science as a comprehensive database and retrieved data on 5 October 2022, via the Michigan Technological Library database website. We started by searching through literature which cited Berkes et al. (2000) using the keyword 'Traditional Ecological Knowledge'. The research returned 754 documents. ...
In recent years, Traditional Ecological Knowledge (TEK) has gained prominence in ecosystem science and governance, enhancing understanding of landscape conditions, systems dynamics, and ethical restoration practices. However, Indigenous community engagement in science and practice remains limited. In this paper, we investigate TEK's contribution to forest ecosystem research for resilient livelihoods , methods for bridging TEK with Western science, and share insights from Ojibwa perspectives on ecological restoration and well-being. A systematic review of TEK literature from 2001 to 2022 was conducted using Web of Science, with bibliometric analysis and narrative review using VOSviewer and Biblioshiny. Our findings suggest that while TEK is prevalent in social-ecological resilience and climate change mitigation research, forest ecosystem restoration receives less attention. Most literature considers Indigenous peoples as research participants rather than collaborative research partners. Differences in ontologies and sociological barriers between Indigenous peoples and government agencies may hinder TEK's inclusion in restoration practices. Reflecting on the wild rice restoration efforts of Ojibwa in the Keweenaw Bay Indian Community, we discuss timescale dimensions of research partnerships and restoration projects with Indigenous communities. Guided by Indigenous knowledge systems, we conclude that restoration activities have the potential to strengthen human-ecosystem livelihoods in our shared landscapes and futures.
... From this agroecological perspective, we need to recall that manure management from a technical or social point of view, taking into account the agronomic practices and exchanges, is part of an extended traditional knowledge that preserves and improves natural resource use and ecological services, as shown by Berkes, Colding, and Folke (2000). In line with Berkes, Colding, and Folke (2000), we observe that this traditional practice is based on socially and locally enforced rules and generates a diversity of direct and indirect resources used for livelihood security. ...
... From this agroecological perspective, we need to recall that manure management from a technical or social point of view, taking into account the agronomic practices and exchanges, is part of an extended traditional knowledge that preserves and improves natural resource use and ecological services, as shown by Berkes, Colding, and Folke (2000). In line with Berkes, Colding, and Folke (2000), we observe that this traditional practice is based on socially and locally enforced rules and generates a diversity of direct and indirect resources used for livelihood security. But, the parallel approach of agroecological principles through the livelihood approach at farm and landscape levels allowed us to see the complicated challenges between socioeconomic and agroecological sustainability at short-and long-term scales. ...
... Farmers' fire use and management practices usually lack quantitative precision, but thoroughly integrate longterm observation and knowledge with spiritual and cultural understandings of their natural environment (Berkes et al., 2000;Kainer et al., 2009). The incorporation of novel forms of knowledge (e.g., scientific) and modern technologies into these traditional practices may increase the resilience of small-scale farmers (Barthel et al., 2013;Cook & Offit, 2008;Gómez-Baggethun et al., 2013;Moller et al., 2004). ...
... In modern fire science and management, it is well understood that fire behavior is influenced by factors such as fuel, topography, and weather (Finney et al., 2021;McLauchlan et al., 2020;Scott et al., 2014;Waldrop & Goodrick, 2012), and the use of this knowledge by small-scale tropical farmers has been documented in lowland ecosystems (Bilbao et al., 2010;McDaniel et al., 2005; Monzón-Alvarado, 2018). While not universal, the convergence of traditional ecological knowledge and Western scientific methods is fairly common (Berkes et al., 2000;Jessen et al., 2022;Lertzman, 2010;Monzón-Alvarado, 2018). ...
Fire is an essential tool enabling tropical subsistence agriculture, but can result in escaped fires when not adequately controlled. We employed agricultural calendars, participant observation, and semi-structured interviews with over 60 farmers over four months of fieldwork to evaluate how agricultural burning is currently conducted in the Peruvian Andes. We found that Quechua farmers use fire for clearing agricultural residue, controlling weeds and shrubs, and preparing new or fallow parcels, with most burns set during the dry season. Quechua farmers employ control burning techniques that reflect an understanding of how fire behavior is influenced by fuel, topography, and weather conditions, a knowledge that aligns closely with Western use of prescribed and controlled burns. We also observed a high incidence of escaped fires, although most were controlled within an hour, and very few required community-wide intervention to extinguish. Our findings have significant policy implications for the safe and effective use of fire in rural agricultural landscapes. Rather than solely impose fire suppression, governments could facilitate access to modern wildfire risk indices and provide technical assistance for controlled burns, compatible with farmers’ existing knowledge of factors influencing fire behavior. These recommendations are part of a worldwide call for collaborative fire management solutions that are reasonable and applicable in diverse settings in the Global South.
... Factors such as the systems of formal education implemented at national levels, migration, land use change and urbanization are associated with the loss of the ability to recognize, name and use biological resources [3][4][5]. The cumulative body of knowledge, practices and beliefs, evolving by adaptive processes and passed through generations by cultural transmission, is known as local traditional knowledge [6] and includes ecological knowledge. This may include information such as the harvest period of a particular resource, the best storage methods and harvesting tools, and complex belief systems, all fundamental for people's livelihood and health. ...
... In recent decades, the ecological knowledge of rural communities has become the object of scientific studies [6,9], with the argument that it is fundamental to ensure sustainable socio-ecological systems in high biodiversity areas [10][11][12]. This is particularly relevant in mountain socio-ecological systems (MSESs) because the ecosystem services they provide depend largely on land use shaped by the long-term interaction of humans with nature [13]. ...
Mountains matter. Rural subsistence communities living in areas with high biodiversity, such as mountains, are hotspots of ecological knowledge. However, modern lifestyles may threaten this unique cultural heritage. Our study aimed to document and analyze information on plants used to fulfill the everyday needs of the people in three rural communities in NW Portugal. Fieldwork was carried out for a period of one year and information was collected through face-to-face semi-structured interviews. A total of 98 species, belonging to 46 families, were identified, and 142 vernacular names were recorded. Ethnobotanical richness was similar among the studied communities. The five most frequently cited species were: Pterospartum tridentatum, Erica arborea, Ruta graveolens, Zea mays and Chamaemelum nobile. Phanerophytes and hemicryptophytes comprise nearly 81% of the list. The top three uses categories (total 14) were: medicine, fuel and ritual. Digestive, skin and respiratory symptoms were the most often conditions treated with plants. Medicinal plants were used fresh and dried, mostly as infusions. The insights gathered here are important for the preservation of the cultural heritage of the local communities. Moreover, the data are of considerable scientific interest because it provides the fundaments for future studies that aim to validate/invalidate specific uses.
... Despite the importance of shellfish to all Australians, very few studies have attempted to describe the TEK of shellfish aquaculture and coastal management of marine resources (Bowdler 1976;Attenbrow 2010). TEK is a subset of Indigenous knowledge and is defined as 'a cumulative body of knowledge, practice and belief evolving by adaptive processes and handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with their environment' (Berkes et al. 2000(Berkes et al. , p. 1252). TEK has advantages over Western Science because it can provide local, long-term information on species, including their spatial and temporal distributions, life-history stages, behaviours, trends and responses to disturbances (both natural and human-induced). ...
Throughout the world, there is a growing recognition of the importance and need for incorporation of Indigenous and Traditional Ecological Knowledge (TEK) of First Nations peoples in shellfish aquaculture and coastal management. In Australia, however, the incorporation of First Nations TEK of shellfish aquaculture and coastal management is in its infancy. This is a concern because the combined perspectives of Indigenous knowledge and Western Science are needed to restore culturally and economically significant shellfish and create successful, respectful and sustainable outcomes. The aims of this perspective piece are first to describe the evidence for the importance of shellfish aquaculture and management to First Nations peoples of Australia and second to highlight the opportunity to incorporate First Nations TEK in shellfish restoration and aquaculture in Australia. Already, models of successful incorporation of TEK of shellfish exist in Aotearoa, which provide an example for incorporation of TEK of shellfish in Australia. First Nations peoples of Australia hold a deep cultural connection with shellfish and Sea Country that has persisted for millennia. If we are to appropriately sustain and restore shellfish and manage our coasts, we must incorporate First Nations TEK and views, and respect and protect their ongoing connections to Sea Country.
... Partnering with the TOs of these lands becomes an integral component of establishing important relationships that can positively influence the success of conservation initiatives (Berkes et al. 2000;Hill et al. 2015). However, these partnerships require people to develop respectful relationships and alternative working relationships that may be outside the standard western lens of work engagements that many scientists and managers have been exposed to. ...
Context
Conservation translocations are increasing in number and so too is the interest and expectation from Traditional Owners (TOs) that they will be involved in management occurring on their Country.
Aims
Our objectives were to identify the levels of past TO engagement as experienced through the western and TO lenses, examine the key steps, challenges and opportunities that emerged from survey responses, and also to provide a case study of a conservation translocation that describes Indigenous involvement to support a reintroduction of golden bandicoots (Isoodon auratus) in Australia from Martu Country (Western Australia) to Wongkumara and Maljangapa Country (New South Wales).
Methods
The key questions the surveys sought to address to western practitioners were as follows: (1) what types of TO involvement were observed; (2) if TOs were not involved in the translocation, was there a reason; and (3) for each translocation project where TOs were involved, (a) why was this engagement sought by their agency; (b) what worked well in terms of involvement and partnerships; and (c) how could these partnerships be improved? From a TO lens, perspectives were sought with a survey addressing the following questions: (1) how were you involved in the translocation; (2) why was it important to you and your community; and (3) ow would you like to be involved in the future?
Key results
Of 208 Australian translocations, 27% involved TOs. The following four themes emerged from the survey responses: the need to recognise and adopt the cultural dimension of conservation translocations on Indigenous Country, maintain on-Country relationships between western practitioners and TOs, enable co-ownership of projects, and maintain community links between western and TO practitioners. The golden bandicoot translocation partnership provided a foundation for TO engagement across generations, setting the scene for long-term and future translocation collaboration opportunities.
Conclusions
The perspectives of all participants involved in conservation translocations highlighted a common theme: the need to support TOs to be engaged fairly, to be culturally safe during their engagement, and to enable them to be part of a wider project and community team. The case study highlighted a sequential approach for engaging the TO organisation and supporting TOs to work alongside western practitioners to capture, record and transport animals from their Country to a new (reintroduction) site.
Implications
We provide suggestions for non-Indigenous managers and practitioners to consider a cultural dimension to conservation translocations when engaging TOs.
... Forests, as complex ecosystems, hold significant cultural and ecological values that are intrinsically intertwined [1,2]. The traditional ecological knowledge of forest dynamics, interspecific interactions, disturbance timing and intensity, sustainable harvest levels, and the provisioning of nontimber forest products gained by people inhabiting landscapes for long periods of time creates intricate connections between human and non-human communities [3][4][5]. Traditional ecological knowledge also supports and sustains cultural connections to forests and landscapes that can be incorporated into contemporary management objectives [6][7][8][9][10]. The cultural values of forests are frequently deeply rooted in human history and traditions, serving as sources of inspiration, spiritual connection, and livelihood for many communities. ...
This study investigates the Fukugi (Garcinia subelliptica) windbreak landscapes on Iriomote Island through case studies in two of its oldest villages, Sonai and Hoshitate. These windbreak forests, integral to the cultural landscape of Okinawa, offer both ecological and socioeconomic benefits. Using field measurements and surveys, the research analyzes the distribution, growth patterns, and historical significance of Fukugi groves within the village setting and compares naturally regenerated forests with those planted by humans. The findings underscore the importance of Fukugi trees in promoting sustainable rural landscapes, where they dominate the local ecosystem of rural settlements. Fukugi windbreak landscapes in Okinawa are characterized by trees encircling homes on all four sides, distinguishing them from homestead windbreaks found in other regions of Japan. Surveys from the two villages suggest that the original homestead windbreak forests in the Yaeyama region contain a diverse mix of tree species, with Fukugi and Calophyllum inophyllum being predominant, along with other useful species like Diospyros ferrea and Podocarpus macrophyllus. These species were selected not only for their windbreak capabilities but also for timber and home furniture production. The study's findings on naturally regenerated Fukugi groups support the hypothesis that the cultivation of Fukugi as a windbreak species originated in the Yaeyama region and likely spread to other parts of Okinawa, influencing both the ecological and cultural evolution of the region's landscapes.
... Traditional agricultural knowledge represents a body of knowledge accumulated over many generations through close interaction between people and the environment. However, this traditional mode of production is still seen as "primitive" and "backward" by the scientific community, but it is important to highlight that it historically plays a role in working with agriculture consciously, meaning its agricultural practices are carried out with the environment in mind, so it can sustain itself (BERKES et al., 2000). ...
La música en la Filosofía de Arthur Schopenhauer y su relación con Mozart
... To effectively assess shifting biodiversity baselines, we need tools to characterize the diversity that existed in the past as well as the present. These tools further require innovative scholarship foregrounding Indigenous practices and understandings of ecosystems through time (Berkes et al., 2000). Below, we consider the utility of this multidisciplinary method in assessing Salmonidae species diversity and life history variants across time before considering how this approach might be used in species' conservation and management practices informed by Indigenous practices. ...
Recent approaches to fisheries research emphasize the importance of the coproduction of knowledge in building resilient and culturally mindful fisheries management frameworks. Despite widespread recognition of the need for Indigenous knowledge and historical reference points as baseline data, archaeological data are rarely included in conservation biology research designs. Here we propose a novel multiproxy method to learn from former fisheries stewards by generating archaeological data on past salmonid population parameters. We used a newly developed, high through-put qPCR (HT-qPCR) chip, originally designed for environmental DNA (eDNA), for species identification of archaeological salmonid vertebrae. We combine this with the laser ablation split-stream (LASS) approach to identify ocean-migration versus freshwater residency. We test this multidisciplinary approach using both contemporary and archaeological salmonid samples and new radiocarbon dates from the Tronsdal Site on the Skagit River, Washington State, USA. This is a useful approach for extracting information about Salmonidae species and life history diversity from archaeological remains to reconstruct historic baselines for several population parameters in anadromous species with long periods of freshwater residency. The approach outlined in this paper may be particularly useful for
... Article 25 speaks to the Indigenous Peoples right "to maintain and strengthen their distinctive spiritual relationships with their traditionally owned or otherwise occupied and used lands", and Article 29 speaks to their right to the "conservation and protection of the environment and the productive capacity of their lands or territories and resources" (UN General Assembly, 2007). Biodiversity conservation policies are implicated given that protected areas and other conservation mechanisms have been acting as a means of displacing Indigenous Peoples (Adams and Hutton, 2007;Indigenous Circle of Experts, 2018;Stevens, 2014;Binnema and Niemi, 2006;Sandlos, 2008) and disregarding their knowledge systems (Slater, 2019;Kohler and Brondizio, 2017;Sandlos, 2014;Youdelis, 2016;Zurba et al., 2019) despite mounting evidence that the knowledge systems of Indigenous Peoples are vital for biodiversity conservation success (Berkes et al., 2000;Brondizio et al., 2021;Pierotti and Wildcat, 2000). The colonial history of conservation policy and other colonial violence, including the breach of treaties, land disputes (Regan, 2010;Blackburn, 2019;Coon Come, 2015), and the residential school system (Truth and Reconciliation Commission, 2015) have given rise to deep mistrust amongst Indigenous communities towards state policies. ...
In this article, we conduct an analysis of the Pathway to Canada Target 1 biodiversity conservation policy process to determine its level of inclusivity towards Indigenous Peoples and their knowledge systems. Also known simply as the Pathway, the policy focuses on Target 1 of Canada’s efforts to meet Aichi Target 11 of the Convention on Biological Diversity by 2020. The study aims to showcase the importance and meaningfulness of Indigenous involvement in the policy process. Simply including Indigenous actors does not automatically mean that their knowledge contributions to the policy were considered. Knowing why, when, and how Indigenous Peoples were engaged in the policy process helps us to see the role their presence and contributions played in co-producing policy knowledge for informing the Pathway to Canada Target 1 policy process. This is fundamental in reconciliation and in the improvement of conservation policies. After a review of the history and structure of the Pathway, paying attention to the importance of building relationship with Indigenous Peoples early in the policy process, we use the policy cycle model, outlining five stages of the policy process, to enable our analysis. While we have chosen the policy cycle model as a general framework for analyzing the stages of the policy process, it is a Western model, which falls short in its ability to reflect Indigenous worldviews adequately. Its use reveals, however, the degree of Indigenous engagement in each of the stages, demonstrating that the Pathway to Canada Target 1 did engage Indigenous Peoples at certain stages, in ways potentially reflective of what the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Truth and Reconciliation Commission of Canada (TRC) Calls to Action demand. We conclude with recommendations for more collaborative governance in policymaking that would be more attentive to including Indigenous Peoples and their knowledge systems at all stages of the policy cycle.
... Indigenous groups have always known the importance of biodiversity. They use methods like rotating crops, protecting special forests, and managing water together, which show how they use resources in a way that keeps nature in balance (Berkes et al., 2000). For instance, the Berom people in Nigeria have traditionally kept certain forest areas safe because they are sacred, which helps keep the plants and animals diverse through their cultural respect (Sele, Nyakerario, & Wanjiku, 2023). ...
In the face of escalating environmental degradation and climate crises, traditional top-down conservation strategies have often proven inadequate in addressing localized ecological challenges. This article, Community-Based Approaches to Environmental Conservation: Empowering Local Initiatives, explores the transformative potential of grassroots engagement in fostering sustainable environmental stewardship. Community-based conservation (CBC) integrates local knowledge, socio-cultural practices, and participatory governance to enhance the protection of biodiversity while empowering communities socioeconomically. The study underscores how CBC initiatives, rooted in indigenous knowledge systems and participatory frameworks, foster greater environmental accountability and resilience. Through comprehensive case studies from diverse ecological contexts—ranging from Africa’s community conservancies to Asia’s forest management cooperatives—the article illustrates the efficacy of decentralized conservation models. These initiatives are further strengthened by integrating social capital theories, participatory development frameworks, and adaptive co-management strategies. However, despite notable successes, CBC faces challenges such as resource scarcity, conflicting land-use interests, and limited policy support. Addressing these issues requires robust policy interventions, capacity-building programs, and sustained funding mechanisms. Moreover, emerging technologies, such as Geographic Information Systems (GIS) and citizen science platforms, offer new frontiers for enhancing community-driven monitoring and conservation efforts. The article concludes by advocating for a paradigm shift in global conservation policy, emphasizing the role of local communities as primary custodians of natural resources. By recognizing and harnessing local initiatives, stakeholders can foster long-term ecological sustainability and socio-economic development, ensuring that conservation efforts are both inclusive and effective. This research highlights the critical need for integrating community-based conservation into global environmental strategies, positioning local communities at the forefront of ecological preservation in the 21st century.
... Given their reliance on wild resources for livelihoods, forest peoples are considered to hold considerable knowledge about local wild species. We focused on the most basic component of knowledge-species presence (Berkes et al. 2000)-which although crude, is critical for species conservation. Examining this basic-level ILK is useful and effective because if the pervasiveness of ILK is indeed high among forest peoples, we expect to see such high pervasiveness for this most basic of measures. ...
The promise of Indigenous and local knowledge (ILK) for conservation policy depends on how pervasively ILK is held among local people. In the Peruvian Amazon, we conducted a landscape-scale concordance analysis between (1) ILK for game, timber, and fish species collected by the largest representative ILK survey as yet undertaken in tropical forests, and (2) remotely sensed land cover as proxies for species habitat. From our survey among 4000 households in 235 communities, we find that concordant ILK is highly pervasive across gender, age, place of origin, and social status, irrespective of species and people’s indigeneity. Resource users possess more concordant knowledge than nonusers for timber and fish, not game. Concordance between ILK for fish and remote sensing is associated with cooperative forest clearing in shifting cultivation—an informal community institution in which forest peoples engage with nature. Our findings point to the promise of ILK for large-scale tropical conservation.
... In addition, their inclusion in the management of conservation areas is considered effective for several reasons, such as their heightened sense of concern for the sustainability of nature (IUCN, 2018;Popova, 2018). Several studies have shown that indigenous people play multifaceted roles as stewards of these areas, deriving sustenance and livelihoods, owing the Scientific Article ISSN: 2087-0469 land, and possessing traditional knowledge gained over generations through interaction and adaptation (Berkes et al., 2000;Ford et al., 2018;Garnett et al., 2018). ...
Collaborative natural resource management (co-management) has become a prevalent method to maintain the sustainability of the environment. In co-management, it is crucial to involve several related parties to ensure a precise distribution of responsibilities and authority among all parties. Natural resource management and biodiversity protection in conservation areas require the involvement of local communities. Conflicts in resource use among the population, including the indigenous people, often hinder these efforts. In this regard, this study examines the contestation of the management and utilization of natural resources between local indigenous Papuans and indigenous Papuan migrants in the Cyclops Mount Nature Reserve (CMNR). Using a mini-ethnography method, the study qualitatively explored a wide range of information relevant to this issue. The study conducted in-depth interviews with informants from local and migrant communities, as well as observations from both participants and non-participants. The study reveals that the local indigenous Papuans utilized the area in a relatively sustainable manner. However, the indigenous Papuan migrants were unable to prevent the use of natural resources in the CMNR, leading to environmental damage. To avoid further environmental damage to the CMNR, this study recommends the need for collaborative management in the area by involving both local indigenous Papuans and indigenous Papuan migrants with support from the government.
... The term is understood using the most classical definition by Berkes, in conjunction with terminology such as indigenous ecological knowledge (IEK), local ecological knowledge (LEK), and traditional ecological knowledge (TEK). TEK is a cumulative body of knowledge, practices, and beliefs, evolving through adaptive processes and handed down through generations by means of cultural transmission, concerning the relationships of living beings (including humans) with one another and with their environment [11]. TEK, as a body of knowledge that can be used and updated to utilize and manage resources, necessitates a profound comprehension of local ecosystem processes and the interrelationships between communities and the environment. ...
Land use and land cover (LULC) changes are the primary drivers of ecosystem transformation and have substantial impacts on local livelihoods. However, most research has focused on assessing the intensity of these changes in specific regions using remotely sensed data, thus generalizing trends and often overlooking the nuanced effects on local communities and their adaptive strategies. In this study, we integrated traditional ecological knowledge (TEK) with a remote sensing analysis to achieve a more comprehensive understanding of LULC changes and their social implications. Our results indicate that the grassland area in the studied region decreased significantly from 1985 to 2020, primarily due to socioeconomic development and rising temperatures, with a significant negative correlation observed between the size of the grassland area and livestock numbers. This loss of grassland has deeply affected the well-being and sustainability of pastoralist communities, whose livelihoods are intimately tied to grazing resources. A notable shift occurred around 2000; before this period, the grassland area was relatively stable, and camel populations were gradually declining. However, after 2000, grassland loss accelerated, accompanied by an increase in camel numbers. This trend reflects local herders’ adaptive strategies, as they leveraged ecological knowledge to adjust livestock composition in favor of camels, which are better suited to cope with the diminished grassland. By combining remote sensing data with TEK, we provide an integrated, longitudinal perspective on vegetation and livelihood changes. These insights are essential for shaping sustainable development policies in arid regions, where fostering ecological resilience and supporting community adaptation are critical.
... TEK from indigenous peoples and fishers' ecological knowledge (FEK) are examples of place-based knowledge shared through cultures [41]. Such place-based knowledge describes adaptive practices and interconnected beliefs between humans and their environment [42][43][44]. According to research conducted by Hoskins-Brown, African American fishermen within the Gullah/Geechee Corridor possess significant cultural, economic, and ecological knowledge related to changes in fisheries' productivity and the decline in once-profitable commercial species, such as blue crab and white shrimp [45]. ...
Through the years, research has described the importance of community-based approaches in the management of coastal and marine ecosystems. Coastal and marine issues are multifaceted and require place-specific approaches developed in partnership with vulnerable communities who are impacted by environmental stressors. Place-based conservation, a management approach that focuses on unique, place-specific characteristics, and other similar methods. It considers the need to integrate human dimensions and location-centered approaches, which are often lacking in typical natural resource management. Meaningful engagement with underrepresented communities can holistically account for socioeconomic factors and cultural knowledge that inform best management practices. As the health of marine and coastal ecosystems is linked with environmental quality and local livelihoods, engaging practitioners with knowledge of these systems can support science and trust in environmental management. This article discusses the importance of community-based research, local insight, various examples of successful management, and culturally relevant knowledge to advance sustainable place-based conservation.
Environmental education (EE) is fundamental in empowering individuals to address contemporary environmental challenges. Education for Sustainable Development (ESD), a key framework within EE, broadens the scope of EE in formal education systems by integrating sustainable development principles into broader educational and societal practices. Environmental leadership education (ELE), an essential component of ESD, emphasizes the acquisition of knowledge, skills, and attitudes necessary to promote sustainable development. It is tailored to address the specific needs of different societal segments, drawing on various theoretical frameworks such as transformative learning, lifelong learning, and experiential learning. Proficiency in technical and adaptive competencies and skills for addressing environmental issues in diverse contexts should be considered when designing development and training programs. Key pedagogical strategies for ELE, which facilitate the cultivation of the knowledge, skills, values, and attitudes required for developing environmental leaders, are explored. Furthermore, this chapter reviews various educational resources developed by United Nations agencies and other global educational institutions for facilitating ELE, including an argument for the professional development of teachers in EE. Case studies of innovative development programs that enhance environmental leadership are also reviewed. Lastly, a set of guidelines for designing and evaluating environmental leadership development and training programs is introduced.
As the world grapples with escalating environmental crises, environmental nonprofit organizations (ENPOs) have emerged as key actors in promoting environmental stewardship. Unlike corporations, ENPOs operate within a unique framework where mission-driven objectives often supersede financial gains, allowing them to adopt bold and innovative environmental practices. The roots of ENPO leadership can be traced back to the conservation movements of the 19 and 20th centuries, shaped by various social, political, and economic factors. However, in the 21st century, ENPOs have increasingly focused on sustainability and forming partnerships with the private sector and community groups. Their leadership is characterized by advocacy and policy influence, scientific rigor, grassroots mobilization, a global perspective, and strategic partnerships. The significance and impact of these partnerships are explored through global case examples that showcase the essential roles of multiple stakeholders, including governments, research institutions, corporations, and community groups, in advancing environmental leadership within ENPOs. Such collaborative efforts enable ENPOs to harness the unique capabilities of each partner, enhancing their capacity to achieve sustainability goals and develop adaptive strategies and innovative solutions for emerging environmental challenges, thereby significantly amplifying their impact. Finally, strategic solutions to the challenges facing ENPOs in the execution of their missions are discussed.
Bangladesh is home to a diverse group of Indigenous Peoples (IPs) who hold extremely important knowledge that could help in climate adaptation. IPs in Bangladesh suffer from multifaceted discrimination, oppression and abuse. The Government of Bangladesh remains blindfolded about it by not even recognising them as IPs and by not becoming a party to either United Nations Declaration on Indigenous Peoples’ Rights or the Indigenous and Tribal Peoples Convention (ILO 169). The government, however, has obligations to facilitate Indigenous Peoples’ right to participation by virtue of being a party to the Rio Declaration, International Covenant on Civil and Political Rights and the Paris Agreement. In this chapter, I documented how Indigenous Knowledge (IK) has been used in adaptation to adverse impacts of climate change. IPs should have a say in climate decision-making as they are facing the worst impacts of climate change being located in most climate-vulnerable areas of the country. IPs should have the right to participate in climate decision-making not only as victims but also because of having agency being knowledge holders of climate adaptation. The Government of Bangladesh published the National Adaptation Plan in 2022, wherein it states that IK is acknowledged as important for adaptation, and IPs would be consulted for climate decision-making. Proper implementation of the laws and policies in place would enable Indigenous Peoples (IPs) to exercise their right to participation, as analysed in this chapter.
The extant literature is rich with references to co-creation in research and knowledge initiatives. However, there is a pressing need for clarity regarding the definition of knowledge co-creation and its application in sustainable development research. To fill these gaps, we conducted a systematic review of 42 articles that met the selection criteria. The findings revealed the disciplinarity in the studies, geographical collaboration patterns, and varying interpretations of knowledge co-creation. This study also identified key engagement methods and stages essential for the knowledge co-creation process in the context of sustainable development. The implications for practice highlight the importance for researchers, and possibly policy-makers, to consider not only the various definitions of knowledge co-creation attempted—often lacking consensus—but also guiding principles. Strengthening knowledge co-creation in transdisciplinary studies, fostering robust global partnerships, ensuring equitable regional representation, facilitating the active participation of diverse stakeholders, and maintaining balanced power dynamics rooted in trust and relationality are crucial for achieving positive sustainable development outcomes. The intersection of research, knowledge co-creation, sustainable development, and the Sustainable Development Goals (SDGs), along with the elements proposed for future consideration, which has not been extensively explored in previous studies, underscores the originality of this study, which carries significant theoretical, methodological, and global policy implications.
Small indigenous fish (SIF) production from wetlands provides nutritious food and supports the livelihood of the fishing community. The present study investigated the fish production trend, SIF diversity, and role of environmental and climatic parameters in Beledanga, a floodplain wetland in lower Ganges, through the sampling and collection of data from the local fishermen cooperative society. The fish catch composition in the wetland shifted after 2019, with the increased Ctenopharyngodon idella (grass carp) contribution from 11% to 17% due to the introduction of in situ seed-raising technology of an HDPE (high-density polyethylene) pen culture system. The fish fingerling stocking has a profound impact on fish production (R2 = 0.60, p = 0.007). During the study period, 19 species of SIF were recorded, with a higher abundance observed in the monsoon season. The naturally occurring SIF contributed 16% of the total fish catch, with the highest catch in 2011 (11,970 kg). Water pH and phosphate content are the two most important environmental parameters that influence SIF. The generalized additive model (GAM) indicated that the optimum annual rainfall for fish production in the wetland was between 750 and 1250 mm. The average annual fish production of 43,017 kg through stocking and SIF support the livelihood and nutritional security of the fishers. As the SIF showed a decreasing trend of production, habitat protection, scientific stocking, and in situ enclosure culture are recommended for sustainable enhancement of fish production and to conserve the SIF diversity.
Urbanization is a complex and multifaceted process studied across various scientific disciplines. However, in ethnobiology, research on the impacts of urbanization on local ecological knowledge (LEK) often lacks standardization and tends to focus primarily on local scales. This study aims to systematically characterize how researchers address urbanization in ethnobiology and assess its effects on LEK globally. We conducted a systematic review using the PRISMA protocol and selected 66 studies from the Web of Science and Scopus databases for analysis. Our findings reveal that researchers often do not adopt a consistent definition of urbanization, frequently framing their study areas within a simplistic urban–rural dichotomy. Although some studies used urbanization indicators, our qualitative analyses, including a correlation matrix, showed that these indicators were largely independent of each other. Additionally, principal component analysis (PCA) with clustering identified four groupings among the indicators, yet with low correlations between them. A t test analysis of the 66 papers shows that urbanization generally has a negative impact on LEK. Based on these findings, we emphasize the critical need for standardized urbanization indicators in ethnobiological studies and propose a new approach for characterizing urbanization, which will enhance the precision and relevance of future research in this field.
The international conference Ethnoarchaeology of Livelihood Practices: Exploring the Nexus of Food Production, Resource Management and Sustainability was hosted at Universitat Pompeu Fabra in Barcelona, Spain, from October 16th to 18th, 2024. This event was co-organized by Spanish and Italian institutions and funded by the project CAMP – (Re)Constructing the Archaeology of Mobile Pastoralism and the Department of Humanities of Universitat Pompeu Fabra. The conference gathered a diverse group of participants, including esteemed experts in ethnoarchaeology and enthusiastic early-career researchers, who attended both in-person and online. The case studies and more general discussion papers covered four main topics: (1) reflections on the discipline, (2) Traditional Ecological Knowledge, (3) pastoralism and (4) social aspects of food and resources. A key point emphasized in several presentations was the importance of including and involving local communities, which was encouraged as a vital component for future collaborations.
Türk kültür tarihinde, teknolojinin kol gücüne dayalı olup daha ilkel yöntem ve tekniklerle gerçekleştirildiği zamanlarda sosyal gerçekliğin bir sonucu olarak gelişen meslek kollarından biri de geleneksel su yönetimidir. Uygur Türkleri arasında da bilhassa kurak ve çöl iklimine sahip bölge koşulları karşısında deneyim, geleneksel bilgi, usta-çırak ilişkisi ve çevresel-kültürel faktörler ile entegre su yönetim sistemleri inşa edilmiştir. Bu gelişim ve inşa sürecinde, su yönetimini meslek edinmiş kuyu/kanal/karız kazıcıların ürettikleri ve kattıklarına toplumsal teoride görülen halkın pratik ve inanış dünyası ile dinamik etkileşimler kurularak bağlantılı işlevler dizisi eklenmiştir. Bu çalışmada, Uygurların dünya görüşlerini yansıtan inanış ve uygulamalara, sözlü ve yazılı kültürden hareketle su yönetimi icracılarına odaklanılmıştır. Bu kapsamda suyun yönetimiyle ilişkili gündelik yaşam pratikleri, sosyo-kültürel ve çevresel koşullarda şekillenen halkın düşünce tasavvurunda mesleğin prestiji, temsilcilerinin özellikleri kültürel faktörler hesaba katılarak, çok boyutlu bakış açısı benimsenerek ele alınmıştır. Çalışmada öncelikle kültürel miras alanı olarak geleneksel su yönetimi, kültür ve teknoloji arasındaki ilişkisel-kültürel bağlamlardan ve birlikte gelişim gösterdiği alanlardan bahsedilmektedir. Ardından yazılı kaynaklarda Uygurlar arasında karızcılar hakkında aktarılan bilgilere yer verilerek “kültürel tekniğin” tarihsel sürekliliğine, geleneksel bilgi ve su yönetimi arasındaki ilişkiye dikkat çekilmiştir. Analiz “suyun kıymetini bilen kazıcılar”, “kuyu/karız kazıp er olma / er adlandırılma”, “geleneksel bilgi taşıyıcılarına ve icracılarına saygı: ‘kuyu/karız kazanı unutma’” ve “geleneksel mesleğin icrasında kazıcıların inanış ve uygulamaları” adlı alt başlıklar kapsamında gerçekleştirilmiştir. Öz ifadeyle bu makale, geleneksel su yönetimi icracıları kazıcıların kültürel bağlamda halkbilimsel yaklaşımla incelenmesi için bir çerçeve sunar. Araştırmada Uygur sahasında, folklorik deneyimin asal bir unsuru olarak geleneksel su yönetimi ve kültürel pratiklere ilişkin gözlem, tespit ve analizler ortaya koyulmuştur. Öte taraftan bulgu ve sonuçların yeni araştırmalara kaynaklık etmesi, sosyal-kültürel yaşamı araştırmaya, anlamaya yardımcı olması amaçlanmıştır. Araştırma sonucunda insanların çevreyle temasına ve ilişki kurmalarına dayalı su yönetiminin kültürel ve çevresel bağlamda biçimlendirildiği gözlemlenmiştir. Suyun yaşam alanlarına ve tarım arazilerine taşınmasında kazıcı meslek grubundakilerin verdikleri hizmet ile halk arasında kendilerine dinî ve din dışı anlamla bir statü-kimlik yüklendiği görülmüştür. Bu değerin ve önemin görünümü bilhassa atasözleri, deyimler, kalıp ifadeler, meslekî terimler başta olmak üzere halkın inanışlarına, ritüellerine ve genel ifadeyle bunları kapsayıcı geleneksel dünya görüşlerine kaynaklık etmiştir.
The social stigmatization of quelites, a traditional food plant, began during the Conquest. They have been described as poor people’s food, an attitude that has deepened in the current agrifood system. Treated as weed, quelites have been subject to chemical elimination and displaced because of the new preference for processed food. In this article, a theoretical model is proposed to link the foundations of the food regimes theory, at the macro level, with the sociological distinction theory, at the micro level, to analyze quelites’ social stigmatization. The model is applied to selected research through a systematic review.
Este artículo es derivado del proyecto "Desarrollo e implementación de acciones estratégicas de mitigación, adaptación y resiliencia" en el marco del Plan Integral de Gestión del Cambio Climático Territorial (PIGCCT) de Risaralda - Colombia. El proyecto tiene como meta disminuir la vulnerabilidad y fomentar el desarrollo sostenible frente al cambio climático en Risaralda, abordando cinco dimensiones: Hábitat e Infraestructura, Biodiversidad y Servicios Ecosistémicos, Seguridad Alimentaria, Salud y Recurso Hídrico. Uno de los objetivos del proyecto es guiar la gestión de semillas criollas y nativas fortaleciendo la Red de Custodios de Semillas. Asimismo, contempla la construcción de dos Casas de Semillas para impulsar la disponibilidad de semillas clave en la adaptación agrícola al Cambio Climático en el departamento de Risaralda, Colombia. El objetivo del artículo es el de registrar y difundir conocimientos de la Red de Custodios de Semillas de Risaralda, esenciales para la sostenibilidad productiva en el marco de la dimensión de la seguridad alimentaria. El presente artículo se centra en la sistematización de los saberes ecológicos presentes en la Red de Custodios de Semillas de Risaralda, utilizando una metodología cualitativa. Para ello se empleó un enfoque etnográfico que incluyó técnicas como observación participante, diario de campo y talleres interactivos. Como resultados se presenta una construcción colectiva de una caracterización de saberes ecológicos, agrupados en distintas categorías. Las categorías finales seleccionadas de saberes ecológicos son: "Medicinales", "Gastronómicos", "Agroecológicos", "Adaptación al cambio climático", "Gestión de la biodiversidad", "Conservación de semillas", "Gestión del agua" y "Gestión del suelo". Estos saberes representan un conjunto de prácticas, conocimientos y habilidades relacionados con las semillas y los agroecosistemas. Los resultados destacan el potencial de los custodios de semillas para implementar estrategias de gestión del cambio climático ( medidas de adaptación y mitigación) a través de la agroecología. Se subraya la importancia de estas prácticas en la adaptación de variedades locales, la reducción de insumos químicos, el manejo de residuos y la promoción de cambios culturales y políticos.
This paper presents the development of and validity evidence for a multifactorial survey scale based on the Theory of Planned Behavior to measure STEM students' attitudes/norms, self-efficacy, behaviors, and behavioral intents in inclusive science communication.
The present study explores the cultural ecologies of the Karbi Tribe in Magursila village of Assam, India, through their Traditional Ecological Knowledge and Skills (TEKS). Utilizing a mixed-methods approach, including field observations, household surveys, oral interviews, and participatory methodologies, the research investi- gates different aspects of Karbi TEKS, including water resource management, crop cultivation, biodiversity conservation, and tradi- tional practices related to costume creation. The results reveal that traditional methods such as managing human-made canals (dongs) and ponds, organic farming, and biodiversity conservation practices demonstrate a holistic approach to maintaining ecological balance and cultural heritage. However, challenges from modernization and urbanization threaten the sustainability of these practices and dis- rupt the ecological balance. Thus, the manuscript argues that Karbi TEKS are vital living systems that sustain both ecological balance and cultural identity, warning that their loss would undermine sustainable resource management and the tribe’s connection to the environment.
Resumo Áreas protegidas constituem estratégias importantes de conservação da biodiversidade, mas é um desafio mantê-las, especialmente em áreas urbanas. Em um Parque Urbano na Mata Atlântica, foi investigado o Conhecimento ecológico local (CEL) dos funcionários sobre a fauna de répteis e de espécies de lagartos crípticas de pequeno porte. Foram entrevistados 39 funcionários do Parque. Constatou-se que os funcionários detêm conhecimentos mais específicos sobre a flora local, e reconhecem a importância do Parque para conservação das espécies. Funcionários com maior tempo de trabalho no Parque possuem maior CEL sobre o lagarto críptico e ameaçado de extinção Coleodactylus natalensis. Esse fato, quando adicionado ao tamanho diminuto da espécie, e inexistência de valor cultural e utilitário para os funcionários, é de grande relevância, visto que não é o padrão observado em outros estudos de CEL. Este trabalho também evidencia as ameaças às quais parques urbanos estão submetidos.
Protected areas are important strategies for conserving biodiversity , but maintaining them is a challenge, especially in urban areas. In this study, the local ecological knowledge (LEK) of employees on the fauna of reptiles and small cryptic lizard species in an urban park in the Atlantic Forest was investigated. A total of 39 employees of the park were interviewed. It was found that employees have more specific knowledge about the local flora and recognize the importance of the park for the conservation of species. Employees with longer working time in the park have more LEK on the cryptic and endangered lizard Coleodactylus natalensis. This fact is of great relevance when added to the small size of the species and the lack of cultural and utilitarian value for the employees, since it is not the pattern observed in other LEK studies. This work also highlights the threats to which urban parks are subjected.
The current number of MARTOR journal focuses on the social history of hay, collecting original contributions and multidisciplinary approaches regarding the biocultural heritage of hay. The articles gathered in this issue explore the roles and different understandings attributed to traditional hay knowledge; the role of policies and public incentives in reshaping farmers’ vision of nature and land management practices; the moralities behind hay production; biodiversity and hay production; but also, how hay features in art and museology.
Until the structural change in South Tyrolean agriculture in the 1960s, the high pastures were important as essential fodder resources for the subsistence farming of mountain farmers, so it was primarily the farmers who were responsible for negotiating grazing rights. The task of the herder, on the other hand, was essentially to observe these rights strictly. Historically, herders in South Tyrol have played a socially marginal role, their activities focusing exclusively on the summer high pastures. But the current situation is different. Drawing on the example of one particular mountain pasture and one herder, the landscape can be understood as a “total social fact.” This landscape as a whole is able to give us a condensed account of the comprehensive changes over the past fifty years, expressed as the return of scrub, and the new embodied practices of the herder as well as the grazing animals.
Species-rich semi-natural grasslands are important components of European cultural landscapes. In Transylvania, Romania, they are managed by extensive land-use systems which, in turn, are maintained to this day through in-depth traditional ecological knowledge. Interdisciplinary approaches should help to better understand how these land-use systems operate, including their impact on vegetation, as well as help to solve a complex problem encountered in nature conservation, namely how to maintain such systems in the face of social and economic changes that often lead to either abandonment or intensification. The purpose of this paper is to explore the traditional local knowledge related to the flora and vegetation of species-rich hay meadows in the Gyimes/ Ghimeş region of the Eastern Carpathians, Romania. First, 30 farmers were asked about 77 wild plant species of the grasslands, about their habitat preferences, and about the vegetation of the hay meadows and pastures, using structured indoor and field interviews and participatory observation. For a botanical description of grasslands, 30 4×4 m phytosociological releves (quadrats) were made on both hay meadows and pastures. We listed all together 85 wild plant species that were associated with meadows or pastures by the Gyimes people. The majority of constant and sub-constant species found in releves of hay meadows and pastures were well known and often used by locals (wild edible, medicinal, poisonous plants and important forage and fodder plants). Interestingly, however, local people could list only a few of these plant species when they were asked to list species typical of meadows and pastures, i.e. an average 2.0 species names were given in a free listing. We conclude that Gyimes people do not use their detailed knowledge about habitat preferences of wild plant species to create abstract lists of “species composition per habitat”. In-depth knowledge of species and habitat preferences plays an important role in the lives of local communities. Gyimes people’s knowledge extends to almost all key species of the flora of grasslands that provide important ecosystem services. Extensive land-use practices contributed to a great extent to the development and maintenance of European cultural landscapes. A closer look at these systems would provide a framework to harmonise ethnographic and ecological research, as well as assist NGOs and governments in developing more site-specific, culturally more appropriate and thus more effective conservation strategies.
Wild edible trees (WETs) play an important role in the diet of many rural communities. Therefore, research on their use and management is important to support both food sovereignty and local conservation of biocultural resources. We evaluated the different uses of WETs by the community of Zacualpan, Colima, in western Mexico, through 32 semi-structured interviews registering the species richness, plant parts consumed, and non-food uses. Additional information was collected on their management, availability, and forms of preparation. We used a cultural salience index to determine the food importance of the WETs mentioned. We registered 33 edible tree species (26 wild, 3 native crops, and 4 exotic crops) that were most commonly consumed as fruits or seeds. WETs were also used for fuel, live fences, timber, handicrafts, medicine, shade, fodder, poles, utensils, construction, tanning, soap, and paper. Pithecellobium dulce had the highest food salience, followed by Spondias purpurea, Leucaena esculenta, Leucaena leucocephala, Enterolobium cyclocarpum, and Jacaratia mexicana. Salient wild trees were collected in the wild and promoted in agroforestry systems. These trees provided food during the dry season and also had the highest number of additional uses. Promoting the biocultural value of WETs and their sustainable use can favor ecosystem conservation and local food sovereignty.
Functional diversity (FD) is one of the aspects of biodiversity that can best represent eventual changes in the environment. Marine Protected Areas (MPAs) can be used to minimize the potential impacts of fishing on fish stocks. The objective of this study was to evaluate the role of the MPA network in the Abrolhos Bank (Brazil) in relation to the FD of fish fauna. Underwater visual censuses were carried out in no-take, partially protected and unprotected zones. We used FD metrics to assess the MPA network in terms of FD in each zone. The functional hypervolume of the target fish species was calculated. From fishers’ information, we determined the Use Value of the main target species and proposed a Fisheries Functional Vulnerability Index (FFVI), which can indicate management priorities for the species at a local level. The results showed that MPAs maintained higher FD, especially in no-take areas. Two no-take sites showed significant functional divergence values, while one no-take site and one partially protected site showed greater functional richness than unprotected sites. A total of 23 target species accounted for 56% of the functional hypervolume. The FFVI indicated the most vulnerable species. The results indicate that functional metrics may be more informative for assessing the impact of fisheries. In addition, the findings reinforce the need to incorporate the local knowledge of resource users, as recommended by international institutions.
This Element posits that questions are the heart of leadership. Leaders ask hard questions that spark creative solutions and new understandings. Asking by itself isn't enough - leaders must also help find answers and turn them into effective action. But the leader's work begins with questions. This Element surveys the main traditions of leadership thought; considers the nature of the group and its questions; explores how culture and bureaucracy serve to provide stable answers to the group's questions; and explores how leaders offers disruptive answers, especially in times of change and crisis. It uses the lens of questions to consider two parallel American lives, President Abraham Lincoln and General Robert E. Lee.
The rapid growth of tourism in Indonesia has significantly influenced regional development, with cultural heritage, such as the Hudoq ceremony of the Dayak Bahau tribe in East Kalimantan, becoming a key attraction. Once a sacred ritual closely tied to the tribe’s Nugal rice planting and Lamin communal lifestyle, the Hudoq ceremony has been transformed into a commodified tourism spectacle due to modernization and tourism policies. This study employs a phenomenological approach in field observations, incorporating fieldwork from 2009 and 2017, alongside desk research from 2022-2023, using the hermeneutical method for data interpretation. The analysis is framed by Harding et al.’s theory of culture as an open system, Ryan’s commodification analysis, and Suparlan’s concept of selective adaptation. Findings reveal that, while tourism has contributed to the commodification of the ceremony, the Mahakam Ulu Regency’s Hudoq Pekayang Festival has facilitated a balanced reintegration with the Nugal traditions. The Dayak Bahau’s adaptive strategies demonstrate their cultural resilience, highlighting the necessity for tourism policies that prioritize cultural preservation alongside development. These findings suggest that future tourism initiatives should involve local communities more actively in decision-making processes to ensure cultural authenticity and safeguard sacred traditions.
This article deepens the understanding of bio-cultural management through the establishment of Indigenous Marine Areas (IMAs) in Chile. While ecological conservation management has struggled due to governmental, top-down approaches, this research aims to show how the establishment of Indigenous Marine Areas (IMAs) has allowed Indigenous communities in Chile safeguard their customary uses and bio-cultural management. Based on analysis of three detailed case studies from a review of ten decreed IMAs, it discusses how IMAs are spatially prioritising the protection of habitats, species, and cultural relations, from different threats such as salmon aquaculture and fishing. The research develops the blue democracy approach, including participatory GIS, and semi-structured interviews to elicit local ecological knowledge (LEK) and values. Greater recognition of the network of IMAs can allow for greater momentum in monitoring and protection of marine ecosystems and Indigenous culture, where indigenous leadership over marine management is empowered.
Dynamic ocean management (DOM) is a critical approach for protecting highly migratory species amid environmental variability and change. We conducted an adapted systematic review to assess how animal movement and environmental data are used in DOM applications, identifying key data traits, barriers, and research priorities. Animal tag data inform initial assessments of species distributions, development of habitat models, near real‐time model inputs, and iterative model evaluation for dynamic management. In documented examples, effective translation of scientific insights into dynamic management products has resulted from early communication between researchers and stakeholders, integration of environmental and fisheries‐dependent data into advanced habitat modeling approaches, and reformatting of outputs for interdisciplinary needs. However, challenges persist around data gaps, science‐policy translation, and technical capacity limitations. Our findings highlight the importance of intentional, collaborative data collection, translation, and sharing to enable dynamic, climate‐resilient management of migratory species. We demonstrate DOM's adaptability and provide guidance for researchers and practitioners to contribute and use impactful data that informs responsive management decision‐making.
Babaçu (Attalea pindobassu) is a valuable palm native to the Caatinga, inhabiting the mountains of the Chapada Diamantina, northeastern Brazil. We explored the Local Ecological Knowledge (LEK) of the Coxo de Dentro extractivist community regarding babaçu’s flowering and fruiting and the alignment with the phenological pattern observed through monthly monitoring of this palm, from January to December 2021. We investigated the impact of climatic factors on the reproductive phenology of babaçu, considering LEK and monthly phenological monitoring. LEK was examined through phenological calendars developed within focus groups. The reproductive events of the babaçu were found to be continuous, with flowering responding positively to photoperiod and fruiting positively influenced by temperature, consistent with LEK of the palm’s phenology. There were no significant differences in the time intervals of reproductive events between field-monitored phenological observations and LEK. Babaçu extractivists from Coxo de Dentro possess in-depth knowledge about the reproductive phenology of this palm as well as the climatic factors affecting its phenological expression. We suggest that tapping LEK is a promising approach for rapid recognition of tropical plant phenological patterns. In the case of Attalea pindobassu, we recommend that fruit harvesting be concentrated during the fruiting peak periods of January and February.
This section of the book further explores the Japanese conservation paradigm of ‘Satoyama-Satoumi’ through a comprehensive analysis of several case studies from the Asian region. The perusal of studies reveal that the sustainability approach of all Satoyama initiatives is unique in design and delivery and common in a community-centric collective responsibility sharing aspect that commendably enhance the resilience of the communities and their ‘change-management’ systems.
The Himalayas, as a mountain range, are highly valued for their crucial role in regulating global and regional climate, which directly affects biodiversity and ecosystem services essential for the livelihoods of millions of people in the Himalayas and surrounding areas. However, mountainous regions worldwide are being impacted by climate change, and they also serve as unique areas for assessing climate-related impacts. The ecological problems of the Himalayas, particularly the degradation of fragile ecosystems, are readily apparent. The primary cause of environmental degradation and economic decline is the rapid depletion of forest resources. Recognizing the importance of Indigenous and tribal peoples and their traditional ecological knowledge (TEK), there is now widespread acknowledgement that location-specific strategies and mitigation measures for addressing climate change should incorporate their wisdom. The cultural diversity found in remote mountain regions is intimately connected to biodiversity, as there exists a symbiotic relationship between habitats and cultures, as well as between ecosystems and cultural identity. Religious rituals often reinforce this relationship and emphasize a conservation ethic. The cumulative wisdom and adaptation embodied in indigenous knowledge continually improve from one generation to the next. Local expertise in biodiversity can play a vital role in the management of natural resources through traditional practices under community ownership. This chapter examines the role of traditional ecological knowledge in preserving natural ecosystems throughout the Himalayas, drawing on various case studies from different regions. Additionally, we propose potential strategies to mitigate the rapid deterioration of the Himalayas.
Quelites refer to approximately 250 edible noncultivated species common in traditional farming systems across Mexico. The word “quelite” derives from Nahuatl language and means “edible herb.” Apart from significant agroecosystem services, quelites are essential ingredients of important Mexican dishes. Quelites are also often used in traditional medicine. Common quelites include huauzontle (Chenopodium berlandieri), romerito (Suaeda edulis), and pápalo (Porophyllum ruderale). This chapter illustrates the significance of quelites for traditional and contemporary farming in Mexico, with emphasis on diversified agroecosystems in indigenous subsistent farming communities. We explore their management and uses and provide an overview of the most important quelite species. Above all, we aim to highlight what quelites mean for traditional farmers, and how their perception of spontaneous vegetation differs from what is understood as a “weed” in industrial agriculture. This way, we hope to inspire reflection on edible weeds outside the rigorous differentiation between desired and undesired plants in the field.
Ecosystem services offered by rocky shores significantly enhance human well-being. However, these benefits are increasingly at risk due to the rising demand for recreational resources and tourism facilities in coastal areas, compounded by the threats of sea level rise and coastal erosion linked to climate change. These coastal ecosystems are crucial for providing food and habitat for fish, and they sustain artisanal fishing communities that utilize low-draft vessels and traditional fishing gear. These communities have developed a profound understanding of local fisheries, enabling them to live in harmony with their environment. However, they are increasingly exposed to the pressures threatening coastal resources. In response, they have formed alliances to secure legal recognition for what have often been overlooked as marginal economies, advocating for defined property rights and resource access. Additionally, rocky shores are celebrated for their rich marine biodiversity and breathtaking landscapes, offering extensive recreational and educational opportunities. These areas function as natural classrooms and therapeutic retreats, fostering conservation and improving community well-being. They also serve as centers of cultural heritage, inspiring artists and preserving traditional practices within local communities. This chapter delves into the complex role of rocky shores in fostering economic and cultural ecosystem services.
Fish identification in the Red Sea, particularly in Saudi Arabia, has a long history. Because of the vast fish diversity in Saudi Arabia, proper species identification is required. Indeed, identifying fish species is critical for biodiversity conservation, food and drug safety, and sustainable fishery management. Numerous approaches have been used to identify fish species, including conventional morphological identification, next-generation sequencing (NGS), nanopore sequencing, DNA barcoding, and environmental DNA analysis. In this review, we collected as much scientific information as possible on species identification in Saudi Arabia. Our findings suggest that the identification process has advanced and spread rapidly and broadly, as evidenced by the discovery of new fish species in Saudi Arabia. The advantages and disadvantages of each method were discussed as part of a comprehensive comparison. This study aimed to provide further scientific knowledge to promote the growth of fish diversity worldwide. Keywords: fish diversity, identification process, Saudi Arabia.
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