Building biocultural approaches into Aotearoa – New Zealand’s conservation future

The influence of cognitive level on the guaranteed behavioral response of landless farmers in the context of rural revitalization–An empirical study based on partial least squares structural equation modeling

With the continuous acceleration of urbanization and agricultural modernization in China, the trend of concentration of rural land transfer is irreversible. For landless farmers, the absence of land guaranteed function inevitably gives rise to the substitution effect of other guaranteed methods. And the subjective preferences exhibited by farmers in making guaranteed behavior decisions can be quantitatively described as guaranteed behavioral responses (GBRs). Based on the analytical framework of distributed cognitive theory, this paper adopts the validated factor analysis method of structural equation modeling to quantitatively study the cognitive basis and behavioral responses of landless farmers’ guaranteed behavior by combining the survey data of rural households in typical rural areas of Wuhan urban area. The study shows that the GBRs of landless farmers are significantly influenced by the cognitive level. “Locality power,” “cultural power,” and “personal power” are the main, important, and effective cognitive levels that influence farmers’ GBRs, respectively. Policy-based protection occupies a dominant position in the rural social guaranteed system, savings-based protection still plays an important function in rural areas, and market-based protection has greater development potential.

Biocultural conflicts: understanding complex interconnections between a traditional ceremony and threatened carnivores in north Kenya

Biological and cultural diversity are inextricably linked and rapidly eroding worldwide. As a response, many conservation efforts foster synergies between cultural and biological diversity agendas through biocultural approaches. However, such approaches do not always address biocultural conflicts, where certain cultural practices can lead to biodiversity loss and, in turn, threaten the continuance of such practices. In this study, we examined a biocultural conflict in the Dimi ceremony, the most important rite of passage of the Daasanach agro-pastoralists of north Kenya, in which skins from threatened carnivore species are used extensively as traditional ornaments. We quantified the current use of skins in Dimi as well as changes in the cultural ceremony that exacerbate its impacts on wildlife. We collected field-based data on the context of the use of skins through structured interviews, focus-group discussions, participant observation and counts of skins in two Dimi ceremonies. We counted a total of 121 skins of four carnivore species being used in a single ceremony. We also found that Dimi has become environmentally unsustainable, threatening distant cheetah Acinonyx jubatus and leopard Panthera pardus populations and local species with spotted skins (African civet Civettictis civetta, common genet Genetta genetta and serval Leptailurus serval). The young Daasanach are deeply concerned about the lack of availability of skins in their area, as well as the prohibitive prices, and they are calling for alternatives to the use of skins in Dimi. Overall, our study shows that acknowledging biocultural conflicts and opening space for dialogue with local communities are essential for the maintenance of both biological and cultural diversity.

Diversifying Indigenous Vulnerability and Adaptation: An Intersectional Reading of Māori Women’s Experiences of Health, Wellbeing, and Climate Change

Despite evidence that Indigenous peoples’ multiple subjectivities engender diverse lived experiences both between and within Indigenous groups, the influence of multiple subjectivities on Indigenous peoples’ vulnerability and adaptation to climate change is largely un-explored. Drawing on ethnographic research with Indigenous Māori women in Aotearoa New Zealand, this paper provides empirical evidence that subjectivity-mediated power dynamics operating within Indigenous societies (at the individual and household scale) are important determinants of vulnerability and adaptation which should be considered in both scholarship and policy. Using an intersectional framework, I demonstrate how different Māori women and their whānau (families) live, cope with, and adapt to the embodied physical and emotional health effects of climate change in radically different ways because of their subject positionings, even though they belong to the same community, hapū (sub-tribe), or iwi (tribe). In underlining these heterogenous experiences, I provide an avenue for reconsidering how climate adaptation scholarship, policies, and practices might better engage with the complex, amorphous realities within Māori and other Indigenous communities. I argue it is possible to develop more inclusive, tailored, and sustainable adaptation that considers divergent vulnerabilities and adaptive capacities within Indigenous communities, groups, and societies and supports customised vulnerability-reduction strategies.

Frontiers of protected areas versus forest exploitation: Assessing habitat network functionality in 16 case study regions globally

Exploitation of natural forests forms expanding frontiers. Simultaneously, protected area frontiers aim at maintaining functional habitat networks. To assess net effects of these frontiers, we examined 16 case study areas on five continents. We (1) mapped protected area instruments, (2) assessed their effectiveness, (3) mapped policy implementation tools, and (4) effects on protected areas originating from their surroundings. Results are given as follows: (1) conservation instruments covered 3-77%, (2) effectiveness of habitat networks depended on representativeness, habitat quality, functional connectivity, resource extraction in protected areas, time for landscape restoration, "paper parks", "fortress conservation", and data access, (3) regulatory policy instruments dominated over economic and informational, (4) negative matrix effects dominated over positive ones (protective forests, buffer zones, inaccessibility), which were restricted to former USSR and Costa Rica. Despite evidence-based knowledge about conservation targets, the importance of spatial segregation of conservation and use, and traditional knowledge, the trajectories for biodiversity conservation were generally negative.

Applying a values-based decision process to facilitate comanagement of threatened species in Aotearoa New Zealand

Ko koe ki tēnā, ko ahau ki tēnai kīwai o te kete (you at that, and I at this handle of the basket). This Māori (New Zealanders of indigenous descent) saying conveys the principle of cooperation-we achieve more through working together, rather than separately. Despite decades of calls to rectify cultural imbalance in conservation, threatened species management still relies overwhelmingly on ideas from Western science and on top-down implementation. Values-based approaches to decision making can be used to integrate indigenous peoples' values into species conservation in a more meaningful way. We used such a values-based method, structured decision making, to develop comanagement of pekapeka (Mystacina tuberculata) (short-tailed bat) and tara iti (Sternula nereis davisae) (Fairy Tern) between Māori and Pākehā (New Zealanders of European descent). We implemented this framework in a series of workshops in which facilitated discussions were used to gather expert knowledge to predict outcomes and make management recommendations. For both species, stakeholders clearly stated their values as fundamental objectives from the start, which allowed alternative strategies to be devised that naturally addressed their diverse values, including mātauranga Māori (Māori knowledge and perspectives). On this shared basis, all partners willingly engaged in the process, and decisions were largely agreed to by all. Most expectations of conflicts between values of Western science and Māori culture were unfounded. Where required, positive compromises were made by jointly developing alternative strategies. The values-based process successfully taha wairua taha tangata (brought both worlds together to achieve the objective) through codeveloped recovery strategies. This approach challenges the traditional model of scientists first preparing management plans focused on biological objectives, then consulting indigenous groups for approval. We recommend values-based approaches, such as structured decision making, as powerful methods for development of comanagement conservation plans between different peoples.

Engaging Indigenous Peoples and Local Communities in Environmental Management Could Alleviate Scale Mismatches in Social–Ecological Systems

Scale mismatches in social–ecological systems constrain conservation by obscuring signals of environmental change, which could otherwise feed back to inform adaptive responses and solutions. We argue that engaging indigenous peoples and local communities (IPLC) in place-based environmental management could generate the fine-resolution information and workforce needed to alleviate scale mismatches. We illustrate our argument using a case study initiated by Māori in Aotearoa/New Zealand and demonstrate that the current broad scales of hunting regulation and assessment in black swan (kakī anau, Cygnus atratus) management could obscure local ecological drivers of populations. Many IPLC can facilitate adaptive place-based management by continually monitoring ecological feedbacks (e.g., population numbers, habitat conditions) at fine resolutions through customary resource use and observations. However, disregard for IPLC rights, scepticism of traditional ecological knowledge, restricted opportunity to connect with resources, compartmentalization of resource management, and insufficient funding limit IPLC engagement and must be overcome to alleviate scale mismatches.

Birds Drinking Alcohol: Species and Relationship with People. A Review of Information from Scientific Literature and Social Media

Ethanol is a natural by-product of the fermentation process of fruit sugars and is occasionally consumed by fruit-eating and tree sap drinking birds. Information on this form of alcohol consumption features in the scientific literature. However, as pets or as wild animals living close to humans in urban habitats, birds have increasing possibilities to consume alcohol from beverages, such as beer, wine or spirits. Some observations have been discussed in a light-hearted manner in mass media and social media, but without any generalization of why some bird species drink the beverages intentionally or unintentionally provided by humans. To check which species and in what circumstances birds drink alcohol and how this is evaluated by humans, we reviewed the scientific literature and analysed videos from YouTube. In total we found and analysed 8 scientific papers and 179 YouTube videos, from which we identified at least 55 species (in some cases not all birds were identified to species level), 11 in the scientific literature and 47 in videos. The distribution of these species over the avian phylogenetic tree suggests that the origin of this convergent behaviour is mainly by human influence. The two data sources differed in the species covered. Videos typically presented interactions of birds with human-provided alcoholic beverages, and were dominated by two groups of intelligent birds: parrots and corvids. The popularity of YouTube videos for a particular species was positively correlated with the general popularity of the species as measured by the number of hits (results listed) on Google. Human responses to the videos were generally very positive and we analysed how the responses were influenced by factors derived from viewing the videos. Moreover, YouTube videos also provide information on at least 47 new bird species not previously mentioned as using alcohol, and our results suggest that parrots in particular can be potentially good candidates for future restricted laboratory studies on the effect of ethanol on birds and their relationship with humans.