Measuring perceived fitness interdependence between humans and non-humans

Conservation ethics (i.e. moral concern for non-human organisms) are widespread, but we lack a comprehensive explanation for why people care about other species at all, and why they express strong moral concern for some species but not others. Recent theory suggests that conservation ethics might be rooted in cooperation between humans and members of other species. Building on central predictions of this eco-evolutionary theory, we conducted an online study (N = 651) and exploratory factor analysis to develop two scales that independently measure perceived fitness interdependence (PFI) and conservation ethics. The PFI scale measures perceived shared fate as a proximate indicator of human fitness interdependence with non-human organisms (i.e. the degree to which humans and other organisms influence each other's evolutionary success, that is, survival and reproduction). We designed the conservation ethics scale to measure moral beliefs and attitudes regarding those organisms. Both scales are composed of two factors and demonstrate good internal reliability. By combining insights from various branches of the evolutionary human sciences, including evolutionary anthropology, evolutionary psychology and human behavioural ecology, we offer empirical tools to investigate eco-evolutionary foundations of conservation ethics and behaviour.

Plant Conservation vs. Folk Traditions: The Case of Ophrys scolopax Cav. (Orchidaceae) in Central Western Spain

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.

Food resilience in a dark catastrophe: A new way of looking at tropical wild edible plants

A global sun-blocking catastrophe is more plausible than anyone would like to think. Models have consistently shown the devastating effects these events could have to the world's agricultural systems for upwards of 15 years. New shade-, drought-, and cool-tolerant crops and more food stockpile sources must be found if there would be any hope of feeding the global population in such a scenario. Wild edible plants (WEPs) are important buffers of food security to indigenous peoples, impoverished peoples, and those in areas with erratic growing seasons across the globe. Here, we suggest WEP species that have the potential to be scaled up through cultivation in post-catastrophe conditions, and the use of foraged food stockpiles to function as stop-gap foods until conventional agriculture returns. We also propose policy initiatives for habitat protection, education programs, and general preparedness.

Genomic Screening to Identify Food Trees Potentially Dispersed by Precolonial Indigenous Peoples

Over millennia, Indigenous peoples have dispersed the propagules of non-crop plants through trade, seasonal migration or attending ceremonies; and potentially increased the geographic range or abundance of many food species around the world. Genomic data can be used to reconstruct these histories. However, it can be difficult to disentangle anthropogenic from non-anthropogenic dispersal in long-lived non-crop species. We developed a genomic workflow that can be used to screen out species that show patterns consistent with faunal dispersal or long-term isolation, and identify species that carry dispersal signals of putative human influence. We used genotyping-by-sequencing (DArTseq) and whole-plastid sequencing (SKIMseq) to identify nuclear and chloroplast Single Nucleotide Polymorphisms in east Australian rainforest trees (4 families, 7 genera, 15 species) with large (>30 mm) or small (<30 mm) edible fruit, either with or without a known history of use by Indigenous peoples. We employed standard population genetic analyses to test for four signals of dispersal using a limited and opportunistically acquired sample scheme. We expected different patterns for species that fall into one of three broadly described dispersal histories: (1) ongoing faunal dispersal, (2) post-megafauna isolation and (3) post-megafauna isolation followed by dispersal of putative human influence. We identified five large-fruited species that displayed strong population structure combined with signals of dispersal. We propose coalescent methods to investigate whether these genomic signals can be attributed to post-megafauna isolation and dispersal by Indigenous peoples.

Combining high-resolution remotely sensed data with local and Indigenous Knowledge to model the landscape suitability of culturally modified trees: biocultural stewardship in Kitasoo/Xai’xais Territory

Environmental management and monitoring must reconcile social and cultural objectives with biodiversity stewardship to overcome political barriers to conservation. Suitability modelling offers a powerful tool for such “biocultural” approaches, but examples remain rare. Led by the Stewardship Authority of the Kitasoo/Xai’xais First Nation in coastal British Columbia, Canada, we developed a locally informed suitability model for a key biocultural indicator, culturally modified trees (CMTs). CMTs are trees bearing evidence of past cultural use that are valued as tangible markers of Indigenous heritage and protected under provincial law. Using a spatial multi-criteria evaluation framework to predict CMT suitability, we developed two cultural predictor variables informed by Kitasoo/Xai’xais cultural expertise and ethnographic data in addition to six biophysical variables derived from LiDAR and photo interpretation data. Both cultural predictor variables were highly influential in our model, revealing that proximity to known habitation sites and accessibility to harvesters (by canoe and foot) more strongly influenced suitability for CMTs compared with site-level conditions. Applying our model to commercial forestry governance, we found that high CMT suitability areas are 51% greater inside the timber harvesting land base than outside. This work highlights how locally led suitability modelling can improve the social and evidentiary dimensions of environmental management.

Incorporating social and cultural significance of large old trees in conservation policy

In addition to providing key ecological functions, large old trees are a part of a social realm and as such provide numerous social-cultural benefits to people. However, their social and cultural values are often neglected when designing conservation policies and management guidelines. We believe that awareness of large old trees as a part of human identity and cultural heritage is essential when addressing the issue of their decline worldwide. Large old trees provide humans with aesthetic, symbolic, religious, and historic values, as well as concrete tangible benefits, such as leaves, branches, or nuts. In many cultures particularly large trees are treated with reverence. Also, contemporary popular culture utilizes the image of trees as sentient beings and builds on the ancient myths that attribute great powers to large trees. Although the social and cultural role of large old trees is usually not taken into account in conservation, accounting for human-related values of these trees is an important part of conservation policy because it may strengthen conservation by highlighting the potential synergies in protecting ecological and social values.

Factors affecting ethnobotanical knowledge in a mestizo community of the Sierra de Huautla Biosphere Reserve, Mexico

BACKGROUND

Worldwide, mestizo communities' ethnobotanical knowledge has been poorly studied. Based on a mestizo group in Mexico, this study assesses a) the use value (UV) of the local flora, b) gendered differences in plant species, and c) the association between socio-economic variables and ethnobotanical knowledge.

METHODS

To assess the degree of knowledge of plant resources, we conducted 41 interviews collecting information on knowledge of local plant resources and the socio-economic situation of the informant. We also collected free listings of useful plants by category of use to identify the UV of each species. With the support of key informants, we photographed and collected the plant material recorded during the interviews and free listings on five different habitats. Paired t-tests and a Wilcoxon signed rank test were used to determine differences in the number of species known by men and women. Differences in distribution were analyzed by means of the Shapiro-Wilk's W normality tests. To determine the association of socio-economic factors and ethnobotanical knowledge, we used a non-metric multidimensional scaling analysis (NMDS).

RESULTS

Informants listed 185 species. Medicinal plants constituted the most diverse group (90 species). Tropical deciduous forest is the habitat that concentrates the highest proportion of plant resources (80 species). The use-values were classified into three groups: A (4-6 UV; three species), B (0.35-1.37 UV; 39 species) and C (0-0.29 UV; 143 species). High-quality wood species and those associated to religious ceremonies had the highest UV. Women's and men's knowledge of plant species showed statistically significant differences at the interspecific and the intracategorical levels (Student's test, T15 = 4.8, p < 0.001). Occupation, gender and age were statistically significant associated to ethnobotanical knowledge (p < 0.05), whereas income, education level, and place of origin were not.

CONCLUSION

This research improves our understanding of the socio-economic activities associated with the intracultural distribution of ethnobotanical knowledge among mestizo Mexican communities. It also provides information on plant resources and habitats and how local peasants value them. This information could help in the development of proposals to improve biocultural conservation and strengthen traditional knowledge systems for effective forest management.

Lodgepole Pine Cambium (Pinus contorta Dougl. ex Loud. var. latifolia Engelm. ex S. Wats.): a springtime first peoples' food in British Columbia

Lodgepole pine (Pinus contorta var. latifolia) is a tree species utilized for succulent edible cambium and secondary phloem in the spring by Interior First Peoples of the Pacific Northwest. In this article we present a nutritional analysis of this food based on a pooled sample of 17 trees harvested in the Chilcotin region of British Columbia. We also present enzymatic sugar analysis of raw, dried, and cooked lodgepole pine cambium harvested from the Chilcotin and Okanagan regions in British Columbia. In the discussion we interpret the nutrient values of raw lodgepole pine cambium in comparison to dried and cooked cambium, results from other nutritional studies of pine cambium, and nutrients in some other traditional and nontraditional foods.

An ethnobotanical survey of medicinal plants in Edremit Gulf (Balıkesir-Turkey)

ETHNOPHARMACOLOGICAL RELEVANCE

This paper provides significant ethnobotanical information on medical plants in the Western Region of Turkey. There is urgency in recording such data. This is the first ethnobotanical study in which statistical calculations about plants are done by FIC method in western part of Turkey.

AIM OF STUDY

This study aimed to identify plants collected for medical purposes by the local people of Edremit Gulf, located in the Western Region of Turkey, and to document the uses and local names of these plants.

MATERIALS AND METHODS

This study, conducted between 2007 and 2010, gathered information on the medicinal plant species traditionally used in Edremit Bay, Turkey and the local names of these plants. In the scope of the study, medicinals plant species and related information were collected; herbarium materials were prepared; and the specimens were entitled. Field research was conducted by collecting ethnobotanical information during structured and semi-structured interviews with native knowledgeable people in territory. In addition, the relative importance value of species was determined and informant consensus factor (FIC) was calculated for the medicinal plants included in the study.

RESULTS

A total of 118 medical plants belonging to 50 families were identified in the region. Among them, 99 species are wild and 19 species are cultivated plant. The most common medicinal plant families were Lamiaceae (>18%), Asteraceae (>11%), Rosaceae (>7%); the most common preparations were infusion and decoction. It was found that Hypericum perforatum, Lavandula stoechas, Salviatomentosa, Origanum onites, Origanum vulgare, and Teucrium polium were the most commonly used species. A total of 218 medicinal uses (remedies) were recorded. The traditional medicinal plants have been mostly used for the treatment of abdominal and stomach pain (17%), cough and cold (12%), diabetes (6%), kidney ailments (5%), wounds (4%).

CONCLUSION

The use of traditional medicine was still widespread among the people interviewed during this study. Due to the increasing health service facilities in the area, herbal medicine, seemed to be more related to health care and disease prevention than cure.