Cultural change and traditional ecological knowledge. An empirical analysis from the Tsimane' in the Bolivian Amazon

Cross-cousin marriage among Tsimane forager-horticulturalists during demographic transition and market integration

Although still prevalent in many human societies, the practice of cousin marriage has precipitously declined in populations undergoing rapid demographic and socioeconomic change. However, it is still unclear whether changes in the structure of the marriage pool or changes in the fitness-relevant consequences of cousin marriage more strongly influence the frequency of cousin marriage. Here, we use genealogical data collected by the Tsimane Health and Life History Project to show that there is a small but measurable decline in the frequency of first cross-cousin marriage since the mid-twentieth century. Such changes are linked to concomitant changes in the pool of potential spouses in recent decades. We find only very modest differences in fitness-relevant demographic measures between first cousin and non-cousin marriages. These differences have been diminishing as the Tsimane have become more market integrated. The factors that influence preferences for cousin marriage appear to be less prevalent now than in the past, but cultural inertia might slow the pace of change in marriage norms. Overall, our findings suggest that cultural changes in marriage practices reflect underlying societal changes that shape the pool of potential spouses.

Foraging Wild Edibles: Dietary Diversity in Expanded Food Systems

Human food foraging in community forests offers extensive and expandable sources of food and high-quality nutrition that support chronic disease prevention and management and are underrepresented in US diets. Despite severe gaps in non-commercial "wild food" data, research in Syracuse, NY, identified substantial amounts of five key antioxidant phytochemicals in locally available, forageable foods with the potential to augment local dietary diversity and quality. Findings endorse the need for micro- and macro-nutrient research on an expanded range of forageable foods, community nutrition education on those foods, an expanded study on antioxidant phytochemical function, and the inclusion of forageables in the food system definition.

Gendered traditional agroecological knowledge in agri-food systems: a systematic review

Traditional agroecological knowledge (i.e. TAeK) is gaining recognition for its potential contribution to climate change adaptation in food systems, ecosystems restoration and food insecurity. Despite the existing literature on Traditional Ecological Knowledge and its nexus with food security, how gender critically influences the distribution of such knowledge within agri-food systems has not yet been systematically analysed. In this regard, this systematic review attempts to answer four questions: 1) How does the literature on gender and TAeK in agri-food systems evolved temporally, geographically and in different agroecosystems? 2) How are gender and intersectionality mainly approached by such literature? 3) How do the articles address gendered dimensions in TAeK within the agri-food system activities? 4) What are the main drivers of change that influence TAeK and adaptive responses? The results show the gendered nature of TAeK in relation to food production, processing, and conservation activities, and how these activities are linked to tasks and activities, gender-specific knowledge, and spaces where gender discrimination is reproduced. The review also identifies elements that delimit and/or take part of the development of TAeK, such as gendered access to resources, gendered institutions, and the identification of the main drivers of change and impacts of TAeK erosion and biodiversity loss. These results are discussed in terms of power relations that interact with sociocultural norms and practices according to the specific geographical context and agroecosystem.

Bringing the lab bench to the field: Point-of-care testing for enhancing health research and stakeholder engagement in rural/remote, indigenous, and resource-limited contexts

Point-of-care testing (POCT) allows researchers and health-care providers to bring the lab bench to the field, providing essential health information that can be leveraged to improve health care, accessibility, and understanding across clinical and research settings. Gaps in health service access are most pronounced in what we term RIR settings-rural/remote regions, involving Indigenous peoples, and/or within resource-limited settings. In these contexts, morbidity and mortality from infectious and non-communicable diseases are disproportionately higher due to numerous geographic, economic, political, and sociohistorical factors. Human biologists and global health scholars are well-positioned to contribute on-the-ground-level insights that can serve to minimize global health inequities and POCT has the potential to augment such approaches. While the clinical benefits of POCT include increasing health service access by bringing testing, rapid diagnosis, and treatment to underserved communities with limited pathways to centralized laboratory testing, POCT also provides added benefits to both health-focused researchers and their participants. Through portable, minimally invasive devices, researchers can provide actionable health data to participants by coupling POCT with population-specific health education, discussing results and their implications, creating space for participants to voice concerns, and facilitating linkages to treatment. POCT can also strengthen human biology research by shedding light on questions of evolutionary and biocultural importance. Here, we expand on the epidemiological and research value, as well as practical and ethical challenges of POCT across stakeholders (i.e., participant, community, health researcher, and trainee). Finally, we emphasize the immense opportunities of POCT for fostering collaborative research and enhancing access to health delivery and information and, by extension, helping to mitigate persistent global health inequities.

Grassroots Approaches for Sustaining Biocultural Diversity and Livelihood Security: Insights from Indian Eastern Himalaya

Bioculturally significant plants, which have played a key role in sustaining the livelihoods of tribal communities of Arunachal Pradesh, India, are facing threats from changing land use patterns, climatic aberrations and socioeconomic stressors. This study highlights two unique grassroots approaches to conserving these species and their associated cultural knowledge within the traditional land use systems of Arunachal Pradesh: Community Knowledge Gardens (CKGs) and Clan Reserve Forests (CRFs). Four CKGs and one CRF, transformed from existing traditional land use systems, were investigated in three socio-ecologically diverse landscapes of Nyishi, Adi and Monpa communities. Study participants, including both men and women, played an active role in devising locally compatible criteria and protocols for strengthening the conservation of key plant species within their traditional land use systems, through CKG and CRF approaches. A total of 86 plant species, conserved through the CKGs and 44 from the Adi CRF, were identified as having high food, ethnomedicinal and cultural values. The Shannon-Weaver index of richness of plant species conserved was highest in the Nyishi CKG, with a value of 38; while for Adi and Monpa it was 30 and 18, respectively. The pattern of Shannon-Weaver diversity index was in the order of 2.91, 2.64 and 2.63, respectively for the CKGs of these three communities. In comparison to individual CKGs, relatively higher species diversity (3.18) was found in the Adi CRF. Increased sharing of traditional knowledge among the community members, regular incomes and equitable sharing of the tangible and intangible benefits of using plant species were identified as important success indicators of the CKGs and CRF. In addition to providing valuable insights on biocultural knowledge and enabling the participants to strengthen their existing local land use practices for conserving valued plant biodiversity, the study outcomes have the potential to inform and strengthen the policies on environmental sustainability.

The socio-cultural significance of mineral licks to the Maijuna of the Peruvian Amazon: implications for the sustainable management of hunting

BACKGROUND

The overhunting of wild species is a major threat to biodiversity in the Amazon; yet, managed, sustainable hunting is widely considered part of the solution to conserving wildlife populations. Hunting is both a culturally important activity for Indigenous people and provides an important food source. Mineral licks, a focal point of hunting in Amazonia, are naturally occurring areas in the forest where animals come to obtain essential minerals or clays that are thought to neutralize plant-based alkaloids. We sought to better understand the socio-cultural importance of mineral licks to the Maijuna Indigenous group to inform the sustainable management of this habitat and associated wildlife populations.

METHODS

Semi-structured interviews, focus groups, and participatory mapping were carried out with hunters to assess the significance of mineral licks and their associated animal resources as well as to determine how the relationship that the Maijuna have with mineral licks has changed over time.

RESULTS

Mineral licks are culturally significant and useful to the Maijuna in a variety of ways. Hunters target these areas year-round both during the day and night, and animals killed are consumed for subsistence and sold to generate income. The spatial use of mineral licks across the landscape is determined on the generational family level, with families maintaining exclusive use of selected mineral licks and excluding access by other hunters. The Maijuna also have traditional beliefs for why animals visit mineral licks, which is linked to the traditional Maijuna story of the creation of the first tapir. The relationship that the Maijuna have with mineral licks has changed considerably over time, which is observed through changes in hunting technologies and methods as well as the loss of traditional knowledge and beliefs.

CONCLUSIONS

Traditional and current Maijuna hunting conventions, in which families maintain exclusive use of selected mineral licks, likely reduce the probability of overexploitation of animal populations. Community-based management plans for mineral licks in Maijuna lands and beyond must incorporate and account for the multiple cultural and economic needs of local communities while also striving toward ecological sustainability. Country-wide strategies to conserving forests and using them sustainably should aim to ensure land tenure for rural peoples and encourage management that incorporates traditional sustainable hunting conventions.

Indigenous knowledge networks in the face of global change

Indigenous communities rely extensively on plants for food, shelter, and medicine. It is still unknown, however, to what degree their survival is jeopardized by the loss of either plant species or knowledge about their services. To fill this gap, here we introduce indigenous knowledge networks describing the wisdom of indigenous people on plant species and the services they provide. Our results across 57 Neotropical communities show that cultural heritage is as important as plants for preserving indigenous knowledge both locally and regionally. Indeed, knowledge networks collapse as fast when plant species are driven extinct as when cultural diffusion, either within or among communities, is lost. But it is the joint loss of plant species and knowledge that erodes these networks at a much higher rate. Our findings pave the road toward integrative policies that recognize more explicitly the inseparable links between cultural and biological heritage.

High overlap between traditional ecological knowledge and forest conservation found in the Bolivian Amazon

It has been suggested that traditional ecological knowledge (TEK) may play a key role in forest conservation. However, empirical studies assessing to what extent TEK is associated with forest conservation compared with other variables are rare. Furthermore, to our knowledge, the spatial overlap of TEK and forest conservation has not been evaluated at fine scales. In this paper, we address both issues through a case study with Tsimane' Amerindians in the Bolivian Amazon. We sampled 624 households across 59 villages to estimate TEK and used remote sensing data to assess forest conservation. We ran statistical and spatial analyses to evaluate whether TEK was associated and spatially overlapped with forest conservation at the village level. We find that Tsimane' TEK is significantly and positively associated with forest conservation although acculturation variables bear stronger and negative associations with forest conservation. We also find a very significant spatial overlap between levels of Tsimane' TEK and forest conservation. We discuss the potential reasons underpinning our results, which provide insights that may be useful for informing policies in the realms of development, conservation, and climate. We posit that the protection of indigenous cultural systems is vital and urgent to create more effective policies in such realms.

The ethnoprimatology of the Maijuna of the Peruvian Amazon and implications for primate conservation

BACKGROUND

In Amazonia, primates are not only an important food source but they also hold significant cultural and symbolic value for many indigenous groups. We document the relationship between primates and community members of the Maijuna indigenous community of Sucusari in the Peruvian Amazon and describe how ethnoprimatological studies provide a better understanding of the significance of primates in people's lives. Additionally, we explore how ethnoprimatological studies can help inform and enhance primate conservation initiatives.

METHODS

Semi-structured interviews were conducted with 50 residents of the community of Sucusari to assess the classification, cultural significance and traditional uses, beliefs, ceremonies and stories of primates within the Sucusari River basin.

RESULTS

Primates play an important role in the lives of individuals in the Sucusari community. They are distinguished by their arboreal lifestyle, and among the 11 species reported in the area, seven (Lagothrix lagotricha, Alouatta seniculus, Pithecia monachus, Callicebus spp., Saimiri sciureus, Leontocebus nigricollis) are highly recognized and culturally salient. Primates are used as food, medicine, pets, domestic tools and in the production of handicrafts. They are primarily hunted for local consumption, with larger primates such as L. lagotricha being preferred. Lagothrix lagotricha was also the most commonly reported pet species and the only observed pet primate in the community during surveys. Maijuna traditional beliefs include ancestral dietary taboos for A. seniculus, which are referred to as sorcerer monkeys, but this taboo is no longer fully adhered to. Maijuna traditional stories associated with primates describe the origin of primates found in Sucusari.

CONCLUSION

Primates are embedded in the intricate sociocultural system of the community of Sucusari. Better understanding the relationship between primates and people can help to focus conservation efforts on primate species of particularly high sociocultural importance as well as ecological value, such as L. lagotricha. We highly recommend the inclusion of ethnoprimatological studies into primate conservation initiatives to accomplish more effective conservation planning, ultimately integrating the goals of biodiversity conservation with the cultural and economic needs of indigenous and local communities.

Hiding in the dark: Local ecological knowledge about slow loris in Sarawak sheds light on relationships between human populations and wild animals

Local ecological knowledge (LEK) increases understanding of certain species and the threats they face, especially little-studied taxa for which data on distribution and conservation are often lacking. We conducted 111 semi-structured interviews in Sarawak, Malaysia, to collect local knowledge about the behavior and distribution of the Philippine slow loris (Nycticebus menagensis) from two ethnic groups, the Iban and the Penan. Our study revealed that male Penan respondents, generally hunters, who frequently go into the forest were better at identifying animals from pictures. Overall, the Penan have a more detailed knowledge of slow loris behaviors, habitat, and distribution than the Iban. The two ethnic groups have different attitudes towards slow loris as the Penan hunt, eat, or keep them as pets while the Iban consider them sacred and signifiers of good luck. We advocate the use of LEK for providing complementary information to scientific methods in the study of cryptic animals.

A comparison of traditional plant knowledge between students and herders in northern Kenya

BACKGROUND

The Samburu region of northern Kenya is undergoing significant change, driven by factors including greater value on formal education, improvements in infrastructure and development, a shift from community to private ownership of land, increased sedentary lifestyles and global climate change. One outcome of these changes are an increasingly greater likelihood for adolescent boys to be enrolled in school rather than herding livestock on behalf of the family in a landscape shared with numerous native vegetation and wildlife species.

METHODS

This study compared identification and knowledge of native plant species between boys enrolled in school with boys of similar age but primary responsibility as herders, called moran. Study participants walked an approximately 100 m path with 10 flagged points in which they were asked to identify any plant species at that point and associated facts of each species, within a 1 m radius.

RESULTS

On average, moran identified 38 species compared to 20 for students, including nearly 13 (of a possible 15) species considered to have high cultural significance. Students identified an average of 8.6 culturally-significant plants. Further, moran shared nearly 18 correct facts about the plants, compared with ten for students. In addition, herding frequency was the only significant predictor of plant identification in a linear regression.

CONCLUSION

The results demonstrate that while formal education undoubtedly provides benefits to students, attendance in school in lieu of the traditional role of herders has consequences on young men in Samburu related to ability to identify native and culturally-significant plants. This further shows the importance for communities like those in Samburu undergoing change need to develop alternative options to transmit local traditional knowledge to its younger generations.

Medicinal plants at Rio Jauaperi, Brazilian Amazon: Ethnobotanical survey and environmental conservation

STUDY BACKGROUND

The Amazon basin is a mosaic of different environments. Flooded riparian and upland forests play a significant role for the establishment of human settlements. Riparian communities in the Amazon have evolved depending on the use of plants applied for therapeutic purposes, thus developing important knowledge about their management and preparation.

AIM OF THE STUDY

This paper describes and analyzes the use and management of medicinal plants in order to establish links to environmental conservation. The categorization of habitats of occurrence and categories of diseases were held in five riparian communities at Rio Jauaperi, in the border between Roraima and Amazonas states in Brazil. The study sight is poorly investigated in terms of scientific research.

MATERIALS AND METHODS

Quantitative and qualitative ethnobotanical field inquiries and analytical methods including observations, individual and focus group discussions, individual interviews, preference ranking by free listing tasks, guided tours and community mapping were applied. Sutrop's cognitive salience index was applied in order to check the most important ethnospecies and diseases. The survey was conducted from February to December 2012.

RESULTS

A total of 62 informants were interviewed, resulting in 119 botanical species documented. The most salient medicinal species are usually wide distributed and recognized transculturally. Arboreal habit was the most important corresponding to 47% of total species used. The most frequent accessed environments were terra-firme (upland forest), vargeado (flooded forest), poultry (regenerating forest) and restinga (seasonally flooded forest) which together provides 59% of the total medicinal plant species. Exotic species played a secondary role with only 20% of the total. Thirty seven percent of the species were cultivated. Plants at homegardens are usually associated with children's or women's disease. Xixuaú is the community with improved ability to environmental preservation using more forestry species. The most worrying disease was malaria. Biomedical assistance is precarious in the region and many diseases and healing rituals are culturally built.

CONCLUSIONS

Ethnobotanical surveys of medicinal plants can indicate the level of biodiversity conservation and human health by integrating social and ecological analytical elements. Considering a predominance of management for subsistence, the higher richness of native medicinal species availability indicates that biodiversity and associated traditional knowledge are better preserved. The methods applied here might contribute for the decision-making process regarding conservation public policies and medical assistance in remote areas of the Amazon basin.

Shifts in indigenous culture relate to forest tree diversity: a case study from the Tsimane', Bolivian Amazon

Understanding how indigenous peoples' management practices relate to biological diversity requires addressing contemporary changes in indigenous peoples' way of life. This study explores the association between cultural change among a Bolivian Amazonian indigenous group, the Tsimane', and tree diversity in forests surrounding their villages. We interviewed 86 informants in six villages about their level of attachment to traditional Tsimane' values, our proxy for cultural change. We estimated tree diversity (Fisher's Alpha index) by inventorying trees in 48 0.1-ha plots in old-growth forests distributed in the territory of the same villages. We used multivariate models to assess the relation between cultural change and alpha tree diversity. Cultural change was associated with alpha tree diversity and the relation showed an inverted U-shape, thus suggesting that tree alpha diversity peaked in villages undergoing intermediate cultural change. Although the results do not allow for testing the direction of the relation, we propose that cultural change relates to tree diversity through the changes in practices and behaviors that affect the traditional ecological knowledge of Tsimane' communities; further research is needed to determine the causality. Our results also find support in the intermediate disturbance hypothesis, and suggest that indigenous management can be seen as an intermediate form of anthropogenic disturbance affecting forest communities in a subtle, non-destructive way.

Rapid ecosystem change challenges the adaptive capacity of Local Environmental Knowledge

The use of Local Environmental Knowledge has been considered as an important strategy for adaptive management in the face of Global Environmental Change. However, the unprecedented rates at which global change occurs may pose a challenge to the adaptive capacity of local knowledge systems. In this paper, we use the concept of the shifting baseline syndrome to examine the limits in the adaptive capacity of the local knowledge of an indigenous society facing rapid ecosystem change. We conducted semi-structured interviews regarding perceptions of change in wildlife populations and in intergenerational transmission of knowledge amongst the Tsimane', a group of hunter-gatherers of Bolivian Amazonia (n = 300 adults in 13 villages). We found that the natural baseline against which the Tsimane' measure ecosystem changes might be shifting with every generation as a result of (a) age-related differences in the perception of change and (b) a decrease in the intergenerational sharing of environmental knowledge. Such findings suggest that local knowledge systems might not change at a rate quick enough to adapt to conditions of rapid ecosystem change, hence potentially compromising the adaptive success of the entire social-ecological system. With the current pace of Global Environmental Change, widening the gap between the temporal rates of on-going ecosystem change and the timescale needed for local knowledge systems to adjust to change, efforts to tackle the shifting baseline syndrome are urgent and critical for those who aim to use Local Environmental Knowledge as a tool for adaptive management.