Knowledge of the Stress-Health Link as a Source of Resilience Among Mexicans in the Arizona Borderlands.

Mexicans who migrate to the United States endure significant stressors related to the migration process and social and environmental conditions of life in the United States. Given that chronic stress exposure has been linked to the onset of health conditions, these ecological factors may expose them to increased risk for poor health. However, Mexicans have many positive health outcomes compared to those monitored nationally, making it crucial to understand possible sources of resilience in this population. Here, we investigate Mexicans' lay health knowledge in response to stress as a possible source of health-related resilience. Health knowledge is considered a central facet of practical and traditional knowledge as well as adaptive modes of intelligence and has a tangible impact on health. Using an ethnographically grounded community-based participatory research design informed by the theory of embodiment, our hybrid team of bilingual university and community-based researchers interviewed Mexican-origin residents (N = 30) living in rural southwestern Arizona about how they experienced and responded to stress and incorporated it into their etiological frameworks. Thematic analysis revealed that participants paid close attention to how stress presented itself in their bodies, which informed their understanding of its potentially harmful health impacts and motivated them to employ multiple stress reduction strategies. Our results highlight the breadth of Mexicans' lay health knowledge, thereby challenging dominant narratives about low rates of health literacy in this population. Findings can be harnessed to optimize potential health protective effects in home and community settings as well as to inform preventive and clinical interventions.

Ethnomedicinal evaluation of medicinal plants used for therapies by men and women in rural and urban communities in Makkah district.

For the first time, differences in ethnobotanical knowledge of medicinal plants between men and women, as well as tribal and urban populations in the Makkah district, are investigated. The current research aims to provide responses to the following questions: (1) According to tribal and urban cultures, which medicinal plants are used by Saudis in Makkah? (2) In view of demographic differences, how much do male and female use medicinal plants? (3) Are the plants utilized by male and female considerably various? And, (4), how do men and women learn about therapeutic plants? Methods: Ethnomedicinal study was carried out in Makkah and its adjacent villages from September 2022 to January 2023. To document local medicinal plants, individuals used free-listing, semi-structured interviews, and an online survey form. In all, 59 male and 62 female were questioned face-to-face, and 239 participants completed the questionnaire, with 110 men and 129 women responding. Results: A total of 92 local folks for medicinal plants have been recorded, covering 88 different plant species belong to 36 families. Men cited 69 plants (34 families), whereas women referenced 64. (33 plant families). Males and females know in comparable ways, although they employ different medicinal herbs to remedy a variety of diseases. Conclusions: The use of medicinal plants by Saudis in Makkah is dependent on gendered social roles and experiences, as well as population structure. Education and urbanization exert a greater impact on the preference for biomedical or traditional medicinal usage.

Lessons from the history of Agave: ecological and cultural context for valuation of CAM.

BACKGROUND AND SCOPE: Crassulacean acid metabolism (CAM) is an intriguing physiological adaptation in plants that are widespread throughout many ecosystems. Despite the relatively recent mechanistic understanding of CAM in plant physiology, evidence from historical records suggests that ancient cultures in the Americas also recognized the value of CAM plants. Agave species, in particular, have a rich cultural legacy that provides a foundation for commercially valued products. Here, we review that legacy and potential relationships between ancient values and the needs of modern-day climate adaptation strategies. CONCLUSIONS: There are many products that can be produced from Agave species, including food, sugar, fibre and medicines. Traditional knowledge about agricultural management and preparation of plant products can be combined with new ecophysiological knowledge and agronomic techniques to develop these resources in the borderland region of the southwestern USA and Mexico. Historical records of pre-Columbian practices in the Sonoran desert and remnants of centuries-old agriculture in Baja California and Sonora demonstrate the climate resilience of Agave agriculture. Commercial growth of both tequila and bacanora indicates the potential for large-scale production today, but also underscores the importance of adopting regenerative agricultural practices to accomplish environmentally sustainable production. Recent international recognition of the Appellation of Origin for several Agave species produced for spirits in Mexico might provide opportunities for agricultural diversification. In contrast, fibre is currently produced from several Agave species on many continents. Projections of growth with future climate change suggest that Agave spp. will be viable alternatives for commodity crops that suffer declines during drought and increased temperatures. Historical cultivation of Agave affirms that these CAM plants can supply sugar, soft and hard fibres, medicines and food supplements.

Conceptualising relational care from an Indigenous Maori perspective: A scoping review.

OBJECTIVE: To identify and describe the attributes of relational care from an Indigenous Maori healthcare consumer perspective. DATA SOURCES: CINAHL Plus, Ovid MEDLINE, ProQuest Nursing & Allied Health, Scopus, New Zealand Index, the Ministry of Health Library, New Zealand Research and Google Scholar were searched between 23 and 30 May 2022. METHODS: This scoping review used the Joanna Briggs Institute methodology for scoping reviews, thematic analysis and the Patterns, Advances, Gaps, Evidence for practice and Research recommendations framework for the synthesis of the findings. RESULTS: A total of 1449 records were identified, and 10 sources were selected for final review. We identified five relational attributes that were most important to Maori: (1) the expressive behaviours and characteristics of healthcare professionals (HCPs), (2) communication to facilitate the healthcare partnership, (3) appreciating differing worldviews, (4) the context in which healthcare is delivered and (5) whanaungatanga (meaningful relationships). CONCLUSION: The relational attributes identified are inextricably linked. Connecting with HCPs and developing a therapeutic relationship is fundamental to improving consumer experience and engagement with mainstream healthcare services. Whanaungatanga is fundamental to meaningful engagements with HCPs. Future research should explore how relational care is practiced in acute care settings when clinician-consumer interactions are time-limited, examine how the health system influences the capacity for relational care and how Indigenous and Western paradigms can co-exist in healthcare. IMPLICATIONS: This scoping review can inform future projects addressing health equity for Indigenous communities by creating environments that prioritise culturally safe relational care and value Indigenous knowledge systems. REPORTING METHOD: We used the Preferred Reporting Items for Systematic reviews and Meta-Analyses extension for Scoping Reviews (PRISMA-ScR) Checklist. NO PATIENT OR PUBLIC CONTRIBUTION: No patient or public contribution.

The Trouble Is, You Think You Have Time: Traditional Knowledge of Indigenous Peoples in Japan and India, the Reality of Biodiversity Exploitation.

This paper aims to illustrate the crucial role of preserving, protecting and managing the environment by Indigenous Peoples in Japan and India. Traditional Knowledge has provided the ability to detect, understand and respond to environmental changes. However, modern science and applied technology often fall short of sustainable practices, acquired through 'centuries of local observation'. Our consumer-centric world has unravelled a sad situation that has contributed to an irretrievable climate crisis. Multilateral instruments, however, have come to the rescue. In this journey, Japan and India have shown the world some constructive initiatives with positive outcomes which could go a long way in achieving the UN-SDGs.

A Paradigm Shift is Expected in Ethnobiology: Challenges and Opportunities Post-COVID-19.

Documentation of the folk knowledge of indigenous communities forms an integral part of the subject "ethnobiology". Pursuing leads obtained through ethnobiological documentation has played a key role in maintaining human health and wellbeing. The current pandemic that we are passing through is expected to strengthen the subject with many challenges and opportunities. In this paper, we highlight the avenues and the role of the subject in the times to come. We strongly believe a paradigm shift in ethnobiology is lurking around the corner.

Dulong People's Traditional Knowledge of Caryota obtusa (Arecaceae): a Potential Starch Plant with Emphasis on Its Starch Properties and Distribution Prediction.

The greatest global challenge is to ensure that all people have access to adequate and nutritious food. Wild edible plants, particularly those that provide substitutes for staple foods, can play a key role in enhancing food security and maintaining a balanced diet in rural communities. We used ethnobotanical methods to investigate traditional knowledge on Caryota obtusa, a substitute staple food plant of the Dulong people in Northwest Yunnan, China. The chemical composition, morphological properties, functional, and pasting properties of C. obtusa starch were evaluated. We used MaxEnt modeling to predict the potential geographical distribution of C. obtusa in Asia. Results revealed that C. obtusa is a vital starch species with cultural significance in the Dulong community. There are large areas suitable for C. obtusa in southern China, northern Myanmar, southwestern India, eastern Vietnam, and other places. As a potential starch crop, C. obtusa could substantially contribute to local food security and bring economic benefit. In the future, it is necessary to study the breeding and cultivation of C. obtusa, as well as the processing and development of starch, to solve long-term and hidden hunger in rural areas.

Bobai Hakka weaving: plant diversity, traditional culture, and a model for rural revitalization.

The Hakka people, a branch of the Han nationality with their own language, culture, and customs, are one of the largest immigrant groups worldwide, primarily distributed in southern China. Bobai, a county with the largest Hakka population globally, has a thriving weaving industry that is one of the local pillar industries. This study aimed to systematically analyze the plant source, product function, and development model of Bobai Hakka weaving. The study recorded 33 plant species for weaving, which belonged to 17 families and 27 genera. The weaving plants were mainly bamboo, rattan, grass, and wood, with herbs being the most commonly used (15 species, 45.5%). Most weaving plants were obtained locally (16 species, 41.0%) and from wild sources (13 species, 33.3%). Stems were the most commonly used plant parts (66.7%) in local weaving, followed by leaf sheaths, inflorescence stems, leaves, stem bark, leaf rachis, and female bracts. Additionally, wastes from crops such as wheat, rice, bananas, and corn, as well as invasive water hyacinths, were widely used as weaving materials by the local Hakka people. The products' functions ranged from household appliances, cultural and entertainment products, furniture, to production tools, reflecting a range of conventional cultural connotations. The study found that the Bobai Hakka weaving industry had integrated modern elements and additional use value to expand its market appeal. With the participation of the government, enterprises, and farmers, the Bobai weaving industry has formed a development model of "intangible cultural heritage + industry + poverty alleviation," which has become a successful case of poverty alleviation and rural revitalization.

Medicinal plants used by rural communities in the arid zone of Viesca and Parras Coahuila in northeast Mexico.

This study is the first record of medicinal plants in the southwest of the Coahuila state, an arid zone where extreme dry conditions prevail. One hundred twenty-two residents (in sixteen communities) were interviewed. The residents were questioned with a questionnaire-guided ethnomedical survey protocol about the various plants used. Seventy-seven species of medicinal plants belonging to 36 botanical families were cited. The highest use-value (UV) was calculated for Lippia graveolens Kunth (0.30); Aloe vera (L.) Burm.f. (0.20); Eucalyptus abdita Brooker & Hopper, Chamaemelum nobile (L.) All. (0.16); Mentha spicata L. (0.15) and Salvia officinalis L. (0.10). Informant consensus factor (ICF) about usages of medicinal plants ranges from 0.41 to 0.80; the highest level of agreement was determined between the informants and Respiratory System Diseases (0.80). The highest fidelity level (FL) values (100%) were identified in Flourensia cernua DC., Artisia ludoviciana Nutt., and Parthenium incanum Kunth to Gastro-intestinal System Diseases; Eucalyptus abdita Brooker & Hopper, Bougainvillea berberidifolia Heimerl, and Lippia graveolens Kunth to Respiratory System Diseases (RSD) and Cyclolepis genistoides D.Don and Ephedra antisyphilitica Berland. ex C.A.Mey. to Obstetrics, Gynecology and Urinary tract Diseases. These last two medicinal plant species ("palo azul" and "pitoreal") used by the rural communities in Viesca in the treatment of urinary tract infections and kidney stones have not been reported previously. These findings can provide new research directions for further phytochemical studies. The present study revealed that the residents are rich in ethno-medicinal knowledge and actively use medicinal plants to treat various diseases. New phytochemical and pharmacological research are needed to confirm the therapeutic potential and safety of the identified plants.

Extending indigenous knowledge to unveil the evolutionary journey of food preferences and socio-cultural phenomena.

Food acceptance is substantially influenced by eating behavior and society norms in relation to preferences, lifestyles, and socio-cultural practices. Food innovation communities need to comprehend the impact of changing trends in eating behavior as a driving force. Meanwhile, many studies indicate that indigenous knowledge plays an important role in uncovering various social phenomena and interpreting local holistic views, cultural ecology, and behavior. However, it is not easy to employ this knowledge due to its fragmented form. This study aims to exhibit a systematic process for investigating scattered indigenous food knowledge and revealing the evolution of socio-cultural movement and food preferences. Initially, ontology-based indigenous food knowledge was structured for this study using the qualitative method, with data subsequently gathered from cookbooks and cremation festschrifts using the quantitative method to construct a knowledge-based system. A total of 2486 recipes recorded in cookbooks dating back to 1782 were retrospectively considered; the findings of which revealed the evolutionary journey of food preferences and its cultural culinary impact.

Digital Colonialism and the Fourth Industrial Revolution - Preventing Exploitative Bio-economies.

As the traditional use of non-human genetic resources in research and development is increasingly ceded to computerised research activities, current frameworks for access and benefit-sharing face an impending identity crisis. The absence of international consensus on the regulation of digital sequence information presents a critical point of social division between the Global North and Global South, whereby a culture of "open data" promises immeasurable opportunity in high-income nations and threatens a wave of digital bio-piracy for vulnerable communities. This article critically evaluates these problems and considers solutions which draw on Indigenous Data Sovereignty principles. To do so, it uses the recent experience in Queensland to explore how the law might reconcile and balance these competing interests. Insofar as Queensland is one of the most mega biodiverse regions on earth, boasts a globally competitive life sciences sector, and has a vibrant and longstanding Indigenous population, it offers a unique case study.

Local practices and production confer resilience to rural Pacific food systems during the COVID-19 pandemic.

Resilience of food systems is key to ensuring food security through crisis. The COVID-19 pandemic presents an unprecedented shock that reveals varying levels of resilience of increasingly interconnected food systems across the globe. We contribute to the ongoing debate about whether increased connectivity reduces or enhances resilience in the context of rural Pacific food systems, while examining how communities have adapted to the global shocks associated with the pandemic to ensure food security. We conducted 609 interviews across 199 coastal villages from May to October 2020 in Federated States of Micronesia, Fiji, Palau, Papua New Guinea, Solomon Islands, Tonga, and Tuvalu to understand community-level impacts and adaptations during the first 5-10 months of the COVID-19 crisis. We found that local food production practices and food sharing conferred resilience, and that imported foods could aid or inhibit resilience. Communities in countries more reliant on imports were almost twice as likely to report food insecurity compared to those least reliant. However, in places dealing with a concurrent cyclone, local food systems were impaired, and imported foods proved critical. Our findings suggest that policy in the Pacific should bolster sustainable local food production and practices. Pacific states should avoid becoming overly reliant on food imports, while having measures in place to support food security after disasters, supplementing locally produced and preserved foods with imported foods when necessary. Developing policies that promote resilient food systems can help prepare communities for future shocks, including those anticipated with climate change.

Caribbean Women's Health and Transnational Ethnobotany.

Caribbean Women's Health and Transnational Ethnobotany. Immigrants from the Dominican Republic (DR) and Haiti are among the top foreign-born communities in New York City (NYC). As people migrate to new countries, they bring their ethnomedical beliefs and practices, and adapt their plant pharmacopoeias. Haiti and the DR share a flora on the island of Hispaniola. In NYC, the flora is limited to what is available in the city. We selected plants for future laboratory research based on ethnobotanical data from two surveys among Dominicans in the DR and NYC, and a Haitian literature review. In both Dominican datasets, gynecological infections were the top women's health condition treated with plants. We identified 10 species for this purpose reported by Dominicans that are also known medicines in Haitian culture, although not yet documented for women's health. Plants for gynecological infections potentially cause dysbiosis of the vaginal microbiota, and may increase rather than prevent disease. There is a public health need to assess traditional medicines for their ability to inhibit pathogenic bacteria, while causing minimal disruption to the vaginal flora. Several species are known antibacterials, but remain to be tested for their efficacy. These results also provide a foundation for a planned ethnobotanical survey among NYC Haitian women. Supplementary Information: The online version contains supplementary material available at 10.1007/s12231-021-09526-3.

Indigenous Systems of Management for Culturally and Ecologically Resilient Pacific Salmon (Oncorhynchus spp.) Fisheries.

Pacific salmon (Oncorhynchus spp.) are at the center of social-ecological systems that have supported Indigenous peoples around the North Pacific Rim since time immemorial. Through generations of interdependence with salmon, Indigenous Peoples developed sophisticated systems of management involving cultural and spiritual beliefs, and stewardship practices. Colonization radically altered these social-ecological systems, disrupting Indigenous management, consolidating authority within colonial governments, and moving most harvest into mixed-stock fisheries. We review Indigenous management of salmon, including selective fishing technologies, harvest practices, and governance grounded in multigenerational place-based knowledge. These systems and practices showcase pathways for sustained productivity and resilience in contemporary salmon fisheries. Contrasting Indigenous systems with contemporary management, we document vulnerabilities of colonial governance and harvest management that have contributed to declining salmon fisheries in many locations. We suggest that revitalizing traditional systems of salmon management can improve prospects for sustainable fisheries and healthy fishing communities and identify opportunities for their resurgence.

Measuring successful processes of knowledge co-production for managing climate change and associated environmental stressors: Adaptation policies and practices to support Indian farmers.

Poor access to external resources, and a lack of affordable technologies compatible with socio-economic and ecological settings of rural livelihoods lead to high vulnerability of subsistence farmers to climate change and associated environmental stressors. Traditional knowledge (TK) plays a pivotal role in improving the adaptive capacity of such farmers to cope with these stressors. In India, most of the policies aiming to improve farmers' adaptive capacity are based on a top-down approach and barely consider farmers' TK. Policies can be made more inclusive by mainstreaming stakeholders' perspectives, an approach termed as knowledge co-production. Our study uses a knowledge co-production framework to (i) assess the current state of emphasis on TK and knowledge co-production processes in Indian policies on agricultural adaptation to climate change and associated environmental stressors, (ii) understand the status of TK-led knowledge co-production at the practice level, and (iii) assess the successes and gaps in incorporating TK in agricultural adaptation at the policy and practice levels to manage these stressors. Based on a systematic literature review, we found that despite emphasis on integration of TK, no Indian policy was successful in terms of stakeholder participation and in covering various dimensions of knowledge co-production. Most of the policies covered either two (knowledge gathering and application) or three (gathering, integration and application) dimensions. The term TK was also not clearly defined and it was unclear how to mainstream it into the process for successful outcomes. Co-production process was adjudged to be fairly successful at the practice level in some of the sectors (e.g., management of soil and water resources) where most of the dimensions were covered and stakeholders participated in various steps of co-production. There were significant differences in the success of co-production within (e.g., crop varieties) and between (e.g., crop and natural resource management) the sectors. We found a considerable gap at policy and practice levels on success of knowledge co-production. Insights from the study could help policy-makers to improve policies for the agricultural sector to better adapt to climate change and associated environmental stressors through the recognition and integration of farmers' TK.

Are Mixtec Forgetting Their Plants? Intracultural Variation of Ethnobotanical Knowledge in Oaxaca, Mexico.

Are Mixtec Forgetting Their Plants? Intracultural Variation of Ethnobotanical Knowledge in Oaxaca, Mexico. Erosion of ethnobotanical knowledge in indigenous communities has been reported increasingly in recent decades. This study quantitatively and qualitatively analyzed the variation of ethnobotanical knowledge in communities of the high Mixtec subregion. We interviewed 64 Mixtec about edible and medicinal plants. We evaluated the knowledge (names and knowledge of use) and the active application of the use among people of different ages, gender, education level, migrants, and non-migrants. In general, increasing age, female gender, decreasing formal education, and non-migration are positively correlated with the knowledge and use of plants. The most alarming finding concerns the knowledge of the Mixtec names of plant-people under 30 years old no longer know them. We envision a process of transition and adaptation of the knowledge and uses of plants, but inevitably enormous ethnobotanical knowledge is quickly disappearing along with the Mixtec language. ¿Los mixtecos están olvidando sus plantas? Variación intracultural del conocimiento etnobotánico en Oaxaca, México. La erosión del conocimiento etnobotánico en las comunidades indígenas se ha informado cada vez más en las últimas décadas. Este estudio analizó cuantitativa y cualitativamente la variación del conocimiento etnobotánico en comunidades de la subregión Mixteca alta. Entrevistamos a 64 mixtecos sobre plantas comestibles y medicinales. Evaluamos el conocimiento (nombres y conocimiento de uso) y la aplicación activa del uso entre personas de diferentes edades, género, nivel educativo, migrantes y no migrantes. En general, el aumento de la edad, el género femenino, la baja educación formal y la no migración se correlacionan positivamente con el conocimiento y uso de las plantas. El hallazgo más alarmante se refiere al conocimiento de los nombres mixtecos de las plantas: las personas menores de 30 años ya no los conocen. Visualizamos un proceso de transición y adaptación del conocimiento y usos de las plantas, pero inevitablemente un enorme conocimiento etnobotánico está desapareciendo rápidamente junto con el idioma mixteco.

A Primer to Traditional Knowledge Protection in India: The Road Ahead.

As India moves ahead in the twenty-first century to be a global player, it must take a balanced and inclusive approach. Marginalized and vulnerable tribal communities make approximately 10% of the massive population, playing a dynamic role in this regard. Their ancestral knowledge can be explored to inculcate the ethos in multiple disciplines. This would most certainly bring the much-needed balance in achieving the United Nations Sustainable Development Goals. Where the world is fast losing its natural resources, promoting traditional knowledge (TK) could become an initiative for its reconstruction in post-COVID 19 scenarios. Apart from reinstating the rights of these indigenous communities, this step would also facilitate the economic benefit of the country through the incorporation of TK in the realm of Intellectual Property. This would be a masterstroke for India to lead the Global South. This would also bring in a balance with the Global North, where significant developments have already taken place, in this regard. TK per se should not necessarily be protectable unless based on scientific evidence.

Campesino hunting and conservation in Latin America.

Hunting presents a paradox for biodiversity conservation. It is both a problem and a solution to species declines and poverty. Yet, conservation scientists hold different assumptions about the significance and sustainability of hunting based on the cultures and identities of hunters. In Latin America, conservationists largely sort hunters as either indigenous or campesino. Indigenous hunters are often characterized as culturally driven stewards of wildlife sustainability. Campesino hunters, by contrast, are described as peasants-cultureless, uneducated, and uncaring toward wildlife sustainability. Although such ethnically fueled hunting discourse promotes hunting research, campesino hunters remain underrepresented in most comparative hunting reviews. Moreover, there are no targeted syntheses on the current state of knowledge about campesino hunting, nothing to guide conservation research and practice with and for the largest group of hunters in Latin America. We reviewed 334 articles published from 1937 to 2018 in English (55%) and Spanish (45%)-mostly published in 145 peer-reviewed journals-on the meanings, motivations, and sustainability of campesino hunting in Latin America. Although studies spanned 17 countries, 7 ecosystems, and >75 indigenous and nonindigenous demographics in 30 research contexts, they predominantly focused on nonindigenous campesinos for species-specific conservation and protected area management in tropical broadleaf forests of Mexico, Peru, and Colombia. Authors used 12 methods to collect campesino hunting data, primarily interviews, surveys, and questionnaires, and drew from 10 local and traditional knowledge themes about wildlife trends and uses. Eighteen drivers, 14 constraints, and 10 conflicts-mainly subsistence, income, ethics, regulations, and crop or livestock protection-shaped whether campesino hunters pursued 799 species, 70% of which were least concern species. Yet, only 25 studies (8%) empirically assessed sustainability. Our results show the need for increased interdisciplinary and geographic engagement with campesino hunting across Latin America.

Cacería Campesina y Conservación en América Latina Resumen La cacería representa una paradoja para la conservación de la biodiversidad ya que es tanto un problema como una solución para la declinación de especies y la pobreza. Aun así, los científicos de la conservación mantienen suposiciones diferentes sobre la relevancia y la sustentabilidad de la cacería basada en la cultura e identidad de los cazadores. En América Latina, los conservacionistas generalmente clasifican a los cazadores como indígenas o campesinos. Los cazadores indígenas casi siempre están caracterizados como administradores de la sustentabilidad de fauna influenciados culturalmente. Como contraste, los cazadores campesinos están descritos como personas rurales - sin cultura ni educación y sin preocupación por la sustentabilidad de la fauna. Aunque tal discurso de cacería avivado étnicamente promueve la investigación sobre la cacería, los cazadores campesinos permanecen con una baja representación en las revisiones comparativas de la cacería. Además, para el grupo más grande de cazadores en América Latina, no existen síntesis enfocadas en el estado actual del conocimiento sobre la cacería campesina, nada que guíe la investigación de la conservación y nada con qué practicarla. Revisamos 334 artículos publicados entre 1937 y 2018 en inglés (55%) y español (45%) - la mayoría publicados en 145 revistas revisadas por pares - que tratan sobre el significado, la motivación y la sustentabilidad de la cacería campesina en América Latina. Aunque los estudios abarcaron 17 países, siete ecosistemas y >75 demografías indígenas y no indígenas en 30 contextos de investigación, los artículos se enfocaron predominantemente en campesinos no indígenas para la conservación específica por especie y el manejo de las áreas protegidas en los bosques tropicales de México, Perú y Colombia. Los autores usaron doce métodos para recolectar datos de cacería campesina, principalmente entrevistas, encuestas y cuestionarios, y partieron de diez temas de conocimiento local y tradicional (CLT) sobre las tendencias y usos de la fauna. Dieciocho conductores, 14 restricciones, y diez conflictos - principalmente subsistencia, ingresos, ética, regulaciones y protección de cultivos o ganado - dieron forma a las decisiones de los cazadores sobre si perseguían a 799 especies, 70% de las cuales son especies de menor preocupación. Sin embargo, sólo 25 estudios (8%) evaluaron empíricamente la sustentabilidad. Nuestros resultados resaltan la necesidad de un mayor compromiso geográfico e interdisciplinario con la cacería campesina en toda América Latina.

Traditional Ecological Knowledge Policy Considerations for Abandoned Uranium Mines on Navajo Nation.

Environmental justice is a prominent issue for Native American nations within the United States. One example is the abandoned uranium mines on the Navajo Nation that have been left unremediated since the Cold War. Often, environmental policy is developed for issues facing Native American nations that do not include input from those nations. Instead, Native American nations should have the opportunity to address environmental issues using their traditional ecological knowledge (TEK). TEK has ties to natural laws long respected by tribal communities; these laws provide the foundation for addressing the complex relationship between nature and humans. Often, policy development addressing environmental concerns is determined by non-Native American stakeholders, which can have negative effects on the Native American communities. These policies harm Native Americans rather than ultimately helping them. The focus of this discussion is how TEK can play a role in environmental policy development for the Navajo Nation surrounding abandoned uranium mines.

"Of Course, Data Can Never Fully Represent Reality": Assessing the Relationship between "Indigenous Data" and "Indigenous Knowledge," "Traditional Ecological Knowledge," and "Traditional Knowledge".

Multiple terms describe Indigenous peoples' creative expressions, including "Indigenous knowledge" (IK), "traditional ecological knowledge" (TEK), "traditional knowledge" (TK), and increasingly, "Indigenous data" (ID). Variation in terms contributes to disciplinary divides, challenges in organizing and finding prior studies about Indigenous peoples' creative expressions, and intellectually divergent chains of reference. The authors applied a decolonial, digital, feminist, ethics-of-care approach to citation analysis of records about Indigenous peoples knowledge and data, including network analyses of author-generated keywords and research areas, and content analysis of peer-reviewed studies about ID. Results reveal ambiguous uses of the term "Indigenous data"; the influence of ecology and environmental studies in research areas and topics associated with IK, TEK, and TK; and the influence of public administration and governance studies in research areas and topics associated with ID studies. Researchers of ID would benefit from applying a more nuanced and robust vocabulary, one informed by studies of IK, TEK, and TK. Researchers of TEK and TK would benefit from the more people-centered approaches of IK. Researchers and systems designers who work with data sets can practice relational accountability by centering the Indigenous peoples from whom observations are sourced, combining narrative methodologies with computational methods to sustain the holism favored by Indigenous science and the relationality of Indigenous peoples.