The global relevance of locally grounded ethnobiology.

While ethnobiology is a discipline that focuses on the local, it has an outstanding, but not yet fully realized potential to address global issues. Part of this unrealized potential is that universalistic approaches often do not fully recognize culturally grounded perspectives and there are multiple challenges with scaling up place-based research. However, scalability is paramount to ensure that the intimate and context-specific diversity of human-environmental relationships and understandings are recognized in global-scale planning and policy development. Here, we identify four pathways to enable the scalability of place-based ethnobiological research from the ground up: local-to-global dialogues, aggregation of published data, multi-sited studies, and geospatial analyses. We also discuss some major challenges and consideration to encourage continuous reflexivity in these endeavours and to ensure that scalability does not contribute to unnecessarily decontextualizing, co-opting, or overwriting the epistemologies of Indigenous Peoples and local communities. As ethnobiology navigates multiple scales of time and space and seeks to increase its breadth, this study shows that the use of deliberately global approaches, when carefully nested within rich field-based and ecological and ethnographically grounded data, can contribute to: (1) upscaling case-specific insights to unveil global patterns and dynamics in the biocultural contexts of Indigenous Peoples and local communities; (2) bringing ethnobiological knowledge into resolutions that can influence global environmental research and policy agendas; and (3) enriching ethnobiology's field-based ethos with a deliberate global analytical focus.

New Plants, New Resources, New Knowledge: Early Introductions of Exotic Plants to Indigenous Territories in Northwestern North America.

Plants have always been important for the Indigenous Peoples of Northwestern North America. Collectively, these peoples named and used hundreds of different native plant species, along with diverse animal species. When traders and settlers from Europe and other parts of the world arrived in the region, they brought many new species of plants with them. Some (e.g., turnips (Brassica rapa) and onions (Allium cepa)), were from Europe, and some (e.g., potatoes (Solanum tuberosum)) were from South America or elsewhere. Other plants, like dandelion, Taraxacum officinale, probably arrived unintentionally, as weeds. Examining the ways in which the Indigenous Peoples have incorporated these new species into their lexicons and lifestyles provides insight into processes of acquiring and embracing new products and expanding the cultural knowledge base for human societies in general.

"When the Wild Roses Bloom": Indigenous Knowledge and Environmental Change in Northwestern North America.

Indigenous Peoples in Northwestern North America have always worked with predictable cycles of day and night, tides, moon phases, seasons, and species growth and reproduction, including such phenological indicators as the blooming of flowers and the songs of birds. Negotiating variability has been constant in people's lives. Long-term monitoring and detailed knowledge of other lifeforms and landscapes of people's home territories have assisted in responding and adapting to change. Aspects of cultural knowledge and practice that have helped Indigenous Peoples navigate nature's cycles at different scales of time and space include kin ties and social relationships, experiential learning, language, storytelling and timing of ceremonies such as "First Foods" celebrations. Working with ecological processes, Indigenous Peoples have been able to maintain optimal conditions for preferred species, reducing variability and uncertainty through taking care of productive habitats, leaving ecosystems intact, and allowing other species to change in their own cycles. Since the onset of colonization, however, Indigenous Peoples' lifeways have been changed drastically, culminating with the current impacts of global climate change and biodiversity loss. This paper, based on contributions of numerous Indigenous Knowledge holders from across Northwestern North America, outlines some of the key ways in which Indigenous Peoples have embraced predictability and change in their environments and lifeways, and addresses the particular threat of climate change: its recognition, ways of adapting to it, and, ultimately, how it might be reversed through developing more careful, respectful relationships with and responsibilities for the other-than-human world.

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.

"Tinni" rice (Oryza rufipogon Griff.) production: an integrated sociocultural agroecosystem in eastern Uttar Pradesh of India.

This study reports how Traditional Ecological Knowledge (TEK) and informal cultural institutions have conserved key varieties of the wildgrowing rice, 'tinni' (red rice, or brownbeard rice, Oriza rufipogon Griff.), within the Bhar community of eastern Uttar Pradesh, India. The study was conducted, using conventional and participatory methods, in 10 purposively selected Bhar villages. Two distinct varieties of tinni ('tinni patali' and 'tinni moti') with differing habitats and phenotypic characters were identified. Seven microecosystems (Kari, Badaila, Chammo, Karmol, Bhainsiki, Bhainsala and Khodailia) were found to support these varieties in differing proportions. Tinni rice can withstand more extreme weather conditions (the highest as well as lowest temperatures and rainfall regimes) than the 'genetically improved' varieties of rice (Oriza sativa L.) grown in the region. Both tinni varieties are important bioresources for the Bhar's subsistence livelihoods, and they use distinctive conservation approaches in their maintenance. Bhar women are the main custodians of tinni rice agrobiodiversity, conserving tinni through an institution called Sajha. Democratic decision-making at meetings organized by village elders determines the market price of the tinni varieties. Overall, the indigenous institutions and women's participation seem to have provided safeguards from excessive exploitation of tinni rice varieties. The maintenance of tinni through cultural knowledge and institutions serves as an example of the importance of locally maintained crop varieties in contributing to people's resilience and food security in times of rapid social and environmental change.