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Journal articles on the topic 'Diversità bioculturale'

Author: Grafiati

Published: 10 March 2023

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1

Franco, F. Merlin. "Ecocultural or Biocultural? Towards Appropriate Terminologies in Biocultural Diversity." Biology 11, no. 2 (January 28, 2022): 207. http://dx.doi.org/10.3390/biology11020207.

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Biocultural diversity has made notable contributions that have furthered our understanding of the human culture-nature interrelationship. However, the usage of the term ‘biocultural’ is not unique to biocultural diversity. It was first used in biocultural studies within anthropology decades ahead of biocultural diversity. The existing literature on biocultural diversity does not acknowledge the prior existence of biocultural studies, or provide a clear demarcation between usages of the two terms. In this article, I discuss the varying contexts in usage of the term ‘biocultural’ between biocultural diversity and biocultural anthropology. While biocultural diversity deals with the linkages between biological, cultural, and linguistic diversity, biocultural studies in anthropology deal with the deterministic influence of physical and social environment on human biology and wellbeing. In biocultural studies, ‘biocultural’ refers to the integration of methodically collated cultural data with biological and environmental data. ‘Bio’ in biocultural anthropology therefore denotes biology, unlike biocultural diversity where it refers to biodiversity. Both biocultural studies and biocultural diversity apply ‘biocultural’ as descriptor to generate overlapping terminologies such as ‘biocultural approach’. Such a confusing scenario is not in the interest of biocultural diversity, as it would impede theoretical advancements. I propose that advocates of biocultural diversity explore its harmonies with ecoculturalism and the possibilities of suitably adapting the term ‘ecoculture’ in lieu of ‘bioculture’. Using ‘ecocultural’ instead of ‘biocultural’ as a descriptor to coin terminologies could solve confusions arising from the expanding usage of the term ‘bioculture’.

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2

Arts, Koen, Maiara Rabelo, Daniela de Figueiredo, Georgina Maffey, Antonio Ioris, and Pierre Girard. "Online and Offline Representations of Biocultural Diversity: A Political Ecology Perspective on Nature-Based Tourism and Indigenous Communities in the Brazilian Pantanal." Sustainability 10, no. 10 (October 11, 2018): 3643. http://dx.doi.org/10.3390/su10103643.

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The concept of biocultural diversity is confronted with contemporary changes that impact on local communities, such as globalization and digital transformations. Engaging the conceptual flexibility of ‘biocultural diversity’, we studied nature-based tourism at the intersection of indigenous communities and the digital realm. We employed a political ecology perspective to examine online and offline representations of biocultural diversity in the Brazilian Pantanal, one of the biggest wetlands in the world, and home to groups of peoples known as the Pantaneiros. Data from interviews with 48 stakeholders in the tourist sector were structured along three ‘myths’—the Uncivilised, Unrestrained, and Unchanged—for which we have also constructed counter narratives. Each myth denoted the primacy of biodiversity, and ignored broader dimensions of the Pantanal as a bioculturally diverse landscape. The relationships of the Pantaneiros with their environment were found to be intricate and had clear repercussions for tourism, but ironically, reference to the Pantaneiro culture in nature-based tourism was superficial. Moreover, thriving on the myths, this form of tourism perpetuates skewed power structures and social inequalities. Lower-class Pantaneiros likely suffer most from this. We recommend stakeholder engagement with a biocultural design that facilitates the integration of other-than-biodiversity values, and that thereby promotes sustainability of the entire social-ecological system.

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Rothenberg, David. "On Biocultural Diversity." Environmental Ethics 26, no. 1 (2004): 97–99. http://dx.doi.org/10.5840/enviroethics200426143.

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4

Baer, Adela. "Maintaining Biocultural Diversity." Conservation Biology 3, no. 1 (March 1989): 97–98. http://dx.doi.org/10.1111/j.1523-1739.1989.tb00233.x.

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Stepp, John Richard, Hector Castaneda, and Sarah Cervone. "Mountains and Biocultural Diversity." Mountain Research and Development 25, no. 3 (August 2005): 223–27. http://dx.doi.org/10.1659/0276-4741(2005)025[0223:mabd]2.0.co;2.

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6

Kufer, Johanna. "Ethnobiology and biocultural diversity." Journal of Ethnopharmacology 83, no. 1-2 (November 2002): 170–71. http://dx.doi.org/10.1016/s0378-8741(02)00247-7.

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7

Agnoletti, Mauro, and Ian D. Rotherham. "Landscape and biocultural diversity." Biodiversity and Conservation 24, no. 13 (September 24, 2015): 3155–65. http://dx.doi.org/10.1007/s10531-015-1003-8.

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8

BUERGIN, REINER. "Contested Rights of Local Communities and Indigenous Peoples in Conflicts over Biocultural Diversity: The case of Karen communities in Thung Yai, a World Heritage Site in Thailand." Modern Asian Studies 49, no. 6 (April 8, 2015): 2022–62. http://dx.doi.org/10.1017/s0026749x14000390.

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AbstractThe conceptualization of interrelations between biological and cultural diversity since the 1980s indicates a biocultural turn in discourses and policies regarding nature conservation, sustainable development, and indigenous peoples. These interrelations frequently manifest as conflicts between local communities who derive their livelihoods and identity from their lands and resources, and external actors and institutions who claim control over these areas, invoking superior interests in nature conservation, development, and modernization. In these asymmetric conflicts over biocultural diversity, framed in discourses that demand the preservation of both biological and cultural diversity, the opportunities for local communities to assert their claims crucially depend on external discursive and legal frameworks.Based on a study of the Karen ethnic minority groups in the Thung Yai World Heritage Site in Thailand, this article explores challenges and chances for local communities to assert claims and rights to lands, resources, and self-determination in the context of the biocultural turn in environment and development discourses as well as heterogeneous legal frameworks. Human rights as individual rights are widely recognized, but may be difficult to enforce and of limited suitability in conflicts over biocultural diversity. Group rights like indigenous rights are increasingly devised to protect ethnic minorities and perpetuate cultural diversity, but are often disputed on the national level and may be ambiguous regarding heterogeneous communities. In Thailand and globally, community rights provide another promising framework with regard to conflicts over biocultural diversity if the claims of communities to livelihoods and self-determination are respected.

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9

Mauer, Barry Jason. "Oracles and Divinations: A Monument to Biocultural Diversity Loss." Excursions Journal 3, no. 1 (September 13, 2019): 24–40. http://dx.doi.org/10.20919/exs.3.2012.152.

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This essay explores the emergency posed by global biocultural diversity loss and the emergence of a new form of electronic monumentality, theorized by Gregory Ulmer in Electronic Monuments, and used here to address the biocultural diversity crisis. Like Ulmer, who created an agency - the EmerAgency - to produce electronic monuments, I have done the same.

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10

Heckenberger, Michael. "Biocultural Diversity in the Southern Amazon." Diversity 2, no. 1 (December 24, 2009): 1–16. http://dx.doi.org/10.3390/d2010001.

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11

Nguyen, My Lien T. "Ethnobotany and Conservation of Biocultural Diversity." Economic Botany 59, no. 2 (April 2005): 214–15. http://dx.doi.org/10.1663/0013-0001(2005)059[0214:eacobd]2.0.co;2.

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12

Balée, William. "Ethnobotany and Conservation of Biocultural Diversity." Journal of Ethnobiology 25, no. 1 (March 2005): 148–50. http://dx.doi.org/10.2993/0278-0771(2005)25[148:br]2.0.co;2.

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13

BRUSH, STEPHEN. "Ethnobotany and Conservation of Biocultural Diversity." American Anthropologist 107, no. 3 (September 2005): 512–13. http://dx.doi.org/10.1525/aa.2005.107.3.512.

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14

J. Turner, Nancy. "Ethnobotany and Conservation of Biocultural Diversity." Journal of Linguistic Anthropology 16, no. 2 (December 2006): 298–99. http://dx.doi.org/10.1525/jlin.2006.16.2.298.

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15

Martinez-Reyes, Jose. "Biocultural Diversity Conservation: A Global Sourcebook." Ethnobiology Letters 3 (September 26, 2012): 61–62. http://dx.doi.org/10.14237/ebl.3.2012.46.

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16

Samain, Marie-Stéphanie. "Biocultural Diversity Conservation: A Global Sourcebook." International Journal of Environmental Studies 69, no. 1 (February 2012): 182–84. http://dx.doi.org/10.1080/00207233.2011.641236.

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17

Argumedo, Alejandro, Yiching Song, Colin K. Khoury, Danny Hunter, and Hannes Dempewolf. "Support Indigenous food system biocultural diversity." Lancet Planetary Health 4, no. 12 (December 2020): e554. http://dx.doi.org/10.1016/s2542-5196(20)30243-6.

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18

Loh, Jonathan, and David Harmon. "A global index of biocultural diversity." Ecological Indicators 5, no. 3 (August 2005): 231–41. http://dx.doi.org/10.1016/j.ecolind.2005.02.005.

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19

Chu, Yanan, Chen Lin, Wenhui Mao, and Chunlin Long. "New progress in biocultural diversity studies." Biodiversity Science 30, no. 10 (2022): 22463. http://dx.doi.org/10.17520/biods.2022463.

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20

Sindik, Joško, and Jelena Šarac. "Multivariate Statistical Methods in Researching Biocultural Diversity." Environment and Ecology Research 4, no. 1 (January 2016): 21–29. http://dx.doi.org/10.13189/eer.2016.040104.

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21

Hong, Sun-Kee, Priscilla Wehi, and Hiroyuki Matsuda. "Island biocultural diversity and traditional ecological knowledge." Journal of Marine and Island Cultures 2, no. 2 (December 2013): 57–58. http://dx.doi.org/10.1016/j.imic.2013.11.005.

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22

Dearden, Philip. "Development and biocultural diversity in northern Thailand." Applied Geography 15, no. 4 (October 1995): 325–40. http://dx.doi.org/10.1016/0143-6228(95)00015-v.

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23

Lascurain Rangel, Maite, Citlalli López Binnqüist, and Marla Emery. "Culture and environment in the Sierra de Misantla, Veracruz, Mexico: the case of Oecopetalum mexicanum." Madera y Bosques 22, no. 3 (December 13, 2016): 11–21. http://dx.doi.org/10.21829/myb.2016.223489.

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We analyze the cultural and environmental dimensions of foraging the wild edible fruit cachichín (Oecopetalum mexicanum) in the Sierra de Misantla in central Veracruz, Mexico, including gathering practices, social organization, subsistence, commerce, and consumption. Gathering cachichín brings together generations and genders in practices that provide amusement, as well as resources for economic income and personal consumption. Socialization during the gathering of cachichín renews and strengthens family bonds, friendships, and a sense of belonging. This study provides valuable insights for management, use and conservation of non-timber forest resources with biocultural roots.Cultura y ambiente en la Sierra de Misantla, Veracruz, México: el caso de Oecopetalum mexicanumSe analizaron las dimensiones cultural y ambiental de la recolección del fruto silvestre comestible (Oecopetalum mexicanum) de la Sierra de Misantla en el centro de Veracruz, México. Se describen las prácticas de recolección, la organización social, la subsistencia, el comercio y el consumo. Las prácticas de recolección del cachichín proporcionan diversión y reúnen diferentes generaciones de hombres y mujeres; el fruto es para consumo personal y su venta genera ingresos económicos. La socialización durante la recolección de cachichín renueva y fortalece los lazos familiares, de amistad y sentido de pertenencia. Este estudio proporciona información valiosa para el manejo, uso y conservación de los recursos forestales no maderables con raíces bioculturales.

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24

Pensado-Leglise, Mario del Roble, Salvador Luna-Vargas, and Hilda Angélica Bustamante-Ramírez. "Conservation of Biocultural Diversity in the Huasteca Potosina Region, Mexico." Diversity 14, no. 10 (October 6, 2022): 841. http://dx.doi.org/10.3390/d14100841.

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The Huasteca Potosina region has a relevant landscape heritage of biocultural diversity, due to high biological diversity and the presence of the Teenek (Huastec Mayan), Nahua, and Xi’iuy (Pame) ethnic groups. The object of this study is to analyze, among the different cultural groups of the region, how the performances of the relevant Socioecological Systems (SESs) influence the conservation of biocultural diversity. Quantitative approaches are used to determine the expected trends of indices (Informant Consensus Factor, ICF; Cultural Importance Index, CII; Shannon–Wiener Biodiversity Index, SWI) commonly used in the ethnobotanical field. Data of the main domestic forest species used by the groups mentioned above were collected in 2021. We analyzed the SES profile for each of the ethnic groups and a mestizo group, as well as their relationship with the biome they mainly inhabit and the domestic functions fulfilled by the ethnobotanical species. As a result, we found that the low deciduous forest and the sub-evergreen tropical forest biomes, which co-evolved mainly with the Nahua and the Teenek SESs, present higher diversity and effective use of species so that offer better chances for conserving the landscape heritage of biocultural diversity. Otherwise, the results also show the critical nature regarding the biomes inhabited by the Pame and the mestizo’s SESs.

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25

Siqueira, Jorge Izaquiel Alves de, Irlaine Rodrigues Vieira, Edna Maria Ferreira Chaves, Olga Lucía Sanabria Diago, and Jesus Rodrigues Lemos. "Biocultural behavior and traditional practices on the use of species of Euphorbiaceae in rural home gardens of the Semiarid Region of Piauí State (NE, Brazil)." Caldasia 42, no. 1 (January 1, 2020): 70–84. http://dx.doi.org/10.15446/caldasia.v42n1.76202.

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In this article, we investigate the biocultural behavior regarding the use of species of the Euphorbiaceae in the Franco community, Cocal, Piauí State, located in the Semiarid Region of Brazil. For the study, we performed 19 interviews with the home gardens maintainers based on semi-structured interviews, and calculate the Use Value (UV) for each species mentioned by the interviewees. In addition, the importance of socioeconomic factors in this type of biocultural behavior was evaluated. Seven species of the Euphorbiaceae with biocultural emphasis were mentioned, distributed across four genera, which are cultivated for various purposes, including food, medicine, fuel, animal fodder, commercial sale, cultural uses, and others. The species Ricinus communis (“mamona”) presented the highest UV (7.0). Socioeconomic factors did not influence biocultural behavior associated with the use of plants of the botanical family studied. Our findings suggest that documented biocultural attitudes are essential to ensuring the resilience and conservation of biological and cultural diversity.

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26

Hughes, Hannah, and Alice B. M. Vadrot. "Weighting the World: IPBES and the Struggle over Biocultural Diversity." Global Environmental Politics 19, no. 2 (May 2019): 14–37. http://dx.doi.org/10.1162/glep_a_00503.

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This article has two aims. The first is to provide an account of the struggle over the term biocultural diversity during the intergovernmental approval of the first IPBES thematic assessment report. Second, in detailing this struggle, we aim to contribute to scholarship on global environmental negotiating processes and the place and power of knowledge within these by introducing the notion of a weighted concept. Our analysis starts with the observation that the emergence of new scientific terms through global assessments has the potential to activate political struggle, which becomes part of the social construction of the concept and may travel with it into other international negotiating settings. By analyzing the way in which the term biocultural diversity initiated reaction from delegates negotiating the Summary for Policy Makers of the Pollination Assessment, we illuminate the distribution of authority or symbolic power to determine its meaning and place in the text. We suggest that the weighted concept enables us to explore the forms of knowledge underpinning political order and, in this case, unpack how biocultural diversity challenges the primacy of scientific knowledge by authorizing the place of indigenous knowledge in global biodiversity politics, which initiated attempts to remove or confine its usage in the text.

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27

Zapico, Florence, Josefina Dizon, Edwino Fernando, Teresita Borromeo, Kenneth McNally, and Jose Hernandez. "Upland Rice: Cultural Keystone Species in a Philippine Traditional Agroecosystem." Asian Journal of Agriculture and Development 17, no. 2 (December 1, 2020): 93–105. http://dx.doi.org/10.37801/ajad2020.17.2.6.

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This paper examines rice biocultural diversity in Sarangani province, southern Philippines through a socio-anthropological lens. Participatory rural appraisal highlighted the cultural importance of upland rice and the entire suite of farming rituals practiced by ethnic communities in the area. Further unveiled by the study were concomitant rice varietal losses, a highly eroded indigenous knowledge system, or IKS, as well as major driving forces that have significantly impacted biocultural diversity on-farm. Sociological analysis of Sarangani tribal community and resources identified upland rice as a potential cultural keystone species (CKS) whose loss can severely compromise cultural integrity and food security. However, halting biocultural erosion while ensuring human wellbeing can become complicated and constrain conservation initiatives. The CKS model, albeit potentially subjective and controversial, can provide valuable insights for the development of sustainable conservation strategies specifically suited to the Sarangani upland situation. Strengthening of awareness among stakeholders about the link between traditional culture, conservation, and food security is necessary if significant results are to be achieved.

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28

Vamarasi, Marit. "Restoring Biocultural Diversity: The Road to Language Health?" Global Studies Journal 4, no. 4 (2012): 59–68. http://dx.doi.org/10.18848/1835-4432/cgp/v04i04/40816.

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29

TAKAHASHI, Soyo. "Spring Water and Biocultural Diversity in Ryukyu Islands." TRENDS IN THE SCIENCES 27, no. 1 (January 1, 2022): 1_50–1_55. http://dx.doi.org/10.5363/tits.27.1_50.

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30

Dunn, Christopher P. "Biocultural diversity should be a priority for conservation." Nature 456, no. 7220 (November 2008): 315. http://dx.doi.org/10.1038/456315c.

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31

Hong, Sun-Kee. "Tidal-flat islands in Korea: Exploring biocultural diversity." Journal of Marine and Island Cultures 1, no. 1 (June 2012): 11–20. http://dx.doi.org/10.1016/j.imic.2012.04.001.

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32

Sarmiento, Fausto O., Nobuko Inaba, Yoshihiko Iida, and Masahito Yoshida. "Mountain Graticules: Bridging Latitude, Longitude, Altitude, and Historicity to Biocultural Heritage." Geographies 3, no. 1 (December 27, 2022): 19–39. http://dx.doi.org/10.3390/geographies3010002.

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The interdependence of biological and cultural diversity is exemplified by the new conservation paradigm of biocultural heritage. We seek to clarify obsolescent notions of nature, whereby cultural construction and identity markers of mountain communities need to reflect localized, situated, and nuanced understanding about mountainscapes as they are developed, maintained, managed, and contested in spatiality and historicity. Using the nexus of socioecological theory, we question whether a convergent approach could bridge montological knowledge systems of either different equatorial and temperate latitudes, western and eastern longitudes, hills and snow-capped mountain altitudes, or hegemonic and indigenous historicity. Using extensive literature research, intensive reflection, field observation, and critical discourse analysis, we grapple with the Nagoya Protocol of the Convention of Biological Diversity (COP 10, 2010) to elucidate the benefit sharing and linkages of biocultural diversity in tropical and temperate mountain frameworks. The result is a trend of consilience for effective conservation of mountain socioecological systems that reaffirms the transdisciplinary transgression of local knowledge and scientific input to implement the effective strategy of biocultural heritage conservation after the UN Decade of Biological Diversity. By emphasizing regeneration of derelict mountain landscapes, invigorated by empowered local communities, promoted by the Aspen Declaration, the UN Decade of Ecological Restoration, and the UN International Year of Mountain Sustainable Development, montological work on sustainable, regenerative development for 2030 can be expected.

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33

Thomas, Frédéric. "Cosmologies, diversité bioculturelle et préservation de l’environnement." Natures Sciences Sociétés 19, no. 2 (April 2011): 129–32. http://dx.doi.org/10.1051/nss/2011129.

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34

Winter, Kawika, Noa Lincoln, and Fikret Berkes. "The Social-Ecological Keystone Concept: A Quantifiable Metaphor for Understanding the Structure, Function, and Resilience of a Biocultural System." Sustainability 10, no. 9 (September 14, 2018): 3294. http://dx.doi.org/10.3390/su10093294.

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Social-ecological system theory draws upon concepts established within the discipline of ecology, and applies them to a more holistic view of a human-in-nature system. We incorporated the keystone concept into social-ecological system theory, and used the quantum co-evolution unit (QCU) to quantify biocultural elements as either keystone components or redundant components of social-ecological systems. This is done by identifying specific elements of biocultural diversity, and then determining dominance within biocultural functional groups. The “Hawaiian social-ecological system” was selected as the model of study to test this concept because it has been recognized as a model of human biocomplexity and social-ecological systems. Based on both quantified and qualified assessments, the conclusions of this research support the notion that taro cultivation is a keystone component of the Hawaiian social-ecological system. It further indicates that sweet potato cultivation was a successional social-ecological keystone in regions too arid to sustain large-scale taro cultivation, and thus facilitated the existence of an “alternative regime state” in the same social-ecological system. Such conclusions suggest that these biocultural practices should be a focal point of biocultural restoration efforts in the 21st century, many of which aim to restore cultural landscapes.

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35

Winter, Kawika, Kamanamaikalani Beamer, Mehana Vaughan, Alan Friedlander, Mike Kido, A. Whitehead, Malia Akutagawa, Natalie Kurashima, Matthew Lucas, and Ben Nyberg. "The Moku System: Managing Biocultural Resources for Abundance within Social-Ecological Regions in Hawaiʻi." Sustainability 10, no. 10 (October 4, 2018): 3554. http://dx.doi.org/10.3390/su10103554.

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Through research, restoration of agro-ecological sites, and a renaissance of cultural awareness in Hawaiʻi, there has been a growing recognition of the ingenuity of the Hawaiian biocultural resource management system. The contemporary term for this system, “the ahupuaʻa system”, does not accurately convey the nuances of system function, and it inhibits an understanding about the complexity of the system’s management. We examined six aspects of the Hawaiian biocultural resource management system to understand its framework for systematic management. Based on a more holistic understanding of this system’s structure and function, we introduce the term, “the moku system”, to describe the Hawaiian biocultural resource management system, which divided large islands into social-ecological regions and further into interrelated social-ecological communities. This system had several social-ecological zones running horizontally across each region, which divided individual communities vertically while connecting them to adjacent communities horizontally; and, thus, created a mosaic that contained forested landscapes, cultural landscapes, and seascapes, which synergistically harnessed a diversity of ecosystem services to facilitate an abundance of biocultural resources. “The moku system”, is a term that is more conducive to large-scale biocultural restoration in the contemporary period, while being inclusive of the smaller-scale divisions that allowed for a highly functional system.

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36

Pieroni, Andrea. "On Biocultural Diversity. Linking Language, Knowledge, and the Environment." Journal of Ethnopharmacology 78, no. 1 (November 2001): 112–13. http://dx.doi.org/10.1016/s0378-8741(01)00328-2.

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37

Okano, Takahiro, and Hiroyuki Matsuda. "Biocultural diversity of Yakushima Island: Mountains, beaches, and sea." Journal of Marine and Island Cultures 2, no. 2 (December 2013): 69–77. http://dx.doi.org/10.1016/j.imic.2013.11.008.

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38

Haider, L. Jamila, Wiebren J. Boonstra, Anzurat Akobirshoeva, and Maja Schlüter. "Effects of development interventions on biocultural diversity: a case study from the Pamir Mountains." Agriculture and Human Values 37, no. 3 (December 23, 2019): 683–97. http://dx.doi.org/10.1007/s10460-019-10005-8.

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AbstractThe relationship between nature and culture in biocultural landscapes runs deep, where everyday practices and rituals have coevolved with the environment over millennia. Such tightly intertwined social–ecological systems are, however, often in the world’s poorest regions and commonly subject to development interventions which effect biocultural diversity. This paper investigates the social and ecological implications of an introduced wheat seed in the Pamir Mountains. We examine contrasting responses to the intervention through participatory observation of food practices around a New Year ritual, and interviews in two communities. Our results show how one community fostered biocultural diversity, while the other did not, resulting in divergent processes of social and cultural change. In the former, ritual is practiced with traditional seed varieties, involving reciprocal exchange and is characterised by little outmigration of youth. In contrast, the second community celebrates the ritual with replaced store-bought ingredients, no longer cultivates any grain crops and where circular migration to Russia is the main livelihood strategy. Coevolution as an analytical lens enables us to understand these divergent pathways as processes of dynamically changing social–ecological relations. The paper suggests that a deeper understanding of social–ecological relationships in landscapes offers a dynamic and process-oriented understanding of development interventions and can help identify endogenous responses to local, regional and global change—thereby empowering more appropriate and effective development pathways.

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Kulak, Verena, Sheri Longboat, Nicolas D. Brunet, Mukund Shukla, and Praveen Saxena. "In Vitro Technology in Plant Conservation: Relevance to Biocultural Diversity." Plants 11, no. 4 (February 12, 2022): 503. http://dx.doi.org/10.3390/plants11040503.

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Plant diversity is critical to the functioning of human societies, and evidence shows that plant conservation success is driven by integrative approaches that include social and biological factors. Plants have a unique capacity to reproduce asexually, and propagation practices can yield large numbers of plantlets. These plantlets can be used in several ways to fulfil conservation goals including the repopulation of regions with declining densities of threatened species that hold cultural meaning. However, the potential of in vitro technologies in the conservation of plants that hold cultural meaning is understudied. In this paper we focus upon the roles of in vitro technologies in the conservation of plants relevant to biocultural environments and provide an overview of potential knowledge gaps at the interface of in vitro and plants used traditionally, including those meaningful to Indigenous Peoples. We conclude that in vitro technologies can be powerful tools in biocultural conservation if they are deployed in a manner respectful of the socio-cultural context in which plants play a role, but that further research is needed in this regard. We suggest several epistemological points to facilitate future research.

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Zapico, Florence Lasalita, Catherine Hazel Aguilar, Angelie Abistano, Josephine Carino Turner, and Lolymar Jacinto Reyes. "Biocultural Diversity of Sarangani Province, Philippines: An Ethno-Ecological Analysis." Rice Science 22, no. 3 (May 2015): 138–46. http://dx.doi.org/10.1016/j.rsci.2015.05.018.

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PFEIFFER, JEANINE M., and ROBERT A. VOEKS. "Biological invasions and biocultural diversity: linking ecological and cultural systems." Environmental Conservation 35, no. 04 (December 2008): 281. http://dx.doi.org/10.1017/s0376892908005146.

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42

Johns, Timothy, and Bhuwon R. Sthapit. "Biocultural Diversity in the Sustainability of Developing-Country Food Systems." Food and Nutrition Bulletin 25, no. 2 (January 2004): 143–55. http://dx.doi.org/10.1177/156482650402500207.

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Tauro, Alejandra, Jaime Ojeda, Terrance Caviness, Kelli P. Moses, René Moreno-Terrazas, T. Wright, Danqiong Zhu, Alexandria K. Poole, Francisca Massardo, and Ricardo Rozzi. "Field Environmental Philosophy: A Biocultural Ethic Approach to Education and Ecotourism for Sustainability." Sustainability 13, no. 8 (April 19, 2021): 4526. http://dx.doi.org/10.3390/su13084526.

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To contribute to achieving local and global sustainability, we propose a novel educational methodology, called field environmental philosophy (FEP), which orients ecotourism practices to reconnect citizens and nature. FEP is based on the systemic approach of the biocultural ethic that values the vital links among the life habits of co-inhabitants (humans and other-than-humans) who share a common habitat. Based on this “3Hs” model (habitats, co-inhabitants, habits), FEP combines tourism with experiential education to reorient biocultural homogenization toward biocultural conservation. FEP’s methodological approach seeks to integrate social, economic, and environmental dimensions of sustainability by generating new links between biological and cultural diversity at different spatial and social scales. Ecotourism has an underutilized potential to link sciences with education and conservation practices at different scales. By incorporating a philosophical foundation, FEP broadens both understanding and practices of environmental education and sustainable tourism. FEP has been developed at the Omora Ethnobotanical Park in the Cape Horn Biosphere Reserve, Chile, at the southern end of the Americas since 2000, where it has oriented transdisciplinary work for the creation of new protected areas and ecotourism practices. FEP enables an integration of biophysical, cultural, and institutional dimensions into the design of ecotourism activities that transform and broaden the perceptions of tourists, local guides, students, and other participants to better appreciate local biological and cultural diversity. FEP’s methodology is starting to be adapted in other world regions, such as Germany, Japan, and Mexico, to integrate education and ecotourism for sustainability.

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Frascaroli, Fabrizio. "Shepherds, Rituals, and the Sacred." Worldviews 20, no. 3 (2016): 272–85. http://dx.doi.org/10.1163/15685357-02003005.

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An association between the sacred and places or natural features is known in virtually every part of the world. Some tangible implications of this link, however, have been brought to the forefront only in recent years. Ecological and anthropological studies are demonstrating that not only are sacred places frequently found near major landmarks; these revered patches of land—commonly named “sacred natural sites”—also tend to shelter significant biological and cultural diversity. Therefore, these areas represent crucial conservation hotspots. Here, I use findings from my research in Central Italy to discuss the concept of “sacred natural site” from the perspective of emerging theories of biocultural diversity. In particular, I suggest that a biocultural view of these sites defies typical dichotomizations of Western modernity. The manifestation of the sacred in the world can thus be seen as a foundational moment that embraces and supersedes both of the opposite poles of nature and culture, and is cyclically reenacted through ritual. I conclude that ritual and processual interplays between humans and non-humans are crucial for sustaining the resilience of these sites.

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Winthrop, Rob. "The Real World: Conserving Biocultural Diversity: A Profile of Katy Moran." Practicing Anthropology 22, no. 1 (January 1, 2000): 47–48. http://dx.doi.org/10.17730/praa.22.1.e91378314v25186r.

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The challenge of forging connections between anthropology and public policy is a lesson each generation must apparently relearn. The history of anthropology certainly offers good examples. But we also need to look to our contemporaries for models of successful practice. However impressive figures such as Franz Boas or Philleo Nash (Commissioner of the Bureau of Indian Affairs, among other posts) may be, they faced different challenges and employed different strategies to reach their goals. As we stagger across that bridge to the twenty-first century, efforts to utilize anthropology in the policy domain appear far more challenging—both ethically and practically—than they did fifty or eighty years ago.

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Kim, Jae-Eun. "Rural landscape and biocultural diversity in Shinan-gun, Jeollanam-do, Korea." Journal of Ecology and Environment 38, no. 2 (May 28, 2015): 249–56. http://dx.doi.org/10.5141/ecoenv.2015.025.

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Hewlett, Barry S. "Commentary: An Evolutionary Biocultural Approach to the Organization of Intracultural Diversity." Ethos 37, no. 2 (June 2009): 197–204. http://dx.doi.org/10.1111/j.1548-1352.2009.01038.x.

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Hong, Sun-Kee. "Biocultural diversity conservation for island and islanders: Necessity, goal and activity." Journal of Marine and Island Cultures 2, no. 2 (December 2013): 102–6. http://dx.doi.org/10.1016/j.imic.2013.11.004.

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Cocks, Michelle. "Biocultural Diversity: Moving Beyond the Realm of ‘Indigenous’ and ‘Local’ People." Human Ecology 34, no. 2 (April 2006): 185–200. http://dx.doi.org/10.1007/s10745-006-9013-5.

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Cocks, Michelle Linda, and Freerk Wiersum. "Reappraising the Concept of Biocultural Diversity: a Perspective from South Africa." Human Ecology 42, no. 5 (July 12, 2014): 727–37. http://dx.doi.org/10.1007/s10745-014-9681-5.

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