Decolonial conservation: establishing Indigenous Protected Areas for future generations in the face of extractive capitalism

Extractive capitalism has long been the driving force of settler colonialism in Canada, and continues to threaten the sovereignty, lands and waters of Indigenous nations across the country. While ostensibly counterposed to extractivism, state-led conservation has similarly served to alienate Indigenous peoples from their territories, often for capitalist gain. Recognizing the inadequacy of the colonial-capitalist conservation paradigm to redress the biodiversity crisis, scholars in political ecology increasingly call for radical, convivial alternatives rooted in equity and justice. Indigenous Protected and Conserved Areas (IPCAs) are one such alternative, representing a paradigm shift from colonial to Indigenous-led conservation that reinvigorates Indigenous knowledge and governance systems. Since the Indigenous Circle of Experts finalized a report in 2018 on how IPCAs could contribute to Canada's conservation targets and reconciliation efforts, an increasing number of Indigenous stewardship initiatives across the country have been declared as IPCAs. These initiatives are assertions of Indigenous sovereignty, inherent rights, and responsibilities to their territories, as well as movements to rejuvenate biocultural conservation. Although Canada is supporting IPCAs through certain initiatives, the country's extractivist development model along with jurisdictional inconsistencies are undermining the establishment and long-term viability of many IPCAs. This paper explores two instances where Indigenous governments have established, or are establishing, IPCAs as novel strategies for land and water protection within long histories of resistance to colonial-capitalist exploitation. We argue that there is a paradoxical tension in Canadian conservation whereby Indigenous-led conservation is promoted in theory, while being undermined in practice. IPCAs offer glimpses of productive, alternative sustainabilities that move away from the colonial-capitalist paradigm, but are being challenged by governments and industries that still fail to respect Indigenous jurisdiction.

SAR AND ITS IMPLICATIONS ON BIODIVE RESOURCES CONSERVATION IN WASUR NATIONAL PARK AREA, PAPUA

The landscape ethnoecological study approach also explores the significance of local systems in understanding ecological sustainability, including its implementation in biocultural conservation education. In this view, a study has been carried out on the traditions of the indigenous people of Wasur Village in Wasur National Park, regarding the practice of sar rituals and their relationship with education in Wasur National Park for biodiversity conservation to obtain an initial view from a biological perspective. This study uses an ethnological study approach with data collection through free interview techniques to key informants, library surveys, and free lists. The results of interviews with key informants revealed that the sar tradition is a ritual of respecting relatives who have died through a prohibition on the use of all forms of resources on family land that was left behind for a thousand days of mourning. Based on the literature survey, it was found that the period of a thousand days can support the regeneration of several specific macropod species in the Trans Fly area such as Dorcopsis spp, Macropus agile, and Thylogale spp. Sar is an example of a sasi system known by several tribes on the north coast of Papua which is promoted as culture-based conservation

Indigenous spirituality surrounding Serianthes trees in Micronesia: Traditional practice, conservation, and resistance

Spiritual connections to the natural world are fundamental to Micronesian worldviews. Structured interviews gathered ethnoecological information about Serianthes. The kosmos-corpus-praxis conceptual framework analyzed spirituality surrounding this leguminous tree and its connection with Indigenous cosmology, traditional knowledge, and practices. We can summarize the results as follows: (a) interspecies relationships expressed through rituals and oral history guide ethnobotanical practices in Belau (Palau) and Wa’ab (Yap); (b) the tree is critically endangered on Guåhan (Guam) and Luta (Rota). In Luta, the tree is celebrated as a flagship species for endangered plant recovery, while the last Guåhan tree has become a rallying point for spiritual resistance when its habitat became threatened by military plans to construct a firing range; (c) spirituality is a fundamental value for island communities; and (d) traditional knowledge holders and scholars strive to work together toward a co-production of knowledge, using spirituality as a fundamental principle toward respectful and sustainable biocultural conservation.

Nahua biocultural richness: an ethnoherpetological perspective

Background Mexico harbours one of the greatest biocultural diversities of the world, where multiple social and natural elements and systems form complex networks of interactions in which both culture and nature are mutually influenced. Biocultural states and processes are studied by ethnosciences, among them ethnoherpetology, which seeks understanding material and non-material expressions of the interactions between humans, amphibians, and reptiles. Herpetofauna has been part of the magic–religious world and source of goods for Mesoamerican cultures. This study aims to document and analyse the complex body of knowledge, beliefs, and practices on these vertebrates in the Nahua culture, the factors that have influenced progressive risk and loss of culture, habitat, and species, and the potential contribution of contemporary Nahua knowledge to biocultural conservation. Methods Through 15 workshops with children and young people, and 16 semi-structured interviews to people 27 to 74 years old, we documented the contemporary Nahua knowledge in the communities of Aticpac and Xaltepec in the Sierra Negra, Puebla, central Mexico. Biological and ecological knowledge, use, management practices, legends, and perceptions on herpetofauna were emphasised in the study. Results We obtained an ethnoherpetological checklist, grouping species into four general classificatory categories: kohuatl (serpents), kalatl (frogs and toads), ayotsi (turtles), and ketzo (lizards and salamanders), which included 21, 10, 1, and 11 ethnocategories respectively, based on the local Nahua knowledge of herpetofauna. Serpents, used as medicine, are the most culturally relevant. Due to perceptions of danger, beliefs, and actual snake bites, the main interaction with serpents is their elimination; however, some snakes are tolerated and maintained in captivity. The remaining species of local herpetofauna recorded are tolerated. Cultural aspects of reptiles and amphibians in the Nahua worldview were documented to influence the regulation of interactions of people with these vertebrates, but for younger generations, such aspects are less frequent or absent. Conclusions Interactions and cultural relationships between the Nahua people, amphibians and reptiles are complex, maintaining some aspects of the local worldview but also influenced by external factors and being constantly recreated and re-signified. Documenting and understanding the contemporary relations is essential to generate strategies in biocultural conservation of herpetofauna.

Field Environmental Philosophy: A Biocultural Ethic Approach to Education and Ecotourism for Sustainability

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.

Cultural keystone species revisited: are we asking the right questions?

The cultural keystone species theory predicts plant species that are culturally important, play a role in resource acquisition, fulfil a psycho-socio-cultural function within a given culture, have high use-value, have an associated naming and terminology in a native language, and a high level of species irreplaceability qualify for cultural keystone species designation. This theory was proposed as a framework for understanding relationships between human societies and species that are integral to their culture. A greater understanding of the dynamic roles of cultural keystones in both ecosystem processes and cultural societies is a foundation for facilitating biocultural conservation. Given such important direct conservation implications of the cultural keystone species theory, we reviewed the use of this theoretical framework across the literature to identify new directions for research. Most studies often emphasized the role of cultural keystones species in human societies but failed to provide a robust and reproducible measure of cultural keystone species status or direct test of the predictions of the theory and underemphasized their potential roles in ecosystem processes. To date, no studies that mentioned cultural keystone species tested the predictions of the theory. Only 4.4% provided a measure for cultural keystone status and 47.4% have cited or applied keystone designation to a given species without providing a reproducible measure for cultural keystone species. Studies that provided a measure for cultural keystone species primarily occurred in North America while few of these studies occurred in Australia and Europe with none occurring in Africa. As such, most cultural keystone species have been designated as such qualitatively based on researcher subjectivity while other studies have designated keystone species with quantitative indices of cultural importance, often incorporating researcher biases or measuring a few of the cultural keystone status predictors rather than all of them, indicating a lack of consensus in identifying cultural keystone species. Thus, we pose the need for a paradigm shift toward the development of serious and systematic approaches for keystone designation.