Local knowledge as the basis of disaster management and humanitarian assistance.

Recent policy discourse on the localisation of disaster management and humanitarian assistance lacks attention to the culture, history, and traditions of the Global South. This special issue of Disasters argues that it is imperative to recognise the dynamic, interactive, contested, and negotiated nature of local knowledge. Such local knowledge saves lives by enabling responders to situate ad hoc, one-off events such as disasters in the broader and deeper context of community relationships, thereby providing more appropriate and more effective aid. Through the cases of China, Japan, Indonesia, and the Philippines, this special issue examines such dynamic local knowledge using an analytical framework consisting of three manifestations of local knowledge, namely: social capital; contextual historical memories; and adaptation to new ideas. These three manifestations show the ways in which local knowledge creates local capacity, via which local, national, and international disaster respondents can centre their response coordination, and in turn, demonstrate how local capacity reformulates local knowledge.

Ethnobotany and diversity of Citrus spp. (Rutaceae) as a source of "Kem-kem" traditional medicine used among the Karo sub-ethnic in North Sumatra, Indonesia.

The Karo sub-ethnic is one of five Batak sub-ethnicities in the Karo Regency, North Sumatra Province, Indonesia. They are famous for their local knowledge about the traditional use of medicinal plants to treat various diseases. The "Kem-kem" traditional medicine is one of the traditional healing practices that involve using plants passed down through generations from their ancestors. One of the plant genus group in the Rutaceae family utilized in the traditional "Kem-kem" healing practice is a citrus known as "Rimo". This study aims to document the local knowledge about the diversity of Citrus spp. as Kem-kem's herbal medicinal plant. This study was conducted from April to July 2023 in the Kabanjahe and Berastagi districts, Karo Regency, North Sumatra. Data was collected using interviews with traditional healers, herbal medicine vendors, and direct observations at traditional markets, involving a total of 8 Citrus spp. The Karo uses "Rimo" with different local names as sources of traditional medicinal ingredients in practicing "Kem-kem". There are 15 local names comprising eight species of Citrus. Four are hybrids, i.e., Citrus x aurantiifolia (Christm.) Swingle, Citrus × aurantium L, Citrus × junos Siebold ex Yu.Tanaka, and Citrus × taitensis Risso. Two of the remaining species are recognized in infraspecific rank, one variety (Citrus medica var. sarcodactylis (Hoola van Nooten) Swingle) and one form (Citrus × aurantium f. deliciosa (Ten.) M.Hiroe). They were used as material sources for Kem-kem traditional medicine to treat at least nine health problems. There are two species with six local names included in the Least Concern (LC) category, namely C. medica (Rimo Gawang, Rimo Hantuantu, Rimo Kayu), C. medica var. sarcodactylis (Rimo Kuku Harimau), and C. medica (Rimo Telur Buaya), C. maxima (Burm.) Merr. (Rimo Malem). Nine local names are included in the Not Evaluated (NE) category, namely C. × junos (Rimo Kejaren), C. × taitensis (Rimo Jungga), C. × aurantium f. deliciosa (Rimo Keling), C. × aurantium (Rimo Kersik), Citrus hystrix DC. (Rimo Mukur), C. × taitensis (Rimo Puraga), C. × aurantium (Rimo Kalele), Citrus swinglei Burkill ex Harms (Rimo Pagar), and C. x aurantiifolia (Rimo Bunga). Rimo Kejaren (C. × junos) is a species that has the most benefits.

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.

Are we romanticizing traditional knowledge? A plea for more experimental studies in ethnobiology.

In answer to the debate question "Is ethnobiology romanticizing traditional practices, posing an urgent need for more experimental studies evaluating local knowledge systems?" I suggest to follow-up on field study results adopting an inclusive research agenda, and challenge descriptive data, theories, and hypotheses by means of experiments. Traditional and local knowledge are generally associated with positive societal values by ethnobiologists and, increasingly also by stakeholders. They are seen as a way for improving local livelihoods, biocultural diversity conservation and for promoting sustainable development. Therefore, it is argued that such knowledge needs to be documented, protected, conserved in situ, and investigated by hypothesis testing. Here I argue that a critical mindset is needed when assessing any kind of knowledge, whether it is modern, local, indigenous, or traditional.

An ethnography of construction and characteristics of curriculum for inheritance of intangible cultural heritage martial arts in universities.

Background: Inheriting excellent traditional Chinese culture is a prerequisite for ensuring the continuity of the cultural genes of the Chinese nation. However, with the historical mission of shaping the national character of the descendants of the Chinese nation, intangible cultural heritage martial arts face the problem of an unclear curriculum content construction mechanism in university inheritance and make it difficult for these martial arts to shoulder the responsibility of cultural inheritance in the era. Method: Educational ethnography as a research method is conducive to the in-depth exploration of the mechanism of curriculum content construction in the inheritance of intangible cultural heritage martial arts in universities. Results: Research suggests that the construction of curriculum content for the inheritance of intangible cultural heritage martial arts in universities relies on the form of cooperation between universities and inheritors, and form three models of curriculum content construction: off campus, on campus, and on-campus cooperation. The construction of curriculum content for off-campus inheritors belongs to the "attachment style" model, which is based on the actual needs of the inheritors and the selection of boxing types. The construction of curriculum content for inheritors on campus belongs to the "reshaping" model, which is the inheritor's "simplification and reorganization" based on traditional routines and subjective and objective conditions of inheritance. The construction of course content in school local cooperation belongs to the "integrated" model, which is the reintegration of course content by universities based on their own development characteristics and the characteristics of various martial arts. Conclusion: In the inheritance of intangible cultural heritage martial arts in universities, emphasis is placed on local knowledge, core skills, cultural traditions, and other characteristics, highlighting the excellence of its cultural inheritance. In the future, the focus of the inheritance of these martial arts in universities should be to cultivate innovative talents who are familiar with both traditional and modern martial arts.

Dark local knowledge: the yet-to-be scientifically discovered and locally acknowledged aspects of local knowledge systems.

This essay brings forward the idea that there is more than meets the eye in local knowledge systems than what science can show us now. To comprehend this, we need to make a conceptual jump and look for the "dark matter" (the notion borrowed from astronomy that refers to a hypothetical form of matter that does not interact with light or electromagnetic fields) that can potentially sustain local knowledge. Considering that it is a complex of knowledge, practices, and beliefs contained in TEK, knowledge in LEK does not correspond to the notion of knowledge in science. Therefore, in order to map LEK-science interactions, we will refer to the concept of peoples' knowledge of LEK as acknowledgement and the scientific recognition and awareness of information, facts, and principles as knowledge. Applying this to a Johari Window, we can observe four categories of LEK in a known-unknown/acknowledged-unacknowledged matrix. We can refer to unknown and unacknowledged as dark local knowledge. Indeed, local knowledge systems contain many aspects that modern science cannot yet explain, as a major part of its components are not even considered in scholarly research. Dark local knowledge can potentially provide us with the invaluable touch of experience of countless generations, opening different ways of seeing reality.

IJCH - COVID-19 in the Arctic: special issue.

The Circumpolar region, comprising the Arctic territories encircling the North Pole, is home to diverse Indigenous cultures facing unique socio-economic challenges. Indigenous communities such as the Inuit, Sámi, Athabaskan, Gwitchin, and Russian Arctic groups exhibit rich traditions and adaptive practices tied to their environments. Environmental diversity, from icy tundra to boreal forests, influences livelihoods and biodiversity, while significant socio-economic disparities persist, impacting access to healthcare, education, and economic opportunities. Against this backdrop, the global COVID-19 pandemic accentuated the intersection of environment, culture, and health in remote Arctic regions, presenting distinct challenges and opportunities. Initiated by a collaborative research project led by Fulbright Arctic Initiative Alumni, this special issue of the International Journal of Circumpolar Health explores the impacts of COVID-19 on Arctic Indigenous and rural communities. Building on previous work and recommendations, the issue features community case studies, highlighting community experiences and collaborative approaches to understand and address the pandemic's effects. The authors highlight both positive and negative societal outcomes, presenting community-driven models and evidence-based practices to inform pan-Arctic collaboration and decision-making in public health emergencies. Through sharing these insights, the special issue aims to privilege local and Indigenous knowledge systems, elevates community responses to complex and multifaceted challenges, and contributes to the evidence base on global pandemic response.

Local knowledge of homegarden plants in Miao ethnic communities in Laershan region, Xiangxi area, China.

BACKGROUND: Homegardens are small-scale land use systems with significant implications for local livelihoods, biodiversity conservation, and sustainable development due to their diverse flora and fauna. Conducting homegarden surveys enables researchers to gain insights into the traditional ecological knowledge of indigenous communities, preserve homegarden biodiversity, and promote sustainable livelihoods. This study has two objectives: first, to collect, record, and organize data on homegarden plants and related traditional knowledge from three communities in the Laershan Plateau, and second, to analyze the species and functional diversity of homegarden plants in the region while exploring the factors that contribute to the heterogeneous distribution of these plants among the communities of three townships. METHODS: This research employed field surveys in the Laershan Miao Autonomous Region in Xiangxi, China, from September 2021 to August 2023. Data were collected through observation and semi-structured interviews. The study utilized descriptive statistics and quantitative analysis, including the Relative Importance Value (RI), Use Value Index (UV), Jaccard Index (JI), and Comprehensive Index of Land Use Degree (La), to examine the diversity of local homegarden plants and related traditional knowledge, as well as community heterogeneity. RESULTS: The study area exhibited rich biodiversity, with 152 plant species recorded belonging to 62 families and 124 genera. These findings highlight the importance of homegarden plants in maintaining ecological balance and enhancing system resilience against disturbances. Homegarden plants serve multiple functions such as food, ornamental, medicinal, and fodder purposes, with edible and trade plants having the most abundant knowledge. Furthermore, this research revealed that communities with similar forest resource compositions may have similar homegarden plant compositions, demonstrating the connection between cultural exchange among different communities and patterns of plant species distribution. CONCLUSIONS: The Laershan region boasts diverse homegarden plant species crucial for ecological balance and resilience. Their multifunctionality reflects human impact. Plant diversity varies with residents' lifestyles, needs, and cultural exchanges. The close connection between plants and local life is clear. Factors like resource distribution, cultural exchange, and lifestyle influence plant distribution. Further research is needed for conservation and sustainable development. Future research should focus on culturally valuable plant species and traditional knowledge applications.

Uso y conocimiento tradicional de plantas medicinales en comunidades de Villa Corzo, Chiapas, México / Use and traditional knowledge of medicinal plants in communities of Villa Corzo, Chiapas, Mexico

The use and knowledge of native and naturalized medicinal plants were evaluated in four communities of Villa Corzo, Chiapas, Mexico. The information was obtained through semi - structured surveys conducted with 1 18 people of different age and gender categories. To determine the most important plant species, indexes of value and frequency of use were generated. Seventy - nine species of 49 families were recorded, as well as their use in the treatment of various disea ses according to local knowledge. The species with the highest value of use were Aloe vera (L.) Burm. f., Verbena officinalis L. (verbena), Ocimum basilicum L. (basil) and Psidium guajava L. (guava). (guava). The most important families by number of specie s used were, in order of importance: Asteraceae and Rutaceae with five species Lamiaceae, Fabaceae and Rosaceae with four species each.

Se evaluaron el uso y conocimiento de las plantas medicinales nativas y naturalizadas en cuatro comunidades de Villa Corzo, Chiapas, México. La información se obtuvo a través de encuestas semiestructuradas realizadas a 118 personas de distintas categorías de edad y género. Para determinar las especies de plantas más importantes se generaron índices de valor y frecuencia de uso. Se registraron 79 especies de 49 familias, así como su uso en el tratamiento de diversas enfermedades de acuerdo al conocimiento local. Las especies con mayor valor de uso fueron Aloe vera (L.) Burm. f. (sábila), Verbena officinalis L. (verbena), Ocimum basilicum L. (albahaca) y Psidium guajava L. (guayaba). Las familias más importantes por el número de especies utilizadas fueron, en orden de importancia: Asteraceae y Rutaceae con cinco especies, Lamiaceae, Fabaceae y Rosaceae con cuatro especies cada una.

Making the most of scarce biological resources in the desert: Loptuq material culture in Eastern Turkestan around 1900.

BACKGROUND: Most fisher-gatherer communities we know of utilized a limited number of natural resources for their livelihood. The Turkic-speaking Loptuq (exonym Loplik, Loplyk) in the Lower Tarim River basin, Taklamakan desert, Eastern Turkestan (Xinjiang), were no exception. Their habitat, the Lop Nor marsh and lake area, was surrounded by desert and very poor in plant species; the Loptuq had to make the most of a handful of available biological resources for housing, furniture, clothing and fabric, fishnets and traps, tools and other equipment. The taxa used by the Loptuq were documented by foreign explorers at the end of the nineteenth and beginning of the twentieth centuries, prior to the forced resettlement of the group in the 1950s and subsequent destruction of their language, lifestyle and culture. METHODS AND SOURCES: Ethnobiology explores the relationship between humans and their environment, including the use of biological resources for different purposes. In several aspects, historical ethnobiology is more challenging; it studies this relationship in the past and therefore cannot verify results with informants. As the present study discusses an extinct culture on the basis of literary and material sources, we apply a method called source pluralism. This approach allows the inclusion and combination of a wide range of data and materials, even scraps of information from various sources, with the aim to understand phenomena which are sparsely mentioned in historical records. Travel reports by Swedish, British, German, American and Russian explorers together with linguistic data provide the most important sources for understanding Loptuq interaction with the environment and its biota. Especially the large number of toponyms and phytonyms recorded by the Swedish explorer Sven Hedin and materials from his expeditions, including voucher specimens kept in Stockholm in the herbarium of the Swedish Natural History Museum, and objects of material culture in the collections of the Ethnographical Museum, are crucial for our analysis about local knowledge among the Loptuq. Illustrations and photographs provide us with additional information. RESULTS: The question of how the Loptuq managed to survive at the fringe of a desert, a marsh and a lake which changed its location, intrigued all foreign visitors to the Lop Nor. The Loptuq's main livelihood was fishing, hunting and gathering, and their material culture provided by plants and other organic materials included their usage, consumption and trade. Only a handful of species formed the basis of the Loptuq material culture, but they had learned to use these specific plants for a variety of purposes. The most important of these were Lop hemp, Poacynum pictum (Schrenk) Baill., the riparian tree Euphrates poplar, Populus euphratica Olivier, and the aquatic common reed, Phragmites australis (Cav.) Trin. ex Steud. Several species of tamarisk were used for fuel and building fences. A few plants were also harvested for making foodstuffs such as snacks and potherbs. In addition, the Loptuq also used fur, bird skins, down, feathers, mammal bones and fish bones for their material needs. The habitat provided cultural ecological services such as motifs for their folklore, linguistic expressions and songs, and the Loptuq engaged in small-scale bartering of plant products and furs with itinerant traders, which ensured them with a supply of metal for making tools. CONCLUSION: This article discusses the now extinct Loptuq material culture as it existed more than a hundred years ago, and how the scarce biological resources of their desert and marsh habitat were utilized. Loptuq adaptation strategies to the environment and local knowledge, transmitted over generations, which contributed to their survival and subsistence, were closely connected with the use of biological resources. For this study, a comprehensive approach has been adopted for the complex relationships between human, biota and landscape. The Loptuq are today largely ignored or deleted from history for political reasons and are seldom, if at all, mentioned in modern sources about the Lop Nor area. Their experience and knowledge, however, could be useful today, in a period of rapid climate change, for others living in or at the fringe of expanding deserts.

Appraising biocultural approaches to sustainability in the scientific literature in Spanish.

Biocultural approaches that acknowledge the multiple and dynamic relationships between the diversity of cultures and nature are growing in popularity in sustainability research. Scientific contributions to biocultural approaches written in Spanish are numerous, including influential work on biocultural memory, biocultural heritage and biocultural ethics. However, despite linguistic diversity being considered essential in knowledge production for assuring broad and balanced evidence to successfully cope with sustainability challenges, non-English literature is rarely reviewed and taken into account in English-language scientific knowledge production and publications. This review assesses how the scientific literature in Spanish conceptualizes and applies biocultural approaches, showing their richness beyond the Anglophone predominance in academic knowledge production and communication. The results suggest that insights from Spanish-language scientific literature could contribute alternative methodological and theoretical pathways for biocultural approaches that might foster transformations for more sustainable human-nature relationships. We conclude by highlighting avenues that could bring more plural biocultural studies.

RESUMEN: Los enfoques bioculturales, que reconocen relaciones múltiples y dinámicas entre la diversidad de culturas y la naturaleza, son cada vez más populares en la investigación sobre la sostenibilidad. Las contribuciones científicas en español son numerosas, incluyendo trabajos sobre la memoria, la ética y el patrimonio biocultural. La diversidad lingüística se considera esencial en la producción de conocimientos para asegurar una base equilibrada de evidencias que permita afrontar los retos de la sostenibilidad. Sin embargo, rara vez se considera la literatura de habla no inglesa en la producción científica en inglés. Esta revisión evalúa cómo la literatura científica en español conceptualiza y aplica enfoques bioculturales, mostrando su riqueza más allá de la predominancia anglosajona en la producción de conocimiento académico. Los resultados sugieren que las perspectivas de la literatura en español podrían aportar propuestas teóricas y metodológicas alternativas. Concluimos destacando maneras que podrían contribuir a hacer más plurales las investigaciones bioculturales.

Boundary Spanning Methodological Approaches for Collaborative Moose Governance in Eeyou Istchee.

Natural resource governance challenges are often highly complex, particularly in Indigenous contexts. These challenges involve numerous landscape-level interactions, spanning jurisdictional, disciplinary, social, and ecological boundaries. In Eeyou Istchee, the James Bay Cree Territory of northern Quebec, Canada, traditional livelihoods depend on wild food species like moose. However, these species are increasingly being impacted by forestry and other resource development projects. The complex relationships between moose, resource development, and Cree livelihoods can limit shared understandings and the ability of diverse actors to respond to these pressures. Contributing to this complexity are the different knowledge systems held by governance actors who, while not always aligned, have broadly shared species conservation and sustainable development goals. This paper presents fuzzy cognitive mapping (FCM) as a methodological approach used to help elicit and interpret the knowledge of land-users concerning the impacts of forest management on moose habitat in Eeyou Istchee. We explore the difficulties of weaving this knowledge together with the results of moose GPS collar analysis and the knowledges of scientists and government agencies. The ways in which participatory, relational mapping approaches can be applied in practice, and what they offer to pluralistic natural resource governance research more widely, are then addressed.

Harvesting Bertholletia excelsa Bonpl. in a western Amazon rural community: local ecological knowledge and meaning to "nut-crackers".

INTRODUCTION: The collection of Bertholletia excelsa Bonpl. (castanha-da-Amazônia; Brazil nuts) seeds make up part of the everyday activities of the traditional populations that have inhabited all of the Amazon basin since remote times. Nonetheless, knowledge about these harvesting activities in native forest areas has not been well documented. The present study was designed to better understand the significance of this harvesting activity as well as the traditional ecological knowledge of the harvesters. METHODS: Utilizamos entrevistas semiestruturadas para a coleta de dados com extrativistas de castanha, moradores de Caroebe, Roraima (n = 18) durante o período de março de 2021 a março de 2022. The data analysis was based on the frequency of responses to socio-economic questions and their knowledge about that plant species as well as why those interviewees chose that line of work. We also adopted the Spearman and Mann-Whitney non-parametric tests to correlate variables identified in the study, and selected sections of their depositions to highlight the traditional knowledge of the interviewees and their experiences as harvesters. RESULTS: Constatamos que as razões para a escolha do trabalho com o extrativismo para todos os entrevistados é a necessidade de renda complementar, tradição familiar (55%), the sense of well-being provided by contact with the natural environment (25%), and a favorable disposition toward that type of work (11%). Harvesting involves collective work, and many of the interviewees had engaged in those efforts to help their families since their childhood or adolescence. The older harvesters cited more animal species that consumed the Brazil nuts (ρ = 0.60; p = 0.009) and perceived more and greater changes in the environment that were prejudicial to the Brazil nut trees (U = 9.50; p = 0.022). The interviewees who reported lower incomes cited more significant cultural changes and more suggestions concerning conservation activities. According to their statements, deforestation, and the burning and illegal cutting of native trees, including Brazil nut trees, have contributed to environmental change in the region and raised significant concerns about the future of harvesting activities. CONCLUSION: The activities of the "nut-crackers" represent to them more than just a simple source of income, as harvesting provides them with a connection to nature that promotes their well-being and cultural heritage. The nut harvesters have gained specific knowledge concerning both environmental and cultural changes. Those changes have mainly come about through the expansion of agricultural activities and the felling of native forests-which are the main threats to the future of Brazil nut extraction. Attributing value to the folk knowledge of those harvesters would strengthen the local economy, promote forest conservation, and help to better understand the impacts of anthropic activities on the forest and the harvesting of natural products.

Integrating local and scientific knowledge: The need for decolonising knowledge for conservation and natural resource management.

Integrating Indigenous and local knowledge in conservation and natural resource management (NRM) initiatives is necessary to achieve sustainability, equity, and responsiveness to local realities and needs. Knowledge integration is the starting point for converging different knowledge systems and enabling knowledge co-production. This process is also a key prerequisite towards decolonising the research process. However, power imbalances may perpetuate dominant forms of knowledge over others, obstruct knowledge integration, and eventually cause the loss of knowledge of the marginal and less powerful knowledge holders. Despite increasing interest in knowledge integration for conservation, NRM, and landscape governance, documentation of integration processes remains fragmented and somewhat scarce. This semi-systematic literature review contributes to filling this gap by synthesising methods, procedures, opportunities, and challenges regarding integrating and decolonising knowledge for conservation and NRM in Southern Africa. The findings demonstrate that despite an increasing number of studies seeking to integrate Indigenous and local knowledge and scientific knowledge relevant to conservation and NRM, methods, procedures, and opportunities are poorly and vaguely documented, and challenges and colonial legacies are often overlooked. Documentation, valuing Indigenous and local knowledge, addressing power relations, and collaboration across knowledge systems are missing steps towards efficient knowledge integration. The paper concludes that there is a need for further research and relevant policies. These should address methods and implications for equitable knowledge integration processes and move beyond knowledge sharing and mutual learning towards decolonising knowledge for conservation and NRM.

Local Voices: Perspectives from the Local Community on the Primates of Kakamega Forest, Western Kenya.

From the perspective of a field research team comprising members of the local community near a rain forest in western Kenya, we describe the relationship between local people and local primates. Local people generally have little knowledge about the natural history of the monkeys living nearby, with people living closer to the forest knowing more. Most have a negative attitude toward monkeys because they occasionally forage on agricultural crops. A few people value monkey meat, which they believe to enhance human health. Participating in research on the behavioral ecology of blue monkeys allowed the author team to learn a great deal about these animals, including their role in the forest ecosystem and their behavioral similarities to humans. This experience differentiates their attitudes from most other members of their local community. However, the attitudes of local people are changing along with lifestyles. With more children in school and adults finding paid work, local people today generally have less experience of the forest than previous generations. A more tolerant attitude toward monkeys, recognizing their role in the forest ecosystem and their similarities to humans, is emerging among those who have been taught about biodiversity. This perspective is likely to contribute to their successful conservation.

Decolonizing ELT teacher education by incorporating knowledge of local communities in the teaching practicum.

Despite significant advances in the epistemological frameworks that guide teacher education in Colombia and elsewhere, it continues to be governed mostly by traditional Eurocentric paradigms. Decolonizing teacher education requires epistemological moves to resignify the plurality of local knowledges and praxis. This article aims at reporting a qualitative research project carried out with three student teachers of a teacher education program with emphasis on English, at a public university in the northeast of Colombia. The main objective was to explore and reflect on how EFL pre-service teachers incorporated knowledge of local communities as resources for language teaching and learning during the practicum. Data were gathered over a three-semester period through pre-service teachers' lesson plans, materials, a final academic report, and a semi-structured interview. Data were analyzed based on the principles of thematic data analysis. Findings revealed that student teachers approached knowledge from an ecological perspective coming from different ways of knowing, seeing, being and living in the world. At the same time, the ecology of knowledges helped them to overcome the challenges they faced during the project.

Communicating climate change and biodiversity loss with local populations: exploring communicative utopias in eight transdisciplinary case studies.

Climate change and biodiversity loss trigger policies targeting and impacting local communities worldwide. However, research and policy implementation often fail to sufficiently consider community responses and to involve them. We present the results of a collective self-assessment exercise for eight case studies of communications with regard to climate change or biodiversity loss between project teams and local communities. We develop eight indicators of good stakeholder communication, reflecting the scope of Verran's (2002) concept of postcolonial moments as a communicative utopia. We demonstrate that applying our indicators can enhance communication and enable community responses. However, we discover a divergence between timing, complexity and (introspective) effort. Three cases qualify for postcolonial moments, but scrutinising power relations and genuine knowledge co-production remain rare. While we verify the potency of various instruments for deconstructing science, their sophistication cannot substitute trust building and epistemic/transdisciplinary awareness. Lastly, we consider that reforming inadequate funding policies helps improving the work in and with local communities.

Beyond artificial academic debates: for a diverse, inclusive, and impactful ethnobiology and ethnomedicine.

In answer to the question "Should ethnobiology and ethnomedicine more decisively foster hypothesis-driven forefront research able to turn findings into policy and abandon more classical folkloric studies?", in this essay I argue that a major strength of ethnobiology and ethnomedicine is their ability to bridge theories and methods from the natural sciences, the social sciences, and the humanities. Hypothesis-driven research is a powerful way to structure thinking that can lead to forefront research findings. But hypothesis-driven research is not the only way to structure thinking and is not a necessary condition to impact policymaking. To increase policy impact, ethnobiology and ethnomedicine should continue nurturing a mixture of complementary methods and inclusive approaches as fragmentation through opposing different approaches might weaken the discipline. Moreover, with the aim to play a fundamental role in building bridges between different knowledge systems and co-producing solutions towards sustainability, the discipline could benefit from enlarging its epistemological grounds through more collaborative research. Ethnobiologists' research findings, hypothesis-driven, descriptive, or co-constructed can become leverage points to transform knowledge into actionable outcomes in different levels of decision-making.

The perceived value of local knowledge tourism: dimension identification and scale development.

Introduction: Local knowledge tourism encompasses the rich cultural heritage, historical narratives, and traditional practices of a specific destination. Despite its significance in enhancing the tourist experience, there is a dearth of research examining the subjective perceptions and values of visitors engaging in local knowledge tourism. Consequently, there is a pressing need to explore the composition of perceived tourist values in this unique context. Methods: Due to the exploratory nature of this research, a constructivist grounded theory and content analysis are applied to analyze the data. Results: This study identifies and conceptualizes five distinct dimensions of perceived values in local knowledge tourism: functional value, emotional value, social value, cognitive value, and self-actualization value. Furthermore, an 18-item scale is developed to measure these dimensions quantitatively. Discussion: This research makes several significant contributions: (1) it expands the scope of perceived value research within the tourism domain and enhances our understanding of the tourist experience in local knowledge tourism; (2) it provides a reliable instrument for future quantitative investigations into the behavior and mindset of local knowledge tourists; and (3) it offers theoretical foundations and practical insights for destination managers seeking to develop tourism products tailored to the preferences and expectations of local knowledge tourists.

Ethnobotany and conservation of the species Celtis toka (Forssk.) Hepper & J.R.I. wood: A way forward for sustainable use in Burkina Faso.

Celtis toka (C. toka), a critically endangered mystical plant, is a highly valued and overharvested multiuse tree species by local population in Burkina Faso. The ethnobotany of C. toka can lead to its sustainable use, therefore it is a great challenge because little information is available on this aspect concerning the species in Burkina Faso as well as in Africa. Thus, this study aims to assess the sustainable use and management of C. toka in Burkina Faso. The study was conducted along a climate gradient (Sudanian and Sudano-Sahelian climatic zones) in Burkina Faso. Data were collected randomly through selected semi-structured interviews with 405 informants (148 women and 257 men) randomly selected from 34 villages and 25 ethnolinguistic groups. Frequency of citation was computed. Kruskal-Wallis test, Mann-Whitney test and Generalized Linear Models analyses were performed to determine whatever information varied according to site and socio-demographic parameters. Among eight use categories, food (27.89%), livestock (18.97%), shade (16.23%), and pharmacopeia (14.92%) were the most recorded. Leaves (63.83%), roots (19.20%), and bark (17.11%) were the most valued plant parts. All plant parts were used to heal 29 ailments in 37 ways. The most common diseases treated by C. toka were vitamin deficiencies (FL = 8.84%), malaria (FL = 8.44%), cast (FL = 5.84%), madness (FL = 3.25%), eye ache (FL = 2.77%) and yellow fever (FL = 2.60%). Sacred forests (39%) and protected areas (27%) were the key biotopes of C. toka. Value of C. toka was well-treasured in the study sites. The frequency of citation of some use patterns and plant parts varied significantly across some ethnolinguistic groups, sex and generation levels (p < 0.05). Management such as sowing (0%), seedling transplantation (0%) and assisted natural regeneration (0%) were lacking. Sacred (37.99%), taboo (25.04%), mystic (11.62%), magic (10.28%) fetish (8.96%) and medico-magic (6.12%) characters of C. toka determined the traditional conservation strategies of the species in Burkina Faso. Our results recommend that the conservation policies and sustainable use of C. toka should be prioritized. Furthermore, studies should thus emphasize the domestication potential of C. toka for its plant parts.