Although forest foods are important for health and cultural continuity for millions of Indigenous people, information regarding how people use and access these foods is lacking. Using a qualitative methodology informed by Bribri teachings, this thesis examined the ethnoecology of food harvesting in the Talamanca Bribri Indigenous Territory, Costa Rica. This project illustrates how access to forest food requires: access to multiple land patches, unique landscaping practices, and fostering relationships with non- human beings. By examining wild food consumption by household and generation in one community (Bajo Coen), this research shows how: wild food harvesting is widespread, the majority of youth consume wild food, sharing is fundamental to access wild food, and people consume wild food for many reasons including identity and dietary variety. By examining gender across multiple harvesting stages, this study demonstrates that no single harvesting stage was exclusive to members of one gender and that mixed gender harvesting groups were common; these findings challenge generalizations that women and men engage in different harvesting tasks and highlight the importance of gendered collaboration. This thesis makes applied contributions to ethnobiology and forest management. By analyzing how protected area (PA) regulations shape access to forest food, this thesis highlights how PAs can have negative impacts on: health, nutrition, teaching youth, quality of life, cultural identity, and on the land; these findings are important because they show why Biosphere Reserves need to do more work to ensure their managers support people’s rights to access traditional food. To better understand the macro-level factors that shape food access beyond PAs, this thesis evaluates the political ecology of land access. Findings illustrate how Bribri people’s history of engagement in an inequitable market economy, in concert with discriminatory state policies of land reorganization and management, has created significant hurdles for some people to access forest resources and to grow their own food. This thesis has generated its findings using methods based on Bribri teachings; as such, it: 1) increases awareness of Indigenous methodologies in ethnobiology and 2) generates information about harvesting that accurately represents Bribri people and how they understand the world / May 2016

Historically there has been considerable debate over the origin of karaka (Corynocarpus laevigatus J.R. et G. Forst.) In contrast, the extent and importance of pre-historic arboriculture in New Zealand has received little attention in the literature. This study reviews the ecology and ethnobotony of karaka and investigates its cultural and natural biogeography. Maori migration traditions frequently state that karaka was introduced to New Zealand. However, molecular evidence and finds of fossil seeds of the late Oligocene age show that karaka is endemic to New Zealand. Therefore, Maori traditions probably relate to the translocation and cultivation of karaka within the New Zealand region, for which there is abundant anecdotal evidence. Karaka fruits were a valuable addition to the Maori diet and were likely to have functioned as a replacement for traditional Polynesian precedents and entailed a rigorous regime of steaming and soaking to rid the kernal of its toxic elements. There is data to suggest selection for fruit size and/or nutritional value in cultivated karaka populations. A database of karaka distribution was compiled and populations classified as �cultural� or �unknown� on the basis of spatial association with archaeological sites. Groves classed as cultural were assumed to be cultivated or translocated by pre-historic Maori. Lack of effective seed dispersal by birds and the longevity of the trees, mean that the contemporary distribution of karaka provides a reasonable template for the extent of its prehistoric translocation and cultivation within New Zealand. Karaka has a distinct cultural and natural biogeography. The greatest overlap between cultural and unknown trees occurred in the northern North Island while the majority of trees in the lower North Island, and all trees in the South Island were classed as cultural. Prior to the arrival of Polynesians in New Zealand, karaka was probably restricted in distribution to the Northland/Auckland region. Its natural range was then extended by human translocation and cultivation to the lower North Island, South Island, Kermadec Islands, Chatham Islands and many other in-shore islands off New Zealand. Climate variables were fitted to the distribution data and discriminant analysis used to further test the classification of karaka into cultural and unknown populations. Significant differences were found in climatic parameters between groups. Cultural karaka were found in enviroments with greater solar radiation seasonality, higher evaporative demands and greater soil moisture deficits than unknown karaka. The climate profile of karaka is biased towards the same environmental correlates of pa and pit site locations, further indicating that karaka was a cultivated tree crop. It is concluded that the importance and extent of karaka arboriculture, and probably that of other endemic tree species currently restricted to the northern North Island of cultural karaka is biased towards the same environmental correlates of pa and pit site locations, further indicating that karaka was a cultivated tree crop. The extensive translocation of karaka by Maori means that it has the potential, with the application of molecular methods, to serve as a marker for prehistoric settlement and mobility. Preliminary work was begun on this aspect and a predictive model is presented of the possible relationships within and between populations of karaka. It is concluded that the importance and extent of karaka arboriculture, and probably that of other endemic tree species, has previously been overlooked. This has implications for our view of certain plant communities as unmodified by humans, and provides an impetus to protect surface vegetation as an integral part of some prehistoric archaeological sites.

Historically there has been considerable debate over the origin of karaka (Corynocarpus laevigatus J.R. et G. Forst.) In contrast, the extent and importance of pre-historic arboriculture in New Zealand has received little attention in the literature. This study reviews the ecology and ethnobotony of karaka and investigates its cultural and natural biogeography. Maori migration traditions frequently state that karaka was introduced to New Zealand. However, molecular evidence and finds of fossil seeds of the late Oligocene age show that karaka is endemic to New Zealand. Therefore, Maori traditions probably relate to the translocation and cultivation of karaka within the New Zealand region, for which there is abundant anecdotal evidence. Karaka fruits were a valuable addition to the Maori diet and were likely to have functioned as a replacement for traditional Polynesian precedents and entailed a rigorous regime of steaming and soaking to rid the kernal of its toxic elements. There is data to suggest selection for fruit size and/or nutritional value in cultivated karaka populations. A database of karaka distribution was compiled and populations classified as �cultural� or �unknown� on the basis of spatial association with archaeological sites. Groves classed as cultural were assumed to be cultivated or translocated by pre-historic Maori. Lack of effective seed dispersal by birds and the longevity of the trees, mean that the contemporary distribution of karaka provides a reasonable template for the extent of its prehistoric translocation and cultivation within New Zealand. Karaka has a distinct cultural and natural biogeography. The greatest overlap between cultural and unknown trees occurred in the northern North Island while the majority of trees in the lower North Island, and all trees in the South Island were classed as cultural. Prior to the arrival of Polynesians in New Zealand, karaka was probably restricted in distribution to the Northland/Auckland region. Its natural range was then extended by human translocation and cultivation to the lower North Island, South Island, Kermadec Islands, Chatham Islands and many other in-shore islands off New Zealand. Climate variables were fitted to the distribution data and discriminant analysis used to further test the classification of karaka into cultural and unknown populations. Significant differences were found in climatic parameters between groups. Cultural karaka were found in enviroments with greater solar radiation seasonality, higher evaporative demands and greater soil moisture deficits than unknown karaka. The climate profile of karaka is biased towards the same environmental correlates of pa and pit site locations, further indicating that karaka was a cultivated tree crop. It is concluded that the importance and extent of karaka arboriculture, and probably that of other endemic tree species currently restricted to the northern North Island of cultural karaka is biased towards the same environmental correlates of pa and pit site locations, further indicating that karaka was a cultivated tree crop. The extensive translocation of karaka by Maori means that it has the potential, with the application of molecular methods, to serve as a marker for prehistoric settlement and mobility. Preliminary work was begun on this aspect and a predictive model is presented of the possible relationships within and between populations of karaka. It is concluded that the importance and extent of karaka arboriculture, and probably that of other endemic tree species, has previously been overlooked. This has implications for our view of certain plant communities as unmodified by humans, and provides an impetus to protect surface vegetation as an integral part of some prehistoric archaeological sites.

Thesis (LL. M.)--University of Toronto, 2005. / Includes bibliographical references (leaves 89-94).

Thesis (M.A.)--University of Alberta, 2010. / Title from pdf file main screen (viewed July 27, 2010). "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts, Dept. of Anthropology". Includes bibliographical references.

Orientador: Alpina Begossi / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Biologia / Made available in DSpace on 2018-08-09T03:00:31Z (GMT). No. of bitstreams: 1 Souza_ShirleyPachecode_M.pdf: 5428948 bytes, checksum: dc23c6596ba1f8a6197fa96451adfbb1 (MD5) Previous issue date: 2007 / Resumo: A Etnobiologia estuda as interações entre populações humanas e recursos naturais, enfocando a percepção e o conhecimento humano sobre os recursos naturais, a forma como estes são utilizados e as práticas de manejo desenvolvidas pelas sociedades. O conhecimento ecológico local (LEK, de 'local ecological knowlegde¿) tem sido muito útil na elaboração de sistemas de co-manejo envolvendo comunidades locais, instituições do governo e cientistas. Pesquisas sobre o conhecimento dos pescadores em relação à ecologia de baleias e golfinhos iniciaram-se no Brasil na década passada. Os principais objetivos deste estudo são registrar e avaliar o conhecimento dos pescadores de São Sebastião, litoral paulista, em relação à etnotaxonomia (classificação e nomenclatura) de cetáceos, bem como sobre a etnoecologia destes animais obtendo informações sobre áreas de ocorrência, habitat, sazonalidade, dieta, tamanho de grupo, reprodução, predadores e interações com a pesca. Os resultados demonstraram que os pescadores estudados percebem os cetáceos em função de sua saliência morfológica e cultural. As espécies mais reconhecidas e nomeadas por eles foram as de maior tamanho (Eubalaena australis, Tursiops truncatus), as acidentalmente capturadas em redes de espera (Pontoporia blainvillei, Sotalia guianensis) e as mais veiculadas em programas de televisão (Megaptera novaeangliae, Orcinus orca). Encontramos uma alta concordância entre o LEK dos pescadores estudados sobre a ecologia dos cetáceos, o conhecimento de pescadores de outras comunidades do sul e sudeste brasileiro, dados obtidos de pesquisas locais e da literatura científica. Isto demonstra que o conhecimento dos pescadores pode ser útil para a conservação dos cetáceos, especialmente das espécies pouco conhecidas, sugerindo novas linhas de pesquisa e apontando áreas críticas em relação à captura acidental destes animais. Além disto, os pescadores podem contribuir de forma valiosa na elaboração de estratégias alternativas em relação ao uso de redes de pesca, ao passo que sua participação em projetos e planos de manejo pode ser uma forma de valorização da cultura local / Abstract: Ethnobiology, a branch of Human Ecology, is the study of the interactions between human population and natural resources, concerning human perception, knowledge, resource uses and management. Local ecological knowledge (LEK) has been empirically built by several human societies and transmitted through generations, shaping their culture. LEK has been especially useful to design systems of co-management involving local people, government institutions and scientists. Surveys on fishers¿ knowledge about cetaceans¿ ecology are relatively scarce around the world and in Brazil they have begun in the last decade. The main objectives of this study are to record and to evaluate the knowledge of the fishers from São Sebastião, in relation to cetaceans¿ folk taxonomy and bio-ecological aspects, recording their information about classification, nomenclature, occurrence areas, habitat, seasonality, diet, group size, reproduction, predators and interactions with fisheries. Our results showed that fishers¿ perception about cetaceans was highly influenced by phenotypic and cultural salience of the whales and dolphins. The most recognized and cited species were those of greater size (Eubalaena australis, Tursiops truncatus), the most frequently caught ones (P. blainvillei and S. guianensis) and the most exposed by media (M. novaeangliae and O. orca). The high concordance among the LEK of the fishers from São Sebastião on cetaceans, the knowledge of fishers from other communities of southern and southeastern Brazil, data obtained by local researchers and from literature indicates that fishers¿ knowledge could contribute to cetacean¿s conservation, especially in relation to the less studied cetacean¿s species, pointing out new lines of investigation as well as determining fishing grounds where incidental capture of cetaceans are more critical in the studied areas and indicating possible changes in gillnets operations in order to reduce cetaceans catches. Besides, fishers¿ participation in such researches and co-management plans can be a way to revive and valorize their local culture / Mestrado / Ecologia / Mestre em Ecologia

Orientador: Alpina Begossi / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-14T20:46:44Z (GMT). No. of bitstreams: 1 Clauzet_Mariana_D.pdf: 5409647 bytes, checksum: e14b575d90ba6b706d9216550c3ea16e (MD5) Previous issue date: 2009 / Resumo: Esta tese apresenta um estudo de etnoictiologia de pescadores artesanais em Guaibim/BA, nordeste do Brasil e Bonete/SP e Mar Virado/SP, sudeste do Brasil. O objetivo geral foi analisar o sistema local de classificação popular de diferentes comunidades de pescadores artesanais verificando os critérios locais de classificação popular de peixes e investigar as regras locais de uso do espaço de pesca por diferentes pescadores na comunidade do Mar Virado/SP. Os dados etnoictiológicos foram coletados através de entrevistas com uso de questionários e o auxílio de fotos de 62 espécies de peixes de ocorrência nas diferentes regiões. Os pescadores identificaram as espécies de peixes com 316 nomes genéricos e 82 binomiais e formaram 21 agrupamentos de peixes ("folk families") com 95% de correspondência com as famílias de peixes da taxonomia científica. O sistema local de classificação é baseado no reconhecimento das semelhanças e diferenças dos caracteres morfológicos, aspectos ecológicos e em aspectos utilitários das espécies. O conhecimento ecológico local dos pescadores demonstrado através dos critérios de classificação local é concordante com as informações biológicas disponíveis para as espécies de peixes. Na Enseada do Mar Virado existem regras locais respeitadas pelos pescadores para a prática da pesca com redes de espera, cerco flutuante e linhadas. O maior conflito na pesca local é sazonal, na disputa pelo espaço de pesca com pescadores comerciais na safra de camarão-branco (Litopenaeus schmitti) e tal conflito necessita da fiscalização dos órgãos ambientais competentes para ser solucionado. A elevada concordância entre as informações locais e as informações biológicas, assim como a existência de regras de uso dos recursos naturais pesqueiros explorados, evidencia que os pescadores locais conhecem os recursos que exploram e, portanto, podem ser incluídos em planos de manejo e comanejo local que fortaleçam suas respectivas regiões e também que possam ser extrapolados em escalas regional e nacional no litoral do Brasil e em outros países. / Abstract: This thesis refers to a study of ethnoichthyology of artisanal fishermen form Guaibim/BA, northeast, and Bonete and Mar Virado/SP, southeast of Brazil. The main objective was to analyze the folk system of classification of different artisanal fishing communities, verifying which criteria would be used to classify the fish species. A mapping of the fishing spots on the Mar Virado Bay was made to verify the division of the space between the artisanal fishermen and the local rules used in the fisheries. The ethnobiological data was collected through interviews using semi-structured questionnaires and fish species pictures (photos). The fishermen identified 62 species of fish with 316 generic names and 82 binomial names; they had formed 21 fish clusters ("folk families") with 95% of correspondence with the scientific taxonomy. The folk classification system is based on the morphological characters, ecological and utilitarian aspects of the species. The local ecological knowledge agreed with the available scientific information for the species. The local rules on the Mar Virado Bay are respected by the fishermen. The biggest conflict there is a dispute for the space with commercial shrimp fisheries. The local community needs the intervention of the State for the resolution of this conflict. The agreement between the local information and the scientific information as well as the existence of rules for using the natural resources evidenced that the local fishermen's knowledge about the resources must be included in the plans for the regional and national fishery management on the Brazilian's coast. / Doutorado / Aspectos Biológicos de Sustentabilidade e Conservação / Doutor em Ambiente e Sociedade

No description available.

One of the more recent and alluring phrases used by development and resource management practitioners and theorists is "traditional ecological knowledge." Although there is a substantial amount of the literature on this subject, these studies have unfortunately an inadequate characterization of the way in which indigenous people view, order, internalize, and manipulate environmental information. This deficiency indicates a need to (a) improve our understanding and use of indigenous knowledge as an instrument for sustainable development and resource management and (b) revise some of our present conceptual, theoretical, and methodological understandings. / This dissertation examines these issues by investigating the ecological knowledge of the Barriere Lake Algonquins, living largely within Park La Verendrye in northwestern Quebec. The scope of this study concentrates on three aspects of this indigenous knowledge, namely, the (1) cyclicality within, the (2) utilization of, and the (3) terminology for the Algonquin forest environment. Theoretically, I draw to some extent on an approach taken from cognitive science called "connectionism" which helps integrate ecology and cognition. Within this theoretical framework I examine the experiences and understandings that different individuals and groups bring to common every-day situations involving environmental resources. / Three principles are put forward from the empirical findings of this thesis. First, indigenous knowledge formation is a contextual and experientially driven process rather than a static and timeless content. This process involves the natural-material and socio-cultural environment, expanding the typical cognitive unit of analysis beyond the individual person to include his or her entire natural and social surroundings. Second, this contextual and experientially driven process gives rise to heterogeneous, fluid, and contested knowledges. The knowledge-formation process goes beyond the mere generation and transmission of knowledge to how knowledge is articulated and used in particular everyday situations. Third, this process-approach has important implications which, if ignored, will prevent researchers from developing an adequate understanding and appreciation of the contextual nature of IK because the research will fail to consider the everyday experiences which become internalized, shared, and later put to use. The process-approach has important practical, theoretical, and methodological implications for IK and its use in development, resource management, and resource conservation.

A tese apresenta os resultados de três estudos de caso que analisam os vínculos entre diversidade biológica e cultural, expressados nas relações (conhecimentos, usos, manejo) que estabelecem grupos humanos com as abelhas sem ferrão e outros insetos, em três contextos socioambientais diferentes: (1) as montanhas e vales da cordilheira dos Andes e as planícies do litoral Caribe na Colômbia; (2) as selvas do Noroeste Amazônico na bacia do Rio Negro, que conformam o limite entre a Colômbia e o Brasil; e (3) o semi-árido do Nordeste brasileiro, dominado pelo bioma Caatinga, no interior do estado de Rio Grande do Norte. No primeiro caso se apresenta o panorama da meliponicultura no país, mostrando espécies utilizadas, nomes locais, atores envolvidos, objetivos da atividade, produtos e seus usos, destacando a necessidade de prestar atenção à diversidade cultural associada às espécies de abelhas sem ferrão. O segundo caso apresenta aspectos do relacionamento entre as culturas indígenas Tukano Oriental do Vaupés com os artrópodes, mostrando a profundidade e detalhe do conhecimento tradicional e a importância que os insetos comestíveis tem na subsistência, e destacando que são um grupo de seres que não pode se desligar do resto de elementos do território e da cultura. No terceiro caso se explora o conflito socioambiental em torno à caça e comercialização de mel e ninhos de abelhas sem ferrão realizadas pelos meleiros; utilizando metodologias narrativas se analisam as suas práticas considerando aspectos históricos e socioculturais, discutindo os níveis de responsabilidade de outros atores envolvidos no conflito, e entendendo o meleiro e seu conhecimento como potenciais aliados na conservação. No marco intercultural e interdisciplinar, se exploram as dimensões resultantes do encontro entre sistemas de conhecimento diferentes (tradicional e local / científico e ocidental) que convidam a repensar as estratégias de intervenção dos projetos de desenvolvimento, assim como as premissas das práticas de pesquisa em contextos altamente diversos. / The study focuses on the results of three case studies that explore the links between biological and cultural diversity, expressed in the relations (knowledge, uses, management) that human being establish with stingless bees and other insects, in three different social and environmental contexts: (1) the hills and valleys of the Andes mountain range, and the flatlands of the Caribbean coast in Colombia; (2) the Northwest Amazon rainforest in the Rio Negro basin, which shape the limits between Colombia and Brazil; and (3) the semi-arid at the Brazilian Northeast, in Rio Grande do Norte state, where the Caatinga biome prevails. The first case presents a landscape of the meliponiculture in Colombia, showing species used, local names, stakeholders, goals of the practice, products and their uses, highlighting the need of focusing on cultural diversity associated with stingless bees species. The second case presents different topics of relationship established between Eastern Tukano indigenous cultures from Vaupés region and some arthropods, showing the traditional knowledge deepness and detail about insects, the important role in subsistence of edible ones, and highlighting the fact that they are a group of beings that cannot be separated of the rest of the elements of territory and culture. The third case explores the socio-environmental conflict around the hunting and commercialization of stingless bees and their honey made by the meleiro (honey hunter); by the use of narrative methodologies, it is possible to analyze the meleiro\'s practices under an historical and sociocultural perspective, discussing the responsibilities of other stakeholders, and understand him and his knowledge as a potential allies in conservation. Under an intercultural and interdisciplinary frame, the study explores the results of the encounter between different knowledge systems (traditional-local / scientific-western) that invites to rethink about the strategies adopted by development projects, and premises of the research practices in highly diverse contexts.