Theories of writing are one of the fundamental ways by which Indigenous peoples have been labeled as "uncivilized." In these discussions, writing becomes synonymous with history, literacy, and often times Truth. As such, scholars studying Nahua codices and Andean khipu sometimes juxtapose the two because together they present a break in an evolutionary theory of writing systems that links alphabetic script with the construction of "complex civilizations." Contemporary scholars tend to offer an "inclusive" approach to the study of Latin American histories through challenging exclusive definitions of writing. These definitions are always informed and limited by language-the extent to which these "writing" systems represent language. However, recentering discussions of writing and language on what Gregory Cajete has called Native Science shifts the discussion to matters of ecology in a way that intersects with current scholarship in bicocultural diversity studies regarding the link between language, culture, and biodiversity. Because of the ways in which language configures rhetoric and writing studies, a shift in understanding how language emerges bears great impact on how we understand not only the histories tied to codices and khipu but also how they function as epistemologies. In my dissertation, I build a model of relationality using Indigenous and decolonial methodologies alongside the Nahua concept of in ixtli in yollotl (a wise face/a wise heart) and embodied rhetorics. The model I construct here offers a path for understanding "traditional" knowledges as fluid and mobile. I specifically look at the relationship between land, bodies, language, and Native Science functions on the reciprocal relationship between those three components in making meaning. I then extend this argument to show how the complex web of relations that we might call biocultural diversity produces and is produced by "things" like images from codices and khipu that in turn help to (re)produce biocultural diversity. Thing theory, in emerging material culture studies, argues for the agency of cultural artifacts in the making of various realities. These "things" always-already bear a relationship to bodies and "nature." Thing theory, then, can challenge us to see artifacts like khipu and Nahua images as language artifacts and help us connect Nahua images and khipu to language outside of a text-based model. Ultimately, I argue that Native Science asks us to see language as a practice connected to biocultural diversity.

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Preventing emissions from deforestation is propagated as an effective strategy to combat climate change. At the same time forest landscapes are habitat to the last remaining traditional societies of this planet. For a long time forest conservation programs neglected the role of these indigenous communities for forest landscapes. Historical ecology pushes a change of environmental narratives towards an understanding that biocultural diversity has had and will have a significant impact on resource use and on the transformation of landscapes. A growing number of debates on global environmental justice and poverty alleviation goals call for such an integrated approach in protecting biodiversity and cultural diversity when conserving forest landscapes. Although this topic is discussed, there is a gap in scientific literature on how such an approach can actually be implemented in practise. This paper examines how the dual-objective of forest conservation and protection of cultural diversity can be achieved in practise by applying a case study of a conservation project, Carbon Tanzania. Carbon Tanzania is operating in an area in northern Tanzania inhabited by one of the few remaining hunting and gathering societies on the planet, the Hadzabe. Carbon Tanzania conservation project issues carbon credits which can be bought by companies, organisations and individuals to offset their emissions. Interviews with the different actors have been conducted in the course of the research project in order to examine how Carbon Tanzania’s ‘community-led project’ contextualizes the dual objective of protecting forests and the Hadzabe culture. The results show that the implementation of the project is facilitated through an integrated network of different actors and organisations. Critical for the operations in the area is secured land ownership and a binding land use plan in order to protect the area from external pressure and to manage the utilization of the landscape by the different communities within the area. Payments for ecosystem services generate benefits for the local forest community and support community development. This form of ‘productive’ land utilization offers a path in changing development narratives for African countries.

Sacred sites in Ysyk-Köl area of Kyrgyzstan represent areas of land and bodies of water which are spiritually and culturally meaningful for local people. The present study mapped about 130 sacred sites, which are conserved-through-use by local communities and represent traditional model of conservation. The entire territory of Ysyk-Köl region is a formal protected area as a UNESCO Biosphere Reserve. Thus, sacred sites, as traditional model of community conserved area, are embedded in the formal government-run Biosphere Reserve. The study scrutinizes how these two models of conservation (sacred sites and the Biosphere Reserve) co-exist in the same territory and interact with each other. Results indicate that these two models are parallel. However, recognition of sacred sites can improve formal conservation by: a) providing a complementary culture-based set of incentives for conservation, b) fostering a biocultural approach, and c) serving as a communication hub for YKBR managers and local communities. / February 2016

The practices related to the growing, harvesting, preparation, and celebration of food over millennia have given rise to diverse biocultural landscapes the world over. These landscapes – rich in biological and cultural diversity – are often characterised by persistent poverty, and, as such, are often the target of development interventions. Yet a lack of understanding of the interdependencies between human well-being, nature, and culture in these landscapes means that such interventions are often unsuccessful - and can even have adverse effects, exacerbating the poverty they were designed to address. This thesis investigates different conceptualisations of persistent poverty in rural biocultural landscapes, the consequences of these conceptualisations, and the ways in which development interventions can benefit from, rather than erode, biocultural diversity. The thesis first reviews conceptualisations of persistent poverty and specifically, the notion of a poverty trap (Paper I), and examines the consequences of different conceptualisations of traps for efforts to alleviate poverty (Paper II). Paper I argues that the trap concept can be usefully broadened beyond a dominant development economics perspective to incorporate critical interdependencies between humans and nature. Paper II uses multi-dimensional dynamical systems models to show how nature and culture can be impacted by different development interventions, and, in turn, how the degradation of both can undermine the effectiveness of conventional poverty alleviation strategies in certain contexts. In the second section, the thesis focuses on the effects of, and responses to, trap-like situations and development interventions in a specific context of high biocultural diversity: the Pamir Mountains of Tajikistan. Paper III advances a typology of responses to traps based around the mismatch of desires, abilities and opportunities. Observing daily practice provides a way to study social-ecological relationships as a dynamic process, as practices can embody traditional and tacit knowledge in a holistic way.  Paper IV examines the diverse effects of a development intervention on the coevolution of biocultural landscapes and the ways in which everyday practice – particularly around food – can be a source of both innovation and resilience. Papers I-IV together combine insights from diverse disciplines and methodologies, from systematic review to dynamic systems thinking and participant observation. Paper V provides a critical analysis of the opportunities and challenges involved in pursuing such an approach in sustainability science, underscoring the need to balance methodological groundedness with epistemological agility. Overall, the thesis contributes to understanding resilience and development, highlighting the value of viewing their interrelation as a dynamic, coevolving process. From this perspective, development should not be regarded as a normative endpoint to be achieved, but rather as a coevolving process between constantly changing ecological and social contexts. The thesis proposes that resilience can be interpreted as the active and passive filtering of practices via the constant discarding and retention of old and new, social and ecological, and endogenous and exogenous factors. This interpretation deepens understanding of resilience as the capacity to persist, adapt and transform, and ultimately shape new development pathways. The thesis also illustrates how daily practices, such as the growing, harvesting, and preparation of food, offer a powerful heuristic device for understanding this filtering process, and therefore the on-going impact of development interventions in rural landscapes across the world. / <p>At the time of the doctoral defense, the following paper was unpublished and had a status as follows: Paper 4: Manuscript.</p>

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This thesis looks at how ecotourists can become aware of biocultural diversity (the intersection of biological and cultural diversity) and help contribute to sustainable development, which considers the needs of both present and future generations. The thesis will address the ecotourism industry and how people who travel with companies that cater to ecotourists can contribute to biocultural diversity and sustainable development. It will utilize a sustainable development framework and a critical theory approach for considering biological and cultural perspectives including human rights and social justice, the contribution of traditional knowledge, community involvement, and the effects of human impact and globalization. The primary audience of my research is people who travel the globe in search of the earth’s natural wonders. I highlight issues related to minimizing environmental impact, respecting local cultures, building environmental awareness, and providing direct financial benefits for conservation. My central research question is: How can travelers help to preserve the environment, be sensitive to local cultures, and contribute to a sustainable future? I ask: By understanding the distinct correlation between biological and cultural diversity, how can we utilize both traditional (and local) knowledge combined with scientific knowledge to help sustain and preserve our natural ecosystems? I conclude with findings that point to the need for shared community authority, management, and decision making; mutual benefits; recognition of the rights, values, norms, power structures, and dynamics of local populations; respect for belief systems as well as traditional and local ecological knowledge; and the importance of contextual adaptation.

As cities globally experience rapid urbanization, the pressure on urban green areas increases and simultaneously opportunities for human-nature interactions decrease, which are crucial for urban citizens’ wellbeing. Urban foraging- the gathering of plant or fungal materials in urban areas- is a common human-nature interaction that has been inadequately studied and overlooked in urban policy, planning, and design. The objective of this thesis is to gain insights into the practices, motivations, and barriers of foragers in Järva City District and Stockholm County. Through an exploratory mixed methodology approach, this study demonstrated that urban foraging is perceived as a recreational activity that motivates people to get out in nature and connects them to biodiversity in forests and parks within the city. Foraging links people to high quality and local food and encourages the sharing of local ecological knowledge. Foragers investigated display care for nature, indicating that foraging can nurture a bond between nature and urban citizens. The expressed barriers to foraging were time, proximity, lack of knowledge, and fear of pollution. The findings show that foraging provides various benefits for citizens in Stockholm County and Järva City District, implying that urban foraging should not be overlooked in future research and assessments, and should be considered and incorporated into urban policy, planning, and design. / Green Access

The concept of biodiversity – the phenotypic and genotypic variation among organisms – is central to conservation biology. There is growing recognition that biodiversity does not exist in isolation, but rather is intrinsically and evolutionarily linked to cultural diversity and indigenous knowledge systems. In Canada, caribou (Rangifer tarandus) occupy a central place in the livelihoods and identities of indigenous people and display substantial variation across their distribution. However, quantifying caribou intraspecific variation has proven challenging. Interdisciplinary approaches are necessary to produce effective species characterizations and conservation strategies that acknowledge the interdependent relationships between people and nature in complex social-ecological systems. In this dissertation I use multiple disciplinary traditions to develop comprehensive and united representations of caribou variation through an exploration of population genetics, phylogenetics, traditional knowledge, language, and visual approaches in the Sahtú region of the Northwest Territories, Canada. First, I examine caribou variation through analysis of population genetics and the relationships Dene and Métis people establish with animals within bioculturally diverse systems. Next, I focus on how the Pleistocene glacial-interglacial cycles have shaped the current patterns of caribou phylogeographic lineage diversification. Finally, I explore how art can be used to facilitate cross-cultural collaboration and externalize the unique heterogeneity of biocultural diversity. The results demonstrate a broad scale understanding of the distribution, spatial organization, and the degree of differentiation of caribou populations in the region. I found evidence for caribou population differentiation that corresponds to the caribou types recognized by Dene people: tǫdzı “boreal woodland caribou,” ɂekwę́ “barren-ground caribou,” and shúhta ɂepę́ “mountain caribou.” Phylogenetic results reveal that in their northern margin the boreal ecotype of woodland caribou evolved independently from the northern Beringian lineage in contrast with southern boreal caribou which belong to the sub-Laurentide refugia lineage. In addition, I demonstrate how art can be used improve communication, participation, and knowledge production among interdisciplinary research collaborations and across language and knowledge systems. A collaborative process of research that facilitates łeghágots'enetę “learning together” has the potential to produce sustainable conservation solutions, develop efficient and effective wildlife management policies, and ensure caribou remain an important part of the landscape. / February 2017