Biocultural Diversity

Se hace un análisis epistemológico de los conocimientos y saberes locales; se aborda la perspectiva etnoecológica y sus relaciones ínter y trnasdisciplinarias; se discute la estrategia metodológica de la etnoecología; se reflexiona sobre la importancia política de los conocimientos y saberes locales y muchos otros temas.

This study explores how indigenous knowledge (IK) might be retained and/or changed among contemporary indigenous peoples. Through semi-structured interviews and quantitative analyses of long-term changes in artistic knowledge among three geographically displaced Kaiabi (Kawaiwete) we found an association between language proficiency and gender with greater IK retention, and formal schooling with IK erosion. Six mechanisms of innovation in knowledge of basketry and textiles among men and women were documented. A mixed mode of collaborative learning and knowledge transmission involving diverse actors emerged from community workshops and group forums. Innovative mechanisms for cultural transmission have taken advantage of media, technology, and non-indigenous support organizations to expand weaving knowledge of basketry designs. Our results illustrate how indigenous peoples actively shape cultural transmission and change, as well as the role that public policies and academic research m...

Biocultural diversity and the concept of culture animals have been around since the time immemorial, however, they made inroads into scientific research and discourse relatively recently. In this article an attempt was made to refer to the term biocultural diversity, propose and tentatively define the term culture animals, present findings of the study on biocultural diversity of mobile pastoral communities of the Deccan Plateau region of India and discuss Poda Thurpu cattle breed as the culture animal of mobile pastoralist communities of Nagarkurnool district of the the Indian state of Telangana.

This article presents new evidence with which to evaluate the validity of the popular picture of religious environmentalism in India. It examines accounts of a large number of incidents described in Indian language newspapers, the colonial archive, and hunting literature published between the 1870s and 1940s, in which British and other sportsmen clashed with villagers in India while hunting. During the late nineteenth and early twentieth century the colonial sports-hunting obsession was in its heyday, but opposition to hunting across India was also mounting. Rural villagers, in particular, were often willing to lock into physical combat with hunters, apparently in order to protect local wildlife. Sportsmen often assumed that it was religious fanaticism that made Hindus defend the lives of what they saw as game animals, trophies, and specimens. The article provides evidence that in addition to religion, a mixture of other motivations explains Hindu interest in the conservation of certain species. Anti-colonial consciousness, assertions of local authority and territoriality, and an environmental ethic can all be identified as being at work. The end result was the increased conservation of certain species of wildlife.

Monumental olive trees, with their longevity and their remarkable size, represent an important information source for the comprehension of the territory where they grow and the human societies that have kept them through time. Across the centuries, olive trees are the only cultivated plants that tell the story of Mediterranean landscapes. The same as stone monuments, these green monuments represent a real Mediterranean natural and cultural heritage. The aim of this paper is to discuss the value of monumental trees as "biocultural heritage" elements and the role they play in the interpretation of the historical stratification of the landscape. We present the results of a survey of the most significant olive trees growing in Sicily. The selection was based on the "monumentality" aspects of trees, taking into account dendrometric parameters and environmental contexts. The collected dataset constitutes a heterogeneous sample of 367 specimens of considerable size that, in some cases, reach a circumference of about 19 m. Starting from the data presented here, the whole Sicilian territory shows a historical relationship between human and olive. The presence of these plant monuments is, therefore, evidence of long-term, often centennial, landscapes as a result of sustainable use of the territory.

This book presents the Zoque Carnival of Ocozocoautla, Chiapas, which is an annual celebration that affirms life, community ties, and the relationship with nature that is typical of the zoque native Indians of Southern Mexico. The text is written in Spanish and zoque.
Este muestra fotográfica retrata mediante fotos cuidadosamente seleccionadas y una introducción descriptiva bilinguë (zoque y español), el carnaval zoque de Ocozocuautla de Espinosa, Chiapas.

Several resolutions were recorded in the meetings of the Chhattisgarh Biodiversity Committee, under the Chairmanship of Dr. Kalyan Kumar Chakravarty, in March 2021, to nurture and protect the connection between cultural diversity and biological diversity nurtured trans generationally by tribal communities of Chhattisgarh. It was decided to showcase the collaborative efforts of the State Government, with the participation of tribal communities, to locate and conserve heritage sites and landscapes all over the state, that have outstanding examples of bio cultural diversity; to evolve a sui generis community intellectual property right regime, for excluding exploitation and ensuring sustainable harvesting practices; to promote, as World Heritage, sites that demonstrate the tangible and intangible heritage of strategies and features of the community management of human and natural resources; and, to formulate a Working Plan to incorporate and disseminate the innovative conservation practices, undertaken with tribal participation. The field initiatives would be exhibited, and discussed on national and international platforms.

Every year, in the days just prior to Catholic Ash Wednesday, the indigenous Zoque peoples of northwestern Chiapas, Mexico, celebrate “carnival.” In doing so, they affirm their ethnic identity, take pride in a native vision of the cosmos, and retrace their real and fictive modern and ancient family lineages. Zoque carnival is an “encounter,” or meké in
Zoque language, which entails more than the word at first glance would imply. Scholars, however, have analyzed carnivals, be they state-promoted or not, as inversions, nationalistic celebrations, or representations of local, regional, and national history. They
often argue that carnivals exist primarily to represent, celebrate, or be a logical result of cultural diversity. Why are the native Zoque carnivals of northwestern Chiapas different?
What are these Zoque carnivals? What do they represent to the Zoque people themselves and to non-Zoque people? Why are carnival studies from an “encountering” ethnographic standpoint interesting avenues to develop and pursue?

O intuito deste trabalho é apontar elementos para o entendimento do complexo conflito socioambiental em relação às atividades de caça, colheita e comércio de mel e ninhos de abelhas sem ferrão. Mas também propor a possibilidade de diálogo entre a produção acadêmica e a narrativa, acreditando que é possível fazer uma pesquisa mais reflexiva, atingindo múltiplas audiências e fazendo o trabalho acadêmico mais acessível. Esperamos fornecer elementos e critérios para a discussão de estratégias e ações para o desenvolvimento da meliponicultura, que considerem o ser humano sob uma perspectiva abrangente.

Oaxtepec es conocido en la actualidad por ser atracción de turistas a la búsqueda de piscinas para mitigar el calor y festejado por su clima envidiable. Sin embargo, al rastrear sus antecedentes como sitio prehispánico y colonial podemos tener otra mirada: el sitio donde la naturaleza se convierte en recurso biocultural, mediante  la creación de jardines, destinados tanto a la recreación como a diversos aspectos utilitarios, entre ellos el curativo, aspectos cuyo estudio es parte de la Etnobiología.
En primer lugar, debe señalarse que tradicionalmente se ha mencionado a Oaxtepec como el lugar donde se encontraba un “jardín botánico”. Sin embargo, este planteamientos reduce y parcializa, en cierto modo, la práctica integral que desarrollaron algunas culturas prehispánicas en México, y que está más relacionado  con la ocupación de espacios y su transformación mediante procesos de manejo y la domesticación
del medio ambiente, donde una parte de la diversidad
biológica se incorpora a la cotidianeidad humana y a darle una impronta cultural. Con lo cual, todos estos organismos también se pueden analizar como elementos bioculturales, ya que son un objeto de estudio donde interactúan tanto su origen como su forma de obtención, al ser parte de un ambiente
o hábitat, a la vez que están determinados por los valores que se les asignan como parte del proceso cultural de las sociedades. Estos elementos bioculturales son dinámicos, ya que también nos permiten explorar desde los procesos de cambio y persistencia en su aprovechamiento hasta los procesos donde se asumen como parte de un patrimonio, ya sea de carácter material o inmaterial.

This comprehensive exam begins with an assertion regarding the utility of visual communication in teaching deaf students. My assertion states that all deaf students benefit when educators privilege the visual in teaching practice and pedagogical communication. Privileging the visual in deaf pedagogy is not ideologically inert. Researchers in competing (and confluent) traditions of deaf research claim that: (a) vision (on the part of the student) and visual tools (on the part of educators) play an important role in deaf education, (b) deaf students’ sense and language ecologies are rooted in ontological and epistemological foundations distinct from nondeaf peers, and (c) these concerns are sites of ideological conflict and power differentials where deaf students interact with teachers and researchers.
Within this interdisciplinary problem space, I explore how knowledge regarding the visual is constructed in four paradigms of deaf education research and explain why the visual is a contested part of it. This comprehensive exam aims to illuminate the contested position of the visual in deaf pedagogical practice by exploring sources of conflict within four empirical paradigms as they pertain to classroom discourse (teaching and pedagogical practices). These exams synthesize the known literature on visual deaf pedagogical practices by subsuming classroom discourse in a framework of multimodal communications (Kress, 2010). This first exam asks: What empirical evidence emerges from the literature that describes the purposes and practices of visual teaching strategies for deaf learners? I address the question in two parts.
Part one of this exam is titled, “Modality, ideology, and deaf education,” which provides an overview of modality relative to deafness. This section describes some of the purposes and practices constitutive of visual communication used in deaf education related to the central axis of mode. I discuss how ideological formations of literacy present in deaf educational research have shaped two contrasting approaches to the issue of modality: a) language-based visual modes and b) communication-based visual modes. Part two is entitled, “Empiricism and the role of vision and sight in deaf research,” which defines four distinct approaches to empiricism that correspond to historical periods and academic disciplines pursuing deaf studies and deaf education research (referred to as deaf research). Each paradigm produces empirical knowledge (findings and interpretations) regarding the visual in deaf pedagogy differently. This knowledge is illustrated in a topology of deaf pedagogical discourse (a] language and b] communications) that shows connections between deaf ways of knowing and being with pedagogical adaptations configured on the sense of sight. Finally I discuss pivotal historical changes and compare and contrast the corpora of empirical evidence by discussing methodological consequences.

Ecogony II: Alternative visions of the biosphere in Indigenous America, an utopian or vital notion?

Abstract: This essay is the second in a trilogy published in Etnoecológica in a sequential way. The first essay (July 16-2014, 10:6) offered a diachronic review of the notions of nature applied at different times in the tradition of Western thought. Polysemy of the definitions and connotations of the nature concept throughout different periods and the hegemony of an objectified conception of nature from a Western perspective is evident. This second essay explores, without being exhaustive, some aspects with which Amerindian groups, especially Amazonian ones, have defined their living environment that in an analogical way can be considered nature. This text provides five diacritics that are part of the character of many Amazonian groups and which help us to understand their vision of the biosphere or sphere of life: lack of a lexeme to translate nature, absence of comparable notions of culture or society, personhood or intersubjective condition of the entities of the cosmos beyond man, state of permanent transformation of beings and inexistence of a notion of pristine environments in favor of the themes of change, impermanence and continuity of spaces transformations. A series of nine significant examples of Amazon Indian ethos substantiating their status as creative agents in the composition, structure and dynamics of forests which indigenous people have occupied for centuries are provided here: soil types and formations, which are often the result of human intervention (terra preta do indio); anthropogenic forests; the dominance of various species in the Bolivian, Brazilian, Ecuadorian, and Venezuelan Amazon (Mauritia flexuosa L.f., Astrocaryum vulgare Mart., Elaeis oleifera (Kunth) Cortés, Attalea speciosa Mart., Guadua glomerata Munro, Bertholletia excelsa Bonpl., Platonia insignis Mart, Caryocar villosum (Aubl.) Pers., among other species); the effects of successional management on the structure and composition of forests (among runa, piaroa, jotï); landscapes and floristic zones through which emerge areas of vegetation and ecotones (mounds and raised fields among ancient indigenous groups and interventions attributed to contempoirary groups like siriono and piaroa); domestication or semi-domestication of fruit trees since the beginning of Holocene; dynamism and facilitation of forest succession (among ka'apor); knowledge of climate, annual seasons and wildlife associated to forest vegetation (kayapó); the positive impact of horticultural activities and prey populations (garden hunting among the piaroa). The Eogony concept is proposed to describe, understand and explain the ideological origin of the system of interrelationships in the biospheres of human groups. Finally, the reader is invited to examine critically the use of the ecogonic approach among the jotï, an indigenous people of the Venezuelan Amazon. This casewill be developed in the last essay of this trilogy.

Keywords: Biocultural Ethics, Amerindian, Amazon, Anthropogenic forests, Environmental management.

Resumen - Los huertos familiares de la Península de Yucatán han sido los más estudiados en el continente americano; el acervo científico generado representa una oportunidad para integrar un cuerpo de conocimiento que pueda servir de referencia tanto para investigaciones en otras regiones como para la formulación de políticas y toma de decisiones. Tomando como base alrededor de un centenar de documentos–trabajos publicados desde 1980 hasta 2017 y que incluyen cuatro libros coordinados con recopilaciones de estudios de casosobre huertos familiares en los tres estados que componen la Península de Yucatán (Campeche, Quintana Roo y Yucatán), y siguiendo la propuesta de Lope-Alzina y Howard (2012), en este documentose aborda a los huertos a partir de tres dimensiones -composición, estructura y funciones- como punto de partida para entender su complejidad. A la fecha, se ha generado un importante avance en el tema, desde trabajos meramente descriptivos hasta enfoques más analíticos que abordan aspectos múltiples del huerto; estos últimos han ido en aumento y representan un avance para ir comprendiendo la complejidad del huerto y su intrínseca relación con el grupo doméstico y el grupo social (comunidad). Los estudiosos de los huertos familiares en la Península de Yucatán, hemos dejado por sentado el valor de este sistema tradicional y la necesidad de preservarlo como espacio de producción, que genera tanto beneficios tangibles como intangibles; es prioritario transferir este conocimiento a la agenda nacional para la adecuada formulación de políticas y toma de decisiones en el tema.
Palabras clave: Agroecosistemas Tradicionales; Composición, Estructura y Funciones del Huerto Familiar; SocioEcosistemas; Solar Maya; Traspatios.
Quatro décadas de estudos em hortas familiares de Maya-Yucateco: caminhando para compreender sua
variação e complexidade Resumo - As hortas familiares da península de Yucatán foram as mais estudadas no continente americano; O patrimônio científico gerado representa uma oportunidade para integrar um conjunto de conhecimentos que podem servir de referência tanto para pesquisas em outras regiões quanto para formulação de políticas e tomada de decisões. Com base em cerca de uma centena de documentos - trabalhos publicados de 1980 a 2017 e incluindo quatro livros coordenados com compilações de estudos de caso em hortas familiares nos três estados que compõem a Península de Yucatán (Campeche, Quintana Roo e Yucatán) e seguindo a proposta de Lope-Alzina e Howard (2012), neste artigo, os pomares são abordados a partir de três dimensões - composição, estrutura e funções - como ponto de partida para entender sua complexidade. Até o momento, um progresso importante foi gerado no assunto, desde trabalhos meramente descritivos até abordagens mais analíticas que focam em múltiplos aspectos do pomar; estes últimos têm aumentado e representam um avanço para entender a complexidade do jardim e sua relação intrínseca com o grupo doméstico e o grupo social (comunidade). Pesquisadores de hortas familiares na Península de Yucatán têm certeza do valor deste sistema tradicional e a necessidade de preserválo como espaço de produção, o que gera benefícios tangíveis e intangíveis; É uma prioridade transferir esse conhecimento para a agenda nacional para a formulação adequada de políticas e tomada de decisão sobre o assunto.
Palavras-Chave: Agroecossistemas Tradicionais; Composição, Estrutura e Funções das Hortas Familiares; Socioecossistemas; Solar Maya; Quintais.
Four decades of study on Maya-Yucatec homegardens: a way to understanding their variation and complexity
Abstract - The homegardens in the Yucatan Peninsula have been the most studied ones in the American continent. The scientific heritage resulted from these studies represents an opportunity to integrate a body of knowledge that can serve as a reference source both for research in other regions and for policy formulation and decision making. Based on a review of about one hundred studies – works published from 1980 to 2017, including four coordinated books with compilations of case studies in home gardens in the three states of the Yucatan Peninsula (Campeche, Quintana Roo, and Yucatan) – and following the proposal of Lope-Alzina and Howard (2012), this article deals with three dimensions (composition, structure and functions) of homegardens/ orchards as a starting point to understand their complexity. Until now, significant progress has been made on this subject, both including descriptive studies and further analytical approaches which focus on multiple aspects of the orchards. Such approaches have been performed more frequently and represent an advance in the understanding of the complexity of homegardens and their intrinsic relationship with the domestic group and social group (community). Researchers of homegardens in the Yucatan Peninsula are sure of the importance of this traditional system and the need to keep it as a production space, generating tangible and intangible benefits. It is a priority to transfer this knowledge to the Mexican national agenda for the appropriate formulation of policies and decision-making on the subject.
Keywords: Traditional Agroecosystems; Composition, Structure and Functions of Homegardens; Socio-Ecosystems; Mayan Solar; Backyard

We propose to use “endangerment sensibility” to designate the perception that vast portions of the world are in danger of extinction or destruction, together with the complex of concepts, values and practices dealing with human and non-human entities considered threatened. We then sketch main issues associated with the endangerment sensibility in three areas that are crucial across all domains from biodiversity to cultural heritage: diversity as a constitutive value; listing as a fundamental epistemic practice; and emotions as integral to both the values and the sciences of endangerment. Exploring “endangerment” in such a perspective highlights the extent to which it is rooted in historically situated ethical, political, emotional and epistemic configurations.

La idea de lo “biocultural” se ha convertido en muy breve tiempo en un nuevo campo de la investigación científica, de la discusión intelectual y de las novedades periodísticas. Un campo novedoso, prometedor, trascendente, controversial y apasionante. Sus orígenes, de apenas un par de décadas, proceden de la confluencia de dos corrientes de exploración: la diversidad biológica y la diversidad cultural, cada una realizada por investigadores de disciplinas completamente diferentes. La bioculturalidad -en un país como México- es algo que se vive y convive en la cotidianidad. La presencia de pueblos originarios y otras etnias fuertemente vinculadas a su entorno natural, lo perfilan como un espacio en donde las culturas y las naturalezas se recrean mutuamente. Una recreación que ha sido además un largo proceso de decenas, cientos e incluso miles de años. Ahí están como ejemplos vivos los paisajes desérticos donde habitan pueblos como los otomíes, kikapúes, pápagos y pimas; las zonas lacustres, espacio vital de purépechas y matlatzincas; las regiones costeras donde los mayos, seris, nahuas michoacanos y huaves encuentran su sustento; los pantanos, refugio ancestral de los chontales de Tabasco; las regiones motañosas, hábitat de los tarahumaras, tepehuanes, coras, huicholes, mazatecos, tzotziles y tsetzales; las selvas, ecosistema que usufructúan los mayas, totonacos, nahuats, chinantecos, zoques y lacandones; y, las culturas del altiplano mexicano, región que sustenta a los pueblos mazahua y zapoteco.
Ante esta expresión que expresa lo cultural y lo (eco-)biólógico, se debe asumir una responsabilidad y un interés que no solo visibilice la importancia de este complejo, sino que también contribuya a su protección y a su rescate. Como se verá en el transcurso de los diferentes temas abordados en la presente publicación, México y en general diferentes países del mundo, poseen esta riqueza y además dependen de ella para su existencia. Además de ello, es indudable que por sí misma, la bioculturalidad nacional es algo que debe valorarse y sobretodo protegerse, pues se encuentra severamente amenazada. Representa la memoria viva sobre el cómo los pueblos originarios han subsistido a través de cientos de años bajo principios que ahora hemos etiquetado como “sustentables”.
Con una profusa publicación de obras que documentan estudios de caso, revisiones de campos de estudio, estados del arte y antologías diversas, la Red Sobre el Patrimonio Biocultural del CONACyT, con el apoyo de un programa PAPIME de la UNAM, decidió esta vez reunir un conjunto de ensayos que examinan diferentes tópicos de lo biocultural. Para ello ha reproducido artículos ya publicados o inéditos, que son originales contribuciones al campo. Esta compilación de ensayos sobre lo biocultural va especialmente dirigida a las diferentes universidades interculturales e indígenas del país, así como a las universidades públicas y privadas en cuyos programas curriculares y planes de estudio se incluyen temas directa o indirectamente relacionados con la bioculturalidad. Igualmente, la publicación tendrá como lectores a los miembros de los círculos académicos relacionados con el tema. Los editores y autores esperamos que la obra sea de la mayor utilidad, tanto para estudiantes y maestros como para el público en general.

This book was written by a social-scientist researcher and the Elder Council President of an ancient community known as Comcaac or Seri. It is ubicated in the Northwet State of Sonora, México, and Gulf of California. This indigenous community culture is related to the sea and desert, and used to be a nomadic people, until the middle XX century. This a political ecology approach to the contemporary way of living.

En la Argentina, la Patagonia árida es un territorio donde la escasez de agua, los vientos fuertes y las bajas temperaturas crean un ambiente hostil dominado por una vegetación achaparrada de hierbas, pastos y arbustos. A pesar de ello, ha sido habitada por diversos grupos humanos desde hace por lo menos 10 000 años, los cuales han aprendido a valorar y a aprovechar todos los componentes vegetales para su subsistencia. La tradición de recolectar plantas silvestres ha sido una práctica fundamental que se mantiene hasta el presente, aunque con interrupciones debidas a múltiples factores de cambio
sociocultural y ambiental. Las mujeres de las áreas rurales han conservado el valioso saber de las plantas en sus familias frente a los notables procesos de transformación social y económica, porque para ellas siempre alguna planta “buena” está cerca de la casa y puede solucionar algún problema o necesidad.

Published December 2018 with Rowman & Littlefield International in series 'Future Perfect: Images of the Time to Come in Philosophy, Politics and Cultural Studies.' Uncorrected Proofs of Table of Contents and Introduction. Life on Earth is currently undergoing its sixth mass extinction, also known as the Holocene or Anthropocene extinction. Along with innumerable organic species and individuals, the majority of the planet’s indigenous languages and cultures – the planet’s ‘biocultural diversity’ – is now threatened with its irrecoverable loss. This book simply asks what kind of future we want for the Earth, one of sustainability or one of extinction, and what thoughts of temporality, alterity, materiality, mortality and survival might underlie such a choice. Departing from Jacques Derrida’s unpublished 1975-6 seminar Life Death, the author elaborates a notion of ‘general ecology’ as one way to respond to this loss, in conversation with Bataille, Blanchot, Deleuze, Esposito, Foucault, Heidegger, Husserl and others. This work will prove essential to those working at the intersections of continental philosophy and the environmental humanities, as well as those interested in biopolitics, new materialism and speculative realism.

Maya villagers interviewed in Yucatan, Mexico, claim that before the advent of modern cement in the first half of the twentieth century, their elders mixed the honey of Melipona beecheii with other substances to make a material described as mortar, glue, or cement. The claims are that the “honey-mortar” was used not only for small patching repairs around the house, but also to build homes, churches, and even ancient monuments. Follow-up interviews with local Maya men reveal various ways of mixing honey and lime (calcium oxide) for a variety of construction purposes, including: daub for pole-and-thatch housing, mortar for stone-and-mortar housing, adhesive for sealing cracks, material for roofing, and finish for walls and roofing. The purpose of this research is to investigate the use of honey in Maya construction by analyzing ethnographic and historic data, conducting mechanical tests on honey-mortar materials sourced locally from the Yucatan, and comparing chemical composition and microscopy imaging data with existing literature on archaeological mortars.

The research shows promising results in regards to the possibility that honey was used in Maya architectural construction. The historic prevalence of beekeeping and the ethnographic uses of the honey suggest that honey was sufficiently plentiful in the past for both domestic and public construction purposes. The honey-mortar tested mechanically had a flexural tensile strength of 228 psi, a compressive strength of 1334 psi, and a shear strength of 228 psi. These values are comparable to modern thin-set mortar and would be able to support stress loads and conditions many times more extreme than what the Maya would have constructed. A mixture of honey and lime (without water and sascab) had a rapid hardening rate, which may be ideal for sealing purposes. Inconsistent results were achieved in regard to the water-resistance of the tested honey-mortar mix. While initial tests were successful in the field, similar results could not be reproduced in subsequent laboratory tests. The comparison with published data on chemical composition and microscopic imaging of archaeological mortars was incomplete. However, preliminary results showed that the honey has a high protein content, which means it may still be a possible match to the unidentified organic substance in archaeological mortars. Further research is needed on material water-resistance, chemical composition, hardening rate, crystallization structure, existing archaeological mortars, and other recipe mixtures involving honey and lime.

La defensa biocultural puede ser visualizada históricamente como un conjunto de acciones, formas de  vida y cosmovisiones que han hecho de la integración del ámbito socioecológico y la memoria biocultural, un medio para la supervivencia, ligada a la prevalencia de los territorios, los diversos  grupos poblacionales y los sistemas de conocimiento tradicional. Por ello, sin perder de vista la tendencia histórica de los grupos humanos en la continua defensa  de sus territorios, a la luz del  papel que puede desempeñar la Etnobiología, se definen en este documento, algunas de las amplias acciones, tanto comunitarias como académicas, que le brindan cuerpo y praxis a la defensa del patrimonio biocultural, particularmente en América Latina, así como las formas específicas conectadas con ellas. Se hace una clasificación  de estas acciones y se establecen los enlaces electrónicos de acceso a la información presentada, a través de la misma publicación. Documento para ser utilizado como herramienta de comunidades, académicos y defensores bioculturales, en general. Estrada Martínez E. y . Sepúlveda Varón, Á. R.

Notre problématique de recherche porte sur les mutations, durant le dernier siècle, de la relation à l’environnement d’une petite communauté d’agro-pasteurs du Haut Atlas de Marrakech, les Aït Ikis. Cette population montagnarde d’environ 700 habitants dépende de plusieurs espaces mais très spécialement du Yagour, un pâturage de 70 km² étagé entre 2.000 m et 3.600 m. L’institution coutumière de l’agdal qui gère tous les espaces en question et participe fortement aux rapports à l’environnement, consiste en la mise en défens saisonnière des espaces, dont la date exacte d’ouverture est décidée par toute la communauté d’usagers. Le but est d’assurer un repos minimal aux espèces végétales et la durabilité de son utilisation. Dans ce contexte, nous avons essayé de répondre à trois hypothèses : 1- Le système traditionnel de l’agdal était globalement durable, mais mis en crise notamment par son contact croissant avec les sociétés industrielles. 2- Dans le monde actuel, l’agdal aurait des potentialités de développement et de conservation. 3- Une approche profondément transdisciplinaire, qui utilise à la fois les disciplines individualisées, est nécessaire pour bien comprendre des problématiques éco-anthropologiques complexes de ce genre. Nous sommes partis d’une étude du contexte géographique, écologique, social et historique. Ensuite, nous avons analysé le système agro-économique et la culture symbolique qui accompagne ce système, ainsi que l’état de l’environnement au sein d’importants processus de changement. Pour conclure, nous avons corroboré nos hypothèses, et affirmé spécialement notre soutien à « une transdisciplinarité qui combine des approches disciplinaires spécialisées ».

From the introduction:
Approximately 230,000 of the 6.2 million Tibetans in China do not speak Tibetan. Instead, they speak one of about 18 different languages, including languages known as Namuyi, Minyak, Ergong, Khroskyabs, and nDrapa. In total, about 39 languages other than Tibetan are spoken on the Tibetan Plateau, by a little over one million people. These statistics may vary depending on how one defines a language, defines Tibet, or defines the Tibetan people, and, we still have much to learn about the languages of this area. However, regardless of how the numerical details might change, the underlying pattern appears to be well established – Tibet is linguistically diverse. While international scholarly and public attention focuses on the fate of the “Tibetan language”,1 the plight of Tibet’s minority languages continues to go unacknowledged. This article takes a preliminary look at the vitality of Tibet’s 39 minority languages, using UNESCO’s nine-factor model as a framework. While these languages differ vastly, their shared geographical and social environment, as well as their similar and interconnected histories, warrant a discussion of their collective fates. As suggested in the title, the results presented here are preliminary remarks on a complex topic, and should be taken as indicative rather than definitive.

En Colombia se viene haciendo resistencia a la descontextualización y reduccionismo presente en los procesos de enseñanza-aprendizaje de la biodiversidad, desde sus diversas dimensiones(Formal-No Formal-Informal),tratando de visibilizar el posible diálogo de saberes entre lógicas científicas y el conocimiento ambiental tradicional de los diversos grupos humanos en sus interacciones cotidianas con los ecosistemas, apoyando el fortalecimiento de las dinámicas de la llamada ―Memoria Biocultural‖(Toledo y Barrera-Bassols). En la presentación se expresarán experiencias educativas, ligadas a la valoración de la Memoria Biocultural Colombiana, Destacando el papel de los movimientos sociales, grupos comunitarios e investigadores independientes. Igualmente, se muestran los avances de los semilleros de investigación en pensamiento ambiental y etnociencias y biodiversidad de la Universidad de Caldas, junto a los procesos del grupo de investigación en enseñanza de la biología y la diversidad cultural de la Universidad Pedagógica Nacional, en sus acercamientos a comunidades étnicas afrodescendientes e indígenas del territorio colombiano. Objetivos: 1) Reconocer la dimensión biocultural en los procesos educativos. 2) Socializar el legado de sectores culturalmente diversos. 3) incentivar a la conformación de una red estudiantil latinoamericana por la Etnobiología. Metodologías: Investigación-Acción-Participativa (Fals Borda), Recoger los conceptos en la vida (Vasco), Filosofía Ambiental de Campo (Rozzi), entre otras. Resultados: Esta presentación es un esbozo que se conecta con la continuación de las líneas de investigación-―Concepciones de la vida y lo vivo en contextos diversos‖, de la Universidad Pedagógica Nacional Y ―Etnozoología‖,‖Etnobotánica‖, y ―Educación, interculturalidad. Sustentabilidad‖, de la Universidad De Caldas, junto con trabajos de grado y demás iniciativas estudiantiles.

This study investigates the changing role of the domesticated sedge waste (Cyperus spp.) among the indigenous Shipibo-Konibo who live in Ucayali river basin in the Peruvian Amazon. Waste is known as piripiri in Spanish and is associated with cultivated plants in the Cyperaceae or sedge family, commonly infected with a fungi. Many indigenous groups in the Amazon are familiar with a large number of piripiri names and uses, however these are associated with only a very small number of botanical taxa. The uses for the grated or mashed tubers of the Cyperus spp. ranges from the treatment of symptoms of physical disease to magical uses that can change state of mind or behaviour. This study offers an analysis of the many folk species of waste that have been used throughout the decades in Shipibo-Konibo culture. The Shipibo-Konibo are known for their medicinal plant knowledge and intricate ken  designs, which are closely related with ken  waste in particular. A literature analysis, unpublished field data and semi-structured interviews in collaboration with the grassroots organisation Alianza Arkana
provided the data for this study. The results show that Shipibo-Konibo culture is deeply intertwined with the wisdom of the plants spirits and the ancestors. However, their culture is rapidly changing due to influences of western education and urbanisation. The changing uses of waste seem to reflect at least to some extent both persistent and new behaviours and values in Shipibo-Konibo society. The rich connections between linguistics, culture and biology make this an illustrative case study for the concept of biocultural diversity.

Since the end of the 20th century, a trend has been developing where the existing borders, imposed from the enlightenment, between the natural and the cultural have been blurring. Even this traditional opposition, which saw humanity as the culminating product, is gradually being replaced by a mosaic concept of diversities, generated by the interactions between biodiversity and cultures, both human and non-human. These elements have generated new approaches, such as the concept of bioculturality and the ontological turn, among several others, in which several of them that derive, are inserted or are experiences in models of participation and social empowerment.
The compilation presented here is a direct product of this trend, comprising eight articles, with two main axes; first, it is a tour of several points in the Americas, such as Argentina, Brazil, Colombia, Uruguay and Mexico. The second driving axis, are the human-animal interactions, where various strategies for their analysis are presented, ranging from those that uses a diachronic vision, integrating historical and ethnozoological information, to those who address this interaction more in specific time spaces, whether from the past or from current contexts.
All of them coincide in addressing, in one way or another, the issue of the management and domestication of animals in the Americas, which shows us this issue as multifaceted and multidisciplinary, but in the current environmental and cultural situation of the Americas, is indispensable, and in some point of view, urgent.

Resumen El presente trabajo tiene como objetivo mostrar el tradicional Xantolo (festividad de todos los santos), también llamado de manera popular como fiesta de los muertos, a través de registros fotográficos realizados en el municipio de Yahualica, estado de Hidalgo del 26 de octubre al 2 de noviembre del año 2016. La celebración del Xantolo es un fenómeno social cargado de signi-ficados y elementos culturales asociados a la herencia cultural huasteca y nahua, esta festividad actualmente tiene una especial relación con los pueblos y comunidades indígenas asentados en esta región y tiene una importante función que propicia la cohesión social y fortalece la identidad cultural huasteca. Abstract This paper aims to show the traditional Xantolo (feast of all saints) also known popularly as the feast of the dead through photographic records made in the town of Yahualica, state of Hidalgo from 26 October to 2 November 2016. The celebration of Xantolo is a social phenomenon full of meanings and associated cultural elements of the huasteca and nahua cultural heritage, this festival now has a special relationship with indigenous peoples and communities settled in this region and has an important role to improve the social cohesion and strengthens the huasteca cultural identity.

A partir del concepto que postuló Maldonado Koerdell para la etnobiología consideramos que la etnozoología
debe ser entendida en sentido amplio como el estudio de las distintas áreas que comprenden las relaciones entre
el humanos y los animales, por lo que tiene un componente cronológico-histórico, que va desde las primeras
poblaciones de cazadores recolectores hasta las actuales interacciones sociales complejas, donde las relaciones
se desarrollan en ambientes rurales y urbanos, e influenciados por componentes geográficos y culturales.
Este trabajo se basa en una recopilación bibliográfica de largo plazo efectuada por los autores en bibliotecas
nacionales e internacionales. Hasta inicios del siglo XXI se registraron 285 títulos, que comprenden 21 pueblos
indígenas. Se discute el análisis inicial efectuado por Donald Brand, que postula seis categorías temáticas de los
trabajos, mientas que en nuestro análisis se expanden a 10. Este análisis permitió evaluar el estado del arte que
alcanzó la etnozoología en un lapso de más de 100 años.
En el marco de niveles creciente de conocimiento científico, denominados alfa, beta, etc., y a partir de nuestro
análisis de bibliografía, proponemos que este campo de investigación trascienda el básico nivel alfa (descriptivo)
hacia otros niveles superiores y promueva intereses como: la importancia biocultural de la fauna y su
determinación como patrimonio, establecer redes de trabajo basados en diálogos múltiples entre saberes y
conocimientos, buscando impactos favorables en la sustentabilidad así como en la calidad ambiental y de vida
de las comunidades. Además de promover el diálogo intercultural y la articulación transdiciplinaria, para influir
en la educación y la sociedad. Estos son algunos de los temas teóricos y prácticos que la etnozoología del siglo
XXI debe afrontar.
La compilación bibliográfica se puede proporcionar por solicitud, y esperamos que pronto pueda estar disponible
en uno o varios formatos electrónicos.
Palabras clave: etnozoología, México, análisis bibliográfico, perspectivas

Vásquez-Dávila, M.A. y G.I. Manzanero Medina. 2021. Mercados regionales de Oaxaca como nodos bioculturales complejos. En: S. Moctezuma Pérez y D. Sandoval Genovez (comps.): Mercados y tianguis en el siglo XXI. Repensando sus problemáticas. (pp. 241-263). Universidad Autónoma del Estado de México. ISBN: 978-607-633-272-6