Historical and contemporary indigenous marine conservation strategies in the North Pacific

Strategies to reduce, halt, and reverse global declines in marine biodiversity are needed urgently. We reviewed, coded, and synthesized historical and contemporary marine conservation strategies of the Kitasoo/Xai'xais First Nation in British Columbia, Canada to show how their approaches work. We assessed whether the conservation actions classification system by the Conservation Measures Partnership was able to encompass this nation's conservation approaches. All first-order conservation actions aligned with the Kitasoo/Xai'xais First Nation's historical and contemporary marine conservation actions; hereditary chief management responsibility played a key role. A conservation ethic permeates Kitasoo/Xai'xais culture, and indigenous resource management and conservation existed historically and remains strong despite extreme efforts by colonizers to suppress all indigenous practices. The Kitasoo/Xai'xais's embodiment of conservation actions as part of their worldview, rather than as requiring actions separate from everyday life (the norm in nonindigenous cultures), was missing from the conservation action classification system. The Kitasoo/Xai'xais are one of many indigenous peoples working to revitalize their governance and management authorities. With the Canadian government's declared willingness to work toward reconciliation, there is an opportunity to enable First Nations to lead on marine and other conservation efforts. Global conservation efforts would also benefit from enhanced support for indigenous conservation approaches, including expanding the conservation actions classification to encompass a new category of conservation or sacredness ethic.     

Traditional Plant Harvesting in Contemporary Fragmented and Urban Landscapes

Abstract: Ecosystem fragmentation and destruction can lead to restrictive administration policies on traditional harvesting by indigenous peoples from remaining ecosystem tracts. In New Zealand, concerns about endangered species and governmental policies that focus on species and ecosystem preservation have resulted in severely curtailed traditional harvesting rights. Although provision has been made for limited gathering of traditional plants from government‐administered conservation lands, it is unclear how much harvesting is undertaken on these lands and elsewhere and what this harvest might consist of. We interviewed seven expert Maori elders from the Waikato, New Zealand, to identify plant species they currently harvested and from where. We compared these data with the data we collected on permits issued for plant collecting on conservation lands in the same region. We sought to gain information on indigenous plant harvesting to determine the extent of permitted harvesting from conservation lands in the Waikato and to identify issues that might affect plant harvesting and management. Elders identified 58 species they harvest regularly or consider culturally important; over 50% of these species are harvested for medicinal use. Permit data from 1996 to 2006 indicated no apparent relationship between species of reported cultural significance and the number of permits issued for each of these species. Currently, few plant species are harvested from conservation lands, although some unofficial harvesting occurs. Elders instead reported that medicinal plants are frequently collected from urban and other public areas. They reported that plant species used for dyeing, carving, and weaving are difficult to access. Elders also discussed concerns such as spraying of roadsides, which resulted in the death of medicinal species, and use of commercial hybrids in urban planning. Local government may have an increasingly important role in supporting native traditions through urban planning, which takes account of cultural harvesting needs while potentially reducing future harvesting pressure on conservation lands. We suggest that active participation by the Māori community in the development and management of urban harvesting resources will result in positive outcomes.     

Campesino hunting and conservation in Latin America

Hunting presents a paradox for biodiversity conservation. It is both a problem and a solution to species declines and poverty. Yet, conservation scientists hold different assumptions about the significance and sustainability of hunting based on the cultures and identities of hunters. In Latin America, conservationists largely sort hunters as either indigenous or campesino. Indigenous hunters are often characterized as culturally driven stewards of wildlife sustainability. Campesino hunters, by contrast, are described as peasants—cultureless, uneducated, and uncaring toward wildlife sustainability. Although such ethnically fueled hunting discourse promotes hunting research, campesino hunters remain underrepresented in most comparative hunting reviews. Moreover, there are no targeted syntheses on the current state of knowledge about campesino hunting, nothing to guide conservation research and practice with and for the largest group of hunters in Latin America. We reviewed 334 articles published from 1937 to 2018 in English (55%) and Spanish (45%)—mostly published in 145 peer-reviewed journals—on the meanings, motivations, and sustainability of campesino hunting in Latin America. Although studies spanned 17 countries, 7 ecosystems, and >75 indigenous and nonindigenous demographics in 30 research contexts, they predominantly focused on nonindigenous campesinos for species-specific conservation and protected area management in tropical broadleaf forests of Mexico, Peru, and Colombia. Authors used 12 methods to collect campesino hunting data, primarily interviews, surveys, and questionnaires, and drew from 10 local and traditional knowledge themes about wildlife trends and uses. Eighteen drivers, 14 constraints, and 10 conflicts—mainly subsistence, income, ethics, regulations, and crop or livestock protection—shaped whether campesino hunters pursued 799 species, 70% of which were least concern species. Yet, only 25 studies (8%) empirically assessed sustainability. Our results show the need for increased interdisciplinary and geographic engagement with campesino hunting across Latin America.     

Kibale Forest Wild Coffee: Challenges to Market‐Based Conservation in Africa

Abstract: Declining rural security and pressures to reduce public‐sector expenditures in the late 1990s spurred efforts to develop alternative funding models for Uganda's Kibale National Park (KNP). The Wild Coffee Project, established in 1999 with support from the U.S. Agency for International Development, the World Bank, and the Ford Foundation, sought to develop a market for wild coffee that had been harvested traditionally from areas within today's KNP. The Kibale Forest Foundation, a U.S.‐based nonprofit organization, was created to legalize harvests, obtain third‐party wild and organic certification, and coordinate management between KNP, the coffee industry, and local communities. Although the project was successful in legalizing, harvesting, and processing the world's first certified wild and organic coffee, efforts to gain entry into the international marketplace failed. Chief among the lessons learned from this project is that for many wild‐grown products, the value of “the story”—in both human and conservation terms—is likely to far exceed actual product values. This value differential should be captured through high‐value niche markets to avoid low commodity pricing and subsequent pressures to improve financial returns through over harvesting. In addition, local producers should hold significant assets in whatever brands are developed, creating a shared‐equity approach that serves social responsibility goals, fosters project sustainability, and ensures a steady stream of positive stories for use in marketing to build brand value. Shared equity—in this case ownership interest in the intellectual property embodied in the brand—provides a second incentive beyond transactional profits that can only be realized if resource conservation is maintained.