The need for formal reflexivity in conservation science

Ethnoprimatology of the Shipibo of the upper Ucayali River, Perú

In the Anthropocene, primate conservation can only take place when considering human culture, perspectives, and needs. Such approaches are increasingly important under the growing impact of anthropogenic activities and increasing number of threatened primates. The Amazon rainforest, rich in cultural and biological diversity, where indigenous people play a crucial role in primate conservation, provides ample opportunity to study human-primate interactions and the sociocultural context in which they occur. Human activities threaten the Amazon's fragile ecosystems and its primates, which play a key role in its maintenance and regeneration. This study focuses on one of the largest indigenous groups in the Peruvian Amazon: the Shipibo. Interviews and participant observation were used to investigate local perceptions of animal presence and depletion, food preferences, and how primates are incorporated into daily life and culture. Since time immemorial and still today, primates remain important in Shipibo culture, mythology, and subsistence. Local Shipibo participants consistently identified the presence of 13 species of primate. Primates were among the preferred species for consumption, pet keeping, and held a fundamental role in mythology, traditional knowledge, and storytelling. Large-bodied primates were often mentioned as being locally extinct, with reports and observations suggesting increasing consumption of smaller-bodied primates. Commonly perceived reasons for primate depletion include noise disturbance, hunting, and population growth, often in parallel. This study sheds light on the cultural context of an area rich in biodiversity, where primates, essential for ecological balance and integral to Shipibo lives and identity, are being depleted. We highlight the need for an inclusive ethnoprimatological approach to conserving primates and preserving indigenous heritage while improving local livelihoods.

Recognizing reflexivity among conservation practitioners

When deciding how to conserve biodiversity, practitioners navigate diverse missions, sometimes conflicting approaches, and uncertain trade-offs. These choices are based not only on evidence, funders' priorities, stakeholders' interests, and policies, but also on practitioners' personal experiences, backgrounds, and values. Calls for greater reflexivity-an individual or group's ability to examine themselves in relation to their actions and interactions with others-have appeared in the conservation science literature. But what role does reflexivity play in conservation practice? We explored how self-reflection can shape how individuals and groups conserve nature. To provide examples of reflexivity in conservation practice, we conducted a year-long series of workshop discussions and online exchanges. During these, we examined cases from the peer-reviewed and gray literature, our own experiences, and conversations with 10 experts. Reflexivity among practitioners spanned individual and collective levels and informal and formal settings. Reflexivity also encompassed diverse themes, including practitioners' values, emotional struggles, social identities, training, cultural backgrounds, and experiences of success and failure. Reflexive processes also have limitations, dangers, and costs. Informal and institutionalized reflexivity requires allocation of limited time and resources, can be hard to put into practice, and alone cannot solve conservation challenges. Yet, when intentionally undertaken, reflexive processes might be integrated into adaptive management cycles at multiple points, helping conservation practitioners better reach their goals. Reflexivity could also play a more transformative role in conservation by motivating practitioners to reevaluate their goals and methods entirely. Reflexivity might help the conservation movement imagine and thus work toward a better world for wildlife, people, and the conservation sector itself.

Core Competencies for Training Conservation Paleobiology Students in a Wicked World

Despite the promise conservation paleobiology holds for using geohistorical data and insights to solve conservation problems, training in the field typically does not equip students to be competent environmental problem solvers. The intention of this perspective piece is to start a conversation about how we might train conservation paleobiology students better, focusing on the competencies needed to promote deep engagement with “wicked” conservation problems that are difficult to solve. Ongoing conversations regarding design of academic programs in sustainability, a field allied with conservation science, can inform our discussion. The sustainability literature has defined an interrelated set of “core competencies” that go beyond general academic competencies to enable real-world sustainability problem solving: systems thinking, temporal thinking, normative thinking, strategic thinking, and interpersonal competence. Conservation paleobiology is usually taught within geology programs, where students are exposed to systems thinking and temporal thinking. However, the remaining competencies typically are absent or insufficiently developed. To infuse these competencies into conservation paleobiology curricula, we recommend: (1) enhancing connections with sustainability programs and encouraging a more cross-disciplinary approach to training; (2) developing a “menu” of concepts and methodologies for each competence from which to choose; and (3) recognizing that different skills are appropriate at different levels of education and experience. The proposed competency-based framework serves as a shared reference that can be used to develop pedagogies to better prepare conservation paleobiology students to navigate the wicked conservation challenges of our time.

Working from the Inside Out: Fostering Intrinsic Motivation and Expanding Our Criteria for Conservation Success

Primatological research is often associated with understanding animals and their habitats, yet practical conservation depends entirely on human actions. This encompasses the activities of Indigenous and local people, conservationists, and NGOs working on the ground, as well as more remote funders and policymakers. In this paper we explore what it means to be a conservationist in the 2020s. While many primatologists accept the benefits of more socially inclusive dimensions of research and conservation practice, in reality there remain many challenges. We discuss the role primatologists can play to enhance interdisciplinary working and their relationships with communities living in and around their study sites, and examine how increased reflexivity and consideration of one’s positionality can improve primatological practice. Emphasis on education and stakeholder consultation may still echo colonial, top-down dialogues, and the need for greater emphasis on genuine knowledge-sharing among all stakeholders should be recognised. If we are sincere about this approach, we might need to redefine how we see, consider, and define conservation success. We may also have to embrace more compromises. By evaluating success in conservation we explore how reflexive engagements with our positionality and equitable knowledge-sharing contribute to fostering intrinsic motivation and building resilience.