The Primate Cultural Significance Index: applications with Popoluca Indigenous people at Los Tuxtlas Biosphere Reserve

Specimens as individuals: Four interventions and recommendations for great ape skeletal collections research and curation

Extensive discourse surrounds the ethics of human skeletal research and curation, but there has yet to be a similar discussion of the treatment of great ape skeletal remains, despite the clear interest in their ethical treatment when alive. Here we trace the history of apes who were killed and collected for natural history museums during the early 20th century and showcase how the guiding research questions of the colonial era continue to influence scholarship. We discuss best practices for improving industry and academic standards of research on, and the curation of, ape remains. The suggested interventions involve restoring individual identity and narrative to great apes while engaging with contextual reflexivity and decolonial theory. The resulting recommendations include contextualizing the individual, piecing individuals back together, challenging/questioning the captive-wild dichotomy, and collaborative international conversations. Our objective is to encourage a conversation regarding ethical and theoretical considerations in great ape skeletal remains research.

Participatory action research for primate conservation: A critical analysis of a nonformal education program in Southern Mexico

Historically, Mexico has had an important role in primate conservation research, however, studies have rarely included the human dimensions of primatology. Inclusion of these disciplines should be a priority, considering that human activities are responsible for the current socio-ecological crisis. Mexico is habitat for three primate species, and all are threatened. This urgency demands new approaches and broader perspectives. First, we propose three main research frameworks relevant for conducting PCEPs in Latin America: Participatory Action Research, Arts-based education in PCEPs and Knowledge Coproduction. Furthermore, we aimed to (1) describe a case study about primate conservation education in Southern Mexico based on participatory visual methods under the umbrella of Participatory Action Research (PAR), and (2) to conduct a self-reflective, critical, straightforward, and constructive analysis of the experience. We discuss the various challenges faced during the process (e.g., traditional teaching prevalence at schools, teachers that are not school-based, time and academic constraints). Additionally, we highlight some PAR aspects applicable for researchers and practitioners interested to go further than knowledge transmission (e.g., codesign, arts-based education, placed-based education, critical thinking, and capacity building). To collectively progress in primate conservation education in Mexico and other Latin American countries, projects could greatly benefit from context-specific, people-centered approaches, such as PAR. We encourage researchers to share more of their personal research experiences including both their successes and failures.

Best practices are never best: Evaluating primate conservation education programs (PCEPs) with a decolonial perspective

Who do we aim to educate with primate conservation education programs (PCEPs)? In a commentary published in a recent AJP, Annette Lanjouw suggested that many efforts to "educate" habitat-country communities can be neocolonial in their approaches. Forest destruction and habitat loss are a result of global consumption and expansion. We therefore need to approach conservation education from many angles including local stakeholders, policy makers, government officials, and the humans living in industrialized nations who are major consumers of the items that shrink primate habitats. In this review, we investigate PCEPs to determine if the conservation education goals, education methods, and assessment processes are proceeding within a neocolonial context. We reviewed the last 20 years of primate conservation literature and looked for publications that were focused on education programs. We found that in 50 of 52 publications published between 2001 and 2021, the education programs take place in habitat-country local communities. We also reviewed primate field researcher and field site websites, and in most cases, education programs were also focused on educating local communities living near or in nonhuman primate habitats. Exceptions were student clubs, zoo programs, and a high school outreach program. Many PCEP providers presented a list of "lessons learned" and we compiled their wisdom in combination with our experience to provide a framework for moving forward. We conclude that as conservation primatologists, we must think beyond our field sites to create opportunities for educational outreach. We can reach global consumers by linking to zoos, television/motion picture, print media, social media, and working with schools on curricula. Primatologists can engage our undergraduates to establish clubs and create meaningful assignments that reach beyond the classroom. We encourage primatologists from the Global North to consider their positionality and the history of conservation exclusion in their attempts to conserve primates.

Meizi-Consuming Culture That Fostered the Sustainable Use of Plum Resources in Dali of China: An Ethnobotanical Study

Prunus mume has been cultivated for more than three millennia with important edible, ornamental, and medicinal value. Due to its sour taste, the Prunus mume fruit (called Meizi in Chinese and Ume in Japanese) is not very popular compared to other fruits. It is, however, a very favorite food for the Bai people living in Eryuan County, Dali of Yunnan, China. The local people are masters of making various local products with plum in different ways. In this research, we conducted field investigations in Eryuan County using ethnobotanical methods from August 2019 to July 2021, focusing on the Prunus mume (for its edible fruits). A total of 76 key informants participated in our semi-structured interviews. The survey recorded 37 species (and varieties) belonging to 11 families related to the Bai people’s Meizi-consuming culture. Among them, there are 14 taxa of plum resources, including one original species and 13 varieties. These 37 species are either used as substitutes for plum due to their similar taste or as seasonings to improve the sour taste of plum. The higher Cultural Food Significance Index value implies that Prunus mume, Chaenomeles speciosa, Phyllanthus emblica, Prunus salicina, and Chaenomeles cathayensis have high acceptance and use value in the Bai communities. Among the various local products traditionally made by the Bai people, carved plums, preserved plums, perilla-wrapped plums, and stewed plums are the most famous and popular categories in the traditional markets. Currently, the plum business based on the traditional Meizi-consuming culture of the Bai people is already one of Eryuan’s economic pillars. This study showed that plums play an important role in expressing the local cultural diversity, and they also help the local people by improving their livelihood through their edible value. In turn, for the sustainable use of plum resources, the Bai people positively manage local forests through a series of measures to protect the diversity of plum resources and related plant communities.