Recognizing Indigenous peoples' and local communities' rights and agency in the post-2020 Biodiversity Agenda

The Convention on Biological Diversity is defining the goals that will frame future global biodiversity policy in a context of rapid biodiversity decline and under pressure to make transformative change. Drawing on the work of Indigenous and non-Indigenous scholars, we argue that transformative change requires the foregrounding of Indigenous peoples' and local communities' rights and agency in biodiversity policy. We support this argument with four key points. First, Indigenous peoples and local communities hold knowledge essential for setting realistic and effective biodiversity targets that simultaneously improve local livelihoods. Second, Indigenous peoples' conceptualizations of nature sustain and manifest CBD's 2050 vision of "Living in harmony with nature." Third, Indigenous peoples' and local communities' participation in biodiversity policy contributes to the recognition of human and Indigenous peoples' rights. And fourth, engagement in biodiversity policy is essential for Indigenous peoples and local communities to be able to exercise their recognized rights to territories and resources.

Rapid ecosystem change challenges the adaptive capacity of Local Environmental Knowledge

The use of Local Environmental Knowledge has been considered as an important strategy for adaptive management in the face of Global Environmental Change. However, the unprecedented rates at which global change occurs may pose a challenge to the adaptive capacity of local knowledge systems. In this paper, we use the concept of the shifting baseline syndrome to examine the limits in the adaptive capacity of the local knowledge of an indigenous society facing rapid ecosystem change. We conducted semi-structured interviews regarding perceptions of change in wildlife populations and in intergenerational transmission of knowledge amongst the Tsimane', a group of hunter-gatherers of Bolivian Amazonia (n = 300 adults in 13 villages). We found that the natural baseline against which the Tsimane' measure ecosystem changes might be shifting with every generation as a result of (a) age-related differences in the perception of change and (b) a decrease in the intergenerational sharing of environmental knowledge. Such findings suggest that local knowledge systems might not change at a rate quick enough to adapt to conditions of rapid ecosystem change, hence potentially compromising the adaptive success of the entire social-ecological system. With the current pace of Global Environmental Change, widening the gap between the temporal rates of on-going ecosystem change and the timescale needed for local knowledge systems to adjust to change, efforts to tackle the shifting baseline syndrome are urgent and critical for those who aim to use Local Environmental Knowledge as a tool for adaptive management.

Exploring indigenous landscape classification across different dimensions: a case study from the Bolivian Amazon

Decisions on landscape management are often dictated by government officials based on their own understandings of how landscape should be used and managed, but rarely considering local peoples' understandings of the landscape they inhabit. We use data collected through free listings, field transects, and interviews to describe how an Amazonian group of hunter-horticulturalists, the Tsimane', classify and perceive the importance of different elements of the landscape across the ecological, socioeconomic, and spiritual dimensions. The Tsimane' recognize nine folk ecotopes (i.e., culturally-recognized landscape units) and use a variety of criteria (including geomorphological features and landscape uses) to differentiate ecotopes from one another. The Tsimane' rank different folk ecotopes in accordance with their perceived ecological, socioeconomic, and spiritual importance. Understanding how local people perceive their landscape contributes towards a landscape management planning paradigm that acknowledges the continuing contributions to management of landscape inhabitants, as well as their cultural and land use rights.

Cultural change and traditional ecological knowledge. An empirical analysis from the Tsimane' in the Bolivian Amazon

Among the different factors associated to change in traditional ecological knowledge, the study of the relations between cultural change and traditional ecological knowledge has received scan and inadequate scholarly attention. Using data from indigenous peoples of an Amazonian society facing increasing exposure to the mainstream Bolivian society, we analyzed the relation between traditional ecological knowledge, proxied with individual plant use knowledge (n=484), and cultural change, proxied with individual- and village-level (n=47) measures of attachment to traditional beliefs and values. We found that both the individual level of detachment to traditional values and the village level of agreement in detachment to traditional values were associated with individual levels of plant use knowledge, irrespective of other proxy measures for cultural change. Because both the individual- and the village-level variables bear statistically significant associations with plant use knowledge, our results suggest that both the individual- and the supra-individual level processes of cultural change are related to the erosion of plant use knowledge. Results from our work highlight the importance of analyzing processes that happen at intermediary social units -the village in our case study- to explain changes in traditional ecological knowledge.

Secular trends on traditional ecological knowledge: An analysis of different domains of knowledge among Tsimane' men

Empirical research provides contradictory evidence of the loss of traditional ecological knowledge across societies. Researchers have argued that culture, methodological differences, and site-specific conditions are responsible for such contradictory evidences. We advance and test a third explanation: the adaptive nature of traditional ecological knowledge systems. Specifically, we test whether different domains of traditional ecological knowledge experience different secular changes and analyze trends in the context of other changes in livelihoods. We use data collected among 651 Tsimane' men (Bolivian Amazon). Our findings indicate that different domains of knowledge follow different secular trends. Among the domains of knowledge analyzed, medicinal and wild edible knowledge appear as the most vulnerable; canoe building and firewood knowledge seem to remain constant across generations; whereas house building knowledge seems to experience a slight secular increase. Our analysis reflects on the adaptive nature of traditional ecological knowledge, highlighting how changes in this knowledge system respond to the particular needs of a society in a given point of time.

Evidence of traditional knowledge loss among a contemporary indigenous society

As biological and linguistic diversity, the world's cultural diversity is on decline. However, to date there are no estimates of the rate at which the specific cultural traits of a group disappear, mainly because we lack empirical data to assess how the cultural traits of a given population change over time. Here we estimate changes in cultural traits associated to the traditional knowledge of wild plant uses among an Amazonian indigenous society. We collected data among 1151 Tsimane' Amerindians at two periods of time. Results show that between 2000 and 2009, Tsimane' adults experienced a net decrease in the report of plant uses ranging from 9% (for the female subsample) to 26% (for the subsample of people living close to towns), equivalent to a 1 to 3 % per year. Results from a Monte Carlo simulation show that the observed changes were not the result of randomness. Changes were more acute for men than for women and for informants living in villages close to market towns than for informants settled in remote villages. The Tsimane' could be abandoning their traditional knowledge as they perceive that this form of knowledge do not equip them well to deal with the new socio-economic and cultural conditions they face nowadays.