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The Chilean palm (Jubaea chilensis) is an endangered and culturally important species from central Chile. We studied the Ocoa palm landscape (OPL), which is currently part of a protected area that harbors the largest Chilean palm population where local peasant practices have been excluded and conflict with biodiversity conservation strategies. We explored how human–landscape relationships over time have shaped present conditions and the implications for biocultural conservation. Methods included a review of archaeobotanical and historical records, and a qualitative study focused on local peasants’ perspectives. We reported the uses of J. chilensis and the OPL since pre-Hispanic times. For the last 400 years, these uses have involved important differences between landowners and local peasants in terms of power dynamics, access to the land, and intensity of use. The current palm landscape structure directly responds to past human activities, such as palm felling and agriculture. Also, we explain peasant practices linked to the OPL as ways of resisting cultural homogenization and marginalization associated with reductive conservation approaches and other presses and pulses. Chilean palm conservation can be improved by considering ecological legacies to inform future conservation strategies and adding a biocultural approach that respectfully integrates local peasant knowledge systems and worldviews. 

To document the dynamics of biocultural heritage, we studied traditional uses of plants on a segment of the Andean Road System, or Qhapaq Ñan, within the central Andes of Ecuador, home of the Kichwa community of Nizag. Here, residents preserved a rich diversity of plants within their agricultural fields, or chakra, of the Andean landscapes, upholding a culture steeped in traditional knowledge. Wild and domesticated plants are a cornerstone for the community, prompting the development of ethnobotanical management strategies with a conservation approach. The diverse plant uses aim to revalue their culture, fortify their self-identification as an indigenous community, and ensure the transmission of ancestral knowledge. This research aims to ascertain the ethnobotanical applications of this venerable community. Employing participatory action research, semistructured interviews were conducted with 43 community informants to gather ethnobotanical data on the flora applied within their territory, spanning categories such as food, agriculture, crafts, living fences, construction, fuel, ornamental, environmental, technological, and medicinal services. The findings indicate that age, rather than educational level and gender, significantly influences the variation in plant usage knowledge. In total, 142 plant species were cataloged, comprising herbs (58%), shrubs (23%), trees (15%), and climbers (4%). The most represented families were Asteraceae, Fabaceae, Lamiaceae, and Poaceae. Notably, 96% of these species provide some type of environmental service or fulfill a niche within the socioecological system. Medicinal uses were reported for 89% of the plants, while 56% served agricultural purposes, primarily in fertilizer production and forage. Additionally, 44% of the plants are utilized as food, typically consumed fresh. Among the medicinal plants, leaves are the most used part (58%), prepared as infusions and poultices. The prevalent ailments addressed include respiratory and urinary system conditions, with Borago officinalis, Carica pentagona, Vasconcellea pubescens, and Origanum mejorana being the most frequently employed plants. 

This paper offers paradigmatic insights from an international workshop on Ecological Legacies: Bridge Between Science and Community, in Ecuador, in the summer of 2023. The conference brought together foreign and local scholars, tour operators, village community, and Indigenous leaders in the upper Amazonia region of Ecuador with the goal of developing a vision for a sustainable and regenerative future of the upper Amazon. The conference offered three epistemological contributions to the existing literature in the emergent field of Montology, including addressing issues of (a) understanding the existing linguistic hegemony in describing tropical environments, (b) the redress of mistaken notions on pristine jungle environments, and (c) the inclusion of traditional knowledge and transdisciplinary approaches to understand the junglescape from different perspectives and scientific traditions. Methodologically, the conference bridged the fields of palaeoecological and ethnobotanical knowledge (as part of a wider conversation between science and local communities). Results show that local knowledge should be incorporated into the study of the junglescape and its conservation, with decolonial approaches for tourism, sharing language, methodology, tradition, and dissemination of the forest’s attributes. Our research helped co-create and formulate the “Coca Declaration” calling for a philosophical turn in research, bridging science and ethnotourism in ways that are local, emancipatory, and transdisciplinary. We conclude that facilitating new vocabulary by decolonial heightening of Indigenous perspectives of the junglescape helps to incorporate the notion of different Amazons, including the mountainscape of the Andean–Amazonian flanks. We also conclude that we can no consider Ecuador the country of “pure nature” since we helped demystify pristine nature for foreign tourists and highlighted local views with ancestral practices. Finally, we conclude that ethnotourism is a viable alternative to manage heritagization of the junglescape as a hybrid territory with the ecological legacies of the past and present inhabitants of upper Amazonia.