Search for: All records

This article advances geographic scholarship about conservation and protected areas (PAs) through a focuson biocultural geographies. Biocultural geographies derive from relationships between heterogenousIndigenous stewardship practices, biological diversity, and trans-scalar multidimensional social, political, andecological processes. The concept brings together insights from political ecology and biocultural conservationto address the interplay between environmental governance, cultural change, and biodiversity. We drawfrom collaborative, transdisciplinary research with Siona, Siekopai, and Cofan Indigenous communities inthe northern Ecuadorian Amazon, a site of global importance for its biodiversity and cultural heritage. Thisis also a region of rapid and extensive social-ecological change driven by expanding agricultural frontiers,intensifying extractive industries, and new infrastructure development for regional integration. It is from thiscontext that we call for a timely and critical conversation between human–environment geographers and thefield of biocultural conservation, two approaches that have reshaped thinking about PAs and the role ofIndigenous stewardship in an era of accelerating global challenges to social-ecological well-being. Data forour analysis derive from a multiyear study that investigates strategies used to ensure social-ecological well-being in the face of change. Our findings show that Siona, Siekopai, and Cofan stewardship sustains thebiological diversity that characterizes many Amazonian PAs through locally adapted institutions based onknowledge, innovation, and practices they collectively hold. Such stewardship advances self-determinationthat challenges conventional conservation and PA models by centering Indigenous territorial governance. 

1. Human–plant relations shed light on forms of reciprocity in Indigenous territorial stewardship. This article shows how Cofán, Siona and Siekopai (also Secoya or Airo Pai in Peru) Indigenous Peoples in the western Amazon collect, cultivate and use yoco (Paullinia yoco) to promote communal conviviality, reclaim once-threatened cultural practices and advance new forms of collective stewardship to promote social-ecological well-being. Yoco is a caffeine-rich liana closely intertwined with the daily life and spiritual practices of many Indigenous Amazonian Peoples, particularly within the tri-border region of Colombia, Ecuador and Peru. 2. We centre Indigenous storytelling as pedagogy and methodology, something common in the Amazon and relevant to yoco, as it is consumed socially and often while stories are shared. 3. Through collaborative transdisciplinary research, we assess the forms of relationality and reciprocity yoco fosters in three ways. First, we discuss histories, uses and cultivation of yoco. Second, we consider the divergent pathways that communities have had with yoco, from loss to recuperation of human–plant relations across time. Third, we show examples of how differentiated use of yoco in Cofán, Siekopai and Siona communities supports cultural revitalization, territorial defense and stewardship initiatives evidenced by renewed efforts to enhance intergenerational transmission of local knowledge. 4. Cofán, Siona and Siekopai stewardship of yoco is not merely ecological management of a plant but represents a dynamic interaction between cultural identity, spiritual practice and political resistance. As Siona, Siekopai and Cofán communities confront external pressures such as deforestation, extractive industries and socio-political marginalization, relationships with yoco facilitate pathways to sustain cultural and ecological relations in the face of profound change. 5. Reclaiming and maintaining human–plant relations is a form of self-determination that can inform effective and ethical biocultural conservation. Through yoco, the Cofán, Siekopai and Siona peoples demonstrate that biocultural conservation helps maintain social-ecological well-being while underscoring the importance of territory. The future of conservation must embrace Indigenous stewardship, where reciprocity and care for both human and non-human worlds are central. 

Rural life in México has changed drastically over the past several decades in the wake of structural reforms in the 1980s and the North American Free Trade Agreement (NAFTA) implemented in 1994. Researchers predicted dire consequences for smallholder farmers following trade liberalization and in certain respects the prophecies have been fulfilled. Indeed, many regions experienced significant out-migration as smallholders, unable to compete with global maize imports without price subsidies, sold or abandoned their lands, making way for the expansion of industrial agriculture into forests, secondary vegetation and primary crops. Nevertheless, many smallholders have adapted to the new economic environment with farming systems that manage risk by diversifying portfolios to incorporate commercialized maize and livestock production. This article examines the evolution of smallholder farming systems since the mid 1980s, when the impact of neoliberal reforms emerged, using data collected from field research on 130 smallholder farms in the Pátzcuaro Lake Watershed (PLW) in the State of Michoacán. Farmers in the PLW have been characterized as traditional peasant farmers, planting crops for subsistence, including a diverse array of domestic maize varieties and practicing limited animal husbandry with chickens, turkeys, pigs, an oxen and a cow or two for milk. But the results presented in this article show that the traditional peasant farming systems in the region have changed substantially to a highly diversified agriculture-cattle-forest system. Most notable changes include the use of fertilizers and pesticides; and the increase in livestock herd and reorientation to beef production. The results demonstrate the resilience of smallholder farmers, while at the same time raising potential concern that increased reliance on livestock and beef production specialization, might lead to shifts in farming systems that replace domestic maize varieties with hybrid corn used primarily for animal feed and thereby leaving vulnerable the genetic reservoir of traditional maize landraces.