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Resumen Antecedentes Las tribus Karuk y Yurok del noroeste de California, EEUU, están revitalizando la práctica cultural de quemas, que es el uso del fuego prescripto para aumentar las especies culturalmente importantes. Estas quemas culturales son críticas para sustentar la vida de los pueblos indígenas, y fueron sumamente extendidas antes del establecimiento de las políticas de exclusión del fuego. Uno de los principales objetivos de las quemas culturales es aumentar la producción de tallos del avellano de California ( Corylus cornuta Marsh var. californica ) que es usado para la construcción de cestos por los fabricantes de cestos (cesteros) de las tribus Karuk y Yurok. Para evaluar las quemas culturales como una forma de ingeniería ecosistémica, monitoreamos la producción de cestos realizados con tallos de avellano, la calidad y densidad de esos tallos, en 48 parcelas (400 m 2 ) dentro de dos quemas prescriptas y en 19 lugares con quemas culturales. Las variables socio-ecológicas que fueron analizadas incluyeron la frecuencia de quemas, la estación de quemas, el área basal (≥10 cm de diámetro a la altura del pecho) de árboles del dosel superior, el ramoneo por ungulados, y la exposición. Observamos asimismo el lugar de colección de los tallos para comparar distancias recorridas, tasas de recolección, y las preferencias de quienes fabrican los cestos a través de sitios con diferentes historias de fuego y tenencia de la tierra. Resultados Una estación luego del fuego, los arbustos de avellano de California produjeron un incremento de 13 veces la producción de tallos factibles de ser usados en cestería comparados con arbustos creciendo al menos tres estaciones post fuego ( P < 0.0001). La producción y el largo de los tallos desarrollaron relaciones negativas con el área basal de árboles del dosel superior ( P < 0.01) y el ramoneo de ungulados ( P < 0.0001). Las parcelas quemadas a alta frecuencia (al menos tres eventos de fuego de 1989 a 2019) tuvieron 1,86 veces más arbustos de avellano que aquellas parcelas que experimentaron menos de tres eventos de fuego ( P < 0.0001), y fueron todos ubicados en la reservación de Yurok, donde la tenencia de la tierra por parte de la comunidad indígena es comparativamente más fuerte. Los fabricantes de cestos viajaron distancias 3,8 veces más largas para alcanzar lugares quemados por fuegos naturales comparados con aquellos que fueron sujetos a quemas cultuales prescriptas ( P < 0.01). En los sitios quemados por prácticas culturales, por incendios naturales u aquellos lugares excluidos de fuegos, el tiempo promedio de recolección fue de 4,9, 1,6, y 0.5 tallos por minuto por individuo, respectivamente. Conclusiones Los regímenes de quemas culturales por parte de las tribus Karuk y Yurok con altas frecuencias de quema ( e,g, de tres a cinco años), promueven una alta densidad de arbustos de avellano e incrementan la producción de tallos para cestería. Esto mejora la eficiencia en la recolección y reduce los costos del viaje, lo que ayuda a la revitalización de una práctica cultural vital. Nuestros hallazgos proveen evidencias positivas de ingeniería ecosistémica humana, y muestran que el incremento de la soberanía tribal sobre el manejo de fuego mejora las condiciones de bienestar socio-económico, mientras que al mismo tiempo aportan a la estructura y el funcionamiento del ecosistema. 

Climate change has long been recognized as a significant driver of dietary diversity and dietary quality. An often overlooked aspect of climate change are shifts in fire regimes, which have the potential to drastically affect landscape diversity, species distributions, and ultimately, human diets. Here, we investigate whether the fire regimes shaped by Indigenous Australians change landscape diversity in ways that improve dietary quality, considering both the diversity and the quantity of traditional foods in the diet.

We use structural equation modeling to explore two causal models of dietary quality, one focused on the direct effects of climate change and resource depression, the other incorporating the dietary effects of landscape diversity, itself a product of fire‐created patchiness. We draw on a focal camp dataset covering 10 years of observations of Martu foraging income in the Western Desert of Australia.

We find strong support for the hypothesis that fire‐created patchiness improves diet quality. Climate change (cumulative 2‐year rainfall) has only an indirect effect on dietary quality; the availability of traditional foods is mediated primarily through the landscape diversity shaped by fire.

Our model suggests that the loss of the indigenous fire mosaic may lead to worsening availability of traditional foods, measured as both caloric intake and diet diversity. Because the effects of rainfall are mediated through landscape diversity, increased rainfall may not compensate for the recent changes in fire regimes resulting from the loss of Aboriginal fire from the landscape.

 

In the mid-1950s Western Desert of Australia, Aboriginal populations were in decline as families left for ration depots, cattle stations, and mission settlements. In the context of reduced population density, an ideal free-distribution model predicts landscape use should contract to the most productive habitats, and people should avoid areas that show more signs of extensive prior use. However, ecological or social facilitation due to Allee effects (positive density dependence) would predict that the intensity of past habitat use should correlate positively with habitat use. We analyzed fire footprints and fire mosaics from the accumulation of several years of landscape use visible on a 35,300-km²mosaic of aerial photographs covering much of contemporary Indigenous Martu Native Title Lands imaged between May and August 1953. Structural equation modeling revealed that, consistent with an Allee ideal free distribution, there was a positive relationship between the extent of fire mosaics and the intensity of recent use, and this was consistent across habitats regardless of their quality. Fire mosaics build up in regions with low cost of access to water, high intrinsic food availability, and good access to trade opportunities; these mosaics (constrained by water access during the winter) then draw people back in subsequent years or seasons, largely independent of intrinsic habitat quality. Our results suggest that the positive feedback effects of landscape burning can substantially change the way people value landscapes, affecting mobility and settlement by increasing sedentism and local population density.

 

Archaeological and paleoecological evidence shows that by 10,000 BCE, all human societies employed varying degrees of ecologically transformative land use practices, including burning, hunting, species propagation, domestication, cultivation, and others that have left long-term legacies across the terrestrial biosphere. Yet, a lingering paradigm among natural scientists, conservationists, and policymakers is that human transformation of terrestrial nature is mostly recent and inherently destructive. Here, we use the most up-to-date, spatially explicit global reconstruction of historical human populations and land use to show that this paradigm is likely wrong. Even 12,000 y ago, nearly three quarters of Earth’s land was inhabited and therefore shaped by human societies, including more than 95% of temperate and 90% of tropical woodlands. Lands now characterized as “natural,” “intact,” and “wild” generally exhibit long histories of use, as do protected areas and Indigenous lands, and current global patterns of vertebrate species richness and key biodiversity areas are more strongly associated with past patterns of land use than with present ones in regional landscapes now characterized as natural. The current biodiversity crisis can seldom be explained by the loss of uninhabited wildlands, resulting instead from the appropriation, colonization, and intensifying use of the biodiverse cultural landscapes long shaped and sustained by prior societies. Recognizing this deep cultural connection with biodiversity will therefore be essential to resolve the crisis.