BackgroundThis study documents cycad-human relationships in Mexico, Belize, Guatemala, El Salvador, and Honduras over the last 6000 years. The impetus was acute need for a better understanding of previously undocumented uses of cycads in this region, and the need to improve cycad conservation strategies using ethnobotanical data. We hypothesized that cycads are significant dietary items with no long-term neurological effects, are important to religious practice, and contribute to cultural identity and sense of place, but that traditional knowledge and uses are rapidly eroding. Guiding questions focused on nomenclature, food and toxicity, relationships to palms and maize, land management issues, roles in religious ceremony, and medicinal uses, among others, and contributions of these to preservation of cycads.MethodsFrom 2000 to 2017, the authors conducted 411 semi-structured ethnographic interviews, engaged in participant-observation in Mexican and Honduran communities, and carried out archival research and literature surveys.ResultsWe documented 235 terms and associated uses that 28 ethnic groups have for 57 species in 19 languages across 21 Mexican states and 4 Central American nations. Carbohydrate-rich cycads have been both famine foods and staples for at least six millennia across the region and are still consumed in Mexico and Honduras. Certain parts are eaten without removing toxins, while seed and stem starches are detoxified via several complex processes. Leaves are incorporated into syncretic Roman Catholic-Mesoamerican religious ceremonies such as pilgrimages, Easter Week, and Day of the Dead. Cycads are often perceived as ancestors and protectors of maize, revealing a close relationship between both groups. Certain beliefs and practices give cycads prominent roles in conceptions of sense of place and cultural heritage.ConclusionsCycads are still used as foods in many places. Though they do not appear to cause long-term neurological damage, their health effects are not fully understood. They are often important to religion and contribute to cultural identity and sense of place. However, because most traditional knowledge and uses are rapidly eroding, new community-based biocultural conservation efforts are needed. These should incorporate tradition where possible and seek inspiration from existing successful cases in Honduras and Mexico.Electronic supplementary materialThe online version of this article (10.1186/s13002-018-0282-z) contains supplementary material, which is available to authorized users.

This study was conducted in two villages of El Chico National Park (ECNP), Mexico, to document the uses of Litsea glaucescens (Mexican laurel) by the local population and to identify actors with knowledge about the species using quantitative ethnobotanical techniques. Fifty-five semi-structured interviews were conducted to obtain a free-list about the specific uses of the laurel, to analyze its importance among the social group under study, and to use social networking to identify individuals within the community who had particular knowledge about the plant. We found a total of 25 specific uses for the plant, which have different levels of importance for the people of the ECNP. The most common use was seasoning, while medicinal and cultural uses had a lesser importance. Use of the seed of the laurel as a material for handcrafts is recorded for the first time in this study. The social network showed that there was a relationship between the actors interviewed from the two communities. They are identified as having some relationship to the plant or knowledge about it, but the actors who produce it are the most prominent. An analysis of the specific uses of the laurel and those with knowledge about it is considered indispensable for generating specific management and harvesting strategies for the species, which will be able to contribute a local perspective to its conservation.

The giant garden slug Limax maximus Linnaeus, 1758 (Limacidae, Pulmonata) is considered one of the most widely spread terrestrial molluscs in the world and is a formidable pest of agricultural and horticultural crops. This slug was recently introduced to Japan, where its population is now rapidly increasing and spreading. A naturalised population of L. maximus was first discovered in Hokkaido, Japan, in 2012 in the isolated natural forest of Maruyama Forest Park in Sapporo City, and the species has become common in this area. In the present study, we investigated observations of L. maximus reported by ordinary citizens acting as "citizen scientists" to assess the recent expansion of this invasive slug. We posted an announcement in the local newspaper requesting reports of the occurrence of L. maximus via e-mail and analysed 38 observations provided by local citizens. As a result of these reports, 16 naturalised populations of L. maximus were detected in Hokkaido, several of which were quite far from the original population in Sapporo City. Moreover, a terrestrial macrophagous leech, Orobdella kawakatsuorum Richardson, 1975 (Arhynchobdellida, Orobdellidae), is reported as a potential native predator of L. maximus for the first time.

Se registra una tipología de consumidores socialmente responsables con base en sus percepciones de responsabilidad social corporativa (RSC) y en la identificación que tengan con las empresas socialmente responsables (ESR). Para lograrlo, se llevó a cabo un análisis clúster no jerárquico de aglomeración k-means con una muestra de 135 consumidores universitarios. Los resultados arrojan cuatro distintos tipos de consumidores: a) los escépticos de la RSC, b) los escépticos del medioambiente, c) los entusiastas de la RSC y d) los entusiastas del medioambiente.