BackgroundThe Chilean temperate rainforest has been subjected to dramatic fragmentation for agriculture and forestry exploitation. Carnivore species are particularly affected by fragmentation and the resulting resource use conflicts with humans. This study aimed at understanding values and human-animal relationships with negatively perceived threatened carnivores through the disclosure of local stories and Mapuche traditional folktales.MethodsOur mixed approach comprised the qualitative analysis of 112 stories on the kodkod cat (Leopardus guigna) and the puma (Puma concolor) collected by students (9-14 years) from 28 schools in the Araucania region within their family contexts, 10 qualitative in-depth interviews with indigenous Mapuche people, 35 traditional Mapuche legends, and the significance of naming found in ethnographic collections.ResultsWe revealed a quasi-extinction of traditional tales in the current knowledge pool about pumas and kodkods, local anecdotes, however, were present in significant numbers. Values associated to both felids were manifold, ranging from negativistic to positive values. While pumas played an important role in people’s spirituality, negative mythological connotations persisted in kodkod stories. Four prominent relationships were derived: (1) Both felids represent threats to livestock, pumas even to life, (2) both felids are symbols for upcoming negative events, (3) pumas are spiritual creatures, and (4) kodkods are threatened by humans. Recommendations are provided for stimulating new ways of perceiving unpopular and threatened carnivores among those who live in vicinity to them.

Southern Chile experienced serious deforestation during the past century and it is projected that by the year 2025 Chile will be devoid of native forests. One of the most important endemic tree species of the country and at the same time one of the most endangered ones is Araucaria araucana (Mol.) C. Koch, the monkey-puzzle tree. It grows in the Andes Mountains, homeland of the indigenous Mapuche Pewenche people who depend on this tree. This paper is based on participatory field research with a Mapuche Pewenche community in the southern Chilean Andes on their ecological knowledge, values, use and management of the Araucaria araucana forest. It attempts to reveal how indigenous people and their knowledge contribute to the sustainable management of these forests. The paper (1) illustrates the complexity of indigenous ecological knowledge of Araucaria araucana and its efficacy in native forest management, (2) explores the link between the conservation and use of biodiversity by the indigenous people, and (3) provides answers relevant to native forest management and conservation strategies ex-situ and in-situ incorporating indigenous and scientific knowledge, thus providing a contribution towards integrated natural resource management.

One of the most important endemic tree species of Chile and at the same time one of the most endangered ones is Araucaria araucana (Mol.) C. Koch, the monkey‐puzzle tree. It grows in the Andes Mountains, homeland of the indigenous Mapuche Pewenche people who depend on this tree. This paper is based on field research that investigated the ecological knowledge, uses and management of the Araucaria araucana forest by indigenous Mapuche Pewenche people based on the socio‐cultural, spiritual and ecological relationships they have with the Araucaria forest, to find out how indigenous people and their knowledge could contribute to sustainable Araucaria forest management. A Mapuche Pewenche community located in the IX region of Chile contributed to this study. Based on the analyses this paper illustrates the nature of indigenous ecological knowledge of Araucaria araucana on the one hand, and its utility in native forest management on the other. The research shows that the Mapuche Pewenche hold ecological knowledge and conduct practices to manage their Araucaria forest in a balanced way. They conserve and use forest biodiversity at one and the same time. This paper provides recommendations for sustainable Araucaria forest management and conservation strategies ex‐situ and in‐situ incorporating indigenous knowledge and scientific knowledge and for promoting a collaborative natural resources management.

Canada's North is experiencing a growing interest in community-based environmental monitoring (CBEM) as resource exploitation and climate change increasingly impact these remote territories, and as recognition of the value and relevance of indigenous knowledge increases. IMALIRIJIIT, a CBEM program involving Science Land Camps, capacity-building workshops and scientific data collection with the participation of youth, Elders, local experts and researchers was co-initiated by the Inuit community of Kangiqsualujjuaq in Nunavik (Quebec) and university-affiliated researchers. This hands-on and land-based program aims to establish a sustainable environmental monitoring program of the George River, before the start of operations of a rare earth elements (REEs) mining project in its upper watershed. The community wanted its own independent and long-term environmental monitoring program to collect baseline data and promote local capacitybuilding. IMALIRIJIIT program includes water quality measurements, biomonitoring for contaminant and REEs analysis in traditional foods, remote sensing analysis of water quality parameters and vegetation change at the watershed scale as well as interactive mapping of traditional ecological knowledge related to the George River. The outcomes and challenges of the IMALIRIJIIT Program are discussed in order to identify the conditions for the successful implementation of CBEM and environmental stewardship in the George River watershed, Nunavik.

Many argue that monitoring conducted exclusively by scientists is insufficient to address ongoing environmental challenges. One solution entails the use of mobile digital devices in participatory monitoring (PM) programs. But how digital data entry affects programs with varying levels of stakeholder participation, from nonscientists collecting field data to nonscientists administering every step of a monitoring program, remains unclear. We reviewed the successes, in terms of management interventions and sustainability, of 107 monitoring programs described in the literature (hereafter programs) and compared these with case studies from our PM experiences in Australia, Canada, Ethiopia, Ghana, Greenland, and Vietnam (hereafter cases). Our literature review showed that participatory programs were less likely to use digital devices, and 2 of our 3 more participatory cases were also slow to adopt digital data entry. Programs that were participatory and used digital devices were more likely to report management actions, which was consistent with cases in Ethiopia, Greenland, and Australia. Programs engaging volunteers were more frequently reported as ongoing, but those involving digital data entry were less often sustained when data collectors were volunteers. For the Vietnamese and Canadian cases, sustainability was undermined by a mismatch in stakeholder objectives. In the Ghanaian case, complex field protocols diminished monitoring sustainability. Innovative technologies attract interest, but the foundation of effective participatory adaptive monitoring depends more on collaboratively defined questions, objectives, conceptual models, and monitoring approaches. When this foundation is built through effective partnerships, digital data entry can enable the collection of more data of higher quality. Without this foundation, or when implemented ineffectively or unnecessarily, digital data entry can be an additional expense that distracts from core monitoring objectives and undermines project sustainability. The appropriate role of digital data entry in PM likely depends more on the context in which it is used and less on the technology itself.