From Biocultural Homogenization to Biocultural Conservation: A Conceptual Framework to Reorient Society Toward Sustainability of Life

Rozzi, Ricardo; May, Roy H.; Chapin, F. Stuart; Massardo, Francisca; Gavin, Michael C.; Klaver, Irene J.; Pauchard, Aníbal; Núñez, Martín A.; Simberloff, Daniel

doi:10.1007/978-3-319-99513-7_1

Cited by 9 publications

(10 citation statements)

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“…In summary, according to the Mapuche worldview, human and other‐than‐human beings can be understood as co‐inhabitants who strive as a biocultural community for well‐being (Rozzi, 2018 ). This biocultural community favors the regeneration of life when it is altered (Skewes, 2019 ).…”

Section: Lafkenche‐williche Biocultural Calendarmentioning

confidence: 99%

“…It centers on recovering ancestral lands, stopping the advance of environmental degradation, and reversing water scarcity associated with forestry monoculture by questioning the one‐dimensional capitalist logic of exploiting “natural resources,” and by reintroducing more sustainable ways of managing natural commons valued as communities of co‐inhabitants. This form of the Mapuche environmental justice movement offers an example to the world about how to supersede biocultural homogenization based on monocultures to instead foster biocultural conservation (Rozzi, 2018 ). On one hand, this movement stresses the relevance of deconstructing concepts of the coloniality of nature as well as historical, political, spatial, and socio‐environmental processes associated with mere production of commodities.…”

Section: Lafkenche‐williche Biocultural Calendarmentioning

confidence: 99%

“…Concomitantly, local peoples and cultures have been displaced from their original habitats, replacing their life habits, and suppressing their relationships with local ecosystems and biological species (Borras et al., 2011 , 2012 ; Bryan, 2012 ; Rozzi, 2001 , 2012 ). Interrelated losses of biological and cultural diversity have resulted in processes of biocultural homogenization worldwide (Rozzi, 2018 ). However, it is not the whole human race that is equally responsible for this anthropogenic social‐environmental footprint (Dunn, 2017 ; Figueroa, 2011 ; Rozzi, 2007 ).…”

Section: Introductionmentioning

confidence: 99%

“…Consequently, it is necessary to understand sustainable and non‐sustainable social‐environmental impacts generated by specific and distinct human groups, and their practices (Rozzi, 2015b ). Identifying the diversity of cultures, their languages, values, and practices in heterogeneous habitats of the planet is a necessary (although not sufficient) step to contribute to reorienting trends of biocultural homogenization toward biocultural conservation, and to move toward sustainability and justice (Rozzi, 2012 , 2013 , 2018 ). To undertake this task, and more precisely understand the interrelations between heterogeneous biophysical and cultural dimensions, we use the biocultural ethic's “3Hs” framework that values the vital links among (a) the well‐being and identity of the co‐inhabitants (humans and other‐than‐humans), (The expression “other‐than‐humans” avoids the dichotomy derived from the more usual expression: “non‐humans.” It overcomes this dichotomy for two reasons.…”

Section: Introductionmentioning

confidence: 99%

“…Second, the expression “other‐than‐humans” allows us to understand that these beings inhabit not only biophysical nature but also the images, symbols, and values of our cultures. Therefore, they are co‐inhabitants in our biocultural communities, which encompass biophysical and linguistic domains of reality as well as wakeful and oneiric phases of our lives (see Rozzi, 2018 ), (b) their life habits, and (c) the shared habitats where these vital links take place (Figure 1 ).…”

Section: Introductionmentioning

confidence: 99%

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Biocultural Calendars Across Four Ethnolinguistic Communities in Southwestern South America

et al. 2023

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Since the mid‐20th century, the so‐called Great Acceleration ( sensu Steffen et al., 2007, https://doi.org/10.1579/0044-7447(2007)36[614:TAAHNO]2.0.CO;2 ) has amplified processes of ecosystem degradation, extinction of biological species, displacement of local peoples, losses of languages, and cultural diversity. These losses are still underperceived by the academic community, and by a global society that is disconnected from biocultural diversity. To reconnect society with biocultural diversity, we integrate temporal and spatial dimensions of seasonal cycles, by combining two conceptual frameworks: ecological calendars and the “3Hs” model of the biocultural ethic ( sensu Rozzi, 2012, https://doi.org/10.5840/enviroethics20123414 ). The latter values the vital links between human and other‐than‐human co‐inhabitants , their life habits (e.g., cultural practices of humans or life cycles of other‐than‐human species), and the structure and processes of their shared habitats . This integration enhances an understanding of links between cultural practices and the life cycles of biocultural keystone species. As a synthesis, we use the term biocultural calendars to emphasize their co‐constitutive nature that result from interactions between dynamic biophysical and cultural processes embedded in specific ecosystems and cultures. These calendars link astronomical, biological, and cultural seasonal cycles that sustain life and enhance the integration of Indigenous and scientific knowledge to confront challenges of climate change faced from local to global scales. To illustrate this integration, we examine cultural practices and socio‐environmental changes across four contrasting ethnolinguistic communities in southwestern South America, from southern to northern Chile along a marked climatic gradient to show the broad application of the concept of biocultural calendars.

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Section: Lafkenche‐williche Biocultural Calendarmentioning

confidence: 99%

Section: Lafkenche‐williche Biocultural Calendarmentioning

confidence: 99%