No abstract

Pollinators underpin sustainable livelihoods that link ecosystems, spiritual and cultural values, and customary governance systems with indigenous peoples a and local communities (IPLC) across the world. Biocultural diversity is a shorthand term for this great variety of people-nature interlinkages that have developed over time in specific ecosystems. Biocultural approaches to conservation explicitly build on the conservation practices inherent in sustaining these livelihoods. We used the Conceptual Framework of the Intergovernmental Platform on Biodiversity and Ecosystem Services to analyse the biocultural approaches to pollinator conservation by indigenous peoples and local communities globally. The analysis identified biocultural approaches to pollinators across all six elements of the Conceptual Framework, with conservation-related practices occurring in sixty countries, in all continents except Antarctica. Practices of IPLC that are significant for biocultural approaches to pollinator conservation can be grouped into three categories: the practice of valuing diversity and fostering biocultural diversity; landscape management practices; and diversified farming systems. Particular IPLCs may use some or all of these practices. Policies that recognise customary tenure over traditional lands, strengthen Indigenous and Community Conserved Areas, promote heritage listing and support diversified farming within a food sovereignty approach, are among several identified that strengthen biocultural approaches to pollinator conservation, and thereby deliver mutual benefits for pollinators and people. a Here we follow the global norm of using lower case for "indigenous" while recognising the norm in Australia and New Zealand is to use upper case, following Johnson, J.T. et al. (2007) Creating anti-colonial geographies: Embracing indigenous peoples' knowledges and rights. Geographical Research 45 (2), 117-120.

No abstract

How can indigenous peoples react to a situation of change that has a particularly strong effect on their youth? This article attempts to understand whether young Crees, who today find themselves all too often in a situation of double social exclusion, can complete their schooling, thus qualifying for work in the dominant society, while at the same time gaining command of the knowledge and know‐how of their own society. Among the James Bay Cree Indians, some elders welcome youngsters after a period of delinquency and who are having problems into their hunting camps, and by initiating them to life “on the land” succeed in restoring their relationship with the world. This exemplary experience makes it possible to imagine solutions for helping indigenous youth fully to benefit from the two worlds in which they have roots. The elders, by inventing a healing process based on an initiation to the natural and cultural environment, offer a modern‐day shamanism.