Scientific interest in traditional and local knowledge (TLK) has grown in recent decades, because of the potential of TLK for improving management and conservation practices. Here, we synthesize and evaluate TLK studies in Chile, discuss how this progress compares to the international scientific literature in the field, and contextualize our results according to the multiple evidence base approach. We found 77 publications on the subject, a steady increase since 1980, and a peak production in the 1990s and the 2010s decades. Publications most often provide basic information on species names and lists of resource uses in terrestrial rather than marine ecosystems. Papers had an emphasis on natural, rather than social sciences. Work was concentrated on the extreme northern and southern regions of Chile where more indigenous populations are found. Indigenous ethnic groups received greater attention than non-indigenous people. Future work in Chile must broaden its attention to local and urban communities and focus on how TLK can contribute to management and sustainability, rather than only acquiring the basic knowledge contained in local and traditional communities. To better comprehend TLK's contribution to policy measures, an interdisciplinary approach must be present to address these knowledge gaps.knowledge can provide a more detailed perspective of the ecosystem rather than using only scientific information [14,15].Traditional ecological knowledge has been broadly defined as a "cumulative body of knowledge, practices, and beliefs about the relationship between humans and their environment, which changes over time through an adaptive process" [15]. TLK has been the focus of diverse disciplines including conservation biology or environmental anthropology [8]. Two major perspectives have prevailed in the literature: one focusing on the millennial knowledge accumulated by indigenous people, called traditional knowledge, but also imbricated with other concepts, such as indigenous knowledge, indigenous traditional knowledge, and indigenous environmental knowledge, among others [1]. The second perspective focuses on the knowledge held by local communities with a majority of non-indigenous people, termed local ecological knowledge. In this review of the literature, we refer to both perspectives as TLK.This type of collective knowledge of nature rooted in social history can offer alternatives to enhance the compatibility of biodiversity and ecosystem conservation with productive uses of nature [16,17]. The contributions to locally acceptable conservation measures are also a benefit derived from local knowledge [18]. However, differences in epistemological approaches, context, motivation, and conceptual underpinnings have obstructed the integration of traditional forms of knowledge with formal scientific understanding [8,15]. A common language is necessary to ascertain how these two approaches can lead to knowledge accumulation [15]. This is particularly relevant in global scenarios where scientific knowledge is expanding,...

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There are two barriers to accomplishing restoration of ecosystems: insufficient information about historical baselines to guide restoration, and shifts between the actual baselines and perceptions about historical conditions. These two conditions generate a phenomenon called shifting baseline syndrome (SBS). Our study systematically reviewed and quantitatively analyzed the SBS studies. There is an increase and subsequent stabilization in the number of publications, 32% of scientific articles added new information and 5% of them delivered biological and social information required to demonstrate the SBS presence. Meta-analysis conducted showed an inconsistency between biological and social data. The inclusion of a greater amount of species in the biological data compared to social data produced the inconsistency. There must be an improvement in reporting both biological and social information to assess SBS. The integration of both sources of information would also enhance the success of restoration projects. The consideration of perceptions about resource users are also in accordance with global agreements about sustainable use of natural resources and ecological restoration.

Community involvement may be essential for conservation programme success. We focus on farmers, asking how and why they believe conservation interventions will work, or not. Here we test models of folk theories of the human motivational factors required for behaviour change, in 3 rural central Chilean communities. We hypothesize that different models will be supported by farmers with different experiences with conservation programmes, and that socioeconomic and production system variation will explain further variation in who supports each working model. We use a multiple methods approach, combining a questionnaire with participantobservation. We find support for three of the working models of human behavioural change, among different socio-economic profiles of farmers. We believe that the schema of working models provides a boundary object to facilitate communication between conservationists and stakeholders, and can help improve conservation project design and implementation.

Preserving landscape heritage elements and indigenous and local knowledge (ILK) is an increasingly popular approach in conservation. We focus on a globally very contentious practice, silvopastoral livestock raising, which along with other peasant practices, is slated for elimination according to projected Chilean conservation policy. We used ecological surveys to ask how central Chilean semi-arid woodlands in the locality of Alhué have responded to past human livelihoods practices, including silvopastoralism. Using interviews, we examined local ecological knowledge and uses of forest plants. We also conducted surveys on current agricultural practices. Many residents maintain a diversified, smallholder subsistence agricultural strategy. Residents identified 113 plants with 73 uses. They also demonstrated a good knowledge of woodland regulations. We found that woodlands recover well from historical disturbances over 50-100 year time scales. In fact, the presence of cattle year-round in the woodlands was associated with greater tree regeneration. We find that despite the conservation discourse, there is no evidence of a degradation problem, and we hypothesize based on our findings that eradicating peasants' silvopastoralism and other practices could increase degradation. We recommend that the Conservation Landscape programme be used to save key traditional practices, which should be studied further to determine optimal management. We show how conflicts and misalignments within and between ILK, data, and environmental discourse can signal complex socio-ecological issues where a closer look at how the evidence fits together is necessary.Words: 229

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Attention to epistemological relationships between Indigenous and local knowledges (ILK) and conservation science is increasing. Some approaches for doing so have been developed, but in general, serious engagement between ILK and science still feels experimental and does not have broad uptake. Here we address some of the main issues that arise when considering the epistemological relationships between ILK and conservation or ecological science. A key issue is the relationship between ILK and science that sets the expectations for how they may form dialogues, collaborations, or co-production. After reviewing several perspectives on this relationship, and their limitations, we suggest that a focus on shared meanings within an ‘ethic of equivocation’ is a productive path forward. In an ethic of equivocation, neither ILK nor science validates the other, yet meaning can be created. We explain and develop the concepts of meanings and equivocation in the ILK-science context. We, thus, argue for a broad and rich understanding of the joint roles of ILK and science, which goes beyond treating ILK as a data source. We argue that diverse styles of reasoning exist in science, and scientists may already treat observations, models, and collaborations in the ways that we discuss, providing ready-made analogies for thinking about ILK. We also discuss how to avoid abuses of power while engaging with ILK to co-produce new knowledge.

Preserving landscape heritage elements and indigenous and local knowledge is an increasingly popular approach in conservation. We focus on a globally very contentious practice, silvopastoral livestock raising, which along with other peasant practices, is slated for elimination according to projected Chilean conservation policy. We used ecological surveys to ask how central Chilean semi-arid woodlands in the locality of Alhué have responded to past human livelihoods practices, including silvopastoralism. Using interviews, we examined local ecological knowledge and uses of forest plants. We also conducted surveys on current agricultural practices. Many residents maintain a diversified, smallholder subsistence agricultural strategy. Residents identified 113 plants with 73 uses. They also demonstrated a good knowledge of woodland regulations. We found that woodlands recover well from historical disturbances over 50-100 year time scales. In fact, the presence of cattle year-round in the woodlands was associated with greater tree regeneration. We find that despite the conservation discourse, there is no evidence of a degradation problem, and we hypothesize based on our findings that eradicating peasants’ silvopastoralism and other practices could increase degradation. We recommend that the Conservation Landscape programme be used to save key traditional practices, which should be studied further to determine optimal management. We show how conflicts and misalignments within and between ILK, data, and environmental discourse can signal complex socio-ecological issues where a closer look at how the evidence fits together is necessary.