Soil organisms provide crucial ecosystem services that support human life. However, little is known about their diversity, distribution, and the threats affecting them. Here, we compiled a global dataset of 60 sampled earthworm communities from over 7000 sites in 56 countries to predict patterns in earthworm diversity, abundance, and biomass. We identify the environmental drivers shaping these patterns. Local species richness and abundance typically peaked at higher latitudes, while biomass peaked in the tropics, patterns opposite to those observed in aboveground organisms. Similar to many aboveground taxa, climate variables were more important in shaping earthworm communities than soil properties or habitat 65 cover. These findings highlight that, while the environmental drivers are similar, conservation strategies to conserve aboveground biodiversity might not be appropriate for earthworm diversity, especially in a changing climate.
Social-ecological system theory draws upon concepts established within the discipline of ecology, and applies them to a more holistic view of a human-in-nature system. We incorporated the keystone concept into social-ecological system theory, and used the quantum co-evolution unit (QCU) to quantify biocultural elements as either keystone components or redundant components of social-ecological systems. This is done by identifying specific elements of biocultural diversity, and then determining dominance within biocultural functional groups. The “Hawaiian social-ecological system” was selected as the model of study to test this concept because it has been recognized as a model of human biocomplexity and social-ecological systems. Based on both quantified and qualified assessments, the conclusions of this research support the notion that taro cultivation is a keystone component of the Hawaiian social-ecological system. It further indicates that sweet potato cultivation was a successional social-ecological keystone in regions too arid to sustain large-scale taro cultivation, and thus facilitated the existence of an “alternative regime state” in the same social-ecological system. Such conclusions suggest that these biocultural practices should be a focal point of biocultural restoration efforts in the 21st century, many of which aim to restore cultural landscapes.
Here, we expand on the term "ecomimicry" to be an umbrella concept for an approach to adaptive ecosystem-based management of social-ecological systems that simultaneously optimizes multiple ecosystem services for the benefit of people and place. In this context, we define ecomimicry as a strategy for developing and managing cultural landscapes, built upon a deep understanding of the structure and function of ecosystems, that harnesses ecosystem processes for the purpose of balancing and sustaining key ecosystem services, rather than maximizing one service (e.g., food production) to the detriment of others. Ecomimicry arises through novel, place-based innovations or is adopted from elsewhere and adapted to local conditions. Similarly, precontact Hawaiian socialecological systems integrated a variety of ecomimicry schema to engender a complex system of adaptive resource management that enhanced biocultural diversity and supported resilient food systems, ultimately sustaining a thriving human population. In addition to presenting a synopsis of how ecomimicry was employed in the design and management of Hawaiian social-ecological systems, we identify and characterize specific ecomimicry applications. Within this context, we explore a revival of ecomimicry for biological conservation, biocultural restoration, resilience, and food security. We conclude with a discussion of how revitalizing such an approach in the restoration of social-ecological systems may address issues of conservation and sustainability in the Anthropocene.
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