The Millennium Ecosystem Assessment found a general decline in the consumption and gathering of wild edible 31 plants, but some studies also observe a localized increase. Using information from interviews (n = 1133) in seven 32 sites in the Iberian Peninsula and one in the Balearic Islands, we 1) identify current trends in the consumption and 33 gathering of wild edible plants (n = 56 plant-uses) and 2) analyze how cultural ecosystem services relate to such 34 trends. Our data show a generalized decrease in the consumption and gathering of wild edible plants, although 35 the trend changes significantly across plant-uses. Specifically, we found that -despite the overall decreasing 36 trend-uses of wild edible plants that simultaneously relate to foods with high cultural appreciation and the 37 recreational function of gathering remain popular. Our results signal that cultural services and values associated 38 to the gathering and consumption of some wild edible plants are important factors explaining divergent trends 39 across plant species. This finding reinforces the notion that cultural ecosystem services are deeply intertwined 40 with other categories of services which can combine in complex, non-linear ways producing a variety of 41 interdependent benefits. 42
This study explores the association between individual beliefs in local Islamic Saints in the High Atlas of Morocco and the use of the environment. This exploration is done within the framework of a traditional institution of natural resource management, based on the regulations (called Agdal) of access to common pastoral resources. Research methods included participant observation and interviews during several stays between 2003 and 2008 among the Amazig (Berber) people of the Mesioua tribe, and a survey of 80 households in the village of Warzazt. Our data show an association between the transformation of traditional individual beliefs in local Saints and new agro-pastoral practices that have previously been linked to the disappearance of Agdal-managed pastures and biodiversity loss. We conclude that, in addition to the more material dimensions of climate change, population increase, migration, or expansion of cash economies, religious beliefs should also be taken into account when analyzing the use of natural resources and agro-pastoral change processes.
While the number of projects that claim to conduct participatory environmental monitoring (PEM) is growing, "participation" continues to be translated into very different practices. We performed a systematic review of PEM projects reported in peer-reviewed journals (n = 146) to explore the main ways in which participation is operationalized and whose interests it serves. We found that local people were mainly involved in PEM projects through data collection, while professionals dominated during the ideation and design of the projects, as well as during the evaluation and use of data. Data collected through PEM was mainly used by professionals and researchers (56% of the cases that provided information on this topic), and less often used by local communities (20%). Our findings indicate that in most PEM projects published in scientific journals, participation is mostly functional in the sense that local peoples' involvement is framed so that they contribute to the gathering of information in a cost-effective way, while their potential interests in shaping the purpose and format of the project and use of the data appear overlooked. Overall, the actual practice of most PEM projects analyzed appears to foster participation in a very limited sense of the word. Although some studies document strong empowerment effects of PEM programs, many studies are superficial in their documentation of this aspect or they do not involve local people beyond collecting data.
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