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1 This paper is part of a collection of manuscripts that are the outcome of the Boreal 2050 project. The series of papers explores the drivers of change in the boreal zone, potential futures of the boreal zone, and how to manage risks to the sustainability of the boreal zone to 2050.

Conservation actions most often occur in peopled seascapes and landscapes. As a result, conservation decisions cannot rely solely on evidence from the natural sciences, but must also be guided by the social sciences, the arts and the humanities. However, we are concerned that too much of the current attention is on research that serves an instrumental purpose, by which we mean that the social sciences are used to justify and promote status quo conservation practices. The reasons for engaging the social sciences, as well as the arts and the humanities, go well beyond making conservation more effective. In this editorial, we briefly reflect on how expanding the types of social science research and the contributions of the arts and the humanities can help to achieve the transformative potential of conservation.Keywords: conservation social science; environmental social science; conservation science; environmental humanities; environmental ethics; conservation policy _____________________________________________________________________ Conservation actions most often occur in peopled seascapes and landscapes. As a result, conservation decisions cannot rely solely on evidence from the natural sciences, but must also be guided by the social sciences, the arts and the humanities. The welldocumented risks and harms of ignoring the human dimensions of conservation are substantial, with past conservation initiatives engaging in exclusionary planning and implementation processes, producing significant negative social impacts and leading to

Key Messages• Cronon's critique of the wilderness ethic has been foundational to critical literature on conservation in Canada. • The rescaling of conservation to include Indigenous communities, NGOs, and private interests in some ways represents a departure from wilderness-thinking in conservation. • Despite advances made, a problematic wilderness ethic remains deeply embedded within conservation discourse and practice.This paper questions whether the rescaling of conservation practice in Canada to include local and Indigenous communities, NGOs, and private market-based actors represents a move away from wilderness-thinking in conservation, and what implications this might have for the future of conservation in Canada. We explore the links between Cronon's "wilderness" ethic and coloniality, racism/sexism/classism, and political economy, and the extent to which recent trends in conservation practice, such as co-management arrangements, private tourism proposals, and a shift in programming to attract a diverse public to parks, help us to move beyond the limited vision for conservation and environmentalism that the wilderness ethic provides. We interrogate the ways in which the concept of wilderness is being employed, resisted, and transformed by a multitude of actors in three parks and conservation areas across Canada. We argue that although recent developments in conservation practice help to redress some of the worrisome aspects of wilderness-thinking in parks, they also reinforce and re-emphasize problematic lines of thinking and praxis. While the wilderness character of Canadian parks has shifted a great deal since the turn of the 20 th century, the wilderness ethic remains deeply embedded within conservation discourse and practice.

Conservation scientists increasingly recognise the value of Indigenous knowledge in conservation practice. However, studies of Indigenous knowledge and resource management systems have often tended to overlook the role and agency of more-than-human beings and ceremonial protocols in mediating human–environment relationships. This paper presents results from community-based research with Karen communities in the Salween Peace Park, an innovative Indigenous-led conservation initiative in the autonomous Karen territory of Kawthoolei, on the border between Thailand and Burma, or Myanmar. Our findings detail ways in which relations with more-than-human beings, including spirits, constitute environmental governance in Karen communities. These findings compel externally situated conservation biologists to take relational ontologies seriously, allowing local interlocutors’ lived experience, knowledge, and theory to challenge culturally bound concepts such as resources, management, and conservation. In order to transform conservation biology through Indigenous perspectives, it is essential to pay attention to the relational world in which many Indigenous Peoples live. Doing so helps support a conservation practice attentive to the interdependence of all life in ways that uphold Indigenous Peoples’ rights of self-determination, cultural identity, and social relations with their ancestral lands. We argue that attending to these relations is essential to building community-based conservation collaborations with Indigenous Peoples that are more effective, sustainable, and just.

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