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Background We summarize comparative ethnoornithological data for ten Mexican Indigenous communities, an initial step towards a comprehensive archive of the avian diversity conserved within Mexico’s Indigenous territories. We do so by counting highlighted species listed for bird conservation status on widely recognized “red lists” and their cultural value to build biocultural policies in Mexico for their conservation. Methods Indigenous bird names for each study site were determined to allow calculation of the “Scientific Species Recognition Ratio” (SSRR) for high cultural value birds obtained across communities. This demonstrated patterns of cultural prominence. A matrix of 1275 bird versus seven biocultural values was analysed using a correspondence analysis (InfoStat/L-v2020) to illustrate patterns of concordance between bird conservation status and cultural values. Results This paper contributes to quantitative and qualitative data on the role of ethnoornithology and ethnobiology in biocultural conservation. The areas studied provide refugia for almost 70% of the Mexican avifauna within a fraction of 1% of the national territory, that is 769 bird species recorded for all communities. The global correspondence of regions of biological and linguistic megadiversity is well established, while linguistic diversity is widely accepted as a good proxy for general cultural diversity. Our correspondence analysis explained 81.55% of the variation, indicating a strong relation between cultural importance and bird conservation status. We propose three main categories to establish a bioculturally informed public policy in Mexico for the conservation of what we described as high, medium, and bioculturally prominent bird species all include cultural value in any material or symbolic aspect. High are those species appearing on any threatened list, but also considered in any endemic status, while medium include threatened listed species. The last category included species not necessarily listed on any threat list, but with a wide range of social and cultural uses. We suggest that the concept might be extended to other species of biocultural importance. Conclusions We argue that bird conservation policies should be biocultural, that is they should recognize birds of cultural value on a par with bird species “of special interest” because they are most critical for biodiversity conservation. The desire of local people to protect their traditional community lands and livelihoods can be an effective biodiversity conservation strategy, which should be recognized in national biocultural policies.
Background We summarize comparative ethnoornithological data for ten Mexican Indigenous communities, an initial step towards a comprehensive archive of the avian diversity conserved within Mexico’s Indigenous territories. We do so by counting highlighted species listed for bird conservation status on widely recognized “red lists” and their cultural value to build biocultural policies in Mexico for their conservation. Methods Indigenous bird names for each study site were determined to allow calculation of the “Scientific Species Recognition Ratio” (SSRR) for high cultural value birds obtained across communities. This demonstrated patterns of cultural prominence. A matrix of 1275 bird versus seven biocultural values was analysed using a correspondence analysis (InfoStat/L-v2020) to illustrate patterns of concordance between bird conservation status and cultural values. Results This paper contributes to quantitative and qualitative data on the role of ethnoornithology and ethnobiology in biocultural conservation. The areas studied provide refugia for almost 70% of the Mexican avifauna within a fraction of 1% of the national territory, that is 769 bird species recorded for all communities. The global correspondence of regions of biological and linguistic megadiversity is well established, while linguistic diversity is widely accepted as a good proxy for general cultural diversity. Our correspondence analysis explained 81.55% of the variation, indicating a strong relation between cultural importance and bird conservation status. We propose three main categories to establish a bioculturally informed public policy in Mexico for the conservation of what we described as high, medium, and bioculturally prominent bird species all include cultural value in any material or symbolic aspect. High are those species appearing on any threatened list, but also considered in any endemic status, while medium include threatened listed species. The last category included species not necessarily listed on any threat list, but with a wide range of social and cultural uses. We suggest that the concept might be extended to other species of biocultural importance. Conclusions We argue that bird conservation policies should be biocultural, that is they should recognize birds of cultural value on a par with bird species “of special interest” because they are most critical for biodiversity conservation. The desire of local people to protect their traditional community lands and livelihoods can be an effective biodiversity conservation strategy, which should be recognized in national biocultural policies.
Resumen: Con los cambios económicos, políticos y sociales durante la época colonial en la Nueva España, el indígena se introduce a un sistema de esclavitud, explotación económica y social por parte del español, quien controlaba la producción en base al mercantilismo, a la demanda de consumo, a las nuevas ideologías introducidas y al control de un nuevo modo de producción. En este momento se ampliaron nuevos oficios en la Nueva España, con ello el indígena aprendió a elaborar una nueva producción, técnicas y estilos diferentes, pero continuó con su ideología en la producción de ciertos objetos como: cerámica, figurillas sonaja, pinturas en las iglesias, cristos de caña, cristos de capullos de mariposa, etc., que reflejaban a estas dos culturas y la aculturación y europeización que se estaba generando. En la época prehispánica los indígenas relacionaban las plumas con sus dioses, con las guerras, el comercio y el tributo. Los objetos de plumas los utilizaban las mujeres de cierto rango social en los huipiles, los gobernantes y los militares en su atuendo y en sus fiestas. Las plumas eran consideradas para la sociedad como un objeto de posición social, ideológica y política. La distribución de plumas por parte del comercio abarcaba desde el área norte de México hasta llegar a Tenochtitlán. En la época colonial se dio un cambio ya que se elaboraba el arte plumario para representar a imágenes religiosas católicas como: Cristo, la Virgen María y los Santos. No era el mismo significado para estas dos sociedades; para los indígenas el uso de las plumas estaba vinculado con los dioses y formas de conducta establecidas en la época prehispánica, mientras que para los españoles lo relacionaban con la religión católica y con su propia ideología. Para la sociedad indígena dominada, el uso de la pluma continuó con su significado cultural y se volvió parte fundamental de sus códigos de comunicación. En este sentido el uso de la pluma en los cuadros y la vestimenta se convirtió en una forma de resistencia cultural contra la imposición social dada en la colonia.
Towards the end of the nineteenth century, when the National School of Fine Arts (1886) was founded, a series of debates was waged among Colombia’s lettered élites, questioning the aesthetic qualities of what were known at the time as “indigenous antiquities,” as well as the capacities for aesthetic perception among indigenous peoples. The aim of this paper is to emphasize the way in which the booming racial debates around the second half of the nineteenth century permeated discussions about art. Thus, it invites the reader to suspend the category of “pre-Columbian art” in order to explore how it gained in density as a result of the discussions that we will examine.
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