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Journal articles on the topic 'Ethnoecology'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 June 2025

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1

WinklerPrins, Antoinette M. G. A., and Narciso Barrera-Bassols. "Introduction: Ethnoecology." Journal of Latin American Geography 4, no. 1 (2005): 7–8. http://dx.doi.org/10.1353/lag.2005.0032.

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2

Utami, Setiana Dwi, Ismail Efendi, Ika Nurani Dewi, Agus Ramdani, and Immy Suci Rohyani. "Validitas Perangkat Pembelajaran Etnoekologi Masyarakat Suku Sasak Kawasan Taman Nasional Gunung Rinjani." Jurnal Penelitian Pendidikan IPA 5, no. 2 (2019): 240. http://dx.doi.org/10.29303/jppipa.v5i2.291.

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Abstract. The Government of the Republic of Indonesia establishes the competence of college graduates to master the science field and being able to apply it in daily life, one of them is to connect the learning materials with the environment and cultural surroundings through Ethnoecology. The disclosure of ideas by local communities through ethnoecological learning can strengthen the nature of meaningful learning and encourage the students' positive attitude to solve the problems wisdom. The Ethnoecology form of the Sasak Tribe in Mount Rinjani National Park Area is integrated into learning in the form of local knowledge, local intelligence, and local policies. The Ethnoecology Learning development method consisting of RPS, SAP, MFIS, and assessment instruments refer to the ADDIE development model. The Ethnoecology learning developed in this study needs to be validated by practitioners and experts. Based on the feasibility validation result of the ethnoecology learning tool belongs to the category of logical and religious validity, so that it can be used as a support in the implementation of ethnoecology learning. A good learning tool will create a quality learning process. Keywords: Validity; Learning tools; Ethnoecology
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3

Suryanullah, Ahmad Sholehuddin, and Ahmad Asron Mundofi. "Etnobotani dan Etnoekologi: Sebuah Perbandingan." Publikasi Berkala Pendidikan Ilmu Sosial 4, no. 1 (2024): 94. http://dx.doi.org/10.20527/pakis.v4i1.12116.

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Ethnobotany was proposed by North American botanist John Harshberger in 1895, its emergence aimed to understand the relationship between humans and plants in the environment where they live. While ethnoecology was first introduced by the German philosopher Friedrich Ratzel in 1866, the emergence of this study aims to understand the interactions between humans and their environment. This article attempts to explain developments, review the comparison between ethnobotany and ethnoecology, and see their relevance in Indonesia. The literature study method was used in the process of compiling the narrative in this article. The results of this research show that ethnobotany and ethnoecology have similarities in data collection methods, use of the language spoken by the research subjects, and both study nature. While the difference is that ethnobotany focuses more on the study of plants and ethnoecology focuses on studying the environment, the next difference concerns the nature of objects, ethnobotany discusses living objects, while ethnoecology can discuss living and inanimate objects. Apart from that, ethnobotany and ethnoecology are very relevant when applied in Indonesia, because they can provide new alternatives for cultural studies in Indonesia.
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4

Aprilla, Yaiza Ike Aprilla. "Etnoekologi dalam Buku Kumpulan Dongeng Desa Telayap Pelalawan Riau Karya Noni Andriyani." J-LELC: Journal of Language Education, Linguistics, and Culture 2, no. 3 (2022): 57–64. http://dx.doi.org/10.25299/j-lelc.2022.10841.

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Human relations with the environment for a long time then gave birth to various characteristics of society by the characteristics of the environment which is seen as culture. The culture is strongly influenced by the availability of natural resources in the environment. This study aims to analyze, interpret, describe and conclude ethnoecology in the Book Collection of Fairy Tales in Pelalawan Riau Village by Noni Andriyani. This research is ethnographic research with a descriptive method. This research method is used to describe and analyze the forms of words, phrases, clauses, sentences, and paragraphs that contain ethnoecology. The data was taken from the book Collection of Fairy Tales in Pelalawan Riau Village by Noni Andriyani using hermeneutic data collection techniques. Based on the analysis and discussion of the research, it can be concluded that the elements of culture related to ethnoecology are in the form of a religious system, a livelihood system, and a living/technology equipment system in the Book of the Collection of Fairy Tales in Pelalawan Riau Village by Noni Andriyani. The elements of culture related to ethnoecology that is more dominant in this fairy tale are ethnoecology in living equipment systems/technology because living equipment/technology such as objects used in everyday life are more helpful for them in fulfilling their life needs and helping them in terms of livelihood.
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5

Kamakaula, Yohanes. "Ethnoecology and Climate Change Adaptation in Agriculture." Global International Journal of Innovative Research 2, no. 2 (2024): 473–85. http://dx.doi.org/10.59613/global.v2i2.99.

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Ethnoecology, the study of how different cultures perceive and interact with their environments, plays a critical role in understanding climate change adaptation in agriculture. This article explores the relationship between ethnoecology and climate change adaptation strategies employed in agricultural practices. Utilizing a qualitative approach, this study conducts an extensive review of literature and library research to examine the intersection of ethnoecology and climate change adaptation in agricultural contexts. Through the synthesis of existing literature, the article identifies various indigenous knowledge systems, traditional agricultural practices, and local adaptations that communities have developed over generations to cope with changing climatic conditions. Additionally, the study analyzes the effectiveness and limitations of ethnoecological approaches in enhancing agricultural resilience to climate change impacts. Furthermore, the article discusses the importance of integrating indigenous knowledge with scientific research and modern technologies to develop holistic and context-specific adaptation strategies. The findings underscore the significance of ethnoecology as a valuable source of knowledge for informing climate change adaptation policies and practices in agriculture. By recognizing and incorporating traditional ecological knowledge into adaptation initiatives, stakeholders can enhance the resilience of agricultural systems and promote sustainable livelihoods for communities vulnerable to climate change. This study contributes to advancing understanding of the role of ethnoecology in climate change adaptation and underscores the importance of interdisciplinary approaches in addressing complex environmental challenges.
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6

Heinrich, Michael. "Kayapó ethnoecology and culture." Journal of Ethnopharmacology 82, no. 1 (2002): 59–60. http://dx.doi.org/10.1016/s0378-8741(02)00126-5.

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7

Dwyer, Peter D. "Ethnoclassification, Ethnoecology and the Imagination." Journal de la société des océanistes, no. 120-121 (December 1, 2005): 11–25. http://dx.doi.org/10.4000/jso.321.

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8

Whiteford, Linda M. "The Ethnoecology of Dengue Fever." Medical Anthropology Quarterly 11, no. 2 (1997): 202–23. http://dx.doi.org/10.1525/maq.1997.11.2.202.

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9

Futrell, Robert, Ted L. Gragson, and Ben G. Blount. "Ethnoecology: Knowledge, Resources, and Rights." Contemporary Sociology 29, no. 4 (2000): 652. http://dx.doi.org/10.2307/2654585.

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10

Juliasih, Ni Ketut Ayu, Ni Luh Gede Sudaryati, I. Putu Sudiartawan, I. Made Dwi Purnama Artha, I. Gede Panduyasa, and I. Putu Gede Suyoga. "ETHNOECOLOGY IN BUYAN LAKE CONSERVATION." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 8, no. 1 (2024): 64–76. http://dx.doi.org/10.25078/vidyottama.v8i1.3220.

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Ethnoecology is the most recent approach to reveal the complexity of the relationship between belief systems (cosmos), knowledge/cognitive systems (corpus) and praxis (sosio-cultural practices) of local communities which can also be understood as local wisdom. The social phenomena and eco-cultural practices of the people in the Buyan Lake area also show this, so they are appropriately explained on the basis of ethnoecological theory. This qualitative study with descriptive interpretative was carried out for six months (May to October 2023) at the Buyan Lake Area locus. The results of the study show that the people in the Buyan Lake Area really respect the gods who are the rulers of nature who protect the environment of the Buyan Lake Area through the cosmos system, both regarding the mystical belief system revealed in the mythology of the forbidden wood, the gombang-rakrik dragons, the duwe animal, the yellow and the iron soan (springs and channels). Likewise, those who are glorified in the aspect of ruling deities in the Hindu pantheon such as Dewi Danu (lakes gods), Dewi Gangga (river gods), Dewi Gayatri (springs gods), Dewa Vishnu (water gods) and Dewa Sangkara (forest gods). The corpus system concerns their knowledge of the capabilities/availability and utilization of various water resources of Lake Buyan. These two ethnoecological systems form perceptions and underlie practical actions in the form of behavioural adaptations for the conservation of the Buyan Lake Area. The sustainable availability of plant resources around Lake Buyan and its fisheries is also part of its use for periodic rituals (ceremonial means).
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11

Nabhan, Gary Paul. "Ethnoecology: Bridging Disciplines, Cultures and Species." Journal of Ethnobiology 29, no. 1 (2009): 3–7. http://dx.doi.org/10.2993/0278-0771-29.1.3.

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Ruíz-Mallén, Isabel, Pablo Domínguez, Laura Calvet-Mir, Martí Orta-Martínez, and Victoria Reyes-García. "Applied research in ethnoecology: Fieldwork experiences." AIBR. Revista de Antropología Iberoamericana 07, no. 01 (2012): 09–30. http://dx.doi.org/10.11156/aibr.070102e.

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13

Urinovna, Komilova Nargizahon. "Geographical roots and basic concepts of ethnoecology." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 4 (2021): 1748–50. http://dx.doi.org/10.5958/2249-7137.2021.01304.5.

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14

Lea, Vanessa R. "Kayapó Ethnoecology and Culture. Darrell A. Posey." Journal of Anthropological Research 59, no. 3 (2003): 406–7. http://dx.doi.org/10.1086/jar.59.3.3631519.

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15

Arianto, Tomi. "The Fair and Wise King behind the Sacred Myth of Puak Reflected the Leader Horizon Representation of Kampong Tua Malay Nongsa: Ethnoecological Approach." TONIL: Jurnal Kajian Sastra, Teater dan Sinema 17, no. 2 (2020): 63–76. http://dx.doi.org/10.24821/tnl.v17i2.4343.

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Longing for a just and wise leader built a horizon of hope for society behind the mythical stories of the king of dreams. Like the fringe warriors in Javanese society, the Malays in Kampong Tua Nongsa have a role model king known as The King of Fuang. This study aimed to reveal the theme of ethnoecology in the Malay community behind the mythical story of Puak sacred in Nongsa, a Batam district. The ethnoecology approach connected a community paradigm that is formed due to natural phenomena. The interaction between humans and nature through the sacred existence of Puak was created by the role model of the king. This study used a qualitative descriptive method with observation data collection techniques and in-depth interviews. Analytical criticism techniques become a meant to reveal the ethnoecology behind the story. The results of this research show that there are two important things to discuss, namely the representation of the just king and cultural products from nature in the form of prohibitions. A king who is a role model for the hope of a community leader in the form of a king who is honest and keeps his promises, a king who does not want to be exalted and exalted, a king who is just and wise, a king who is simple, a king who protects and preserves nature. Meanwhile, the resulting cultural products are in the form of prohibitions on destroying forests, prohibitions on cutting hills, prohibitions on lying, prohibitions on speaking arrogantly, prohibitions on speaking dirty, and prohibitions on wasting wealth.
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Arianto, Tomi, Adrias Adrias, Septriani Septriani, and Febri Yulika. "The ethnoecology of the Malay sacred myth through narratives of Kampung Tua Nongsa in Batam." Studies in English Language and Education 11, no. 1 (2024): 568–86. http://dx.doi.org/10.24815/siele.v11i1.19006.

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The condition of the Malays is significantly marginalized due to the migration and the rapid industrial development in Batam, Indonesia. However, the Malay sacred myth is still sustained as a local wisdom for the Malay generations. Therefore, this study aims to analyze the ethnoecology behind the story of the sacred myth of Bumbum, Puak, and Batu Belah as a representation of environmental Malay local wisdom in Kampong Tua Nongsa, Batam. Within the conceptual framework of ethnoecology as a bridge to understanding the relationship between literature in the form of folklore and the culture of society, this qualitative research collected data through observation by being directly involved in the community and in-depth interviews with 21 informants including the key jury of the sacred places, community advice, community leaders, village officials, and the younger generation of Malay people in Kampong Tua Nongsa. Data analysis was carried out by comparing, reconfirming, classifying, and interpreting the data with an ethnoecology approach. The results showed that there were three important ethnoecological representations: (1) the ecological ties between forests and humans in the sacred Bumbum, (2) the reflection of the wise king in the sacred of Puak, and (3) the sea as the central life of nature in the sacred of Batu Belah. Sacred site prohibitions reveal deep connections between human behavior and nature, emphasizing ethical considerations; these stories highlight cultural values, insights for heritage preservation, and solutions for environmental challenges within an ethnoecological framework, stressing the importance of ethics in human-nature interactions.
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17

Komilova, Nargizakhan. "ETHNOECOLOGY VIEWS AND ITS SCIENTIFIC AND PRACTICAL IMPORTANCE." Journal of Geography and Natural Resources 02, no. 03 (2022): 39–45. http://dx.doi.org/10.37547/supsci-jgnr-02-03-07.

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18

Kevin DeLuca. "Ethnoecology: Situated Knowledge/Located Lives (review)." Rhetoric & Public Affairs 3, no. 2 (2000): 302–5. http://dx.doi.org/10.1353/rap.2010.0157.

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19

Brunialti, Giorgio. "Landscape Ethnoecology: Concepts of Biotic and Physical Space." International Journal of Environmental Studies 69, no. 4 (2012): 676–78. http://dx.doi.org/10.1080/00207233.2012.688466.

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20

Watts, Paul, Konstantia Koutouki, Shawn Booth, and Susan Blum. "Inuit food security in canada: arctic marine ethnoecology." Food Security 9, no. 3 (2017): 421–40. http://dx.doi.org/10.1007/s12571-017-0668-0.

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21

Shaov, A. A. "Ethnoecology: experience in the reconstruction of cultural heritage." ADYGHE INTERNATIONAL SCIENTIFIC JOURNAL 23, no. 3 (2023): 29–35. http://dx.doi.org/10.47928/1726-9946-2023-23-3-29-35.

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This article attempts to conceptualize the ethno-cultural identity of Adygs through the prism of ecological ethno-existence. Global processes are developing so rapidly and with such complexity that they pose difficult questions to traditional culture: “Who are we in the conditions of the new reality? “Through what symbols does Adyghe traditional culture speak to us today? “What does it mean to be an Adyghe in the modern world?”. Today we are witnessing a turning point, which threatens to turn into an ethno-cultural catastrophe. The limit to the basic principles of Adyghe culture – Trust and Devotion – has been exhausted, we no longer judge ourselves on their behalf. We do not possess universal consent and this situation of fragmentation does not present an opportunity to keep the Adyghe world in integral unity. Historically, it is the ethno-ideological system Adygstvo that has acted as the ethno-forming beginning of the Adyghe ethnos. To what extent the ethno-cultural normative system – Adygstvo – is able to respond today to the main challenges of modernity.
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22

Nasution, A., T. Chikmawati, E. B. Walujo, and E. A. M. Zuhud. "Ethnoecology of Mandailing Tribe in Batang Gadis National Park." IOP Conference Series: Earth and Environmental Science 197 (November 2, 2018): 012017. http://dx.doi.org/10.1088/1755-1315/197/1/012017.

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23

Meilleur, Brien A. "Ethnoecology: Situated Knowledge/Located Lives:Ethnoecology: Situated Knowledge/Located Lives." American Anthropologist 104, no. 1 (2002): 368–69. http://dx.doi.org/10.1525/aa.2002.104.1.368.

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BALEE, WILLIAM. "Ethnoecology: Situated Knowledge/Located Lives:Ethnoecology: Situated Knowledge/Located Lives." American Anthropologist 108, no. 1 (2006): 252–53. http://dx.doi.org/10.1525/aa.2006.108.1.252.

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Sarmiento, Fausto O. "The Lapwing in Andean Ethnoecology: Proxy for Landscape Transformation*." Geographical Review 100, no. 2 (2010): 229–45. http://dx.doi.org/10.1111/j.1931-0846.2010.00024.x.

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Ochoa, Juan José, and Ana Haydeé Ladio. "Ethnoecology of Oxalis adenophylla Gillies ex Hook. & Arn." Journal of Ethnopharmacology 155, no. 1 (2014): 533–42. http://dx.doi.org/10.1016/j.jep.2014.05.058.

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27

Putra, Heddy S. A. "Ethnoscience A Bridge To Back To Nature." E3S Web of Conferences 249 (2021): 01002. http://dx.doi.org/10.1051/e3sconf/202124901002.

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Ethnoscience is a paradigm emerged in anthropology in mid-1950s, as a further result of the attempts made by some American anthropologists to redefine the concept of culture that will be in line with the new model they adopt for their study and description of culture that is descriptive phonology. For ethnoscientists culture is not a material or behavioural phenomenon. It is an ideational phenomenon. In Goode-nough’s word, “culture is not a material phenomenon; it does not consist of things, people, behavior or emotions. It is rather the organization of these things. It is the forms of things that people have in mind, their models for perceiving, relating and otherwise interpreting them as such..” (1964: 36). Culture is thus a system of knowledge. The culture of a people is their ethnoscience (ethnos = people; scientia = knowledge). Since culture is a very broad category, no anthropologist can do research on a peo-ple’s culture as a whole. He can only investigate and describe some parts of it. Thus, Harold Conklin (1954) focussed his research among the Hanunoo in the Phillippines on their knowledge about their environment, or their ethnoecology. Even then, ethnoecology is still a very broad category, for it encompasses flora, fauna and other material inanimate objects. Later ethnoscience researchers pay their attention to smaller parts of the phenomena. Several branches of study then sprouted from ethnoecology, focussing on some elements the environment, such as ethnozoology, ethnobotany, ethnoastronomy, ethnopedology, etc. From ethnozoology, new branches of study -narrower in scopeappeared, such as ethnoornithology, etnoichtyology, ethnoherpetology. These bran-ches show how the attentions of the researchers go deeper and deeper to the tiny details of the environment, of the nature, and how the people view, give meaning and relate themselves to them. These studies show that ethnoscience has helped humans to gain better understandings of and their relations to the nature. It is in this sense that ethnoscience has become a bridge to go “back to nature”.
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Fasya, Mahmud, Eri Kurniawan, Jatmika Nurhadi, Undang Sudana, Dini Gilang Sari, and Rahmawati Rahmawati. "Revealing Local Knowledge of Sundanese People of Toponyms in The Western Bandung-North Area." JURNAL ARBITRER 10, no. 4 (2024): 323–37. http://dx.doi.org/10.25077/ar.10.4.323-337.2023.

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This study examines the classification and function of toponyms to reveal the local knowledge of Sundanese people in the western Bandung-North area. This research uses anthropological linguistic theory. The data of this research are lexicon in toponyms based on local knowledge in the western Bandung-North area. The data is sourced from several community components consisting of village elders and ordinary people. The study incorporates four methods for data collection, which are participant observation, participatory conversation observation, interviews, and documentation. These techniques are chosen based on their ability to gather comprehensive, accurate, and reliable data. The results show that there are five classifications of toponyms, namely (1) hydrological-biological characteristics, (2) hydrological-state characteristics, (3) geomorphological-biological characteristics, (4) geomorphological-state characteristics, and (5) state characteristics. This research also shows that the lexicon in toponyms in the western Bandung-North area portrays the closeness of humans to nature, humans to humans, and humans to their God. In addition, Sundanese people in the western Bandung-North area also have local knowledge about ethnoecology, which is recorded in the toponyms in the area. This local knowledge of ethnoecology has benefits as an effort to maintain the terrestrial ecosystem, which is one of the pillars of environmental development in the context of the Sustainable Development Goals (SDGs).
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PRASETYO, BUDI, TATIK CHIKMAWATI, EKO BAROTO WALUJO, and ERVIZAL AMZU. "Ethnoecology: The traditional landscape of Osing Tribe in Banyuwangi, Indonesia." Biodiversitas Journal of Biological Diversity 19, no. 6 (2018): 2003–9. http://dx.doi.org/10.13057/biodiv/d190604.

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Prasetyo B, Chikmawati T, Walujo EB, Amzu E. 2018. Ethnoecology: The traditional landscape of Osing Tribe in Banyuwangi, Indonesia. Biodiversitas 19: 2003-2009. There is a concern that the decreasing area of Osing tribe in Banyuwangi may cause the decline of the farming culture that has been rooted in their daily lives. This research aimed to analyze the traditional knowledge of Osing tribe in the management and utilization of landscape units generated from farming activities and the benefit assessment of landscape units based on gender perception. The research used explorative method with emic and ethic approaches. The importance of each landscape element is assessed through MLA (Multidisciplinary Landscape Assessment) by scoring with Pebble Distribution Method (PDM) in Focus Group Discussion (FGD). The respondents consisted of females and males with three age categories: 11-17 years, 18-45 years, and ≥ 46 years. The results of PDM showed that the Osing tribes in the three villages of study sites considered their yards as the most important landscape unit in their lives (PDM = 42.82), followed by paddy field (PDM = 26.05), garden (PDM = 16.12), and finally field (PDM = 15.01). Based on gender perception, a house with a yard had higher importance (PDM = 45.09) in female’s perception than in male’s (PDM = 40.55). Three canopy strata or layerswere found in village landscapes, namely yard, paddy field, garden, and field.
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Cuerrier, Alain, Courtenay Clark, Frédéric Dwyer-Samuel, and Michel Rapinski. "Nunatsiavut, ‘our beautiful land’: Inuit landscape ethnoecology in Labrador, Canada." Botany 100, no. 2 (2022): 159–74. http://dx.doi.org/10.1139/cjb-2021-0112.

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For Inuit in the subarctic transition zone of northeastern Canada, an intimate knowledge of the environment and local biodiversity is crucial for successful traditional activities. This study examines what kinds of landscape features and habitats Inuit of Nunatsiavut recognize and name. During interviews, community members (mostly Elders) were shown photographs from the region and were asked to describe and name salient types of places in Labrador Inuttitut. The most frequently reported geographical units dealt with the region’s topography (e.g., mountain, island, flat-place), hydrology (e.g., river, bay), and superficial characteristics (e.g., bedrock, permanent snow patch). Ecological considerations were also prominent, such as plant associations and animal habitats (e.g., shrubby-place, wetland, caribou-return-to-place). Areas were often characterized by a dominant species or substrate type, being named using the plural form of the species and (or)substrate (e.g., “napâttuk” meaning ‘tree’ and “napâttuit” meaning ‘forest’ or “siugak” meaning ‘sand’ and “siugalak” meaning ‘sandy-area’). Some types of places reported by Inuit were significant mainly for traditional activities (e.g., berry-patch, seal-place, dry-wood-place, danger-place), aiding navigation and resource finding. Integrating Inuit conceptions of ecosystems and their component landscape units with those of contemporary science can improve our understanding of subarctic ecology, benefit climate change adaptation strategies, and Inuit language as well as culture conservation initiatives.
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31

Everett, James L. "Organizational Culture and Ethnoecology in Public Relations Theory and Practice." Public Relations Research Annual 2, no. 1-4 (1990): 235–51. http://dx.doi.org/10.1207/s1532754xjprr0201-4_11.

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32

Trushkova, I. Yu, T. Ya Ashikhmina, and L. V. Kondakova. "Ethnoecology of the Slavic World: application significance on the Eurasian space." Theoretical and Applied Ecology, no. 1 (2019): 111–15. http://dx.doi.org/10.25750/1995-4301-2019-1-111-115.

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33

Pulido, María T., and Mayte Coronel-Ortega. "Ethnoecology of the palm Brahea dulcis (Kunth) Mart. in central Mexico." Journal of Ethnobiology and Ethnomedicine 11, no. 1 (2015): 1. http://dx.doi.org/10.1186/1746-4269-11-1.

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34

Bellon, Mauricio R. "The ethnoecology of maize variety management: A case study from Mexico." Human Ecology 19, no. 3 (1991): 389–418. http://dx.doi.org/10.1007/bf00888984.

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35

Morell-Hart, Shanti, Rosemary A. Joyce, John S. Henderson, and Rachel Cane. "ETHNOECOLOGY IN PRE-HISPANIC CENTRAL AMERICA: FOODWAYS AND HUMAN-PLANT INTERFACES." Ancient Mesoamerica 30, no. 3 (2019): 535–53. http://dx.doi.org/10.1017/s0956536119000014.

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AbstractIn recent years, researchers in pre-Hispanic Central America have used new approaches that greatly amplify and enhance evidence of plants and their uses. This paper presents a case study from Puerto Escondido, located in the lower Ulúa River valley of Caribbean coastal Honduras. We demonstrate the effectiveness of using multiple methods in concert to interpret ethnobotanical practice in the past. By examining chipped-stone tools, ceramics, sediments from artifact contexts, and macrobotanical remains, we advance complementary inquiries. Here, we address botanical practices “in the home,” such as foodways, medicinal practices, fiber crafting, and ritual activities, and those “close to home,” such as agricultural and horticultural practices, forest management, and other engagements with local and distant ecologies. This presents an opportunity to begin to develop an understanding of ethnoecology at Puerto Escondido, here defined as the dynamic relationship between affordances provided in a botanical landscape and the impacts of human activities on that botanical landscape.
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Barrera-Bassols, Narciso, and Victor Manuel Toledo. "Ethnoecology of the Yucatec Maya: Symbolism, Knowledge and Management of Natural Resources." Journal of Latin American Geography 4, no. 1 (2005): 9–41. http://dx.doi.org/10.1353/lag.2005.0021.

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37

Joyal, Elaine. "The palm has its time: an Ethnoecology ofSabal uresana in Sonora, Mexico." Economic Botany 50, no. 4 (1996): 446–62. http://dx.doi.org/10.1007/bf02866527.

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Messias, Matheus A., Tessy I. P. Alves, Cláudia M. Melo, et al. "Ethnoecology of Lutjanidae (snappers) in communities of artisanal fisheries in northeast Brazil." Ocean & Coastal Management 181 (November 2019): 104866. http://dx.doi.org/10.1016/j.ocecoaman.2019.104866.

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Peterson, Debora, Fikret Berkes, Iain Davidson-Hunt, and Natalia Hanazaki. "The Caiçara in Juatinga Ecological Reserve, Brazil: Landscape Ethnoecology of Cultural Products." Human Ecology 47, no. 6 (2019): 827–38. http://dx.doi.org/10.1007/s10745-019-00126-3.

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Sarmiento, F. O. "Ethnoecology of the tropical Andes avian indicators of landscape change in highland Ecuador." Pirineos 160 (December 30, 2005): 87–120. http://dx.doi.org/10.3989/pirineos.2005.v160.41.

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Ferreira De Athayde, Simone, Geraldo Mosimann Da Silva, Jewyt Kaiabi, et al. "Participatory Research and Management of Arumã (Ischnosiphon Gracilis [Rudge[Köern., Marantaceae) by the Kaiabi People in the Brazilian Amazon." Journal of Ethnobiology 26, no. 1 (2006): 36–59. http://dx.doi.org/10.2993/0278-0771_2006_26_36_pramoa_2.0.co_2.

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Participatory research among the Kaiabi people at Xingu Indigenous Park in the southern Brazilian Amazon was conducted to support sound natural resource management. We studied aspects of the ethnoecology of an understory herbaceous plant, arumã ( Ischnosiphon gracilis, Marantaceae), used in basketry weaving by Kaiabi men. Results of a three-year survey comparing arumã populations and of a transplanting experiment evaluating the growth of arumã seedlings in four different habitat types are presented. These, combined with discussions with Kaiabi communities and with results of studies conducted in other parts of the Amazon Basin, support a five-year rotating management strategy that allows for regeneration of harvested arumã populations.
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Da Silva, Alexsandro Santos, Juzenilda Gomes Figuerêdo, and Alexandre Schiavetti. "ETHNOECOLOGY OF Mussismilia braziliensis (Verrill 1868) IN THE MUNICIPALITY OF CARAVELAS, BAHIA, BRAZIL." Ethnoscientia 6, no. 1 (2021): 116. http://dx.doi.org/10.22276/ethnoscientia.v6i1.365.

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Da Silva, Alexsandro Santos, Juzenilda Gomes Figuerêdo, and Alexandre Schiavetti. "ETHNOECOLOGY OF Mussismilia braziliensis (Verrill 1868) IN THE MUNICIPALITY OF CARAVELAS, BAHIA, BRAZIL." Ethnoscientia - Brazilian Journal of Ethnobiology and Ethnoecology 6, no. 1 (2021): 116. http://dx.doi.org/10.18542/ethnoscientia.v6i1.10350.

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Ayala, Joey, Pauline Bautista, Marivic Pajaro, Mark Raquino, and Paul Watts. "Sustainable development of Philippine coastal resources: Subsidiarity in ethnoecology through inclusive participatory education." International Review of Education 62, no. 2 (2016): 161–85. http://dx.doi.org/10.1007/s11159-016-9546-9.

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Menezes, Janay, and Cristina Baldauf. "Multiple perspectives on a biocultural environment: Landscape ethnoecology in the Brazilian dry forest." Journal of Arid Environments 186 (March 2021): 104387. http://dx.doi.org/10.1016/j.jaridenv.2020.104387.

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46

Indriyati, R. "Farmers 'Communication Patterns in Enhancing the Environment Ethnoecological Study of Ciparay Village District." International Journal of Multicultural and Multireligious Understanding 6, no. 7 (2019): 104. http://dx.doi.org/10.18415/ijmmu.v6i7.596.

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Rural communities are communities that cannot be separated from the natural environment in which they live. The linkage is believed to be a process of environmental communication, especially how people interpret and behave towards natural phenomena and then that knowledge is communicated by their neighbors and passed on to the next generation. Therefore, the main objective of this study is to know and understand the communication patterns of farmers in interpreting the environment, especially in Ciparay Village, Leuwimunding District, Majalengka District. The research was carried out using a communication ethnoecology approach, and technically carried out with the ethnographic communication method. The results of this study indicate that the farmers' communication patterns in interpreting the environment in the Ciparay Village community, Leuwimunding District, are based on local traditions and wisdom which are the historical heritage shown in the form of agricultural land use. This is related to the Guar Bumi ritual activities as the annual routine village agenda carried out by the community as a form of gratitude as well as a request to the One-Time God who has caused rain, provides soil fertility, abundant harvest and the beauty of the village's natural environment. The meaning of the Guar Bumi Ciparay ritual emphasizes the importance of protecting the environment, traditions and village customs. All activities of agricultural land use are symbolic activities, full of meaning from the community and have important implications for the sustainability of people's lives and the local environment. Fertile land and agricultural land are believed to be part of the blessing and able to provide fortune to their descendants until now. The elements of the communicator play an important role, in which these elements have a separate position, in accordance with the social stratification prevailing in society. This social stratification turns out to have a close relationship as an environmental communication system that cannot be separated from one another. Through the communication ethnoecology approach, this research focuses on the core of communication science, namely symbolic meaning rooted in cultural and environmental aspects.
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Krisdianto, Krisdianto. "Ethnoecology of Banjarese in Managing the Snakehead Fish in Barito River Basin and Tributaries." Journal of Wetlands Environmental Management 9, no. 1 (2021): 53. http://dx.doi.org/10.20527/jwem.v9i1.264.

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<p class="Abstract"><strong>Abstract. </strong>Historically, Banjarese is living in lowland around the Barito riverbank, in the southern part of Borneo Island, from about around the 12th century. The first part of Banjarese history is a legend, but about the last three hundred years, there are data about Banjarese as a civilization with a kingdom involved in western colonialism history in Indonesia, as the pepper producer in the 17th century. They have settled almost in all Barito river tributaries and its basin and have been a part of the Barito freshwater wetland community, together with other Kalimantan ethnics such as Dayak hinterland or Malay in the coastal. This research aims to elucidate how far Banjarese is involved in managing wetlands, especially in managing Snakehead's population, enjoying its benefit and sustainability. We observe the fishers' activity on the field and village along Barito river and its basin and tributaries, visit their villages and interview them, and collect data from forum group discussion. About 60 participative respondents involve in our research. They are pleased to answer our question, explain how to cat the fish, and accompany us to evaluate Beje, ditches, or little ponds positioned lower than the land surface for placed sustainable fishes in a long dry season. The result shows that Banjarese are traditionally managing the population of Snakehead and as a symbol of prosperity and conserve them for sustainability.</p>
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Sylvester, Olivia, and Alí García Segura. "Landscape Ethnoecology of Forest Food Harvesting in the Talamanca Bribri Indigenous Territory, Costa Rica." Journal of Ethnobiology 36, no. 1 (2016): 215–33. http://dx.doi.org/10.2993/0278-0771-36.1.215.

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Athiroh, N., I. Pujiwati, and A. Hayati. "Ethnoecology and ethnomedicine study to ensure maritime conservation in Bangsring Underwater (Bunder) Banyuwangi, Indonesia." IOP Conference Series: Materials Science and Engineering 846 (May 28, 2020): 012073. http://dx.doi.org/10.1088/1757-899x/846/1/012073.

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Orech, F. O., J. Aagaard-Hansen, and H. Friis. "Ethnoecology of traditional leafy vegetables of the Luo people of Bondo district, western Kenya." International Journal of Food Sciences and Nutrition 58, no. 7 (2007): 522–30. http://dx.doi.org/10.1080/09637480701331163.

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