In the Eurasian steppes, ancient burial mounds called ‘kurgans’ are among the most widespread manmade structures. These sacred sites hold cultural values and often provide safe havens for grassland-related plant species. We established links between kurgans' cultural and natural values through a comprehensive multi-layered evaluation of human and landscape history, cultural attributes, and botanical composition on selected mounds in Hungary, Romania, and Serbia. We evaluated factors that can support or endanger the grasslands on kurgans and assessed whether there are synergies or trade-offs between the presence of cultural and natural values. We found that kurgans act as cultural hotspots in transformed landscapes, and we found the following evidence for the synergies between cultural and natural values: i) Extensive land use and management connected to the cultural functions could considerably contribute to the preservation of grassland specialist plants on the mounds. ii) Over the past three centuries, most grasslands we studied were converted to cropland, but the cultural importance of the kurgans could hinder their destruction through ploughing or construction works. However, we also found that built cultural objects decreased the grassland cover area and supported the establishment and spread of several weedy and invasive species. Consequently, to preserve the valuable biocultural systems, it is essential to focus efforts on the maintenance of the already existing traditional cultural functions and not the establishment of new objects.

This study provides an overview of how sacred natural sites are given recognition within the World Heritage system. It offers an analysis of the extent to which sacred natural sites that are part of nine World Heritage sites are recognised in site nomination files, management plans, and governance of these sites. The World Heritage sites are located across all continents except for Antarctica. We analysed sites in Australia, Greece, Guatemala, India, Japan, Kenya, Malaysia, New Zealand and the Russian Federation. We found that the cultural and spiritual significance of sacred natural sites is under-recognised, especially in natural World Heritage sites. In addition, Indigenous and religious custodians are frequently excluded from site management and governance. We make four recommendations for improving the recognition of sacred natural sites and the involvement of their custodians in the World Heritage process and in site nomination, governance, and management: (1) identification and recognition of sacred natural sites including their associated cultural and spiritual values; (2) recognition of, and articulated roles for custodians of sacred natural sites in the governance and management of World Heritage sites; (3) increased uptake of religious groups and Indigenous Peoples' conservation approaches to the joint management of World Heritage sites that contain sacred natural sites, and (4) prevention of exclusion of custodians and ecological migration by applying inclusive conservation practices through rights-based approaches.

Podcasting is considered to be a communication medium with minimal barriers to entry, making it an attractive method for people, especially from historically underrepresented communities, to tell their own stories. Using the “Breaking Green Ceilings” podcast as a case study, we explore how podcasting serves as an ideal approach to effectively amplify the voices of environmentalists from historically underrepresented communities, specifically Disabled, Queer, Trans, Black, Indigenous, and People of Color. By sharing these stories, the podcast aims to challenge misconceptions and highlight the contributions that environmentalists from historically underrepresented communities make toward environmental sustainability at all levels—grassroots, academia, nonprofit, and government. The “Breaking Green Ceilings” podcast also helps address the lack of diversity in mainstream environmental media and organizations. We use an interdisciplinary, intersectional lens in this article to demonstrate how environmental issues are interconnected with race, religion, socio-economic status, and politics as relates to historically underrepresented communities. We explore four main themes that have emerged on the podcast: environmental justice, structural racism and conservation, traditional ecological knowledge, and access to nature and the outdoors. Finally, strategies are provided to show how the podcast goes beyond the airwaves to build an inclusive community, raising awareness on the issues discussed and moving people to action to undo and unlearn some of the harmful practices and attitudes that have divided the environmental movement for decades.

Local residents near forests often collect non-timber forest products (NTFPs) for a variety of reasons, including food, medicine, firewood, religious reasons, or to produce handicrafts. This study focused on NTFP collection in the Phu Sritan forest in northeastern Thailand. Interviews were conducted with 568 residents to understand which NTFPs were collected, how the NTFPs are used, and how much income is generated. We found that 96% of those surveyed visit the local forest to collect NTFPs, mushrooms were the most frequently collected item, and the average income per year from NTFPs was $19 US. Also, most interviewees were not processing the raw materials collected, meaning that a value-added process for the NTFPs in the future could result in higher income possibility. We recommend that future research should focus on individual species that are under extreme NTFP collection pressures, and that harvest amounts should be measured and documented.

Urban sacred natural sites, found globally, are important green spaces that provide cultural and ecological benefits. They are under increasing pressure due to the impacts of urbanization, while at the same time being needed more than ever. They provide both spiritual values as well as ecosystem services such as pollution control. Cases of urban sacred natural sites are presented and compared, ranging from Swayambhu, Nepal to Meiji Jingu, Japan and Ambohimanga, Madagascar to Krakus Mound, Poland. Despite a wide diversity of associated faith traditions, some common features of these sites include sacred species of trees and symbolic boundary markers. Some of the locations have been declared World Heritage Sites, which has resulted in increased tourism. Future conservation efforts should take into account the diversity of managers and associated management systems for these sites, as well as their multiple users, ranging from participants in associated ceremonies to tourists to city residents.

The Mariana crow (Corvus kubaryi), called Åga, is critically endangered and endemic to the Mariana Island of Rota. This study developed and implemented an avian-focused environmental education curriculum and evaluated the curriculum’s influence on attitudes and knowledge using social science research methods. Fifth and sixth grade student identification of and attitudes toward Åga were measured; students in the treatment group improved their attitudes toward and ability to identify Åga. A longer-term student and teacher training component is recommended. The approaches used in this environmental education program development, implementation, and evaluation could be applied in other global settings.

College and university campuses are large producers of solid waste, but they also can represent the cutting edge of creative and sustainable waste management strategies. As landfill tipping fees increase and available landfill space decreases, diverting solid waste becomes more and more important. In 2013 Eckerd College, a private liberal arts college located in St. Petersburg, Florida, implemented an end-of-year move-out program called Trash to Treasure. First pioneered by the University of New Hampshire, this innovative program stores dorm room items that would have gone to the landfill and makes them available for re-use by incoming students. Not only does the initiative divert waste from landfills, it is an income generator for the Office of Sustainability. It also provides students with a hands-on experiential opportunity to learn about environmental sustainability. This article explains the steps of the Trash to Treasure program and how it has progressed over the five years since implementation at Eckerd College. The program is a model that can be applied to other campuses globally.

Sacred groves are patches of forests protected and used by people for cultural and religious reasons. India has more than 100,000 sacred groves as a result of its high cultural, geographic, and ethnic diversity. Sacred groves can be valuable in conserving biodiversity and in providing ecosystem services. Although numerous sacred forests from biodiversity-rich regions of India, such as the Western Ghats and Himalayas, have been studied, the sacred groves of eastern India are not well documented. We analysed the available literature on the sacred groves of Odisha, a densely forested state in eastern India and home to many indigenous tribal communities that are dependent on forest resources for their livelihoods. There are an estimated 2166 sacred groves across the state of Odisha, concentrated largely in tribal districts. Most of these groves are small, many under one hectare. We conclude that traditional indigenous tribal cultural practices have conserved natural areas in Odisha, but that these areas and practices are under increasing pressure from industrialization, exploitation of valuable forest resources, and expanding agriculture.

We examined practices from whole-school sustainability programs in four U.S. K-12 institutions in the areas of educator values, skills, and support. Based on results from four school visits, 35 interviews, four classroom observations, and four campus tours, this study analyzes ways to support teachers with the implementation of K-12 sustainability education. Results are presented based on the following themes: educator and campus values; educator skills and challenges; and support through professional development. We provide recommendations focusing on initiatives to use the campus environment as a teaching tool, incorporate sustainability in the curriculum, and support sustainability-themed professional development initiatives.

SummaryBiocultural and indigenous approaches to conservation, such as the sacred forests of India, are increasingly being recognized and valued. At these sites, the ecological aspects as well as the local community management and cultural significance of the landscape contribute to conservation success. From 2012 to 2015, we investigated five sacred forests in western Odisha (India) that varied in size from 1 to 1000 ha. Through interviews with 81 residents, we explored the types of groves, their use and management approaches. We investigated levels of grove disturbance and plant use with botanical survey methods. Some groves experience pressures from annual pilgrimage visitors, and we documented the relative impacts of pilgrims and other activities using ethnographic methods. Community participation or management by the Forest Department alone has not been completely effective in conserving these sacred natural sites; however, collaborative work can contribute to successful conservation. Continued community involvement is key to future biodiversity conservation in the sacred groves.

From September 2015 to January 2016, we studied the tree species diversity, biomass and biomass carbon stock of two different forests in Western Odisha: a wildlife sanctuary and a sacred forest. The wildlife sanctuary is entirely managed by the Forest Department, whereas the sacred forest is jointly managed by the local community and the Forest Department. Our results showed that the sacred forest had a greater species richness, density and diversity compared to the wildlife sanctuary. The density in different diameter classes showed that the sacred forest is regenerating with a good regeneration potential, but the wildlife sanctuary had a poor regeneration potential with lower numbers of saplings than adults. However, the biomass and carbon content of the wildlife sanctuary were higher than in the sacred forest. This may be due to the presence of a higher proportion of old trees in the wildlife sanctuary compared to the sacred forest. Biomass values can be used to emphasize the role of management in maintaining the carbon stock in forest ecosystems. Our results can be helpful in framing conservation strategies and action plans for forest patches in India and globally.

From September 2015 to February 2016, we collected field data to study the tree species diversity, population structure and regeneration potential of five sacred forests of western Odisha, India, that differ in size, associated deities, and local communities. The dose association of sacred forests with local people represents a community-based, participatory approach to conservation. Our quantitative analysis in five sites documented 78 tree species of 66 genera and 33 families. Tree density and species diversity were higher than previously reported for the forests of the Eastern Ghats, India. Population structure and regeneration potential in four out of five study sites showed a higher percentage of density in the seedling and sapling layers, demonstrating that these sites are regenerating. However, in the Gugarpat sacred forest, the population structure revealed large numbers of mature trees with a stable population structure. In our study, large proportions of species had either poor regeneration potential or were not regenerating. Hence, management strategies are needed to conserve these species. Our study documents the diversity, population patterns, and regeneration of the tree species of five sacred forests, which may help in further management and conservation of the biodiversity of sacred forests in India and globally.

Many counties of Western North Carolina have high levels of food insecurity that may be addressed by training communities to grow, prepare, and preserve their own food. A curriculum was developed and tested in 2016 at a Section 8 housing development in Polk County, NC. Research investigated successful community agriculture projects and assessed participant learning. Weekly class evaluations were conducted, as well as pre- and post-surveys. Challenges included frustration over constraints enforced by the housing rules, poor soil, and unbearable Polk County heat. The final curriculum product can be applied to any community struggling with food security and community resiliency.

Sacred groves are areas that are conserved by communities for spiritual or cultural beliefs. They often have associated limitations on activities within the forest. India is believed to have the highest concentration of sacred groves in the world. However, in our research of devithan s – Nepali sacred groves – in the eastern Himalayan state of Sikkim, India, we reveal that their very existence in India has long remained unacknowledged in sacred natural site research. By researching the proliferation of devithan s in the village of Biring, East Sikkim, we not only foreground their existence, but also unpack their cultural politics to reveal the contestations and appropriations around the symbolic value of sacred sites. Given that historically the Buddhist Lepcha-Bhutias' cultural association with Sikkim's sacred landscape has been celebrated, while that of Nepali ethnic groups has been largely invisibilised, we argue that devithan s have emerged as a potential political instrument for the latter to validate political and cultural claims to Sikkim's sacred landscape. The predominant tone in sacred grove scholarship in India has largely been anchored in the language of ecology, and tends to understand sacred groves as communal sites without exploring the associated constitutive politics. By using a cultural politics lens to understand devithan s, this research expands beyond simplistic narratives to focus on present day cultural politics that are internal to communities that often not only sustain groves, but also help them to proliferate.

Human-carnivore conflicts are a major cause of the decline in global carnivore populations. Since 2009, Andean bear (Tremarctos ornatus) depredation incidents in Ecuador's northern Andes cordillera have reached unprecedented levels: more than 320 livestock deaths. The objectives of this article were to: evaluate local perceptions and knowledge of the Andean bear in response to frequent depredation incidents; better understand the cattle-raising culture of the region; and describe noted depredation incidents. Interviews were conducted with 83 participants in three locations within the depredation-conflict zone. Locals knew that pastures near the forest were vulnerable to bear depredation but often had few alternatives to raise cattle. Six depredation incidents were described. An effective management approach should concurrently improve livestock husbandry, track several of the region's bears, develop policies that do not reward compensation but acknowledge depredation incidents, and use education to rectify false perceptions and misinformation of bears in the region.

Urban sacred natural sites are not well documented or understood as potential repositories of biological diversity or as critical components of local and indigenous tradition and cultural patrimony in urban areas. Virtually all research and activity on sacred natural sites thus far has focused on sites in non-urban areas, and most interest in sacred sites in urban areas has been on human-built heritage and structures. Minimal attention has been given to sacred natural sites that are in urban areas. These urban sacred natural sites may be connected to mainstream religions, or may exist where cities have developed on indigenous land and associated sacred sites. Given the lack of systematic study of urban sacred natural sites, we recommend further research, including: undertaking inventories; assessing biological features and their possible contributions to conservation; assessing the possible contribution of these sites to wider strategies; examining possible management and protection options; and promoting linkages to relevant global initiatives.