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Biocultural diversity has made notable contributions that have furthered our understanding of the human culture-nature interrelationship. However, the usage of the term ‘biocultural’ is not unique to biocultural diversity. It was first used in biocultural studies within anthropology decades ahead of biocultural diversity. The existing literature on biocultural diversity does not acknowledge the prior existence of biocultural studies, or provide a clear demarcation between usages of the two terms. In this article, I discuss the varying contexts in usage of the term ‘biocultural’ between biocultural diversity and biocultural anthropology. While biocultural diversity deals with the linkages between biological, cultural, and linguistic diversity, biocultural studies in anthropology deal with the deterministic influence of physical and social environment on human biology and wellbeing. In biocultural studies, ‘biocultural’ refers to the integration of methodically collated cultural data with biological and environmental data. ‘Bio’ in biocultural anthropology therefore denotes biology, unlike biocultural diversity where it refers to biodiversity. Both biocultural studies and biocultural diversity apply ‘biocultural’ as descriptor to generate overlapping terminologies such as ‘biocultural approach’. Such a confusing scenario is not in the interest of biocultural diversity, as it would impede theoretical advancements. I propose that advocates of biocultural diversity explore its harmonies with ecoculturalism and the possibilities of suitably adapting the term ‘ecoculture’ in lieu of ‘bioculture’. Using ‘ecocultural’ instead of ‘biocultural’ as a descriptor to coin terminologies could solve confusions arising from the expanding usage of the term ‘bioculture’.

Background Local ecological calendars are ecocultural frameworks that link temporal and spatial scales, contributing to resilience and adaptive management of natural resources and landscapes. They also facilitate management, access and withdrawal of provisioning ecosystem services. In this article, we describe how the ecological calendar of the Kedayan people of Brunei Darussalam links skyscape and biodiversity with sociocultural aspirations to foster adaptive management of landscape, and provide an understanding of the transmission of calendric knowledge in the community. Methods In 2018, we collaborated with sixteen purposively sampled knowledge keepers from the Kedayan community of Brunei Darussalam to document the Kedayan local ecological calendar, and develop a calendrical pictogram. Using a structured questionnaire, we then interviewed 107 randomly selected community members, to understand the contemporary relevance and popularity of the Kedayan calendar, and the transmission of calendric knowledge in the community. Results Our findings reveal that very few respondents ( n  = 27, 25.3%) are aware of the existence of Kedayan ecological calendar; majority ( n  = 80, 74.7%) were not aware of its existence. There is no statistically significant correlation between consulting healers, knowledge on appropriate time requisite to consult healers, and awareness and self-professed knowledge of Kedayan calendar. Only 14 (13.1%) of the respondents reported to have received some form of calendric knowledge, while the majority (86.9%; n  = 93) never received any calendric knowledge. Only a negligible 1.9% reported to have transmitted calendric knowledge to others indicating a breakdown in transmission of calendric knowledge. Conclusion The calendric pictogram would help the community in revitalizing their calendar. However, the community will have to invest on enhancing transmission of calendric knowledge.

Background Hornbills are known to play an important role in rainforests as agents of seed dispersal. Decades of scientific research has led to a vital body of knowledge on hornbill taxonomy, ecology, distribution, and conservation status. However, the traditional ecological knowledge (TEK) that local people possess on hornbills has largely been underexplored. In 2018, we collaborated with the Iban people of Temburong, Brunei Darussalam, to study their TEK on hornbills. Method We collaborated with the members of the Iban community from four longhouses and four villages in Temburong, Brunei Darussalam. Our study adopts a qualitative approach; we used detailed semi-directive interviews and brief semi-structured interviews to gather data. The semi-directive interviews documented the TEK related to Hornbills in detail while the brief semi-structured interviews assessed the current status of TEK in the age group of 18–40 years. Results The results show that the Iban ethnotaxonomy recognises seven folk species of hornbills, with Asian Black Hornbill ( Anthracoceros malayanus ) and Oriental Pied Hornbill ( Anthracoceros albirostris ) considered as a single folk species. The Iban TEK on diet and reproductive behaviour of hornbills complement existing scientific records, with the Iban TEK providing additional locale-specific information on the dietary preferences, abundance and conservation threats. However, the average Iban member has lost much of this TEK, and it is the subsistence hunters and agriculturists who have conserved it. Conclusion There is an urgent need for encouraging transmission of knowledge from the hunters and agriculturists to others through ecotourism and conservation ventures. Our study adds further support to the understanding that the TEK of local communities is an important source of locale-specific knowledge on species of high conservation value such as hornbills.

The VIRTIS (Visible, Infrared and Thermal Imaging Spectrometer) instrument on board the Rosetta spacecraft has provided evidence of carbon-bearing compounds on the nucleus of the comet 67P/Churyumov-Gerasimenko. The very low reflectance of the nucleus (normal albedo of 0.060 ± 0.003 at 0.55 micrometers), the spectral slopes in visible and infrared ranges (5 to 25 and 1.5 to 5% kÅ −1 ), and the broad absorption feature in the 2.9-to-3.6–micrometer range present across the entire illuminated surface are compatible with opaque minerals associated with nonvolatile organic macromolecular materials: a complex mixture of various types of carbon-hydrogen and/or oxygen-hydrogen chemical groups, with little contribution of nitrogen-hydrogen groups. In active areas, the changes in spectral slope and absorption feature width may suggest small amounts of water-ice. However, no ice-rich patches are observed, indicating a generally dehydrated nature for the surface currently illuminated by the Sun.

Background Earth’s biocultural diversity comprising biological, cultural and linguistic diversities is being eroded quickly. Our ability to recognise and appreciate what is remaining is crucial for its survival. However, not all forms of diversity are appreciated equally and a growing trend in plant blindness indicates that humans ignore plants in the environment. In this context, open-air markets emerge as cultural spaces that bring people closer to each other, as well as with local biodiversity represented by fruits, vegetables and medicinal plants. Methods We conducted a cross-sectional survey with 160 people visiting Tamu Kianggeh of Bandar Seri Begawan, Brunei Darussalam. We randomly interviewed every fifth adult visitor (> 18 years) leaving the market on Fridays and Sundays continuously for a month, using a structured questionnaire. The questionnaire had 18 questions related to demographic particulars, reasons for visiting the market, vendor preference, social networking and visits to open-air markets and supermarkets. Results and discussion People visit the market for the diversity of vegetables/fruits; local fruits and vegetables; socialising; cheap prices; ability to bargain; freshness of the products; convenience; medicinal plants; snacks; leisure etc. The ethnic diversity represented at the market comprised chiefly of Malay, Kedayan, Iban, Dusun, Tutong, Chinese communities and foreigners. Majority of the respondents chose ‘availability of a wide range of fruits and vegetables’ as the primary reason for the visit, followed by ‘availability of local fruits and vegetables’. Tamu Kianggeh sold larger number of fruits and vegetables (104 taxa, 26 natives, 2 endemics) compared to the nearest supermarket (85 taxa, 14 natives and 1 endemic). A significant number of respondents also reported that they had made friends at the market. Conclusion Tamu Kianggeh is a meeting ground for ethnic and biological diversities, a property that makes them important centres of biocultural diversity at the local level. Open-air markets such as Tamu Kianggeh bring people closer to a diverse range of vegetables and fruits. They also bring people closer to each other by serving as platforms for socialising. We propose that strategies developed to counter plant blindness should also consider the potential of open-air markets.

Using infrared wavelengths, micrometre-sized water-ice grains have been identified on the nucleus (which is mostly coated in a dark material) of comet 67P/Churyumov–Gerasimenko. Water ice on the surface of comet 67P/Churyumov–Gerasimenko Until now there has been little evidence for the presence of large regions of exposed water ice on the surfaces of comets, despite the fact that water is the major constituent of cometary nuclei. Here Gianrico Filacchione et al . report the identification at infrared wavelengths of water ice in the form of millimetre-sized grains on two debris falls in the Imhotep region of the nucleus of comet 67P/Churyumov–Gerasimenko, based on data from the VIRTIS imaging spectrometer onboard ESA's Rosetta probe. The ice is exposed on the walls of elevated structures and at the base of the walls, and is best explained by grain growth by vapour diffusion in ice-rich layers, or by sintering. As a consequence of these processes, the nucleus can develop an extended and complex layering in which the outer dehydrated crust is superimposed on water ice enriched layers. Although water vapour is the main species observed in the coma of comet 67P/Churyumov–Gerasimenko 1 , 2 and water is the major constituent of cometary nuclei 3 , 4 , limited evidence for exposed water-ice regions on the surface of the nucleus has been found so far 5 , 6 . The absence of large regions of exposed water ice seems a common finding on the surfaces of many of the comets observed so far 7 , 8 , 9 . The nucleus of 67P/Churyumov–Gerasimenko appears to be fairly uniformly coated with dark, dehydrated, refractory and organic-rich material 10 . Here we report the identification at infrared wavelengths of water ice on two debris falls in the Imhotep region of the nucleus. The ice has been exposed on the walls of elevated structures and at the base of the walls. A quantitative derivation of the abundance of ice in these regions indicates the presence of millimetre-sized pure water-ice grains, considerably larger than in all previous observations 6 , 7 , 8 , 9 . Although micrometre-sized water-ice grains are the usual result of vapour recondensation in ice-free layers 6 , the occurrence of millimetre-sized grains of pure ice as observed in the Imhotep debris falls is best explained by grain growth by vapour diffusion in ice-rich layers, or by sintering. As a consequence of these processes, the nucleus can develop an extended and complex coating in which the outer dehydrated crust 10 is superimposed on layers enriched in water ice. The stratigraphy observed on 67P/Churyumov–Gerasimenko 11 , 12 is therefore the result of evolutionary processes affecting the uppermost metres of the nucleus and does not necessarily require a global layering to have occurred at the time of the comet’s formation.

Carbon dioxide (CO₂) is one of the most abundant species in cometary nuclei, but because of its high volatility, CO₂ ice is generally only found beneath the surface. We report the infrared spectroscopic identification of a CO₂ ice-rich surface area located in the Anhur region of comet 67P/Churyumov-Gerasimenko. Spectral modeling shows that about 0.1% of the 80- by 60-meter area is CO₂ ice. This exposed ice was observed a short time after the comet exited local winter; following the increased illumination. the CO₂ ice completely disappeared over about 3 weeks. We estimate the mass of the sublimated CO₂ ice and the depth of the eroded surface layer. We interpret the presence of CO₂ ice as the result of the extreme seasonal changes induced by the rotation and orbit of the comet.

Indigenous cultures evolve in relation to available natural resources that can be managed to provide livelihoods, both in temporal and spatial scales, leading to the development of anthropogenic biomes (Ellis 2011; Ellis and Ramankutty 2008; Xu et al. 2009). While the role of culture in traditional ecosystem management is much studied, researchers generally pay less attention to community calendars that facilitate ecosystem management. In this brief literature review, I argue that indigenous calendrical systems are powerful instruments that direct individual as well as collective actions.

Background Southeast Asia is known for its rich linguistic, cultural and biological diversity. While ethnobiology in the west has benefitted greatly from intellectual and methodological advances over the last decades, the status of Southeast Asian ethnobiology is largely unknown. This study aims to provide an analysis of the current status of ethnobiology in Southeast Asia and outlines possibilities for future advancements. Methods We accessed papers cited in the Scopus and Web of Science databases for the period of 1960 to 2014 using the current as well as previous names of the 11 Southeast Asian countries and various disciplines of ethnobiology as key words. We juxtaposed the number of publications from each country against its number of indigenous groups and languages, to see if ethnobiology research has addressed this full spectrum of ethnical diversity. The available data for the last ten years was analysed according to the five phases concept to understand the nature of studies dominating Southeast Asian ethnobiology. Results and conclusions A total number of 312 publications were recorded in the databases for the period 1960–2014. Indonesia ranks highest (93 studies), followed by Thailand (68), Malaysia (58) Philippines (42), Vietnam (31), Laos (29), and other Southeast Asian countries (44). A strong correlation was found between the number of publications for each country, the number of indigenous groups, and the number of endangered languages. Comparing the data available for the period 2005–2009 with 2010–2014, we found a strong increase in the number of phase 5 publications. However, papers with bioprospecting focus were also on the rise, especially in Malaysia. Our study indicates that ethnobiologists still need to realise the full potential of the Biocultural Diversity of Southeast Asia, and that there is a strong need to focus more on socially relevant research.

The cultural keystone species (CKS) concept (i.e. ‘species that shape in a major way the cultural identity of a people’ as defined by Garibaldi and Turner in 2004) has been proposed as part of a common framing for the multiple entangled relationships between species and the socioecological systems in which they exist. However, the blurred and prolific definitions of CKS hamper its univocal application. This work examines the current use of the term CKS to reconcile a definition and explore its practical applications for biocultural stewardship. We ran a search for the words ‘cultural’ AND ‘keystone’ AND ‘species’. Our search was limited to peer‐reviewed articles published in English between 1994 and 2022 (inclusive) and was conducted using Google Scholar, PubMed, Scopus and Web of Science. We extracted and analysed bibliometric information as well as information on (i) the CKS components, (ii) humans' support for CKS and (iii) the definitions of CKS. From the 313 selected documents, the CKS concept appears to be increasingly accepted, as evidenced by a growing corpus of literature. However, the absence of a systematic and precise way of documenting CKS precludes global cross‐cultural comparisons. The geographical distribution of authors using the concept is biased. We found that 47% of all the CKS reported and 38% of the works identified in our review were located in North America. Beyond ‘supporting identity’, several other of nature's contributions to people are associated with the CKS definitions. However, the contributions of the sociocultural group to the survival and conservation of the CKS (i.e. stewardship) are made explicit only in one‐third of the documents reviewed. To advance biocultural stewardship as a conservation paradigm, we suggest (a) defining CKS as an indissoluble combination of a non‐human species and one or more sociocultural groups; (b) acknowledging that species and sociocultural group relations should be classified in a continuum, according to gradients of relationship intensity; and (c) explicitly acknowledging the reciprocal relationships between sociocultural groups and species. Read the free Plain Language Summary for this article on the Journal blog. Resumen El concepto de especie cultural clave (Cultural Keystone Species ‐CKS‐ en inglés) (es decir, ‘especies que dan forma a la identidad cultural de un pueblo’, tal como la definen Garibaldi y Turner en 2004) ha sido propuesta para estudiar las múltiples relaciones entre humanos y otras especies en sistemas socio‐ecológicos. Sin embargo, la diversidad de definiciones de CKS obstaculiza su aplicación unívoca para su gestión basada en criterios bioculturales. Este trabajo examina el uso actual del término CKS para abordar cual sería su definición y explorar sus aplicaciones prácticas para la gestión biocultural. Realizamos una búsqueda de las palabras ‘cultural’ AND ‘keystone’ AND ‘species’. Nuestra búsqueda se limitó a artículos publicados en inglés entre 1994 y 2022 (inclusive) y se realizó utilizando Google Scholar, PubMed, Scopus y Web of Science. Extrajimos y analizamos información bibliométrica, así como información sobre (i) los componentes de CKS, (ii) la contribución humana a los CKS y (iii) las definiciones de CKS. De los 313 documentos seleccionados, el concepto CKS parece ser cada vez más aceptado, como lo demuestra un creciente corpus de literatura. Sin embargo, la ausencia de una forma sistemática y precisa de documentar el CKS impide realizar comparaciones interculturales globales. La distribución geográfica de los autores que utilizan el concepto está sesgada. Encontramos que el 47% de todos los CKS reportados y el 38% de las obras identificadas en nuestra revisión estaban ubicadas en América del Norte. Más allá del ‘apoyo a la identidad’, varias otras contribuciones de la naturaleza a las personas están asociadas con las definiciones del CKS. Sin embargo, las contribuciones del grupo sociocultural a la supervivencia y conservación de los CKS (es decir, la gestión) se hacen explícitas sólo en un tercio de los documentos revisados. Para promover la gestión biocultural como paradigma de conservación, sugerimos (a) definir CKS como una combinación indisoluble de una especie no humana y uno o más grupos socioculturales; (b) reconocer que las relaciones entre especies y grupos socioculturales deben clasificarse en un continuo, según gradientes de intensidad de las relaciones; y (c) reconocer explícitamente las relaciones recíprocas entre grupos socioculturales y especies. Read the free Plain Language Summary for this article on the Journal blog.