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Among vertebrates, sharks exhibit both large and heterogeneous genome sizes ranging from 2.86 to 17.05 pg. Aiming for a better understanding of the patterns and causalities of shark genome size evolution, we applied phylogenetic comparative methods to published genome-size estimates for 71 species representing the main phylogenetic lineages, life-histories and ecological traits. The sixfold range of genome size variation was strongly traceable throughout the phylogeny, with a major expansion preceding shark diversification during the late Paleozoic and an ancestral state (6.33 pg) close to the present-day average (6.72 pg). Subsequent deviations from this average occurred at higher rates in squalomorph than in galeomorph sharks and were unconnected to evolutionary changes in the karyotype architecture, which were dominated by descending disploidy events. Genome size was positively correlated with cell and nucleus sizes and negatively with metabolic rate. The metabolic constraints on increasing genome size also manifested at higher phenotypic scales, with large genomes associated with slow lifestyles and purely marine waters. Moreover, large genome sizes were also linked to non-placental reproductive modes, which may entail metabolically less demanding embryological developments. Contrary to ray-finned fishes, large genome size was associated neither with the taxonomic diversity of affected clades nor with low genetic diversity.

The development of societies, including spiritual development, is closely connected to forests. The larger interrelations among changing societies, transforming forest landscapes, and evolving spiritual values related to forests have yet to be extensively considered. Addressing this research gap is important to avoid the neglect of spiritual values in forest policy and management. Our exploratory study investigates spiritual values of forests from European and Asian perspectives, assessing 13 countries. Based on expert knowledge from 18 interdisciplinary experts, we first define forest spiritual values (forest spirituality). We then elaborate on the idea that forest spirituality evolves as societies and landscapes change, and propose a transition hypothesis for forest spirituality. We identify indicators and drivers and portray four stages of such a transition using country-specific examples. We find that during a first stage (“nature is powerful”), forest spirituality is omnipresent through the abundance of sacred natural sites and practices of people who often directly depend on forests for their livelihoods. An alternative form of spirituality is observed in the second stage (“taming of nature”). Connected to increasing transformation of forest landscapes and intensifying land-use practices, “modern” religions guide human–nature interrelations. In a third stage (“rational management of nature”), forest spirituality is overshadowed by planned rational forest management transforming forests into commodities for the economy, often focusing on provisioning ecosystem services. During a fourth stage (“reconnecting with nature”), a revival of forest spirituality (re-spiritualization) can be observed due to factors such as urbanization and individualizing spirituality. Our core contribution is in showing the connections among changing forest perceptions, changing land-use governance and practices, and changing forest spirituality. Increasing the understanding of this relationship holds promise for supporting forest policy-making and management in addressing trade-offs between spiritual values and other aspects of forests.

In many southern Mediterranean mountain areas, the livelihoods of subsistence farmers are threatened by increasing drought periods that affect agroecosystems and cause rapid socioeconomic deterioration. Current initiatives to address this through ecosystem restoration often overlook the cultural significance of different tree species that play an important role in farmers' livelihoods. This may result in the erosion of biocultural diversity and loss of local and Indigenous knowledge. We used the cultural keystone species (CKS) framework to appraise the cultural and livelihood importance of 5 farm tree species--almond, ash, holm oak, olive, and walnut--in Morocco's central High Atlas mountains. Twenty-five structured interviews with knowledgeable farmers revealed that olive trees remain central to local residents' culture. This species met all CKS criteria, whereas walnut and almond trees met many criteria, but they have increasingly lost their cultural importance. Ash and holm oak are prevalent fodder species but do not directly bolster household cash incomes, and they are absent from cultural narratives, ceremonies, and symbolism. Our findings emphasize the importance of considering farm trees' cultural status in developing a culturally sensitive approach to conservation, stewardship of existing trees, and sustainable development in the Mediterranean mountains. Keywords: cultural keystone species; Indigenous and local knowledge; Mediterranean ecosystems; mountain development and conservation; Amazigh communities; Morocco.

Ecosystem services provided by green infrastructure are often discussed for their potential to address the societal challenges of urbanization. However, green infrastructure, particularly small-scale types (e.g. trees), is vulnerable to loss through urbanization and is often passed over during scientific investigations. Studies on the perceptions of ecosystem services and disservices (hereafter called ecosystem (dis)services) dynamics along the rural-urban gradient are particularly rare in the literature. Therefore, this study assessed the perceived importance of ecosystem (dis)services associated with small-scale green infrastructure along a rural-urban gradient in Bengaluru, India. Based on photos of the five most common types of small-scale green infrastructure and the three most common tree species associated with them, we conducted a photo-elicitation survey of 649 residents from 61 towns in Bengaluru. We found significant differences in the perceptions of all ecosystem (dis)services among the types of green infrastructure. The most appreciated services were air/climate regulation from platform trees and aesthetic values from farm trees. Regulating services were most appreciated in urban areas while provisioning and cultural services were most appreciated in transitional areas, and disservices were most strongly perceived in rural areas. Gender, age, education, caste, and income from agriculture significantly affected the use and valuation of the ecosystem (dis)services within the local communities. Our study reveals the crucial role of small-scale green infrastructure as a multifunctional element, which is highly relevant for the supply of provisioning, regulating, and cultural ecosystem services in Bengaluru.

Multifunctional landscapes provide critical benefits and are essential for human well‐being. The relationship between multifunctional landscapes and well‐being has mostly been studied using ecosystem services as a linkage. However, there is a challenge of concretizing what human well‐being exactly is and how it can be measured, particularly in relation to ecosystem services, landscape values and related discussions. In this paper, we measure self‐reported well‐being through applying an inductive free‐listing approach to the exploration of the relationships between landscape multifunctionality and human well‐being across 13 rural and peri‐urban sites in Europe. We developed a face‐to‐face online survey (n = 2,301 respondents) integrating subjective perceptions of well‐being (free‐listing method) with mapping perceived ecosystem service benefits (Public Participation GIS, PPGIS approach). Applying content analysis and diverse statistical methods, we explore the links between well‐being (i.e. perceived well‐being items such as tranquillity, social relations and health) and social‐ecological properties (i.e. respondents' sociocultural characteristics and perception of ecosystem service benefits). We identify 40 different well‐being items highlighting prominently landscape values. The items form five distinct clusters: access to services; tranquillity and social capital; health and nature; cultural landscapes; and place attachment. Each cluster is related to specific study sites and explained by certain social‐ecological properties. Results of our inductive approach further specify pre‐defined conceptualizations on well‐being and their connections to the natural environment. Results suggest that the well‐being contributions of multifunctional landscapes are connected to therapeutic well‐being effects, which are largely neglected in the ecosystem services literature. Our results further point to the context‐specific character of linkages between landscapes and human well‐being. The clusters highlight that landscape‐supported well‐being is related to multiple interlinked items that can inform collective visions of well‐being in the future. For landscape planning and management, we highlight the need for place‐specific analysis and consideration of perceptions of local people to identify the contributions to their well‐being. Future research would benefit from considering the experiential qualities of value and well‐being as they relate to direct experiences with the landscape and wider psychological needs, specifically over time. A free Plain Language Summary can be found within the Supporting Information of this article. A free Plain Language Summary can be found within the Supporting Information of this article.

Current sustainability challenges demand approaches that acknowledge a plurality of human–nature interactions and worldviews, for which biocultural approaches are considered appropriate and timely. This systematic review analyses the application of biocultural approaches to sustainability in scientific journal articles published between 1990 and 2018 through a mixed methods approach combining qualitative content analysis and quantitative multivariate methods. The study identifies seven distinct biocultural lenses, that is, different ways of understanding and applying biocultural approaches, which to different degrees consider the key aspects of sustainability science—inter‐ and transdisciplinarity, social justice and normativity. The review suggests that biocultural approaches in sustainability science need to move from describing how nature and culture are co‐produced to co‐producing knowledge for sustainability solutions, and in so doing, better account for questions of power, gender and transformations, which has been largely neglected thus far. A free Plain Language Summary can be found within the Supporting Information of this article. A free Plain Language Summary can be found within the Supporting Information of this article.

Around the world, many environmental and social problems often appear together, such as biodiversity loss, soil degradation, and livelihood precarity. Integrated landscape approaches have emerged as a powerful way to tackle these intertwined crises at the scale of whole landscapes, but success depends on a factor often overlooked: the motivation of people to collaborate. The objective of this study is to review and synthesize the available scientific evidence of the reasons why actors choose to collaborate in multifunctional protected landscapes. Building on existing literature, we developed an analytical framework that views collaboration as a dynamic interplay between actor-level motivators (ranging from non-material relations to nature, community or organizational ties, to material benefits) and network-level motivators (shared goals, interdependence, trusted networks, effective interactions, and clear achievements). These drivers are further shaped by broader forces such as agency, legal frameworks, social and political context, the socioeconomic conditions, and biophysical contexts. Our findings reveal a crucial insight: sustainable collaboration cannot rest on a single motivator, such as financial gain, but thrives when a “bundle of motivators” is activated. To help organizations unlock this potential, we identify seven practical levers to strengthen collaboration and maximize the impact of integrated landscape approaches. By understanding and intentionally fostering these layered motivations, landscape management can move from fragmented efforts to transformative, long-term solutions for both people and nature.

Landscape approaches are gaining momentum in both scientific and policy agendas. However, landscape approaches comprise a multitude of concepts, approaches and principles, which are in part similar, in some parts different or even contradictory. In this paper, we used a Q-method questionnaire to explore how landscape approaches are understood and employed in 45 case studies of socio-ecological production landscapes and seascapes derived from the International Partnership for the Satoyama Initiative (IPSI), as well as the motivations for employing them. Our analysis revealed that all landscape approaches pursued very similar goals, namely to ensure that local communities as landscape stewards have the capacity to preserve context-specific values in the face of socio-economic and environmental changes. The tools for reaching such goals are built upon people and nature feedback dynamics that crystalize in rich biodiversity and local ecological knowledge. However, our analysis also showed that the means to reach those goals differed depending on many contextual factors, such as the dominant ecosystems and socio-economic activities in the landscape, the constellation of actors or the most relevant drivers of change affecting the social–ecological system. In particular, we identified four distinct lenses in which landscapes approaches are applied in practice to landscape sustainability: (1) for the preservation of natural values, (2) for the preservation of socio-cultural values, (3) for the promotion of social justice and participatory governance, and (4) for securing food security and local livelihoods. Our results showed an association between the choice of a lens and the value types motivating the use of a landscape approach. Relational values were associated with a focus on landscape conservation and safeguard of social–ecological values. Our study highlights the relevant and beneficial role of landscape approaches as a boundary concept and emphasizes the need for transdisciplinary and participatory methods within landscape research and practice to navigate the context-specific options for implementation of landscape approaches.

Sacred groves are important for the conservation of biodiversity in the Middle East, as more formal approaches to protected areas have often failed in this global biodiversity hotspot. This study aims to identify the most important social values, taboos and perceived threats around sacred groves in the Kurdistan province of Iran. We test whether values, taboos and perceived threats are lost in transmission across generations, with increased urbanisation, and with modernising livelihoods. Our survey of 205 local residents revealed that spiritual values, biodiversity and cultural heritage values are key motivations for local people to preserve sacred groves. Taboos restricting natural resource use were widely shared by local people and thus appeared as powerful pillars for conserving sacred groves. Local people expressed a strong perception that sacred groves are threatened, both by deliberate and accidental actions, and from both extractive and non‐extractive uses. Social values and taboos around sacred groves in Kurdistan seemed relatively stable, but we found clear differences. The key holders of values and taboos were elderly people, women, rural people and people with traditional lifestyles. We conclude that eliciting the traditional knowledge and management practices of these groups and empowering them to maintain and revitalise their customs, values and taboos through socioeconomic modernisation is crucial for any conservation strategy. Local residents who are young, male, more urban and follow a modern lifestyle may need targeting by awareness‐raising conservation programs. Maintaining and fostering informal conservation traditions such as those around sacred groves is particularly important in areas of conflict where other conservation approaches are lacking and where pressures on natural resources are high. A free Plain Language Summary can be found within the Supporting Information of this article. پوختە به هۆی ئه‌وەی به‌شێکی زۆر له شێوازه فه‌رمییه‌کان بۆ پاراستنی ژینگه و پاراستنی جۆراوجۆری ژیان له شوێنه کێشه‌دارەکانی ئه‌م دنیا، نه‌یانتوانییوە سه‌رکه‌وتنێکی به‌رچاو دەسته‌به‌ر بکه‌ن، گۆڕستانه‌کانی نێو دارستانه‌کان له ڕۆژهه‌ڵاتی ناوەڕاست‌دا بۆ ئه‌م مه‌به‌سته زۆر گرنگ ڕۆلیان گێڕاوە. مه‌به‌ستی سه‌رەکی ئه‌م توێژینه‌وە ناسینی گرنگ‌ترین بایه‌خه‌ کۆمه‌ڵایه‌تییه‌کان، تابووکان، و مه‌ترسییه ناسراوهکانی سه‌ر ئه‌‌م جۆرە گۆڕستانانه‌ له پارێزگای ڕۆژهه‌ڵاتی کوردستانه. نووسه‌ری ئه‌م بابه‌ته هه‌وڵی داوە هه‌موو شته پیرۆزەکان، تابووکان، و هه‌موو مه‌ترسییه ئاشکراکان که به دوای ڕەوتی گۆڕینی جیلەکان، هاوکات له‌گه‌ڵ گه‌شه و په‌رەسه‌ندنی شارنشینی و گه‌شه‌ی شێوەژیانی سه‌ردەمیانه لهدهست چوون، بداته به‌ر نه‌زەر و لێکۆڵینه‌وە. بیر و ڕای 205 که‌س له‌وانه‌ی به‌شداری ئه‌م توێژینه‌وە بوون، ڕوونی دەکاته‌وە که بایه‌خی مه‌عنه‌وی و ئایینی، هه‌مه‌جۆری شێوە‌ژیان و میراته که‌لتوورییه‌کان سه‌رەکی‌ترین هاندەرن بۆ پاراستنی گۆڕستانه دارستانییه‌کان. ئه‌و تابوویانه‌ی کاریگه‌رییان بووە له سه‌ر هه‌ستی پاراستنی سه‌رچاوە سرووشتییه‌کان، کۆڵه‌که‌ی سه‌رەکی بوون بۆ پاراستنی ئه‌و گۆڕستانانه. خه‌ڵکی خۆجێیی ئه‌م ناوچانه به باشی له‌و مه‌ترسی و هه‌ڕەشانه تێگه‌ییون که به ئه‌نقه‌ست یان هه‌ڵکه‌وت کاریگه‌رن له سه‌ر بنه‌بڕکردنی ئه‌م گۆڕستانانه. به ڕواڵه‌ت بایه‌خی کۆمه‌ڵایه‌تی و تابوو بۆ ئه‌و که‌سانه‌ی له‌ دەوروپشتی ئه‌م گۆرستانانه‌ی کوردستان دەژین، به جۆرێک جێگیر و نه‌گۆڕ ئه‌نوێنن، به‌ڵام ئه‌م توێژینه‌وە ڕوونی دەکاته‌وە که ئه‌م ڕوانگه له نێو خه‌لک‌دا جیاوازە. ڕاگری سه‌رەکی ئه‌م بایه‌خ و تابوویانه، که‌سانی به‌ساڵاچوو، ژنان، لادێ‌نشینه‌کان و ئه‌وانه‌ن به نه‌ریتی باوباپیرانیان دەژین. به بڕوای لێکۆڵه‌ر، کۆکردنه‌وەی زانیاری نه‌ریتی و جۆری به‌ڕێوەبه‌رایه‌تی خه‌ڵک، هاوکات له‌گه‌ڵ ئاگادار و وریاکردنه‌وەی ئه‌وان بۆ پاراستن و بووژاندنه‌وەی نه‌ریته‌کان، بایه‌خه‌کان و تابووکان، له ڕەوتی نوێ‌خوازی کۆمه‌ڵایه‌تی‐ئابووری، کاریگه‌ری زۆری هه‌یه له سه‌ر شێوازی پاراستنی ژینگه. پێویسته ئاستی تێگه‌یشتن و زانیاری گه‌نجان، پیاوان، و خه‌ڵکی شارەکانی ئه‌م ناوچانه‌ که شێوەژیانی سه‌ردەمیانه‌یان گرتوەته‌ به‌ر، له‌سه‌ر پڕۆگرامه‌کانی ژینگه‌پارێزی به‌رز بکرێته‌وە. پاراستن و هەروەها یارمهتیدانی نەریتە نافەرمییەکانی پاراستنی ژینگە، وەکوو ئەو شێوازانەی کە لە دەور و پشتی گۆڕستانە دارستانییەکان‌دا هە‌ڵکه‌وتوون، لەو ناوچە کێشە‌‌له‌سه‌رانه‌ی، کە قانوونی ناوچە پارێزراوە فەرمییەکان سەرکەوتوو نەبووە و سەرچاوە سروشتییەکان گوشارێکی زۆریان لەسەرە، گرنگییەکی تایبەتیان هەیە. A free Plain Language Summary can be found within the Supporting Information of this article.

Advancing research and practice that recognize diverse worldviews, knowledge systems, and value orientations is essential to enable transformative change towards sustainability. Biocultural approaches recognize the diverse ways in which people relate to nature, offering a potential pathway for sustainability transformations. However, recent scholarship on biocultural approaches to sustainability has highlighted that social aspects such as equity and justice have not been substantively addressed, whereby gender issues have been overlooked to a great extent. Through qualitative content analysis, this review synthesizes the conceptualizations of gender and social difference within the literature on biocultural approaches to sustainability published in English and Spanish. The biocultural literature predominantly focuses on describing knowledge and management practices, neglecting power and gender relations that affect access and control over resources, and how different axes of social difference matter across different social‐ecological contexts. Overall, we found that gender considerations within the literature reviewed do not build upon feminist and gender theories. Based on these findings, we provide insights into how more nuanced engagements, especially in relation to feminist theories and tools as intersectionality and decolonial perspectives, can allow for more just scholarly efforts to address biocultural relations. Finally, we draw attention to responsible and engaged praxis towards promoting biocultural approaches that include the diverse perspectives of those who can contribute to transformative change, and which prevent the reinforcement of gender‐based power relations. Read the free Plain Language Summary for this article on the Journal blog. Resumen Avanzar las investigaciones y prácticas que reconozcan las diversas visiones del mundo, de los sistemas de conocimiento y de los valores es esencial para posibilitar un cambio transformador hacia la sostenibilidad. Los enfoques bioculturales dan cuenta de la multiplicidad de formas en que las personas se relacionan con la naturaleza, ofreciendo una senda potencial para las transformaciones hacia la sostenibilidad. Sin embargo, estudios recientes sobre los enfoques bioculturales a la sostenibilidad han puesto de manifiesto que aspectos sociales como la equidad y la justicia no se han abordado de forma sustantiva, y que las cuestiones de género se han pasado por alto en gran medida. A través de un análisis de contenido cualitativo, esta revisión sintetiza las conceptualizaciones de género y diferencia social en la literatura sobre enfoques bioculturales a la sostenibilidad publicada en inglés y español. La literatura revisada se centra predominantemente en describir el conocimiento y las prácticas de gestión, descuidando las relaciones de poder y de género que afectan al acceso y control sobre los recursos, y cómo diferentes ejes de diversidad social se interrelacionan en diferentes contextos socio‐ecológicos. En general, encontramos que las consideraciones de género dentro de la literatura no se basan en teorías feministas y de género. Basándonos en estas conclusiones, aportamos ideas sobre cómo un mayor compromiso con teorías y herramientas feministas, como la interseccionalidad y las perspectivas decoloniales, pueden contribuir a unos resultados académicos más justos para abordar las relaciones bioculturales. Por último, resaltamos la necesidad de una praxis responsable y comprometida con la promoción de enfoques bioculturales que incluyan las perspectivas diversas de quienes pueden contribuir al cambio transformador, y que eviten la perpetuación de las relaciones de poder basadas en el género. Read the free Plain Language Summary for this article on the Journal blog.