Safeguarding human–wildlife cooperation

Human–wildlife cooperation occurs when humans and free-living wild animals actively coordinate their behavior to achieve a mutually beneficial outcome. These interactions provide important benefits to both the human and wildlife communities involved, have wider impacts on the local ecosystem, and represent a unique intersection of human and animal cultures. The remaining active forms are human–honeyguide and human–dolphin cooperation, but these are at risk of joining several inactive forms (including human–wolf and human–orca cooperation). Human–wildlife cooperation faces a unique set of conservation challenges, as it requires multiple components—a motivated human and wildlife partner, a suitable environment, and compatible interspecies knowledge—which face threats from ecological and cultural changes. To safeguard human–wildlife cooperation, we recommend: (i) establishing ethically sound conservation strategies together with the participating human communities; (ii) conserving opportunities for human and wildlife participation; (iii) protecting suitable environments; (iv) facilitating cultural transmission of traditional knowledge; (v) accessibly archiving Indigenous and scientific knowledge; and (vi) conducting long-term empirical studies to better understand these interactions and identify threats. Tailored safeguarding plans are therefore necessary to protect these diverse and irreplaceable interactions. Broadly, our review highlights that efforts to conserve biological and cultural diversity should carefully consider interactions between human and animal cultures. Please see AfricanHoneyguides.com/abstract-translations for Kiswahili and Portuguese translations of the abstract

Safeguarding human–wildlife cooperation

Human–wildlife cooperation occurs when humans and free-living wild animals actively coordinate their behavior to achieve a mutually beneficial outcome. These interactions provide important benefits to both the human and wildlife communities involved, have wider impacts on the local ecosystem, and represent a unique intersection of human and animal cultures. The remaining active forms are human–honeyguide and human–dolphin cooperation, but these are at risk of joining several inactive forms (including human–wolf and human–orca cooperation). Human–wildlife cooperation faces a unique set of conservation challenges, as it requires multiple components—a motivated human and wildlife partner, a suitable environment, and compatible interspecies knowledge—which face threats from ecological and cultural changes. To safeguard human–wildlife cooperation, we recommend: (i) establishing ethically sound conservation strategies together with the participating human communities; (ii) conserving opportunities for human and wildlife participation; (iii) protecting suitable environments; (iv) facilitating cultural transmission of traditional knowledge; (v) accessibly archiving Indigenous and scientific knowledge; and (vi) conducting long-term empirical studies to better understand these interactions and identify threats. Tailored safeguarding plans are therefore necessary to protect these diverse and irreplaceable interactions. Broadly, our review highlights that efforts to conserve biological and cultural diversity should carefully consider interactions between human and animal cultures

History, Commemoration, and Belief: Abraham Lincoln in American Memory, 1945-2001

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/91765/1/Schuman-History_Commemoration_Belief.pd

Awer Honey-Hunting Culture With Greater Honeyguides in Coastal Kenya

The remarkable mutualism between humans and greater honeyguides (Indicator indicator) is known still to thrive in only a few places in Africa. Here, we report on the honey-hunting culture of the marginalised Awer people in Kenya, historically a hunter-gatherer culture who today practise a mixed economy including significant amounts of foraging for wild foods. As part of a larger effort to document cross-cultural honey-hunting traditions in Africa, we interviewed six Awer honey-hunters to document their cultural practices. The interviewees reported that they depend on wild honey as a source of income, and that they readily seek the cooperation of honeyguides. Honey-hunting skills and the calls/whistles used to communicate with honeyguides are learnt from their fathers and other elders in village. The best time to honey-hunt is in the months following the big rains (August–December), when interviewees go out honey-hunting once a week on average. Honeyguides are not actively rewarded with wax, as it is believed that once a bird is fed it will not cooperate again for some time, and therefore after the honey harvest is complete, all remaining wax comb is buried. Honey-hunting practices are declining in this region, which interviewees attributed to drought and a lack of interest by the youth. These findings expand our understanding of how human-honeyguide mutualism persists across a range of human cultural variation

Nanostructurally engineered TiO2 embedded Mentha aquatica biowaste derived carbon for supercapacitor applications

The invention of cost-effective, clean, and eco-friendly energy storage technology has been capturing a lot of worldwide interest. Herein, biogenically synthesized TiO2 nanoparticles (NPs) were ultrasonically coupled with biomass-derived activated carbon (BAC) to obtain composite (denoted as TiO2@BAC). With the inspiration of nature, Mentha Aquatica leaves extract was employed for biogenic preparation of TiO2 NPs, and residual solid waste (SW) after extract was subsequently utilized for BAC. It is noteworthy that, this unique intensive method does not require any harmful or toxic chemicals and solvents, and no secondary waste is generated. TEM analysis of TiO2@BAC revealed spherical morphology of TiO2 NPs (average size similar to 18 nm) that were accumulated on nanosheets. Raman, XRD, and XPS manifested the successful construction of TiO2@BAC. The electrochemical performance of the as-synthesized BAC, TiO2 NPs, and TiO2@BAC electrodes was tested towards supercapacitor applications. Notably, the TiO2@BAC electrode exhibited capacitance of 149 F/g at a current density of 1 A/g, which is approximately twice than that of the bare TiO2 electrode (76 F/g) along with excellent capacitance restoration of similar to 99%. The TiO2@BAC electrode further revealed outstanding cyclic stability, exhibiting capacitance retention of similar to 90% (at 5 A/g) after 10,000 charge/discharge cycles. Furthermore, the TiO2@BAC electrode delivered optimal specific energy density (6.96 Wh/kg) and large power density (2.07 kW/kg at 10 A/g). Moreover, the TiO2@BAC delivers an excellent restoration and retention performances of-100 and-95% (after 10,000 cycles) at 1 A/g with-98% coulombic efficiency in symmetric configuration (maximum cell voltage of 1.2 V)

Active Remembering, Selective Forgetting, and Collective Identity: The Case of Bloody Sunday

Bloody Sunday. Derry, Northern Ireland, January 30, 1972, in which 13 Catholic civilians were shot dead by the British army has evoked two contesting memories - an 'official' or elite memory and a folk memory among the Nationalist community that, it is argued, has been omitted from dominant memory discourses. The official memory of this life- destroying historical event is encoded in the report of the Widgery Tribunal established by the British government in the aftermath of bloody Sunday. A second popular memory has emerged in resistance to this that carries the remembrances of the victims'families and of the wider Nationalist community in Northern Ireland. I explore the mediums through which this unofficial memory has been established and maintained, the meanings associated with it, and how and why these have changed over time. Traditionally, it has been invested with a negative meaning associated with sectarianism, colonialism, and victimization. In recent times, the folk memory has been framed within a broader global context with a focus on its healing and reconciliation potential, which, together with institutional statements such as the Dowling Street Declaration and the Good Friday Agreement, points to the emergence of a more inclusivist understanding of collective identity-formation in Northern Ireland