Can Children Save the Planet?

In a world where the effects of the climate crisis and biodiversity loss are increasingly evident, one must ask: how can we raise more environmentally responsible citizens?

Experts agree that the answer begins in childhood. This is a critical period when values and habits are formed—often lasting a lifetime. When children grow up connected to nature and understand the importance of conservation, they are more likely to adopt sustainable behaviours as adults.

Environmental education has long been used to raise awareness about ecological issues. However, its impact goes far beyond simply sharing knowledge. A child who learns to care for a plant, observe animal behaviour, or recycle used items may grow into an adult who makes responsible choices for the environment.

Why start in childhood?

Childhood is a formative stage in which values, beliefs, and habits take root. At this age, the brain is especially receptive to learning through exploration and interaction with the world. Early experiences with nature can shape a child’s empathy, creativity, and sense of responsibility.

Children who grow up surrounded by green spaces are more likely to form a strong emotional bond with the environment. This connection—formed through touching soil, watching insects, or planting seeds—can inspire future conservation-oriented behaviours.

However, not all children have access to forests or gardens. Many grow up in urban areas with limited green space. But environmental education does not need to rely solely on outdoor access. Even a walk to observe street trees or caring for a classroom plant can be meaningful. The key is to nurture curiosity and a sense of belonging to the natural world, regardless of setting.

Many countries have embraced this approach. In Sweden’s forest schools, children learn outdoors all year round as part of their daily routine. A typical day might include storytelling under trees, identifying local species or building shelters from branches. These activities develop practical skills, independence, and deep environmental awareness.

Costa Rica offers another model. Some schools have nature reserves on their campuses, where pupils can explore biodiversity firsthand. In Japan, pupils tend vegetable gardens and learn about seasonal cycles—integrating science, patience, and care. 

These programmes strengthen children’s relationship with the natural world while also teaching valuable life skills. Such initiatives show that environmental education does not just raise awareness, it helps children grow into agents of change in their homes and communities.

Experiential education

Children learn best through experience. This is why hands-on activities—such as building a garden or observing butterflies—are so effective. These projects offer more than facts. They give children the chance to care for living things and develop a sense of wonder and responsibility.

Stories and games are also powerful tools. Eco-themed books like The Lorax and Greta and the Giants can make complex environmental topics easy to understand and relate to. Games such as WWF Together and Aqua: Biodiversity in the Oceans introduce ideas of biodiversity and sustainability in a fun way.

Technology is opening new doors. Apps like Seek by iNaturalist encourage children to identify plants and animals in their surroundings, even in urban parks. Augmented reality platforms such as Wildverse allow young users to learn about endangered species and ecosystems while playing immersive games. These tools help connect children to nature, even when access to wild spaces is limited. 

Family plays a key role, too. Children are more likely to take action when their parents model eco-friendly habits—such as using reusable bags, saving water, or sorting waste at home. The school-family nexus creates a solid foundation for lifelong environmental awareness.

Does it really make a difference?

Many adults who lead environmentally-conscious lives often trace their passion back to early memories. Whether it was a school garden, a trip to a forest, or a conversation with a parent—these experiences planted a seed that later grew into action.

The growing wave of youth environmental activism around the world is proof that early education works. Many of today’s young leaders began learning about sustainability at an early age, either at school or at home. Swedish activist Greta Thunberg began her environmental journey as a child, learning about climate change in school. Leah Namugerwa from Uganda started tree-planting campaigns after participating in climate marches. 

Stories of young changemakers are emerging from every continent. In India, Licypriya Kangujam advocates for climate action and disaster preparedness. In Colombia, Francisco Vera promotes environmental legislation through videos and campaigns. These actions often begin with a question asked in class, or a project completed in childhood. Clearly, when children are given the right tools and encouragement, they can become powerful voices for the planet.

Endless possibilities

Despite its benefits, bringing environmental education to all children is not always easy. Some schools lack the resources or training to run nature-based programmes. In some communities, daily survival takes priority over environmental topics.

However, creative and affordable solutions exist. Schools around the world are finding ways to teach sustainability using what they have—recycling materials, planting small gardens, or integrating conservation into everyday subjects. Digital platforms are also helping bridge the gap by offering free content and activities.

Inclusivity is essential. Environmental education must be flexible enough to fit diverse cultural, social, and geographic contexts. The goal is not perfection but participation—giving every child the chance to learn, explore, and care.

The key is adapting to each community’s reality and involving everyone—teachers, families, and local leaders. With collective effort, even the smallest school can grow big ideas.

Environmental education during childhood is one of the most effective ways to create lasting change. By fostering curiosity, care, and understanding, we prepare the next generation to live in harmony with the planet.

Whether through outdoor exploration, stories, games, or habits, children can learn that they are part of nature—and that their actions matter. If we nurture these values from the start, we will not only educate future citizens but also empower them to protect and heal the Earth.

Further Reading

Broom, C. 2017. Exploring the relations between childhood experiences in nature and young adults’ environmental attitudes and behaviours. Australian Journal of Environmental Education 33(1): 34–47.

Cheng, J. C.-H. and M. C. Monroe. 2012. Connection to nature: children’s affective attitude toward nature. Environment and Behavior 44(1): 31–49.

Wells, N. M. and K. S. Lekies. 2006. Nature and the life course: pathways from childhood nature experiences to adult environmentalism. Children, Youth and Environments 16(1): 1–24.

the art of disappearing

Feature image: Salar de Uyuni by Javier Collarte. Unsplash


Salar de Uyuni is located in southwest Bolivia. In a hidden part of the Andes lies the world’s largest salt flat. During the rainy season, surrounding lakes overflow and allow a thin layer of water to transform the salt flats into the world’s largest mirror. 

Visual stories from a bird marketplace

Bird marketplaces are important sites for people to socialise, work and interact with birds—despite the deplorable conditions in which the birds are kept. Markets are usually structured, with rarer birds in the back and more common species displayed out front, and with a plethora of species being traded for different reasons. I hope to showcase these stories and highlight the complex web of species entangled in the songbird trade in Indonesia.

The Fire-tufted Barbet, a frugivore, is an unusual species that has found its way into the market. Its vibrant colours and distinctive whiskers may attract consumers. Still, the potential large-scale removal of these birds—which play a crucial role in seed dispersal in forested areas—from the wild could have severe ecological consequences, especially since the trade volume remains unknown. This underscores the urgent need for conservation efforts and a deeper understanding of the impacts of bird trade on ecosystems.

Black-headed Bulbul chicks squawk and chirp in the market. Chicks are easy to capture in the wild and have an appeal as being cute. They can hatch from eggs taken from nests or be ranched—a process where chicks are reared in captivity after being removed at a young age from the nests. Removal of chicks and eggs from the nests can negatively impact their population in the wild and the well-being of the chicks taken.

An owl in a cage

Description automatically generated
Owls are important portents among pet owners in Indonesia. Some research suggests that the demand for owls has increased since the rise of film franchises such as Harry Potter. However, this demand and increase are yet to be shown as significant. The Sunda Scops-owl makes for an interesting case study since many morphs and juveniles are sold. Consequently, it is difficult for people to identify individuals belonging to this species in the market. This includes members of civil society and law enforcement who form the frontline for species identification in wildlife trade.

A group of Lemon-bellied White-eyes fly around their cage. The white-eye family—specifically the Zosterops genus—is common in trade. Different species in this genus are often sold together as it is difficult to distinguish them from each other. Populations of species such as the Javan White-eye have crashed due to a high level of trade, resulting in lookalike species within the same genus getting subsumed into the trade.

Here, we can see another white-eye species, possibly a Sangkar White-eye, though it could also be Hume’s White-eye. Since the bars obscure the face, it’s difficult to assess the minute differences that differentiate some species. The loss of feathers on this individual’s shoulders is likely due to glue or rubber sap that is sometimes coated on the branches of trees to trap wild birds when they perch there—often attracted by pre-recorded bird calls. This adhesive is either removed with kerosene or oil, but the bird’s feathers get ripped out if it cannot be safely extracted from the trap. Perhaps as a result of stress (or other conditions), sometimes the feathers are still in the process of regrowing when the bird makes it to the market.

This final photo is slightly blurry, captured on film, and involves two important bird species in Indonesian human-bird relations, one is the cockrel (used in cockfights across Indonesia) and the zebra dove, the first documented species to be used in singing competitions in Indonesia. The zebra dove is commonly bred in captivity and used for singing competitions and is particularly popular in central Java. Even though it is bred in captivity and can be found in large numbers, the species is under pressure as birds are also caught in the wild to supply breeding operations. 

welcome to the world of fungi

Over the years I have read many books in which senior mycologists have expounded on the many virtues, fascinations, and wonders of fungi in an effort to win over the general public. After decades working on the science of fungi, they brought their work out of the dark recesses of botany journals and microscopy labs in university basements, and into books with catchy titles to show people, no—convince them, of the amazing significance and wonder beheld in this relatively unknown, massive grouping of organisms. The titles say it all: David Moore’s Slayers, Saviours, Servants, and Sex(2001); Nik Money’s 2004 Carpet Monsters and Killer Spores or comparatively directly titled 2024 text, Molds, Mushrooms and Medicines: Our Lifelong Relationship with Fungi; or Paul Stamet’s widely read Mycelium Running: How Mushrooms Can Help Save the World (2005).

Then there is Merlin Sheldrake’s recent text, Entangled Life, which has captured the public’s attention at an astonishing level Moore, Money, or even Stamets could only dream about. The homepage for the book lists numerous awards and accolades, and includes rave reviews from other nature writers, journalists, and academics. Sheldrake has nearly 1 million followers on Instagram, where you can see videos of him eating fungi that have sprouted from his book (using a copy of his book as a growth medium), read about his various research publications and collaborations, and even purchase the microbially-rich Sheldrake and Sheldrake hot sauce, a fermented sauce which comes in packaging material grown out of fungal mycelium and hemp stalks. Entangled Life has been re-released as a coffeetable photobook, and is the basis for a documentary narrated by none other than Icelandic musician Björk.

We are truly in a fungal moment fueled by TV and film, media, books, and music about fungi. Interventions range from the whimsies of fermented hot sauce to the radical writings of Maymana Arefin, on how fungi and decomposition can inspire abolitionist futures and the collapse of linear capitalism. Why fungi, and why now? Have decades of environmental education paid off and people finally realise the awesome powers of these lifeforms? In fact, fungi keep us from literally drowning in dead material through decomposition. They nurture us as food and medicine. They clean our air, keep our trees alive, help us grow our crops, and not least, they are beautiful, wondrous living beings with which we share this planet.

While everything I have said about fungi is true, I wonder if there is something deeper, something a bit more troubling, going on in our collective human psyche when it comes to our newfound love and delight with things that go squish in the night. Have we given up on plants and animals? On the idea that we can save them or that they can resist the onslaught of environmental destruction we endure every day. Is there some sort of collective unnamed search going on for organisms that may outlast our environmental crises? Are we desperate to find somethings and someones that may be able to save us from ourselves because despite our best efforts, they seem more powerful than humans? Can fungi really save humanity???

This special issue of Current Conservation, its first dedicated to fungal conservation, will not attempt to answer the question about whether or not fungi are our collective saviours; I for one would never put the responsibility on another kingdom of organisms to do the work that we, humans, must do to take responsibility for our own actions and choices. A bit more humbly, our hope for this special edition is that it continues to make visible the many ways in which we, people around the world, continue to get to know fungi, to learn about them, to interact with them, and to discover how others do so and have been doing so for lifetimes.

Our special issue is an attempt to provide an overview of the many facets of the wide-ranging and rapidly growing field of fungal conservation. It includes two Feature articles, two Field Notes, a Photo Essay, two Perspectives, and a set of illustrations. We have authors and pieces hailing from 10 countries across six continents.

While the organisms are distinct and the species different, the themes of this special edition are much like those you might find in other issues of Current Conservation; for example, balancing the role of scientific discovery in pieces by Ellis and Drechsler-Santos et al., with that of joy in scientific work as experienced in rural Benin and told by Dramani et al. Løvaas highlights the role of women’s work and knowledge in ethnomycology in Zambia. Cantiero et al. point to the importance of including fungi in key international environmental conventions and strategies, and Barron et al. outline a new research agenda to bring together women’s livelihoods, ethnomycology, fungal conservation and access to reproductive health care in rural communities. Through their artwork and accompanying text, Pouliot and Shafie show us fungi through their eyes and help us appreciate the aesthetic and cultural presence of these amazing organisms.

And good news! This special issue is just a tasting menu of so much work happening now in fungal conservation. The articles include references to related work and future readings so you may continue to explore these topics further.

One theme that runs throughout all the pieces is that of visibility, but unlike previous mycological works trying to bring fungi into the light, the pieces in this special issue demonstrate that the relational values created among humans and fungi affect the very meaning of conservation itself, thus bringing a new form of conservation to light. Through fungi we learn about the role of aesthetics in conservation (Pouliot), about the importance of joy and care when doing conservation work (Løvaas, Dramani et al.), and about working in partnership with fungi to imagine new ways to protect and conserve areas without requiring high-tech monitoring systems and expensive labs (Ellis). Barron et al. argue that the link between basic needs for reproductive care go hand-in-hand with conservation in ways that have also been invisible until now. What this issue makes visible is that fungi can remake how we practice, plan, and understand conservation itself.

This article is from issue

19.3

2025 Sep

uncovering the mysteries of brazil’s cloud forests

It was on the mist-covered slopes of the Serra Geral mountains that our journey began. Back in 2011, we were not looking for a rare species—we were just mycologists wandering through Brazil’s southern cloud forests, curious about the fungi hiding in the bark, branches, and soil of that unique ecosystem. What we found, however, would shape more than a decade of work and redefine our activities to include a lasting dedication to fungal conservation in Brazil.

Fomitiporia nubicola was, at first, a curious brown bracket (or polypore) fungus clinging to the trunk of Drimys angustifolia, a relict broadleaf tree that thrives in those foggy heights. Over the years, this fungus slowly revealed its secrets. We followed—season after season—often returning empty-handed, occasionally rewarded with a few elusive basidiomes (reproductive structures). We documented, collected, and monitored until, in 2020, we formally described it as a species new to science: Fomitiporia nubicola, the tapir’s bark polypore.

But that was only the beginning.

In 2022, with a conservation grant, our team at the MIND.Funga research group intensified field surveys across high-altitude areas in southern Brazil, hoping to find the species beyond its two known locations. We did not. And its absence spoke volumes.

The fungus’ apparent reliance on D. angustifolia, its extremely narrow range, and the ongoing threats to cloud forest ecosystems led us to reassess its conservation status. It became the first fungus in the world to be reclassified on the IUCN Global Red List—from Vulnerable to Critically Endangered. Being Critically Endangered means F. nubicola faces an extremely high risk of extinction in the wild—potentially within 50 years—if no conservation action is taken. If current threats—habitat loss, climate change, and lack of in situ protection—persist, the species could disappear entirely from nature in a single human lifetime.

Shared purpose

These highland landscapes are complex mosaics of grassland and forest, with cloud forests tucked into sheltered slopes. Both grassland and forests in the highest regions act as natural water reservoirs, with patches of peatland and cloud forest capturing moisture from rain and orographic clouds (formed when air is forced upwards by the topography of the land, typically mountains). These ecosystems feed springs that sustain life down stream. Among the twisted branches and moss-covered trunks, old-growth species such as Drimys angustifolia, Dicksonia sellowiana (a tree fern), and Araucaria angustifolia (the iconic Brazilian pine), hold stories from a distant evolutionary past.

The cloud forests are marvels unto themselves. From the outside, their small, fragmented patches might seem unremarkable. But stepping into them feels like entering another world—damp, protected, and oddly warm, a stark contrast to the harsh winds and biting cold outside. In the summer heat, they offer a natural refuge; in the chill of the highlands, they wrap around you like a cloak.

It is no surprise that even free-ranging grazing cattle seek shelter in these remnants during sudden weather shifts—a local phenomenon known as viração. These animals, though part of the landscape for generations, have increased in number in recent years and now represent one of the greatest threats to the cloud forests by trampling and feeding on the understorey vegetation, altering the forest’s regeneration dynamics.

Many firsts

Currently, with conservation grants and vital support from the managers of Parque Nacional de São Joaquim—the only known location where the F. nubicola occurs—we are expanding our efforts. We are monitoring the species in situ to better understand its phenology, including the timing of reproduction, the length of the life cycle, and the conditions it needs to survive in the wild.

We are establishing Brazil’s first ex situ conservation programme for fungi by creating a living culture collection to safeguard the genetic diversity of threatened species, including F. nubicola. In the collections we store pieces and clones of individuals. We are especially interested in investigating how F. nubicola responds to different storage conditions, such as temperature, nutrient availability, and substrate composition. These studies will help us assess the short and long-term viability of cultures in ex situ conservation and evaluate their potential for future reintroduction into natural habitats.

We are particularly intrigued by F.nubicola‘s reproductive biology. How long do individual fungi persist on their hosts? Why do some basidiomes abort before maturing? In many cases, the trees hosting F. nubicola are already dead, and in cloud forests decomposition occurs vertically—fallen trees take years to hit the ground, but we are seeing those trunks fall, and no new ones are taking their place.

One individual we documented more than a decade ago is now dead. A dead tree was hosting this most remarkable basidiome—with evidence of potentially 20 years of sporulation—which has finally collapsed. That basidiome may have begun forming long before we first encountered it, and now it is gone. How many other individuals will follow it before we can fully understand the ecological requirements and life cycle of this unique fungus?

Further complicating the story, we suspect that the reproductive individuals of F. nubicola may only emerge on centenary trees—raising even more questions about forest maturity and fungal persistence. We are now developing experimental methods to estimate the duration of its life cycle and how spores survive and start the relationship with the host. How long does the host tree D. angustifolia live? What microhabitats does F. nubicola require? And why does its distribution seem so restricted?

Ex situ conservation is more than a safeguard—it is a strategy for the future. By preserving diverse genetic strains, we lay the foundation for potential translocation and reintroduction, should conditions ever improve. The timeline may span decades, but the groundwork is being laid. These are the most advanced fungal conservation efforts in Brazil.

Fungal conservation is still young in the country. But with every expedition into the cloud forests, every conversation in the field and lab, and every basidiome found or missed, we are building a legacy—one that recognises fungi as vital and imperilled, just like the forests they inhabit.

Further Reading

Alves-Silva, G., M. A. Reck, R. M. B. Silveira, F. Bittencourt, G. Robledo, A. Góes-Neto and E. R. Drechsler-Santos. 2020. The Neotropical Fomitiporia (Hymenochaetales,Basidiomycota): the redefinition of F. apiahyna ss allows revealing a high hidden species diversity. Mycological Progress 19(8): 769–790.

Alves-Silva, G., T. Kossmann, M. Titton, F. Bittencourt, L.Funez, C. Canteiro and M. Monteiro. 2023. Fomitiporia nubicola. The IUCN Red List of Threatened Species 2023: e.T187001148A245516895. https://dx.doi.org/10.2305/IUCN.UK.2023-1.RLTS.T187001148A245516895.en.

Costa-Rezende, D., T. Kossmann, M. Titton and E. R. Drechsler-Santos. 2022. An integrative approach for fungal conservation in southern Brazil. Oryx 56(1): 13. http://doi.org/10.1017/S0030605321001277.

Del Olmo-Ruiz, M., R. García-Sandoval, O. Alcántara-Ayala, M. Véliz and I. Luna-Vega.. 2017. Current knowledge of fungi from Neotropical montane cloud forests: distributional patterns and composition. Biodiversity and Conservation 26:1919–1942. https://doi.org/10.1007/s10531-017-1337-5.

Acknowledgement: This work was supported by the Mohamed bin Zayed Species Conservation Fund (project numbers: 202524755 and 232533272).

This article is from issue

19.3

2025 Sep

endless forms most bizarre: fungi, aesthetics, and conservation

Feature image: The smooth cage (Ileodictylon gracile) is among the more bizarre fungal forms

Beyond forayers and foragers, fungi are attracting new fans from many fields. From bioengineers to fashion designers, an emerging league of mycophiles is delving into the depths of kingdom Fungi. Yet for many people, fungi are unnerving. Perplexing. They do things we don’t understand and upend ideas about how we order and make sense of nature.

In my book The Allure of Fungi, I pose the question: why are fungi regarded so differently to other forms of life? Understanding historical inattention to fungi is a good starting point, but bigger questions swirl around too. What defines life? Who defines beauty? How might fungal forms challenge the notion of ‘aesthetic nature’? It’s at the nexus of the science and aesthetics of fungi that interesting possibilities arise for their conservation.

Like Homo sapiens, a single fungus species can appear in many guises. Working out who’s who is just part of the fun. As a photographer, I try to reflect a fungus in its different outfits, not so much to classify it, but to convey its character and quirk. Beyond their extraordinary beauty, it’s the strangeness of fungi, their bizarre forms and bewildering habits that might make us question how they challenge ideas about aesthetics and charisma when it comes to valuing nature.

Images of beautiful species and places have been vital to conservation and the aesthetics of nature was an important driver of the early conservation movement. To be equipped with a backbone and warm blood (mammals), showy blooms (many plants) or a melodious song and colourful plumage (some birds) is to be deemed charismatic. Such organisms have been the focus of conservation. Bad luck if you happen to be a blobfish, stinkhorn or slime mould. The perceived picturesque qualities of a place were paramount to its protection or designation as a national park.

However, as ecological knowledge has grown the need to protect areas for their ecological value has also grown, creating a tension between aesthetics and science in conservation. If we prioritise charismatic appeal over ecology, we overlook places of higher ecological value but less aesthetic appeal. Fungi that rely on the conditions and ecologies of aesthetically undervalued habitats such as coastal scrub can find themselves in trouble, because despite ecological recognition, neither coastal scrub nor the fungi who live there are particularly charismatic by conservation standards.

The elfin saddle (Helvella crispa) is strikingly irregular in form

It’s hard to please everyone with the legion of considerations in conservation and land management decision-making. However, could our growing ecological knowledge affect our conservation aesthetics through increased understanding of what is vital to the future survival and resilience of species and ecosystems?

When charisma backfires

For many people, fungal forms are less familiar than those of plants and vertebrates. The unexpected or bizarre forms of fungus sporing bodies can either enthrall or repel those trying to make sense of fungi. Idiosyncratic sporing bodies such as those with eccentric forms, odours or habits sometimes appear ‘unbelievable’, inflating their ambiguity and potency. Beauty rather than bizarreness drives the aesthetics of nature. Yet these curious fungus forms can challenge us to reconsider traditional notions of beauty in nature.

The unassuming candlesnuff fungus (Xylaria hypoxylon) grows in clusters on decaying hardwood

Photographs and artistic impressions of fungi, along with conservation tools such as flagship species, all help put fungi in the spotlight. Yet beauty can also come at a price. What happens when an alluring fungus becomes a potential problem? Aesthetic pleasures in one place are invasive pests in another. The reputation of a fungus can slide from virtue to invader if it relocates or ecological concepts change. Mycorrhizal1 hitchhikers have expanded their ‘natural range’ as people ferry plants around the world, and the local fungi are not always pleased.

The accompanying photographs highlight beautiful and intriguing fungi from around the world. And two stories demonstrate the tension between aesthetics and changing ecologies. Take, for example, the alluring fly agaric (Amanita muscaria). This striking species is probably the world’s most familiar and photographed fungus. Shamans have sought this northern hemisphere fungus for centuries, and plantation forestry unintentionally introduced it to the southern hemisphere. For about a century, the fly agaric seemed happy to cohabit with its host trees in southern hemisphere plantations, parks and gardens. However, more recently in southeast Australia and in New Zealand, it has hooked up with native myrtle beech trees.

The fly agaric (Amanita muscaria) is arguably the world’s most familiar and photographed species

Once revered for its fairytale appeal, in Australia and New Zealand the fly agaric is toppling from its fungal pedestal and land managers now condemn it as a ‘regulated pest’. We do not yet know whether it displaces the myrtle beech’s native mycorrhizal fungus partners, but it is likely. What’s the concern? Loss of native fungi could not only diminish fungal diversity, but the myrtle beeches could become less tolerant of stress and disease. Weaker trees and fewer native fungal partners could compromise the overall resilience of these forests. Yet, as fungi become ever more popular among the public, the fly agaric’s fame surges. Its common and widespread appearance on social media, in shop windows and private collections of favourite fungus photos suggest its magnetic allure. The appeal of beauty and perhaps nostalgia for childhood stories that feature this beguiling fungus could overshadow the possible havoc playing out in the subterrain.

The orange ping-pong bat (Favolaschia calocera) is another fungal conundrum. Occurring naturally in Madagascar and parts of southern Asia, its range is expanding globally and it is settling in ruderal (disturbed) environments worldwide. Like the fly agaric, mycologists worry it’s displacing native fungi and dub it a ‘fungal weed’. However, unlike the fly agaric, which is limited to the distribution of its mycorrhizal partners, the orange-ping pong bat is a saprotroph that feeds on dead wood. In New Zealand alone, it grows on the wood of over 50 different tree species.

The stunning orange ping-pong bat (Favolaschia calocera) is now considered a fungal weed in many countries

There are benefits for a fungus in having a broad diet: eats wood, will travel. The orange ping-pong bat’s sporing bodies may be tiny, but its endearing appearance further complicates the scenario. Like the fly agaric, this fungus is irresistibly attractive, with the risk it might be collected by fungal enthu-
siasts, who are then unwittingly contributing to its spread.

Both species highlight the challenge of negotiating aesthetics and ecology in conservation. As highly charismatic and highly mobile species, there’s a great need to understand their invasive potential and threat to native species. While handsome flagships can catalyse conservation, ‘charismatic invasives’ can hinder its success. Yet the endless forms most bizarre of the fungal kingdom are a reminder that they all arose for one purpose—each is an evolutionary improvisation for getting spores out into the world, to continue their existence, regardless of what Homo sapiens make of them.

Note: The ideas in this brief essay are discussed in more detail in Alison’s books, especially The Allure of Fungi and Underground Lovers.

  1. Mycorrhiza refers to the mutually beneficial association between a fungus and the roots of a plant. ↩︎
This article is from issue

19.3

2025 Sep

sacred mushrooms and the spiritual legacy of egypt

Feature image: This painting blends mythology and nature, placing mushrooms alongside ancient Egyptian symbols. The use of gold leaf in the execution of this work enhances the connection to ancient knowledge and mystical forces.

In Ancient Egypt, queens and high priests sought ways to communicate with the gods and gain deeper insights into existence. One of their tools was psychedelic mushrooms, believed to alter perception and open portals to other dimensions. Historical evidence suggests that these mushrooms played a role in religious ceremonies, spirit communication, and even political decision-making.

Forouz Shafie reflects these ancient beliefs in her artwork, blending Egyptian symbols with natural elements like mushrooms to highlight humanity’s connection with nature. These paintings are not merely recreations of the past but representations of humanity’s eternal quest to understand the unknown. Just as the queens of Egypt sought hidden truths, modern societies continue to explore the mysteries of consciousness and existence. In this creative journey, reality and imagination merge, creating a space where ancient wisdom meets contemporary exploration.

This artwork connects ancient wisdom and nature’s mysteries. Hieroglyphs and mushrooms symbolise lost knowledge, echoing the belief that fungi were gateways to other realms in ancient civilisations.

This article is from issue

19.3

2025 Sep

the forest sings back: mushrooms and miombo women in zambia

I hadn’t been in Zambia long before I discovered that it is a mycophilic society. Getting into taxis in Lusaka, the capital, the drivers would ask me what brought me to the country. And I would respond: “I’m here because of the mushrooms. I’m here to interview the mushroom gatherers for my master’s thesis.” Every one of them would light up and say, “Mushrooms! I love mushrooms!”

Some taxi drivers would tell me that their grandmother, back in the village, used to pick mushrooms. They also explained that during the rainy season mushrooms can be bought in urban markets and purchased along the highways and roads. Indeed, driving up the Copperbelt Highway in Zambia, I would see women and children with bowls full of red chanterelles or suede brown milk caps, holding them up high towards the truck driver window.

During the course of my research, I learned a lot about the popular wild mushrooms in Zambia. Traditionally women have the role of mushroom gatherers and holders of knowledge about fungi and their local surroundings. They celebrate this knowledge as it brings them closer to their environments and their families. During my fieldwork with rural women, they told me they look forward to mushroom season every year. We leave our problems at home, they would say. Or as one woman put it, “If you take your problems with you into the forest, that is when you will meet snakes!”

The children learn not only about edible and poisonous species, but also gain ecological awareness—which trees host what fungi, which trails are dangerous. They learn about the trees the mushrooms grow under, and about termite mushrooms so large that deer can be found underneath the cap, coiled around the stem. They learn to be aware of snakes so big the tall grass parts in their approach, and about the dangers of crossing the river due to crocodiles. They hear the stories grandmothers tell, the fairytales about mushrooms, and they come along as the women sing songs about them. These songs, fairytales, and foraging rituals weave cultural memory. They are oral libraries of ecological knowledge.

Food and medicine

Provisioning is another important role women maintain in rural Zambia, and one in which mushrooms play an important role. At the beginning of the rainy season that extends from November to April, food can be scarce. Being able to gather mushrooms at this time of year is important for food security in many African countries, as highlighted by the World Health Organisation (WHO) and the Food and Agriculture Organisation of the United Nations.

As people plant seeds for crops of cassava, potatoes, maize, and legumes, mushrooms are often the main subsistence food that helps them get by until the crops start to yield. Many long for all the varieties of flavour the different species have and the different preparations. Mushrooms are most often boiled with onions and tomatoes and eaten with nshima, a maize porridge. In rural villages they provide an important substitute for meat, which can be quite expensive. I was told that some mushrooms taste like fish, and some taste like meat. Women fondly talked about cooking Tente mushrooms with onions and tomatoes, the sweet smell wafting through the air in the village.

Young women growing up in rural Zambia also learn about mushrooms as part of the home medicine cabinet. Women spoke about three species they gather for healthcare purposes. The mushrooms are woody and dry already when picked and are soaked or burned to ash before they are ingested or applied topically and they are used for treating a variety of ailments, from earache and diarrhoea in children, to wounds, skin issues, anxiety, and women’s health issues.

During my fieldwork I did not ask whether women used these mushrooms for health issues because they didn’t have access to health services, or whether they used them in addition to the health services they could access at the rural health posts.

A Kaonde woman in the North-Western Province explained that some years ago during a stressful period of many problems with her family, she suffered from terrible anxiety. She would crush Kyowankunku mushroom, roll it into a cigar and smoke it, which she said really helped with her anxiety during that difficult time.

The WHO suggests that up to 80 percent of people in Africa rely on traditional medicine for their primary healthcare needs. Being able to gather and use traditional medicine contributes to the resilience of people who directly depend on the forest in many parts of the world. What is gathered in the forest is often the most available, accessible, affordable, and culturally acceptable form of healthcare.

Fragile economies

Miombo forests represent a vast ecoregion of tropical grasslands, savannas and shrublands covering much of central and southern Africa. These semi-deciduous forests are dominated by trees in the legume family from the genera Brachystegia, Julbernardia, and Isoberlinia.

In the miombo forests of Zambia, mushrooms are more than food—they are memory, medicine, and music. Women pass down fungal knowledge through song, storytelling, and daily survival. Yet with urbanisation and extractive industries such as mining and charcoal production, many forests are being bulldozed or burned. In many areas where women used to go, the forest is gone, and with it, the mushrooms.

The goods of the forest present a gendered tension: charcoal production is often done by men, mushroom gathering by women. On my drive along dirt roads into villages to interview mushroom gatherers, I would see men riding their bicycles or mopeds in the opposite direction, with large charcoal bundles strapped to the back. Back on the highway, I would see women sitting side by side with the charcoal burners selling their product.

I would ask the women, what can be done about this? What can be done about the men cutting the trees for charcoal, the very trees that provide mushrooms you pick to eat, to sell? A sad sentiment would hang over the group, sighs and mostly silence, lowered voices. “We can’t do anything. We beg them not to cut the trees. Sometimes we shout at them. Some of them are our husbands. There is nothing we can do. They need to make money too.”

Mushrooms were always food and medicine in Zambia, but these days they also present an important source of income for the women who gather mushrooms during the Emerald Season—as the rainy season is called, characterised by lush green vegetation and high water levels in rivers—and sell them along the highways. With the ever expanding mining industry in Zambia, massive highways run through the country with trucks that carry heavy loads of copper, the country’s main export.

The irony is that as much as the copper transport truck drivers from the mining companies love to buy mushrooms on their drive up the Copperbelt Highway, they are also part of the problem. International companies own the mining operations and are constantly expanding into forested areas. In the wake of mining sludge, runoff, and deposits the size of mountains, the trees of the miombo forest are bulldozed, and the mushrooms with them.

Beyond biodiversity

For some, mushroom gathering has become nothing but a distant memory. As forests and lands disappear, people move to cities.

What if fungal conservation was not just about rare species, but also about preserving this vital thread in the tapestry of human resilience? Fungal conservation is unlike animal and plant conservation—you cannot count mushrooms like you can count elephants, and fungi were, in fact, only understood to not be plants as recently as the late 1960s. Ectomycorrhizal mushrooms, the aboveground mushrooms we can see, often appear fleetingly, unpredictably, and depend on intact forest ecosystems. Yet they shape livelihoods, culture, and health in deeply rooted, though less visible, ways.

What if we preserved forests not only for the fungi themselves, but for the women who sing to them? In a world of measurable data, the value of mushrooms may be hard to quantify, but in the miombo, their worth is sung, tasted, and remembered. Fungal conservation is not just environmental. It is cultural continuity, economic survival, and medicinal resilience—and the women of the forest are its frontline stewards.

This article is from issue

19.3

2025 Sep

healthy women, healthy fungi: a collaborative approach to conservation

Global inequalities in access to, and quality of, public services disproportionately affect rural communities. These communities often rely more directly on their local ecosystems for their health, livelihoods, and climate resilience compared to their urban counterparts, thus exacerbating social exclusion and environmental exploitation. Rural communities are subject to increasing conservation-related pressures as national governments race to fulfil commitments to the Kunming-Montreal Global Biodiversity Framework—mainly to set aside 30 percent of the Earth’s surface as protected areas by 2030 (also known as the “30 by 30” initiative).

These efforts prioritise biodiversity “hotspots” and charismatic flagship species, overlooking less conspicuous but ecologically crucial resources. Fungi, for example, are essential for ecosystem functions, facilitating nutrient cycling, carbon sequestration, and habitat formation. They are also central to rural livelihoods, supporting food security and generating income. But both rural communities and fungi are on the margins, and risk further exclusion through conservation strategies focused narrowly on protected areas.

Future conservation will benefit from bringing the knowledge, strategies, and needs of rural communities and fungi in from the margins and towards the centre, to balance ecological integrity with support for cultural practices, and to meet social and economic needs. Our team has been developing an interdisciplinary research agenda to integrate studies on fungal conservation and sustainable use of wild fungal species with the provisioning of health services, particularly for sexual and reproductive health (SRH).

SRH services, development, and conservation initiatives remain largely siloed, despite growing evidence that when integrated, more effective outcomes become possible. Coupling research on wild species with efforts to ensure everyone has access to the full range of quality health services they need, when and where they need them is a novel approach to conservation. And it aligns with new fungi-inspired conservation advocating caring for abundant natures is as important as protecting rare natures.

Cross-sectoral connections

Our main research question is: how does integrating reproductive health services and sustainable fungal resource use improve community well-being and conservation outcomes? We are hoping to work in Zambia, and perhaps eventually extend our work to communities in Tanzania, Zimbabwe, Malawi, and Benin. We are particularly interested in how traditional gender roles affect peoples’ lives with regards to collecting wild mushrooms and accessing health services, and how these topics may be taken together to inform gender-sensitive policy and practice. We wonder what sort of socio-economic and ecological synergies might emerge when integrating SRH services and fungal conservation? What challenges might arise?

We plan to examine how traditional mushroom gathering for self-provisioning and medicinal needs provides knowledge about sustainable use of wild fungal species, and how this can contribute directly to the underrepresentation of fungi in conservation science. We recognise there are connections between how we experience and perceive our health, livelihood, environmental and climate challenges, and that the connections are often acute in rural communities in low and middle-income countries. What is special about our approach is that we will use the connections between how communities perceive their interconnected challenges, and the solutions they have already identified between them, to co-create an integrated health, livelihood and environmental education programme using multi-sector messaging, with SRH and other health services, and delivered as part of a broader livelihood and conservation intervention.

Recent research highlighting the many benefits of this approach demonstrated that greater attention to community members and their self-expressed needs was essential to design effective programmes addressing health, environment, and livelihood needs. By developing culturally sensitive strategies that attend concurrently to these interrelated issues, we further gender equity in resource management by recognising women’s pivotal roles in conserving fungal resources and enhancing their access to SRH services.

Our work contributes directly to calls for the need for evidence on the impacts of projects integrating health, conservation and livelihood action to support work for policy change. It is designed to simultaneously address a range of UN Sustainable Development Goals: good health and well-being (SDG3), gender equality (SDG5), climate action (SDG13), and life on land (SDG15), by bringing together a transdisciplinary team of academics from the Global South and Global North, along with NGOs working locally and internationally (SDG17). This also increases awareness of the role of fungi in sustainable development (see also Cantiero et al. in this issue).

We use an approach called the Population, Health, and Environment (PHE) framework developed to bridge health, conservation, and sustainable livelihoods. Recognising fungi’s ecological and socio-economic roles in enhancing community resilience, ecological stability, and climate regulation, one of our key aims is to highlight women’s critical roles in maintaining traditional knowledge about wild mushrooms (see also Løvaas in this issue). This knowledge exemplifies how fungi are at a nexus between conservation and SRH, addressing household food and nutrition security, income generation, and community-centred solutions for environmental and social resilience.

Further Reading

Barron, E. S. 2023. Conservation of abundance: How fungi can contribute to rethinking conservation. Conservation and Society 21: 99-109.

Barron, E. S. 2015. Situating wild product gathering in a diverse economy: Negotiating ethical interactions with natural resources. In: Making other worlds possible. (eds. Roelvink, G., K. St. Martin and J. K. Gibson-Graham). Pp 173–193. Minneapolis: University of Minnesota Press.

Muhumuza, R., G. Namanya, P. Orishaba, S. Uwimbabazi, G. Mateeka, A. Aine-omucunguzi, K. Lloyd et al. 2025. Connecting environment, health and livelihoods: how community experiences inform integrated programming in Rukiga District, Uganda. BMJ Global Health 8: e014406.

This article is from issue

19.3

2025 Sep

temporary tattoo design contest

This year, Current Conservation and Anomalie Tattoo Co., a Bangalore-based temporary tattoo brand, teamed up to celebrate fungi through a tattoo design contest. We invited submissions from artists across South Asia, and received a number of wild, whacky, and wonderful designs. After a rigorous selection process by a panel of judges, we’re delighted to congratulate the five winners!

The winning designs are now available at www.anomalietattoo.com/collections/art-meets-conservation.

We’re deeply grateful to our myco-minded guest judges Prithvi Kini and Malavika Bhatia (aka M) for lending their time and expertise to the selection process. Above all, we thank everyone who participated for sharing their creativity with us!

festivity as a conservation strategy in west africa

Scientific fieldwork often conjures images of solitude, sweat, and lots of insects, with maybe a few exciting discoveries along the way. For those of us working in fungal-rich forest habitats, the reality often encompasses all of that and more. In our case, it also includes celebrations.

Over the past year, we have been immersed in a research project on fungal conservation in Sub-Saharan Africa, looking at sustainability and implications for livelihoods. One of the project’s goals is to restore fungi-rich habitat in sacred and community forests by planting native trees that live in symbiotic relationship with fungi, called ectomycorrhizal trees. These fungi are not just essential for forest health, they are also deeply woven into the lives, diets, and cosmologies of local communities across West Africa.

By working closely with these communities, we have come to understand something essential, not only about fungi and forests, but about joy, resilience, and the power of celebration in conservation.

Our work is based in northern Benin, in a landscape shaped by farming, fires, and fragmentation of natural habitats. The forests are home to a remarkable diversity of ectomycorrhizal fungi, including edible and medicinal species. Restoration in these areas is not just a matter of planting trees, it involves reviving whole ecological networks, and honouring the people who know them intimately. While this work is grounded in science, it is also grounded in local practice. The real magic happened not in the controlled conditions of the nursery, but in the beautiful, messy, communal space of the field.

Celebrating restoration

It started small in Papatia village, comprising Fulani, Ditamari, and Baatonu ethnic groups. As community mobilisation dragged on, we began to worry about the level of motivation for our project. Sure, a few people were active, perhaps encouraged by the remuneration involved. The plan was to mobilise the local population around 8 AM every day to start filling bags with potting soil and installing firewalls around the transplanted seedlings.

He was right. Then, he showed up with Pastis, a locally popular alcoholic drink. Children began gathering around the nursery, followed by their mothers. They came chatting and laughing among themselves, curious and relaxed. A few women began to sing softly. Within minutes, the singing grew louder. Someone clapped along. We had not planned a party, but a party, it seemed, had found us.

Women had been mobilised, and they quickly organised themselves. As songs echoed through the trees, one group threw themselves into the restoration activities while the other got busy preparing food. Over the course of the project, these spontaneous celebrations became a recurring theme, which helped sustain momentum and motivation throughout the restoration process. At each new planting site, community members brought their own way of celebrating.

There were moments when we wondered whether we were there to restore the forest or to attend a festival in its honour. At first, we were not sure what to make of it. As researchers, trained in scientific method and measurement, we had our eyes fixed on our data: numbers of bags filled with potting soil, survival rates of planted seedlings, numbers of participants, and gender balance. With time, we found ourselves setting aside the clipboard and joining in the festivities.

It was the first time we had witnessed this in the context of habitat restoration activities. However, such practices are common in Benin during farming work. Communities, often organised in cooperatives, gather by the dozens in a member’s field to carry out the planned tasks collectively. While some focus on the work, others play drums or sing to motivate the group. We began to realise that these celebrations were not distractions, but rather
a genuine source of motivation for our activities, even helping to increase the visibility of our project. Admittedly, some participants were more immersed in the festive atmosphere, but alcohol consumption was regulated and kept moderate. This aspect did tend to extend the duration of the work to longer than initially planned, and it required additional focus to avoid losing track of the data we needed to collect during the day, particularly survival rates. Most of the other data were usually collected at the end of the activities.

From a practical standpoint, the celebrations helped a lot. They brought people together across generations, inspired participation, and made everyone feel connected to the restoration sites. Hard work became something joyful. Even when the sun was merciless and the work physically demanding, people smiled and laughed.

Something more subtle was happening as well. These moments offered glimpses into the cultural dimensions of fungal knowledge, how these communities name, gather, cook, and value mushrooms. Women explained the songs they sang while working, which often carry messages of motivation and hope. These experiences showed us that cultural habits can in fact be the foundation of collaboration with local populations. Through their joy, people expressed a profound relationship with the land, one that has survived through generations.

Lessons for conservation scientists

There is a temptation in conservation work to treat community engagement as a box to be ticked, a stakeholder meeting here, a workshop there. However, policy frameworks, research collaborations, and project designs increasingly acknowledge that local communities are not just passive stakeholders, but active stewards of the landscapes they inhabit.

We recorded measurable indicators, but we also learned to listen to stories and attune ourselves to the emotional undercurrents that shaped these gatherings. What we witnessed during these activities challenged some of our own assumptions. The most powerful connections we experienced came from walking with villagers under a full sun, our hands still dirty from planting trees. Those moments taught us to rethink what counts as data.

Incorporating festivities into restoration activities does not mean abandoning scientific rigour. It means broadening our definition of what success looks like. It means understanding that ecological resilience is deeply intertwined with cultural vitality. Restoration efforts that ignore the human dimension risk being shallow and short-lived.

While celebration may at first seem unrelated to ecological restoration, it can play a vital role in building trust and strengthening collaboration between researchers and local communities. Participating in shared moments dancing, eating together, exchanging stories beneath trees allows us to step beyond our roles as scientists. The success of restoration initiatives cannot always be fully captured by metrics like seedling survival rates or carbon storage. It is also reflected in more subtle but important outcomes, such as the quiet pride felt by local communities who took part in restoration efforts and now benefit from the ecosystem services provided by the restored sites.

In this way, restoration becomes not only an ecological process but a relational one about reweaving connections between people and their environments, and among community members themselves. Acknowledging and participating in these shared cultural expressions, including song and dance, is not a distraction from conservation. It can be a meaningful part of it.

Acknowledgement: We are grateful to the Darwin Initiative through the main project 30-020 granted to the University of Parakou, Benin.

This article is from issue

19.3

2025 Sep

how lichens can solve our nitrogen pollution problem

You might have noticed lichens growing on trees, or rocks, or soil, in both rural and urban environments. These relatively small but beautiful organisms can be powerful bioindicators used to monitor, manage, and reverse environmental harm in the transition to a more sustainable future.

Lichens are sometimes referred to as ‘mini-ecosystems’. This is because they are not one thing but composed of at least two functionally different partners that coexist in regulatory balance. One partner—an alga or a cyanobacteria—is a primary producer, using photosynthesis to create sugars for food. The other partner—a fungus—is a consumer, harvesting some of this food production to meet its own energy requirements. The consumer fungus creates the structure of the lichen (the ‘thallus’), within which it protects the primary producer from harm, be that herbivores or excess light. Lichens are therefore created by fungi that have evolved this specialist mode of nutrition, and different lichens represent different fungal species.

A key feature of lichens is that they are very sensitive to ambient environmental conditions. When conditions are wet, they hydrate and become physiologically active. When conditions are dry, they desiccate and become physiologically dormant. They also absorb atmospheric nutrients to meet their mineral requirements. This ability to live independently of the soil, by accessing water and sequestering nutrients from the surrounding air, or rainfall, allows lichens to live in extreme habitats, such as on the surface of rocks, or attached to tree-bark as epiphytes.

Ecologically successful, lichens can be found from the tops of the highest mountains to the seashore, and from tropical rainforests to deserts. However, their intimate connection with the surrounding environment also creates a vulnerability. As well as allowing lichens to colonise into extreme habitats where few other organisms can survive, they are rendered extremely sensitive to changes in the wider chemical environment, including the effects of pollution.

The global pollution problem

Pollution—waste from human consumption unsustainably emitted—is not a new problem. Lead pollution from Roman metallurgy can be detected in peat and lake cores across northern Europe and is thought to have increased human mortality rates at that time. However, particularly since the industrial revolution, the environmental damage from pollution has accelerated. Pollution is now identified as one the major drivers of biodiversity loss and ecosystem harm worldwide, along with habitat loss, climate change, and invasive species.

Arguably, one of the planet’s greatest problems is nitrogen pollution. The invention of the Haber-Bosch process in the early 20th century allowed the industrial production of ammonia, including for chemical fertilisers that supply extra ‘reactive nitrogen’ (Nr) to remove key limits on plant growth, fuelling the ‘green revolution’. Despite clear success in feeding the global population, on average about only half of the Nr supplied as either natural (slurry) or industrial fertiliser is taken up by crops, with the rest leaked into the wider environment as air or water pollution.

This excess nitrogen kills sensitive species and simplifies ecosystems. It’s also a precursor to atmospheric particulate matters (PM2.5 and PM10) that are estimated to contribute to approximately 7 million excess human deaths annually, and overall results in a global economic cost estimated at US$200-2,000 billion per annum in terms of environmental remediation.

Can lichens help?

Lichens sequester nitrogen directly from atmospheric sources in solution or as dry deposition, and different lichen species are adapted to contrasting levels of nitrogen. On this basis, the types of lichen that are found at a given location can be used as bioindicators to assess how much nitrogen is present.

For example, 1 μg of ammonia per cubic metre of air has been used to set a ‘critical level’ for monitoring and managing nitrogen air pollution in the UK and Europe (for context, the concentration around a poultry farm may reach up to 60 μg of ammonia per cubic metre of air). In this way, lichens can help to make invisible air pollution visible. As such, lichens are a powerful tool for citizen science and wider public education.

Research in many temperate regions (including Europe and North America) has helped to establish critical levels (concentration limits) and critical loads (deposition limits) around which to regulate and control nitrogen pollution. However, the nitrogen problem has swung towards the tropics. In South Asia, the Indo-Gangetic Plain in northeastern India is where global nitrogen pollution is accelerating most rapidly at 2–7 percent per annum based on trends for 2000–2015, and it already has among the highest concentration of ammonia globally.

The deeper relevance of using lichens as bioindicators within South Asia is that they are also a commercially important non-timber forest product, being traded into the perfume industry, as well as having wider cultural value—as a source of food and medicine, and for ritual symbolic purposes.

New evidence

To better understand the sensitivity of tropical lichens to nitrogen, the SANH team generated a new experimental platform in which ammonia was released into a forest plot, creating high concentrations close to the source, and diminishing to background concentrations within 30–40 metres. Under close control depending on the weather conditions, it was possible to generate a predictable plume of ammonia along which lichens could be monitored, and into which lichens could be translocated, and their response measured.

Tested initially for a site close to Edinburgh in Scotland, with help from the Dilmah tea company, the experimental platform was recreated in an upland tropical forest in Sri Lanka. In a first ever direct comparison across temperate and tropical zones, the paired sites are now revealing how the combination of nitrogen dose and exposure period affect lichen physiology, and cause changes in lichen diversity for a tropical forest.

This research has several important repercussions. A benchmark SANH report, Nitrogen Pollution in South Asia: Scientific Evidence, Current Initiatives and Policy Landscape, reviewed 966 policy instruments operative in 2019 and concluded: “South Asian nitrogen-related policies are typically qualitative in nature and rarely set quantitative targets for reduction. Very few policies try to manage pollution in a measurable way.”

The new data generated for tropical lichens by SANH can be used—as has been the case in the UK and Europe—to provide the quantitative targets (critical levels and critical loads) around which the regulation and management of nitrogen can be formulated. However, nitrogen monitoring is also essential to achieve adaptable and goal-orientated nitrogen management.

Monitoring capacity is limited in South Asia, which has only 2 percent of the capacity delivered in the UK by the National Ammonia Monitoring Network, despite it being a region that is far larger and more geographically complex. Here again, the lichens can help. Having created a better understanding of the nitrogen response of lichens in the region (which species are more or less sensitive to excess nitrogen), they can be used as bioindicators to monitor nitrogen levels, and assist with mapping and managing nitrogen pollution in South Asia. To this end, the experimental studies paired between sites in Scotland and Sri Lanka are complemented by field-based monitoring of lichens for different climatic regions of the Himalayas, in Pakistan, Nepal, and Bhutan.

Lichens matter

There are about 30,000 species of lichen-fungi globally, contributing to the Earth’s extraordinary biodiversity. They operate in symbiosis as primary producers, providing food for animals that scale from mites to caribou. They create habitat structures for invertebrates, which in turn support bird populations. They sequester and process atmospheric water and nutrients, and the lichens with cyanobacteria can ‘fix’ nitrogen directly from the atmosphere, rather like the nodules of legume roots.

As described for this regional South Asian case study, lichens can be both commercially and culturally important. They are also vulnerable to habitat loss, to climate change, and to pollution. However, as demonstrated here for nitrogen, the vulnerability of lichens can be characterised and used to bolster our efforts to become more aware of and to reverse environmental harm.

Further Reading

Cape, J.N., L. J. van der Eerden, L. J. Sheppard, I. D. Leith and M. A. Sutton. 2009. Evidence for changing the critical level for ammonia. Environmental Pollution 157: 1033–1037.

De Vries, W. 2021. Impacts of nitrogen emissions on ecosystems and human health: A mini review. Current Opinion in Environmental Science and Health 21: 100249.

Sutton M.A., N. van Dijk, P. E. Levy, M. R. Jones, I. D. Leith, L. J. Sheppard, S. Leeson et al. 2020. Alkaline air: changing perspectives on nitrogen and air pollution in an ammonia-rich world. Philosophical Transactions of the Royal Society A 378: 20190315.

This article is from issue

19.3

2025 Sep

integrating fungi in policy for a sustainable future

Conservation is at a critical juncture, as many acknowledge the need for a new paradigm that centres collaboration with living systems. And this new paradigm is increasingly recognising the role of fungi in shaping our world.

Fungi are the second most diverse group of species after insects, with an estimated total of 2.5 million species across terrestrial, freshwater, and marine environments. Fungi underpin all life on Earth, playing important roles in nutrient-carbon cycling, decomposition, and regeneration. Most plants depend on fungi for survival, and many animals rely on them for food and water. Fungi are also crucial for our food security, livelihoods, and the economy, supporting multi-billion dollar industries in edible mushrooms, antibiotics, biofuels, and even plastics and building materials. Coffee, bread, chocolate, and penicillin would not exist without fungi!

How can we leverage the power of fungi for effective change at the policy level? First, we need to understand where these organisms live. The Society for the Protection of Underground Networks (SPUN) is one of various organisations and initiatives focusing on the collection, monitoring, and conservation of soil microbial communities. Other initiatives include the African Microbiome Initiative, the Australian Microbiome Initiative, the China Soil Microbiome Initiative, SoilBON, the European LUCAS soil survey, the Earth Microbiome Project, the Global Soil Mycobiome consortium, and GlobalFungi.

This work, leveraged with a growing body of scholarship on fungal conservation science and social science, can make important contributions to a range of international policies and initiatives. Here we present an overview of a possible first set of interventions.

Fungi in the spotlight

Historically, fungi have been overlooked in climate solutions, biodiversity assessments, and conservation targets due to a lack of data and expertise, as well as a misunderstanding that they were plants rather than an independent kingdom with unique chemical and physical attributes. Fungal conservation efforts began slowly in the 1980s and 1990s with initial research on the impact of air pollution on mycorrhizal species (which form symbiotic relationships with plant roots) in Europe, the impact of deforestation on fungi in the northwestern US, and organisations being formed in Cuba and within the International Union for the Conservation of Nature (IUCN).

The 2000s saw a more rapid change, with expansion to five IUCN specialist groups in 2005 and the Declaration of Cordoba in 2007, calling for effective conservation and sustainable use of fungi. Since 2015, there has been a significant increase in efforts to evaluate the extinction risk of fungal species through the Global Fungal Red List Initiative. Supported by the IUCN, newer organisations such as Fungi Foundation have called for an increased recognition of fungi as one of the three kingdoms of life critical for conservation (see Flora, Fauna, Funga initiative). As a consequence of this campaign, in 2024 the National Geographic Society even changed its definition of ‘wildlife’ to include fungi.

Nature-based solutions

With many fungal species at high risk of extinction due to habitat loss, climate change, and pollution, urgent recovery action, restoration, and protection of fungi are needed. Because of their intrinsic relationships with plants, animals, and humans, protecting fungi offers a wide variety of nature-based solutions to support plants, ecosystems, and human communities. There are a host of international agreements and programmes whose goals will be enhanced and better met by taking these points into consideration, including the United Nations Sustainable Development Goals (SDGs), Convention on Biological Diversity (CBD), and United Nations Convention to Combat Desertification (UNCCD).

Protecting and ensuring the sustainable harvesting of wild edible and medicinal fungi will contribute to the protection of biodiversity as suggested by the CBD, and to SDGs related to combating world hunger, providing work and economic security through responsible means, and managing nature in ways that benefit nature and people. Furthermore, mushroom hunting is often an important source of income for women in rural communities. Thus, ensuring the sustainable and equitable use of fungi also promotes gender equality, an important goal for the SDGs and the UNCCD.

Fungi can also be integrated as a nature-based solution to prevent and mitigate some threats related to climate change, farming, and pollution. More than 90 percent of plants—including trees and food crops—have mycorrhizal fungi associated with their roots through symbiotic relationships. This particular group of fungi helps plants efficiently absorb nitrogen, phosphorus, and other critical nutrients, while drawing carbon down into the soil. Mycorrhizae also improve plants’ capacity to absorb water from the soil and their resilience to drought. Soils store 75 percent of terrestrial carbon, and mycorrhizal fungi play a crucial role in keeping that carbon in the ground, which helps regulate the Earth’s climate—an important part of all the international agreements mentioned above. These fungi also support crop resilience against pests and diseases, and maintain soil health and stability.

Like combating climate change, responsible agricultural production and land management are also addressed within the SDGs, CBD, and UNCCD. While acknowledging that fungi are a major source of crop diseases and some are becoming invasive, SPUN believes their careful integration in sustainable farming can support larger crop yields and more nutritious foods, making them an indispensable tool to help us meet important aims related to food security and responsible production. Thoughtfully incorporating mycorrhizal fungi in agriculture can also reduce the need for fertilisers and pest control chemicals, consequently reducing pollution from runoff and improving water quality.

Protecting underground networks

A key priority for SPUN is identifying hotspots of diversity and endemism of mycorrhizal fungi to inform effective spatial planning, management, and protection, and to map the contribution of these fungi to carbon drawdown and climate mitigation. Additionally, SPUN has been partnering with other organisations, such as The Nature Conservancy, to implement more effective, evidence-based restoration and management practices, and priorities informed by data on mycorrhizal fungi diversity.

SPUN participates in international meetings, such as the recent 16th meeting of the Conference of the Parties to the Convention on Biological Diversity. It’s also part of a group of experts leading the development of a Global Strategy for Fungal Conservation that closely aligns conservation and research strategies with the CBD Global Biodiversity Framework targets. This strategy will support mycologists, conservation practitioners, decisionmakers, and governments in integrating fungi into the implementation of the CBD targets.

At the core of SPUN is a network of external collaborators sampling mycorrhizal fungi worldwide as part of our Underground Explorers Program. This granting programme is designed to fuel high-quality mycorrhizal research from understudied regions around the world by providing funding, access to innovative technology, and knowledge sharing with local researchers. SPUN strives for open access to our data and knowledge products, while also ensuring prior consent and proper attribution to Indigenous peoples and local communities, for example through the use of “Traditional Knowledge and Biocultural Labels” produced by the organisation Local Contexts.

We hope SPUN’s work can be an example of what can and should be done to integrate fungi into conservation policy and action, inspiring others to follow and effectively conserve all species on Earth.

Further Reading

FFF initiative. 2025. Flora, Fauna, Funga. https://faunaflorafunga.org/.

Fungal Conservation Network. 2024. Contribution of fungi to the Global Biodiversity Framework. https://zenodo.org/records/14680634.

Hawkins, H. J., R. I. Cargill, M. E. Van Nuland, S. C. Hagen, K. J. Field, M. Sheldrake, N. A. Soudzilovskaia and E. T. Kiers. 2023. Mycorrhizal mycelium as a global carbon pool. Current Biology 33(11): R560-573.

This article is from issue

19.3

2025 Sep

strengthening traditional wisdom for elephant welfare

Read story in

Feature image: A captive tusker is being given a scrub bath

“In the olden days, after completing timber work, the elephants were left unfettered in the forest, to forage with a long chain tied to one leg and a bell hanging around their necks, which helped us to track them later. Some elephants would cleverly turn the bell upside down and fill it with soil, preventing it from ringing,” recalls Devasikutty, a 70-year-old retired mahout from the Thrissur district of Kerala, India. 

“Sometimes, they would grab the chain with their mouths and walk for kilometres, ensuring that no marks are left behind by the dragging chain. Only a trail of footprints would remain on the ground, making it difficult to locate the individual. We could easily mistake the tracks for those of a wild elephant. Elephants are highly intelligent and use tactics like these to escape work the following day. But they usually returned on their own at the time of feeding kanji (rice porridge).” 

Despite bearing scars from an attack by the last elephant he cared for decades ago, Devasikutty speaks without resentment and with only reverence. His words reflect the deep, almost spiritual bond that some mahouts share with these beings. He views elephants as intelligent and emotional, capable of remembering those who have wronged them and punishing them later. For generations, mahouts have been custodians of a largely unrecognised body of traditional ecological knowledge (or TEK), built through years of observation, shared learning, and an intimate understanding of the lives of individual elephants.

The Kerala connection

The domestication of elephants in India can be traced back to ancient rock paintings dated around 6000 BC. The Rig Veda Samhita (circa 1500 BC) contains evidence of elephant domestication, including references to elephants as gifts, richly caparisoned elephants, elephants responding to commands, and even elephant keepers’ villages. By the 6th century BC, the capture and taming of wild elephants had become a sophisticated art. 

Elephants lined up during Aanayoottu (“feeding of elephants”) ceremony held at
the Sree Vadakkumnathan Temple in Thrissur, Kerala

Indian TEK related to elephant care was well developed long before the same began to take shape in the West. Ancient treatises like the Nakula Saṁhita detailed methods of capture, training, and husbandry, reflecting the role of elephants in warfare and their importance to kings. Among these, the Hastyayurveda (Ayurveda of elephants), attributed to Palakapya, remains one of the most well-known texts on elephant health. Structured as a discourse, it covers a wide range of ailments and treatments and continues to serve as a guide for traditional elephant healers even today.

Elephants have been woven into Kerala’s cultural identity, not only as working animals but as sacred and ceremonial figures. Traditionally owned by big landlords, captive elephants are now privately owned, coinciding with a shift in the primary type of work from timber extraction to use in religious festivals. Beyond the grandeur of decorated elephants surrounded by a sea of people during these ceremonies lies an age-old system of elephant care, deeply rooted in a blend of TEK and Ayurvedic principles. According to Dr. Sankaran, an Ayurveda doctor and second-generation elephant healer based in Thrissur, the dosage of Ayurvedic medicines administered to elephants is traditionally calculated based on principles outlined in Hastyayurveda. “It is generally considered to be 16 times the human dosage or adjusted according to the elephant’s body weight,” he explains.

Ethnoveterinary knowledge is gradually fading, as traditional practices are often perceived as anecdotal or informal when compared to modern veterinary science. However, rather than existing in opposition, these two systems have the potential to complement one another. For instance, the month of Karkidakam (17 July–17 August), which coincides with the monsoon season in Kerala, is traditionally set aside for rest and rejuvenation. After the physically demanding festival season, this period provides elephants with a much-needed break and a time for immunity-boosting treatments. The renowned Guruvayur temple houses around 37 elephants at a camp called Anakkotta (which translates to ‘elephant fort’), where these treatments are supervised by an expert panel of veterinary doctors—including an Ayurveda specialist—ensuring a thoughtful integration of TEK and modern science.

Ayurveda doctor and traditional healer examining an elephant (Photo credit: Dr. Sankaran)

Elephant whisperers

Ramakrishnan is an 80-year-old mahout who began his training at the age of nine. He attributes much of his knowledge to the time he spent with the Malayanmaar (forest-dwelling tribal communities). They taught him how to navigate the forest, tame wild elephants, and use traditional medicines—knowledge that he says was shared only after years of trust and close association. He recalls how close daily interactions enabled him to read subtle signs in an elephant’s behaviour. 

In Ramakrishnan’s experience, “If we truly care about the elephant or have the necessary knowledge, we can detect illness by simply observing its drinking habits. For instance, if an elephant drinks half its usual amount of water in the morning, we might assume it’s because it is not thirsty or it ate water-rich foods such as plantain stem, watermelon, or orange. But if it happens a second time, we start getting concerned. After a while, we will try to offer water again. If the elephant still drinks less, we realise that something is wrong. We get to know it by observing changes in its behaviour, much like how we can discern if a close person is feeling sick or is in pain just by looking at their face.” 

Reflecting on present day practices, he observes that this kind of intuitive understanding is becoming increasingly rare. In his view, the relationship between mahouts and elephants has grown more transactional over time. In the past, mahouts spent decades with a single elephant, forming lasting bonds; however, many now treat their role as merely a temporary job. Elephants are often reduced to decorative showpieces at festivals, valued more for their spectacle than for their sentience. Without genuine affection or a deep understanding of an elephant’s needs, he argues that the quality of care inevitably suffers.

Mahouts like Ramakrishnan have extensive knowledge of using locally available natural ingredients such as turmeric, coconut oil, ginger, neem leaves, salt, ghee, garlic, the touch-me-not plant, and asafoetida to treat common ailments. These remedies, recognised for their medicinal properties in Ayurveda, have long been passed down orally. But as traditional mahoutship declines and fewer youth see it as a viable or respected career, the continuity of this knowledge is at risk.

A mahout with his elephant at Anakkotta Elephant Camp

Today, captive elephants are more prone to health problems as they are frequently transported by lorry, made to stand for long hours, and receive inadequate rest due to the high demand for their presence at temple festivals. As a government veterinary officer explains, “Transporting elephants by lorry is never good for them. First, they do not get a chance to rest. Once a festival is over, they are loaded back onto the lorry and taken to another festival the next day. They have to balance and stand in the lorry, which prevents them from getting any sleep. An elephant is supposed to be taken for a procession only four days a week, but this guideline is often ignored. Also, it is recommended that elephants walk at least 20 km every day, but that has stopped since lorries came into the picture.”

Amid ongoing debates about elephant welfare, there is an urgent need to rethink what it truly means to care for these gentle giants. While modern veterinary science offers standardised protocols and diagnostic tools, it can sometimes overlook the depth of understanding that comes from years of close companionship, which is the kind of wisdom possessed by experienced mahouts. The future of elephant care lies not in favouring one system over another, but in creating synergy through a collaborative approach that combines ecological knowledge, scientific insight, and empirical observation. Such an approach will honour Kerala’s living heritage while adapting to the realities of a changing world.

Further Reading

Bist, S. S., G. Nair,  J. V. Cheeran, K. Kutti Nayar and K. C. Panicker. 1997. Practical elephant management: A handbook for mahouts. Elephant Welfare Association.

Dubost J. M., E. Deharo, S. Palamy, C. Her, C. Phaekovilay, L. Vichith L, S. Duffillot et al. 2022. Interspecific medicinal knowledge and Mahout-Elephant interactions in Thongmyxay district, Laos. Revue d’ethnoécologie 22. https://doi.org/10.4000/ethnoecologie.9705.  

Mazars, G. 1994. Traditional veterinary medicine in India. Revue Scientifique et Technique 13(2): 433-51. 

paradise lost: the importance of road verges in a changing world

Read story in

In 1970, Joni Mitchell took a big yellow taxi to her hotel in Hawaii, only to wake up the next morning and find they’d paved paradise and put up a parking lot. It was a small moment, but it’s since become a universal lament—a line that captures the blunt sorrow of watching something beautiful disappear beneath concrete.

That same sorrow hums under the surface of many of our landscapes today. Meadows flattened. Hedgerows lost. Wildflower fields traded for sterile lawns. Paradise, again and again, casually paved. But sometimes—on the edge of a field, by the curve of a lane—it survives in the margins, tended by those who understand what we stand to lose.

My father-in-law Paul is one of those caretakers. A trained ecologist who studied at the University of Leicester before working for the railroad and eventually becoming a self-employed conservationist, he has spent over 30 years in Longparish, Hampshire, England, watching over the landscape with the kind of quiet dedication that runs in families. His father, Peter—a lawyer by profession but a naturalist by passion—kept meticulous nature diaries and wrote for local magazines, recording the rhythms of the seasons with the eye of someone who truly saw. Peter once asked his future wife, Doreen, to be his girlfriend under the sound of blackbirds on a picnic, and noted throughout his life how blackbirds had been present at every milestone, even toward the end.

This love of the natural world wasn’t unique to Paul’s family. Growing up, I declared at age three that I wanted to be a lepidopterist. My father, a former scout, built me a large bug house where I raised butterflies. After his unexpected death, my mother transformed our inground pool into a garden. I kept pet squirrels that had fallen from our loft, and my grandfather brought home turtles from his fishing trips. My brother and I spent family camping trips catching salamanders, our hands muddy with creek water and wonder. Paul’s brother Anthony raised atlas moths in his home, just as I later did in my university accommodation closet. Nature wasn’t just around us—it was in us, passed down like an inheritance we couldn’t imagine living without.

Now that inheritance is slipping away at an alarming rate, which makes what Paul tends all the more precious.

A legacy in the grass

In Hampshire, a narrow verge along a village road in Longparish is quietly defying that disappearance. What might seem like an unremarkable strip of grass to passing drivers is, in fact, a blaze of yellow each spring—thick with cowslips, nodding in the wind like something out of an older, gentler world.

This verge has been cared for, not neglected. It’s been watched, protected, allowed to change with the seasons. Paul understands that these small scraps of land can carry deep meaning—ecologically, yes, but personally too. His work is part conservation, part memory. The verge is a living tribute to his father’s ideals, to the belief that our relationship with the land matters. That what we take, we owe. And that what we ruin, we must answer for.

Through a local countryside club, Paul is quietly passing on those ideals to a new generation. Children from the village come to the fields to learn the names of the flowers, to spot butterflies rising in bursts of colour, to notice the slow, seasonal magic of the land. Paul doesn’t teach with speeches—he teaches by doing. And the children, naturally, follow, just as I once followed my father to check the bug house, just as Paul once followed Peter through Buckinghamshire fields.

Verges as vessels of life

Road verges are often treated like non-places—mowed flat, littered, dismissed as nothing more than the ragged edge of somewhere else. But they’re not nothing. They are everything to wildflowers that have lost their meadows, to bees in search of nectar, to butterflies drifting on the wind hoping for a patch to land on.

When managed well, verges support hundreds of native species—nearly half of the UK’s total wildflower diversity can be found in them. They serve as corridors, connecting fragmented habitats. They feed pollinators and shelter small mammals. And they remind us, if we’re paying attention, that even the smallest effort to care for the land can ripple outward.

Good management mimics the rhythms of traditional hay meadows: allowing growth in spring and early summer, then cutting in late summer and removing the clippings to keep nutrient levels low. This encourages a broader variety of perennial herbs and flowers, curbing the dominance of aggressive species like thistles, nettles, and docks. It’s slow work. It’s deliberate. But it works—something Paul learned through his years as a professional conservationist, knowledge now applied with the patience of someone who has found his calling.

A misunderstood dove

The European turtle-dove—so often romanticised, so rarely understood—is one of the many species whose survival may hinge on these slivers of wildness. It is not the snow-white bird from sentimental songs, but a slender, warm-chested summer visitor, patterned in russet and charcoal, soft in sound and rare in sight. Its numbers have plummeted by 98 percent since 1994.

The turtle-dove needs seed-rich ground—exactly the kind a thriving verge can provide. But its dry diet also means it must drink frequently, and with the decline of traditional livestock ponds, clean water is becoming scarce. Add to that the grim fate awaiting many turtle-doves on their migration routes—mercilessly shot and trapped across parts of Europe—and you begin to wonder if this shy, symbolic bird will go the way of its cousin, the passenger pigeon: once the most abundant bird in North America, now extinct. What is a world without its doves?

As someone who has spent a lifetime watching species—from the moths in my university closet to the butterflies in my childhood bug house—I know the quiet devastation of watching something beautiful become rare, then rarer still.

From despair to doing something

Some councils are beginning to see the value of places like verges. Cutting less, letting things grow, letting things live. Hampshire is trialing wildlife-friendly regimes, following in the footsteps of counties like Dorset, which has managed to both boost biodiversity and save money by reducing mowing schedules.

But change is slow. Many verges are still shaved down to the roots before they can bloom. Others are trampled, parked on, sprayed. Too often, we treat the world as if beauty and usefulness must be separate, as if wildness is untidy and order is king. But wildness is the order—we’ve simply forgotten how to read it.

The climate crisis looms large. Species vanish. Young people feel it most sharply: the guilt of inheritance, the anxiety of inaction. But in the face of global despair, there’s something incredibly grounding about tending to a single stretch of land. About making space for cowslips and butterflies. About defending a little pocket of life not because it’s convenient or profitable, but because of its intrinsic value.

When I watch Paul tend his verge, I see my grandfather returning from fishing trips with rescued turtles. I see my mother transforming our pool into a garden. I see the continuation of something essential—the belief that we are not separate from nature but part of it, responsible for it, diminished by its loss.

The verge in Longparish isn’t just about conservation. It’s about inheritance—the kind that passes not through wills but through example, not through money but through mud on your boots and the names of flowers on your tongue. It’s about understanding that paradise isn’t something we visit but something we tend, not something we had but something we choose to keep. You don’t know what you got, till it’s gone. But sometimes, if you’re very careful and very patient, you can keep it from going at all.

not all jaguar movements are created equal

Feature image: Young jaguar from a camera trap in the Mbaracayú Forest Nature Reserve, where a small, isolated population of jaguars persists in eastern Paraguay (Photo credit: Hugo Mbujagi, Ambrosio Javagi, Felipe Jakugi, Diego Giménez, and Jay M. Schoen)

Have you ever wondered why the jaguar crossed the dirt road? Or if the jaguar might use the road to move from place to place? Thanks to our recent analysis of jaguar movement published in Biological Conservation, we now know more about how jaguars move while resting, during local movements, or when exploring new habitats. These insights unveil clues for the species’ long-term viability.

Jaguars, the Americas’ largest feline predator, exist in high numbers in the core of their range– the heart of the Amazon Basin. However, as you move farther from this region, jaguar populations become highly fragmented and threatened by shifting land use practices, such as agricultural expansion, and retaliatory killings by humans seeking to protect their livestock. Small populations have existed in isolation for decades, particularly in the northern and southern edges of the jaguar’s range— roughly northern Mexico and the convergence of Argentina, Paraguay, and Brazil, respectively. But the ongoing expansion of human-dominated landscapes exacerbates the existing fragmentation and also creates newly fragmented populations. 

Any group of organisms in small populations isolated from others are subject to the detrimental effects of inbreeding and an increased likelihood of local extinction. This means that maintaining broad-scale connectivity between populations is crucial for jaguar conservation efforts.

Such efforts depend on models that predict how jaguars may move through complex landscapes, including the strong likelihood they will avoid non-natural areas, often referred to as “matrix areas”. Past research has indicated that due to the jaguar’s elusive nature and vulnerability to human persecution, they are unlikely to use their capacity for vast movement to move from one population to another, unless there is sufficient forest cover. Given the present-day situation of isolated jaguar populations separated largely by matrix areas, it seems unlikely that jaguars have remained connected or that they will be in the future. This prediction is supported by observed genetic isolation in the northern and southern parts of the jaguar’s range.

Industrial soybean processing facility in the Atlantic Forest region of Paraguay, with a remnant forest patch in the distance. Jaguars are unlikely to venture into or move successfully through these areas to connect with other populations. (Photo credit: Jay M. Schoen)

Not all hope is lost, however. Conservation organisations are working with local farmers and ranchers to balance human needs for food and economic opportunity with the jaguar’s, and other species’, need for forested landscapes. These efforts include restoration and reintroduction initiatives in previously agricultural areas. But how do we prioritise these areas and understand their potential for jaguar connectivity?

One crucial aspect is to recognise that not all types of movement are the same—whether for people, honey bees, or jaguars. While past research modelled jaguar movement by collectively pooling data from GPS collars, our recent study explores how jaguars respond to their environment depending on distinct behavioural states. We used a combination of machine learning techniques to split movement data into three behaviours: resting, local movement, and exploratory movement. We then modelled the complex and interactive relationships between environmental variables and behaviour-specific jaguar movement data.

In doing this, we uncovered unique relationships with the environment based on the behavioural state of the animals. Notably, for the purpose of connectivity, jaguars in an exploratory movement state were more likely to move through anthropogenic areas, low tree cover, and areas farther from dense tree cover. In the most fragmented parts of the jaguar’s range, we have knowledge about the specific areas separating populations and acting as a barrier to connectivity. Going forward, as conservationists prioritise the habitat of corridor areas, this insight on exploratory movements may help on-the-ground efforts strike a balance between human and wildlife stakeholders, so that all life has a chance to thrive.

And what about that jaguar on the dirt road? This analysis confirmed what many big cat experts know: cats are lazy. More precisely, carnivores like to use the path of least resistance to travel, especially for longer distances. Jaguars were particularly likely to use dirt roads while in the exploratory movement state. After all, why cross the road when it can help you reach your destination? 

Original Paper

Schoen, J. M., R. DeFries and S. Cushman. 2025. Open-source, environmentally dynamic machine learning models demonstrate behavior-dependent utilisation of mixed-use landscapes by jaguars (Panthera onca). Biological Conservation 302: 110978. https://doi.org/10.1016/j.biocon.2025.110978

Further Reading

Haag, T., A. S. Santos, D. A. Sana, R. G. Morato, L. Cullen Jr., P. G. Crawshaw Jr., C. De Angelo et al. 2010. The effect of habitat fragmentation on the genetic structure of a top predator: loss of diversity and high differentiation among remnant populations of Atlantic Forest jaguars (Panthera onca). Molecular Ecology 19(22): 4906–4921. https://doi.org/10.1111/j.1365-294X.2010.04856.x.

Jędrzejewski, W., H. S. Robinson, M. Abarca, K.A. Zeller, G. Velasques, E. A. D. Paemelaere, J. F. Goldberg et al. 2018. Estimating large carnivore populations at global scale based on spatial predictions of density and distribution – Application to the jaguar (Panthera onca). PLOS ONE 13(3): e0194719. https://doi.org/10.1371/journal.pone.0194719

Roques, S., R. Sollman, A. Jácomo, N. Tôrres, L. Silveira, C. Chávez, C. Keller et al. 2016. Effects of habitat deterioration on the population genetics and conservation of the jaguar. Conservation Genetics 17: 125–139. https://doi.org/10.1007/s10592-015-0766-5

when development meets defiance

Feature image: A strong visual representation of the tensions between development, ecology, and conservation. Here, the city appears to be expanding, with construction and exposed soil as evidence of this growth. However, there is still a natural element visible: the green cover is made up of an invasive species, and beneath it, the white spots are flamingos. Photo credits: Nirjesh Gautam

While cities usually devour nature, some habitats such as the Najafgarh Lake stand defiant. A critical wetland ecosystem shared between Delhi and Haryana, the lake’s quiet rebellion is both moving and impossible to ignore. It supports a rich diversity of wildlife, particularly birds. However, due to ruthless urbanisation, municipal neglect, and public amnesia of natural heritage, the lake’s survival is in question.

Irrespective of the fact that it is unable to maintain itself on paper, Najafgarh Lake simply refuses to be erased from the geography. The lake has been constantly drowned in soil and concrete due to land reclamation efforts, but against all odds, it remains an essential habitat for numerous bird species, including the black-necked stork (classified as Near Threatened on the IUCN Red List) and large flocks of flamingos, herons, cormorants, and egrets.

A pond heron stalks its prey in the slurry at Najafgarh Lake. Photo credits: Pragyan James Ali
A purple swamphen foraging among invasive water hyacinth. Photo credits: Pragyan James Ali
Black-necked storks are classified as Near Threatened on the IUCN Red List. Photo credits: Nirjesh Gautam

Against a backdrop of water contaminated with industrial effluents and municipal waste, birds persist—wading through the shallows, finding food, shelter, and roosting spots among the reeds and invasive plant species.

The confluence of an industrial and municipal drain, both flowing into Najafgarh Lake. Amidst the chaos, two trees stand—a babool (Acacia nilotica) and a non-native vilayati kikar (Prosopis juliflora). Photo credits: Nirjesh Gautam

This resilience, however, is not without its struggles. The wetland faces a complex governance challenge, as both Delhi and Haryana wash their hands off when it comes to conservation. As a result, the lake is treated as an expendable wasteland rather than a vital urban ecosystem.

A drain is being constructed on the Haryana side of Najafgarh lake. Photo credits: Nirjesh Gautam

Najafgarh Lake embodies the paradox of urban biodiversity, that is both fragile and unyielding. It is a place where adaptation meets adversity, where birds continue to nest in landscapes transformed by human agency, and where nature, despite being choked with pollutants, continues to nurture life. The lake is not just a waterbody, it is complex poetry written by nature itself.

A fisher navigating through the wetland—a quiet coexistence of nature and human industry. Photo credits: Pragyan James Ali

tripping the snare

Feature image: Rope and wire from several confiscated snares in Cambodia’s Cardamom Mountains (Photo credit: Sarah R. Putnam)

Celebrated hotel designer Bill Bensley loves wild places. I don’t know this from my (non-existent) stays at the Four Seasons Tented Camp in Thailand’s Golden Triangle or the equally luxurious Capella Ubud on the Indonesian island of Bali. I know because Bill and I met ten years ago, on a river in far northern Mongolia, where the accommodations are rather more rustic.

Since then, we have spent one or two weeks together every summer, camping within view of the water but without the distractions of electricity or indoor plumbing. We float 10 to 15 miles each day through red rock canyons or tawny steppes, fishing for the region’s distinctive species of trout and grayling. Although the scenery is ever-changing, the arrangement of our boat is fixed: I am always at the oars, while Bill wields either a fly rod or a sketchpad. 

But this past summer, on one sunny afternoon in the drift boat, Bill’s tone turned sombre. We had been talking about his signature conservation project, Shinta Mani Wild, in Southeast Asia’s Cardamom Mountains. Since its launch in 2019, Wild has appeared on numerous world’s best hotels lists, including Time magazine’s World’s 100 Greatest Places.

Purchased at an auction of logging concessions, the site provides one of the few remaining safe corridors for forest elephants, clouded leopards, and Sunda pangolins, among many other threatened species, that migrate between two Cambodian national parks. Through a partnership with the Wildlife Alliance, teams of rangers on motorbikes patrol the hotel property—about the size of New York’s Central Park—along with a substantial buffer zone.

Over the past five years, these rangers have dismantled hundreds of criminal logging operations and confiscated nearly 14,000 wildlife snares—the favourite tool of poachers. This sounds like success until Bill admits that, despite these efforts, the jungle’s wounds continue to mount: not only from deforestation and poaching, but also outright land grabs facilitated by corrupt officials at all levels of the government.

Working for people and wildlife

Employees at the Shinta Mani Foundation—launched by Bill’s business partner, Sokoun Chanpreda, in 2004—work at the most basic levels to improve human livelihood and preserve wildlife habitats. They build wells, buy school supplies, offer microloans to would-be entrepreneurs, train subsistence farmers for more stable jobs in the tourism industry, and employ former poachers as forest rangers.

The foundation is supported by donations, as well as hotel revenue and direct action from Bill himself. He not only organises art shows and benefit galas but also contributes all income from the sale of his paintings and prints, along with a portion of the proceeds from his partnerships with silk and furniture manufacturers.

In rural Cambodia—as in the remote parts of Mongolia where I work—a little money, wisely spent, can go a long way. At Shinta Mani Wild, the foundation supports an on-site patrol station, including all the rangers’ expenses and equipment. When my wife Sarah and I finally set foot there in October, the rainy season had just ended. While we could have spent all our time happily chasing after birds—the grey-capped pygmy woodpecker, golden-fronted leafbird, and white-crested laughingthrush, among others—we were more than intrigued by the opportunity to accompany an anti-poaching ranger patrol.

Given the feudal history of game laws, the word ‘poach’ likely derives from the Middle English pocchen, which means “bagged”, or the French pocher, “to pocket”—something that any hungry peasant would immediately do with a harvested hare or partridge, given the merciless nature of medieval gamekeepers. 

But the world has changed since the long-ago era when noble families owned every stag and salmon. Now, even commoners like me, the offspring of untitled immigrants, can roam the earth like royalty, seeking sustenance in what remains of the wild. Are we tourists and adventurers, the newly landed gentry, protecting fish and wildlife for our pleasure while local residents go hungry? The answer is, as you might expect, complicated. 

The tragedy of the tortoise

Even in days of yore, some of the worst depredations of poaching were less about subsistence and more about the profit of organised gangs led by well-connected members of society, including minor aristocrats. 

On the rivers of Mongolia where I work, regulations restrict international anglers to catch-and-release fly fishing, by permit only. When we come across unattended nets or fishing lines, we remove and destroy them, but since we lack legal authority, we do not directly confront the poachers. Instead, we call a nearby ranger, give him a location and a description, and continue downriver. In most cases, the lawbreakers arrive from the capital in luxury SUVs. They are not fishing strictly for food or income but for status and diversion.

In Cambodia, however, rural poverty is more prevalent than in sparsely populated Mongolia, and the illegal wildlife trade is more lucrative. A freshly killed pangolin, for example, might fetch more than a thousand dollars in an urban restaurant, supporting a long chain of transactions from trapper to trader to transport. Which makes Bill’s attention to the security and prosperity of humans, as well as wildlife, vitally important.

I recall my conversation with a neighbouring landowner and physician, also named Peter, who described a nearby resort that would serve wild game on request, openly flouting the law. The only good thing, he told me, was that their dishonesty knew no bounds. When unconscientious guests ordered wild boar, the management was more than happy to deceive them with domestic pork.

Peter also told me that at least three different herds of elephants live in the vicinity. When I asked how to spot them, he described being within 50 metres of a herd without catching so much as a glimpse of grey hide. “You can be so close that you smell them,” he said, “but the vegetation is too dense.”

These elephants are creatures of the rainforest. They can pass through what look like impossibly narrow openings, ascend steep slopes, and find food and water in every season, wet or dry. The elephants know how to survive here, how to share resources. They have determined when each herd will visit a certain site, according to when the fruit is ripe and the foliage newly tender. The best way to protect them is to leave them alone.

Although the forest is lush now, every streambed burbling with rainwater, there are dry seasons when the rivers recede, and poachers set fires to drive animals toward their snares. The worst thing isn’t the destruction, the waste, and the killing. It’s the animals that can’t outrun the flames, the ones that are grievously injured but not yet dead. Like tortoises.

“There is something terrible,” Peter said, shaking his head, “about a burned tortoise.”

After he fell silent, I tried to imagine the ground-level heat and smoke. Cambodian tortoises are rare and endangered, which is only a part of the tragedy. Another part is the tortoise’s slow-moving stolidity, its propensity when threatened, to withdraw into its shell, to rely on the safety of a woefully inadequate structure in such a situation.

And yet, there have been some successes. Peter has lived in this part of Cambodia for more than two decades. In the years since Shinta Mani Wild began accepting guests, illegal logging has dramatically reduced. There are no large timber sales anymore, as even politically well-connected companies fear the negative publicity that determined lawsuits can bring, and the daily patrols have discouraged smaller operators. Like elephants, the forest can thrive if left alone.

Snares everywhere

Sarah and I met Robin and Munny—the hotel’s “adventure butler” and resident naturalist, respectively—near the hotel’s main gate and made some quick introductions with the patrol. In addition to the rangers employed by the Wildlife Alliance, the group included two uniformed members, one each from the Cambodian armed forces and the Ministry of Environment. The team leader was a young Russian national named Sam, who has worked with the Wildlife Alliance for more than two years and, since arriving at this post, attuned his hearing to the particular whine of chainsaws.

What do I remember now? A small motorbike built for two, with a second set of pegs where I could rest my feet behind Robin’s and a grab bar that was not quite wide enough for my two hands to coexist side by side. The engine growling up a trail so narrow that I overlapped my hands behind me on the grab bar and ducked my head beneath the overhanging branches. Some stretches of sand where the back tyre spun, mud so deep that it sucked at the wheel hub, and bouldery outcrops where Robin and I urged the bike along with the soles of our shoes. The hillside was so steep in some places that I got off and walked.

In the jungle, every tree and vine yearned upward, their multitude of leaves gathering so much of the available light that the forest floor felt like it was in a different time zone. Overhead, in the high canopy, it was a bright afternoon, but where our feet found the trail, it was the dim twilight that encroaches after sunset, when even the shadows have shadows.

The ranger patrol entering the forest on motorbikes (Photo credit: Sarah R. Putnam)

Soon after we left the bikes behind, Sam pointed toward the ground, where a game path intersected with our trail. Several long, thin branches were loosely woven into a sort of screen to funnel animals toward a noose of wire cable set around a postcard-sized piece of palm frond. The other end of the noose was sturdily knotted to a green sapling, bent almost to the ground. The paper-thin palm frond was the snare’s trigger. If an animal stepped on it, the sapling would spring upward while the noose tightened around a leg or paw.

This time, however, Robin tapped the palm frond with a stick and the snare was dismantled. One ranger removed the wire from the sapling, and another crushed a pair of forked sticks—part of the trigger mechanism—under his boot.

There’s a trick to seeing the snares, a hint of horizontal in a landscape where most things grow vertically—the incongruous arc of a branch bent back toward the earth. Over the course of the next hour, we found more than a dozen snares. Some had been freshly set, the wire still shiny, the cut edges of the palm-frond trigger clean and sharp. At least two had been successful—the wire slack now, the damp soil muddied by struggle, etched with the hoofprints of wild boar. Others, by contrast, had been subsumed by the forest, the wire dulled with rust, the bent sapling overtopped by new growth.

I asked Sam how long it had been since the patrol passed this way. He pondered for a moment. “Maybe ten days?”

We shouldered our way through vines and brambles, stepping over fallen trees and splashing through shallow rills of water edged by silt as fine as chalk dust. Whenever somebody found a snare, there was a happy shout tinged with rueful satisfaction. We were happy to find so many. And yet the fact remained: there were so many.

Baskets of confiscated nets, traps, and snares at Shinta Mani Wild (Photo credit: Sarah R. Putnam)

A forest of generosity

On the morning of our departure from Shinta Mani Wild, we made one final sortie for birds. Driving downhill from the hotel, we passed more than a few homes. Some structures were sturdily fashioned from concrete and rebar; others were knocked together with sheets of corrugated metal and blue plastic tarps. Munny, the naturalist, had started teaching English classes and bird identification to the nearby villagers. Many people, both children and adults, greeted him warmly.

When he first arrived here, local kids would shoot at songbirds with slingshots, sometimes for food, but mostly for lack of something else to do. This meant that—unless you stayed inside your vehicle—the birds would rarely hold still long enough for a good view.

But now we stood on the side of a muddy track, openly admiring the bulbuls, shrikes, and kingfishers feeding on flying ants. With its turquoise back and red-orange breast, one kingfisher seemed a generous entertainer, setting out from its perch to seize prey from the air, then repeatedly returning to the same dead branch. We were so close to this bird that each ant in its formidable beak was visible to the naked eye. 

Although a substantial body of research links psychological benefits to the enjoyment of nature, it felt unnecessary to remind myself of those details just then. What I felt strongly was a combined sense of immersion and gratitude, neither a respite from real life nor a distraction from the human world. Yes, the rainforest can thrive if we leave it alone. But in Cambodia, as in Mongolia, people have lived in harmony with the rivers and the mountains for thousands of years. It’s only relatively recently that we have learned to wreck and ravage, to treat the planet as if it were only a stockpile and not also our home. 

As it turns out, rekindling hope does not require the absence of travellers. What Sarah and I were doing was both real and human. Thanks to Bill and Munny and many, many others—every chainsaw-confiscating ranger, free-spending eco-tourist, and open-hearted foundation donor—we were loving this forest, and it was loving us back.

Further Reading

Humphrey, C. 2020. Alleged government-linked land grabs threaten Cambodia’s Cardamom Mountains. Mongabay. https://news.mongabay.com/2021/07/carving-up-the-cardamoms-conservationists-fear-massive-land-grab-in-cambodia/. Accessed on April 6, 2025. 

Osborne, H., and M. Winstanley. 2006. Rural and urban poaching in Victorian England. Rural History 17: 187–212. https://doi.org/10.1017/S0956793306001877.

why inland fisheries matter for social justice

Feature image: Local community members walk alongside one of their small no-take areas, also known as river reserves, on the Ngao River, Thailand

Do we all mean the same thing when we talk about conservation? As an idea, conservation might seem straightforward. In practice, however, different peoples in different places understand and practise conservation differently. There are diverse conservation worldviews—with worldviews referring to understandings of the nature of reality. The historically dominant conservation approaches tend to be informed by a Euro-American worldview which prioritises uninhabited wild spaces. Think large areas of peopleless forests on land and fishing-banned coral reefs in the sea. 

The major consequence of this conventional conservation worldview is decades of marginalisation towards the Indigenous Peoples and Local Communities (IPLCs) who have long depended on these ecosystems. Another consequence is that other ecosystems, like inland fisheries in small rivers, are often overlooked as conservation targets by governments and NGOs despite their value for IPLCs. 

While policymakers, practitioners, and academics are increasingly recognising the value of including IPLC voices in conservation to reconcile past harms, they still often fail to see how Euro-American worldviews continue to marginalise other worldviews and exclude various ecosystems. If we were to sincerely integrate diverse worldviews of conservation, it would open pathways for humans and nature to coexist in several types of ecosystems and in abundance. 

Our recent article in Conservation and Society shows how increased attention to river conservation can highlight and uplift the conservation worldviews of IPLCs. Our argument is based on field research with the ethnic minority Karen communities of Thailand’s Ngao River basin, focusing on their approach to resource management and conservation. Through interviews, participant observation, and participatory mapping activities we highlight the deep ecological knowledge, effective conservation practices, and, in turn, the conservation worldview of these marginalised communities. 

In Thailand, government-led conservation draws on the dominant Euro-American conservation worldview to create restrictive protected forest and ocean areas. While the government allows for certain short-term tourist activities in these areas, the ecosystem-based livelihoods of resident IPLCs are banned, or most detrimentally, forced out. For example, the shifting cultivation practice of the Karen communities is framed as “slash and burn” and considered harmful to the forest, despite evidence from both Indigenous and, more recently, scientific knowledge that it enhances biodiversity and ecosystem health. 

The government agencies enact their conservation worldview of nature separate from people by deploying spatial technologies to monitor forest cover, using the data to justify the forced removal of or restrictions on permanent forest-dwellers. Furthermore, these spatial monitoring technologies do not take into account inland fisheries, rendering them effectively invisible within the state’s conservation efforts. As they are not seen, and are not a priority, these inland fisheries and the IPLCs that rely on them face detrimental consequences from dam construction. Our research reveals that government agencies do not demonstrate interest in inland fisheries, in part because of their role for subsistence rather than commercial interests.

A successful catch of native fish, including ‘yah taw’ (Scaphiodonichthys burmanicus), by a local community member using a speargun and traditional basket

Inland fisheries are vital for local food security. Our findings show that Ngao River basin communities make inland fisheries visible and worthy of conservation through their livelihoods and conservation practices. Riverine livelihoods involve regular interactions with fish, which in turn endow community members with intricate ecological knowledge. In the past, this knowledge catalysed community-led conservation actions in response to fish declines that included banning overly exploitative methods, such as blast fishing and electrofishing, and creating small no-take areas. 

Community-based river conservation has successfully increased—or at least maintained—fish populations and ensured food security. Today, river conservation has spread to over 50 communities in the basin since the first community started the practice 30 years ago. Such actions demonstrate how conservation can include people and nature, providing benefits for both. The success of these community-led conservation actions emphasises the value of IPLC conservation worldviews—and the need to uphold the traditional livelihood practices they are based on and are enacted by.

These successes also bring attention to how IPLC worldviews can better enable the conservation of ecosystems, such as inland riverine fisheries, than Euro-American worldviews. River conservation, such as it is practised in the Ngao River basin, can serve as a pathway to advancing social justice for marginalised peoples and promoting approaches to conversation that emphasise nature-human coexistence and abundance. 

Original Paper

Duker, P., P. Vandergeest and S. Klanarongchao. 2023. Ontological politics and conservation in Thailand: Communities making rivers and fish matter. Conservation and Society 21 (4): 211–222. https://doi.org/10.4103/cs.cs_129_22

Further Reading

Duker, P. and S. Klanarongchao. 2022. Community-based conservation of the Ngao River in Thailand: a networked story of success. Society and Natural Resources 35(12): 1315–1332. https://doi.org/10.1080/08941920.2022.2109087.

Koning, A.A. and P. B. McIntyre. 2021. Grassroots reserves rescue a river food web from cascading impacts of overharvest. Frontiers in Ecology and the Environment 19 (3): 52–158. https://doi.org/10.1002/fee.2293.

Koning, A.A., K. M. Perales, E. Fluet-Chouinard and P. B. McIntyre. 2020. A network of grassroots reserves protects tropical river fish diversity. Nature 588 (7839): 631–635. https://doi.org/10.1038/s41586-020-2944-y.

On the healing power of urban birdsong

Read story in

Feature image: Red-vented bulbul on a guava tree (Photo credit: Usha Kiran)

In India’s increasingly dense and noisy cities, nature can feel like a distant memory—especially in everyday life. But what happens when something wild and delicate returns to our attention? This essay begins with an ordinary moment at home—birdsong heard over the din—and follows the song into questions of memory, design, healing, and agency. It weaves the personal with the architectural, and the ecological with the emotional, to explore how small, intentional gestures in our built environments might help bring back not just biodiversity, but a deeper sense of presence.

I live in the middle of the city, and as is common in most Indian cities, the day begins with a cacophony of sounds. Cars honk, motorbikes speed by, autos rattle, people chat and walk, and occasionally, a cow moos in the distance. The sounds are unique and varied, but in many cases, they blur into a constant hum—much like the urban symphony depicted in Kalki Koechlin’s spoken word poetry about Mumbai titled Noise.

This constant hum in my neighbourhood is no different. It is a blend of uninspiring noises I’ve grown accustomed to ignoring. However, in recent years, a new addition is drowning out everything else when I hear it: birdsong. I’ve lived here for 28 years, but the birdsong is a new arrival. The melodious chirping breaks the monotony of the day, lifting my spirits every time I hear it. Sometimes, I imagine what they might be saying: a cheerful “Hello!” to a friend? A remark about the weather? Or perhaps an excited exclamation—“Oh, did you notice the pomegranate tree is flowering?” Whatever their conversations, they make me feel lighter, happier.

A common tailorbird calling from the pomegranate tree in our garden

Often, the birds perch right outside my window on the yellow trumpet flower tree, or flit across the street, landing on bright red blossoms of another tree. Their songs fill the air, shifting in intensity as they move. Sometimes, multiple species call out at once, and for a brief moment, I feel as if I’ve been transported to a peaceful nature trail. 

This simple joy of birdsong not only connects me to nature but also serves as a reminder of its profound healing power, something science increasingly supports. Practices like shinrin-yoku (forest bathing) have been used since the 1980s to harness nature’s therapeutic effects. Research shows that interacting with nature can improve a person’s mood, reduce symptoms of depression and anxiety, and even lower blood pressure. Simply observing nature offers significant health benefits.

Designing for nature

As cities expand and urban life becomes increasingly fast-paced, opportunities to connect with nature are dwindling. Back in 2017, while studying architecture in Ahmedabad city, Gujarat, I found myself asking: what if our built environment itself could encourage interactions with nature? I explored this idea through a research project where we were asked to design an architectural programme for leisure (excluding food and beverage), with a specific street assigned as the study site. During a site visit, I became fascinated by the bird-feeding culture I observed. And this led me to develop Urban Leisure with Birds—a proposal to integrate bird-friendly interventions into the city’s built environment.

The goal of my project was to create a secondary architectural programme that encourages interaction with birds within fully functional public amenities, such as bus stops, banks, and post offices. Because of the high footfall and nature of these spaces where people often have to wait, they often experience an idle moment of pause—an opportunity to reconnect with nature in the midst of their daily routines. Interventions in these middle spaces of urban life could have taken various forms, from setting up bird centres for citizen science to nurseries growing native plants designed to attract birds, but I proposed using the Miyawaki Method of afforestation. 

This method works by fostering dense vegetation within a 3×3 metre space, creating a thriving ecosystem within three years. While this rapid greening has gained popularity in cities, it’s also important to acknowledge recent critiques from ecologists and practitioners. They argue that such dense vegetation may not reflect the original ecological structure of certain regions, and could require ongoing human intervention to sustain. Even so, the core value of the method lies in rethinking how much biodiversity we can invite into small, overlooked spaces. For me, it became not just a design solution, but a way to ask: how can we build with birds, bees, and butterflies in mind?

My final project submission was a proposal for a bird centre called Correa Bird Centre, situated at a major bus stop in the Navrangpura neighbourhood. The design responded to the constraints and possibilities of the existing bus stop, which faced the road directly. A dense thicket was developed at the far end of the site, creating a layered spatial experience that ranged from high-traffic areas near the street to more secluded, immersive zones. The spatial gradient emerged organically—the thicket, least frequented, became a quiet refuge, while the edge facing the road saw the most movement. Perches were positioned along this public-private continuum: the tallest near the road, the lowest nestled in a clearing within the thicket. 

Excerpts from the Urban Leisure with Birds proposal showcased at the SMALL IS BEAUTIFUL exhibition, London Design Biennale 2021

Without signage or barriers, the spatial design subtly guided visitors, like a gentle nudge, toward stillness, pause, and, perhaps, more attentive presence. In addition, the thicket was proposed with an emphasis on planting native species suited to the local ecology, a key consideration in cities full of exotic trees that can rapidly spread beyond their bounds. The proposal suggested placing bird-friendly interventions approximately 800 m apart—about a 10-minute walk from one another. This would create a network of natural spaces interwoven into the urban fabric, offering city dwellers moments of serenity while supporting local bird populations. (I was thrilled when my project was featured in an exhibition at the London Design Biennale in 2021.)

Start now

While I found working to integrate nature into urban spaces compelling, I only truly understood its impact a few years after we moved to our current home, when local authorities cut down all the trees lining our street to widen the roads. My father, a nature lover, was undeterred, and began planting saplings along the street himself. These trees have since grown tall, providing shelter to bees, cuckoos, mynas, visiting parakeets, bee-eaters, and more.

The perimeter of our own house is lined with plants. At one point, our garden looked more like a nursery or mini-forest than a human residence, with over 750 potted plants. We planted a variety of native fruit-bearing and flowering species, creating a sanctuary for birds, butterflies, squirrels, as well as toads and tadpoles. Birds built nests, huddled together on branches in the winter, and filled our days with their songs—which I deeply appreciated when we were confined to our homes during the COVID-19 pandemic. 

My parents enjoying the flowering season

Large-scale urban interventions—such as bird-friendly spaces around public infrastructure—are wonderful, but we don’t have to wait for a mass movement to invite nature into our lives. Even small, individual efforts can make a meaningful difference. As we plant, nurture, and create spaces for nature to thrive, we invite something magical back into our lives: the simple joy of birdsong. And perhaps, in their melodies, we’ll find a moment of stillness, a breath of peace, and a reminder that nature belongs in our cities—and in our hearts.

Visitors in the garden (Photos by the author)
Fruits of the garden (Photos by the author)

Further Reading

Kaplan, R. and S. Kaplan. 1989. The experience of nature: A psychological perspective. Cambridge: Cambridge University Press.

Rashid F. and S. Daga. 2023. How Mr Miyawaki broke my heart. The Wire–Science. https://science.thewire.in/environment/how-mr-miyawaki-broke-my-heart/. Accessed on June 12, 2025.

Soga, M., and K. J. Gaston. 2016. Extinction of experience: the loss of human–nature interactions. Frontiers in Ecology and the Environment 14(2): 94–101.

Somil D and R. Fazal. 2023. Will the real Miyawaki please stand up? The Wire–Science. https://science.thewire.in/environment/will-the-real-miyawaki-please-stand-up/. Accessed on June 12, 2025.

Sustainability Idea Labs. 2024. Urban leisure Birds + Leisure.
https://sustainabilityidealabs.org/innovation-stories/forest/urban_leisure.php. Accessed on April 18, 2025.

Fading memories and forgotten tales: Jackals in Assamese narratives

(Illustration by Snigdha Bhagawatula)

I was walking through the streets under the scorching sun. Suddenly, my gaze fell on an aita, an elderly woman, sitting on the threshold of her home. As soon as our eyes met, she smiled and gestured for me to come closer. I introduced myself as a wildlife researcher and told her I had come to speak with her. She welcomed me warmly and began recalling how the place looked some 30-40 years ago.

“Jackals?” she said, her eyes lighting up with memory. “Back then, this whole area was full of trees and wild vegetation. There were only two or three houses around. And on chilly winter evenings, around six o’clock, the jackals would start howling. They even came into our front yard and we could see them clearly in the moonlight.” 

As she spoke, weaving memories into vivid threads of nostalgia, I sat there thinking about how powerful it is to listen to these stories. This was during my fieldwork in Assam, India. I had set out to understand how people perceive species such as jackals—once commonly seen, but rarely heard or spotted now. 

Assam is a land where wildlife is deeply embedded in the culture. Jackals too have long been associated with its storytelling traditions and folklore. Growing up in this state, I often heard stories about jackals, such as how they would sneak into villages to snatch poultry. Consequently, people would chase them off, sometimes throwing sickles or knives. One story that stayed with me was about a jackal who lost its tail during such an encounter, which gave rise to the image of the “tailless jackal” famous in Assamese folktales.

These stories made me wonder—were such narratives grounded in real-life interactions? With the spread of urbanisation and shrinking natural habitats, are younger generations still aware of these tales? 

Oral traditions

Although considered ecologically resilient on account of their wide distribution and flexible diet, golden jackals are vanishing from places across India that they previously occupied. Habitat modification, intensive agriculture, urbanisation, fatal vehicular collisions, hunting, interactions with free-ranging dogs, are some of the threats faced by this so-called resilient species. And populations are now only found in fragmented patches.

As I continued speaking with people across different age groups from urban, peri-urban, and rural areas, I began collecting beautiful oral narratives that featured the xiyal (jackal) in everyday life. These included poems, lullabies, idioms, and stories.

Xiyali ei, nahibi rati, ture kaney kati logamei bati. Kaankati murote moruwa phool, Kaankati palegoi Rotonpur.” In this lullaby, a mother warns a jackal not to come at night to disturb her child. If it dares to come, she says, she will cut off its ear and use it as a wick for her oil lamp. She goes on to describe the jackal wearing an imaginary flower on its head. The jackal is then said to be walking far enough to reach an imaginary village (famous in Assamese tales) called Rotonpur. Though sung playfully, this lullaby conveys subtle cues of human-jackal interactions and instils a fear of jackals in young children.

Another children’s rhyme goes: “Rod dise, boruxun dise, xora xiyal r biya, ghonsirikai tamul katise, amak-u olop diya.” It translates roughly to: “If it’s raining and sunny at the same time, then it’s the tailless jackal’s wedding. The sparrows are cutting betel nuts. The guests, including humans, request them to share some nuts.” The poem anthropomorphises jackals and links them with cultural practices in Assam such as betel nut chewing, and associating their presence with certain weather events—even if not ecologically grounded.

Proverbs, too, reflect the jackal’s place in Assamese life. One saying goes: “Xui thaka xiyal e haah dhoribo nuare”, a very common sarcastic dialogue used by Assamese parents. It translates to “A sleeping jackal can’t catch poultry”, implying that laziness leads to failure. But this expression also reveals ecological knowledge that jackals prey on poultry or birds. 

Siyale soru suwte, kukur motyote nai” is used when someone tries to blame another for something they didn’t do. It likely arose from lived experiences. In the past, jackals would sneak into kitchens that were made of bamboo and mud, sometimes picking up or eating from clay utensils. If the animal wasn’t seen, dogs were blamed. But the elders would say, “There were no dogs in the village then, it must’ve been a jackal.”

Older respondents also shared how, in the past, dogs were domesticated specifically to deter jackals. Stories by Lakshminath Bezbaruah in Burhi Aai’r Xadhu (Grandmother’s Folktales), often portrayed jackals as clever tricksters or wise animals. It shows their dynamic relationships with humans and other animals. These stories, while entertaining, also served to normalise human-animal coexistence, inflict moral values, and pass on ecological understanding, especially to children.

As I continued my fieldwork, one observation stood out clearly: perceptions of jackals varied greatly across generations. When I interviewed younger adults, a common pattern emerged. They had heard of xiyal, but many were unable to identify the jackal when shown a photo. Some recalled hearing jackal howls during their childhood. However, they also said such occurrences had become rare in recent years in the cities. Interestingly, most of them were familiar with jackals more through oral stories than real-life encounters. Many expressed concern over habitat loss and felt that jackals were disappearing due to rapid environmental changes. They believed that jackals and other wildlife in shared spaces should be protected. In addition, they also suggested nature education is important for raising awareness.

When I spoke to children, especially in urban areas, the connection had shifted even further. Most had never heard oral narratives about jackals. Their knowledge came primarily from textbooks or YouTube videos. In peri-urban and rural areas, some children had seen jackals but often expressed fear or disinterest. Many felt the species belonged inside forests and should not be near human settlements. The emotional and cultural familiarity, and ecological knowledge about jackals as predators or scavengers that older generations had seemed to be fading.

Precious connections

This whole experience made me realise that the conservation of species is not only about counting them and mapping habitats—it is also about listening. Narratives are valuable repositories and an important part of culture. Shaped by knowledge, experience, and beliefs, they provide a window to understanding the interconnectedness between human and more-than-human worlds. They also enable us to think about and make sense of social structures. 

Further, narratives tell us how people historically observed and interpreted wildlife behaviour, as well as how they perceive and value the natural world. They can foster empathy and tolerance towards wildlife, or sometimes reinforce fear, hatred, or indifference. In communities across Assam, jackals live not just as biological entities, but as characters reflecting what Nabhan (1997) once called “cultures of habitat”.

During my interactions, I began to sense that as cities grow and daily life becomes more fast-paced, people’s connection with nature is gradually diminishing. Narratives were once a bridge between generations and between humans and non-human animals. But as they fade, it signals not only the loss of stories, but a form of knowledge that has long helped humans to coexist with non-human species. For culturally significant but overlooked or common species, oral narratives can help rekindle people’s emotional connection and build awareness. While digital platforms such as YouTube and children’s books attempt to recreate some of these narratives, their reach remains limited. Many traditional stories are not documented at all and get lost with time.

As a researcher, I have found oral narratives to be excellent icebreakers. Especially when approaching communities where people are often busy or hesitant to participate. Asking about folklore or cultural beliefs often stirred a sense of nostalgia and pride, making people more open, engaged, and willing to talk. Thus, in a world racing ahead, listening to forgotten stories can perhaps help us find our way back to our roots. 

Further Reading

Bhatia, S., K. Suryawanshi, S. M. Redpath, S. Namgail and C. Mishra. 2021. Understanding people’s relationship with wildlife in Trans-Himalayan folklore. Frontiers in Environmental Science 9: 595169.

Nabhan, G. P. 1997. Cultures of habitat: On nature, culture, and story. Washington DC: Counterpoint.

Shawon, R. A. R., M. M. Rahman, S. O. Dandi, B. Agbayiza, M. M. Iqbal, M. E. Sakyi and J. Moribe. 2025. Knowledge, perception, and practices of wildlife conservation and biodiversity management in Bangladesh. Animals 15(3): 296.

Lost in Translation: How Language Barriers Are Holding Back Global Science

Feature image credit: Kyle Glenn

Imagine a groundbreaking scientific discovery being made, but hardly anyone beyond a small group ever hears about it. That’s the reality for much of the research published in languages other than English. Although science is supposed to be a global effort, language barriers prevent important studies from reaching a wider audience, thereby limiting their impact.

Our study set out to measure just how much language affects the visibility of scientific research in ecology and conservation. We analysed 329 studies testing the effectiveness of conservation actions published in 16 different non-English languages and compared how often they were cited by English-language papers. We found that non-English articles received very few citations from English-language studies—often none at all. Meanwhile, English-language articles were cited far more frequently, both by other English papers and overall.

Some languages were particularly isolated. Studies published in Hungarian, Polish, and Russian, for example, were rarely cited by English-language research. In fact, Russian articles were the most isolated, with nearly 95 percent of their citations coming from within their own language. This means that important findings—especially in fields like conservation science, where local knowledge is crucial—aren’t being widely shared, making it harder for scientists and policymakers to access valuable information.

Nearly half of the studies we analysed had over 50 percent of their citations from within their own linguistic community. This creates ‘echo chambers’ where scientific knowledge stays locked within language barriers rather than being shared globally. However, some languages—such as Japanese and Chinese—had relatively more English citations, suggesting that certain countries have built stronger international research networks, or that their scientific communities recognise the need to share findings from beyond those published in their own language.

Our study found that non-English articles with an English language abstract received significantly more citations from English-language papers. This means that if researchers can at least understand the main ideas and findings of the paper, they are more likely to use it. However, expecting scientists to write in a second language adds an extra burden, especially for those already navigating academic challenges. A potential solution is the integration of machine translation tools into academic publishing, allowing for broader access without placing the full responsibility on individual researchers.

In conservation science—where decisions affect endangered species and entire ecosystems—missing out on key research due to language barriers is a huge problem. To fix this, we need to rethink how research is shared. Journals should encourage the inclusion of English abstracts in non-English papers, and tools such as AI translation could help bridge the gap. Scientists, in turn, should look beyond English-language studies when gathering evidence.

Knowledge shouldn’t be limited by language. By making science more accessible across linguistic divides, we can create a more inclusive and effective global research community—one where important discoveries aren’t lost in translation.

Further Reading:

Hannah, K., R. A. Fuller, R. K. Smith, W. J. Sutherland and T. Amano. 2025. Language barriers in conservation science citation networks. Conservation Biology: e70051. https://doi.org/10.1111/cobi.70051

Beyond Data: What a Desert Taught Me About Listening

Feature image credit: Madanporan Singh

Fieldwork is often intended to be a productive endeavour. Researchers venture out to collect data, record observations, conduct analyses, and draft conclusions. However, some of the most significant lessons fall beyond the realm of quantification. This became evident during my stay in the Thar Desert of Rajasthan, where my research on community-led conservation unexpectedly evolved into a profound personal journey in humility, observation, and active listening. 

On my first morning in a small hamlet near Pokhran, I was set to engage with a local self-help group about traditional water conservation methods. Anticipating a formal discussion, I arrived equipped with my notebook, pen, and a mental checklist of questions. Instead, I was warmly invited to sit beneath a khejri tree and offered a glass of chhach (buttermilk). For the next hour, the conversation veered away from ‘resilience frameworks’ and ‘climate vulnerabilities’. Instead, we spoke of cows, weddings, and the quality of the previous year’s bajra (millet).

This experience made me realise that the questions I had brought with me were misaligned with the way people lived their lives and understood their land. While I was focused on categorising institutions and documenting interventions, they were sharing with me an embedded knowledge system that was fluid, oral, and deeply embodied.

One afternoon, I strolled alongside an elder through a parched riverbed. He pointed out various shrubs, naming them: pilu, ber, phog. He described which plants nourished goats, which alleviated stomach aches, and which could endure three years of drought. There were no Latin names or footnotes, yet the depth of ecological wisdom was striking.

A particularly memorable incident occurred in a village called Bhadariya, where a woman shared her community’s efforts to rejuvenate an old taanka—a traditional rainwater harvesting tank. “This is not just a tank,” she remarked, “it is memory.” It served as a vessel for the stories of their ancestors, the songs of their festivals, and a testament to their survival during summers. It dawned on me that while I had been inquiring about climate adaptation, the villagers were discussing remembrance, honouring past struggles, and weaving those lessons into their daily lives. I had sought case studies; instead, they offered philosophies.

One morning, I joined a group of women as they gathered cow dung to prepare mitti ke chulhe (mud stoves). The heat was oppressive, and I felt somewhat uncomfortable. One woman chuckled and said, “You scientists look for solutions in books. We find them in our daily routines.” They were right. What was often deemed ‘waste’ also served as fuel, insulation, compost, and occasionally even medicine. Every object had multiple purposes, and every practice carried an intergenerational rationale. No aspect of their lifestyle was wasteful—not out of romantic idealism, but out of necessity shaped over centuries.

My field notes began to evolve. I started writing fewer bullet points and more dialogues. I paid careful attention not only to what people said, but also to how they expressed themselves—when they paused, what elicited laughter, and when they whispered. Gradually, I transformed from a mere researcher with a recorder into a participant with a heartbeat.

These experiences did more than inform my thesis; they fundamentally reshaped my worldview. I came to understand that conservation was not solely about safeguarding species or landscapes, rather it was about preserving relationships between people and their land, communities and their memories, and labour and dignity.

Today, as I revisit my notes and recordings, I discover that the most valuable insights are not found in data tables or GPS coordinates. They reside in one resident’s words: “This is memory.” I learned in the Thar that memory is a living entity—etched into landscapes, preserved in customs, and transmitted not through reports, but through daily rhythms.

We often refer to the Anthropocene as an era of disruption. However, in places like Bhadariya, disruption is nothing new. What is novel is our readiness to listen. Ultimately, I didn’t merely conduct fieldwork; the field had a profound impact on me.

Further Reading

Sharma, P. K., S. Srivastava and M. Chandauriya. 2022. Indigenous knowledge and traditional practices for water resource management in Rajasthan, India. In: Traditional ecological knowledge of resource management in Asia (eds. Rai, S. C. and P. K. Mishra). Pp 137–157. Cham: Springer. https://doi.org/10.1007/978-3-031-16840-6_9

Singhal, H. 2024. Understanding the Role of Community-Based Organisations in Climate Change Adaptation in the Thar Desert, Rajasthan, India. Master’s thesis: Ashoka Trust for Research in Ecology and the Environment. TDU.

Swami, A., Rajni and P. Hemrajani. 2023. People and culture of the Thar Desert. In: Natural resource management in the Thar Desert region of Rajasthan (eds. Varghese, N., S. S. Burark, and K. Varghese). Pp 25–53. Cham: Springer. https://doi.org/10.1007/978-3-031-34556-2_2.  

Vijayan, A. S. 2023. Community land management in the Thar Desert. In: Natural resource management in the Thar Desert region of Rajasthan (eds. Varghese, N., S. S. Burark, and K. Varghese). Pp 209–234. Cham: Springer. https://doi.org/10.1007/978-3-031-34556-2_9.  

Between Birds and People: Field Notes on Gender and Access

Feature image: Painted storks roosting on a mahua tree inside the Thirupudaimaruthur Birds Conservation Reserve in Tamil Nadu, India

Last year, a team of three women—a sociologist, a field associate, and myself—set out to engage with the residents of Thirupudaimaruthur village, nestled along the banks of the Thamiraparani river in Tamil Nadu’s Tirunelveli district. The village is home to India’s first conservation reserve, the Thirupudaimaruthur Birds Conservation Reserve (TBCR). Thanks to the presence of tall, mature trees and availability of food from the river, the village is a popular nesting and roosting spot for wetland birds, such as painted storks, spot-billed pelicans, and egrets. These birds visit the village for several months each year, establishing a seasonal but deeply rooted ecological relationship with the landscape.

Our study, as part of the Ashoka Trust for Research in Ecology and the Environment-Agasthyamalai Community Conservation Centre (ATREE-ACCC), focused on examining the community’s relationship with these birds, perceiving their understanding of conservation, and assessing the feasibility of community-based ecotourism as a potential livelihood opportunity. This required not only structured interviews but also unstructured conversations, observations, and ongoing trust-building with the villagers. 

Through our community engagement and observations, we found that for the villagers, conservation meant coexisting with birds and other life forms. They tolerated the strong smell of bird guano and had even given up hunting and the use of firecrackers for the well-being of the birds. They considered the birds a source of pride for the village, drawing researchers like us to their community, even though many villagers mistook them as ‘vellinattu paravai’ (foreign migratory birds).

I had assumed that, as women, our identities might make it easier to build trust with the villagers during fieldwork—and in many ways, that assumption turned out to be true. With the support of a few key community members, such as the gatekeeper of the village, the head and secretary of the panchayat (village council), and our field associate—who hailed from the region and had a few local connections—we were able to profile potential participants for interviews and discussions. Such local support proved invaluable and enabled us to ease into conversations.

We formally introduced ourselves to the village through a Self-Help Group meeting, a gathering primarily attended by women. This proved to be a pivotal access point. From the very beginning, the women were warm, curious, and generous with their time. Many were eager to share stories about their village, especially when we approached them during informal group settings. Most women rolled beedis (handmade cigarettes) for a living and typically worked outdoors in small, chatty groups under the shade of trees, in front yards, or on quiet street corners. These natural social settings became perfect sites for open, fluid conversations that offered us rich qualitative insights.

A villager rolling beedis outside her home along with other women from her family

In contrast to the men in the village, the women were far more vocal about the everyday challenges their community faced. They spoke candidly about issues like water shortages during the rainy season, limited access to sanitation, and the lack of decent income-generating opportunities. Many women also expressed a genuine interest in being trained, and in taking ownership of community-based ecotourism initiatives. 

Within a few weeks, we had completed interviews with nearly 50 percent of our target sample—most of them women. However, the next phase of recruiting and retaining male participants proved to be much more difficult.

We initially tried to contact the men in the village using phone numbers collected from the women. We had assumed that scheduling interviews with male family members through the women would be straightforward. However, this proved to be wrong. Most of the men worked in agriculture or traveled to nearby towns for daily-wage jobs. Attempts to reach them at home early in the morning rarely succeeded; many had already left for work, and some were reluctant to participate in an interview at that hour.

The author (first from right) having an informal chat with one of the beedi-rolling social groups

Eventually, we began frequenting the village’s only tea shop, a bustling morning gathering place for many men. They would stop by to sip tea, read the newspaper, and exchange banter before heading off to work. This became an ad hoc recruitment centre for us. We managed to speak to a few men, but the sampling was not representative as not all social groups equally shared that space.

To increase our outreach, we split into two teams. Since we were an odd-numbered group and I could converse in Tamil, I often worked alone. We began calling male participants ahead of time to schedule interviews more deliberately. That’s when we encountered another layer of complexity; many men were only available late in the evenings. And these time slots came with challenges as some men had a routine of drinking alcohol at night. I had to remain alert for signs of intoxication before starting any interviews. I still recall one particular evening when I had to prematurely end a conversation because the participant was visibly inebriated. Despite being accompanied by a colleague, I didn’t feel safe continuing the conversation.

Engaging young men between the ages of 18 and 30 turned out to be the most challenging part. Many from this age group were either disinterested, shy, or felt that they had little to contribute. A commonly heard refrain was, “My parents know more about the village, the birds, and the temple. You should speak with them instead.”

One young man in particular kept postponing his interview, offering a different excuse each time. Eventually, we had to drop him from the study. Curiously though, he ended up helping us recruit a few of his male friends, encouraging them to participate even as he remained firmly on the sidelines. While he declined to be interviewed, he seemed genuinely interested in listening in on his friend’s sessions. 

Surprisingly, some male participants opened up more freely during joint interviews conducted alongside a female family member—usually their wife. The presence of a familiar person appeared to lower their inhibitions, making them more engaged and less guarded. Such incidents highlighted how social comfort and peer validation played subtle roles in male participation.

Even when male participants had confirmed appointments for Sundays, many were not at home when we arrived. Despite repeated follow-ups, the retention rate remained low. What we were able to accomplish with women in a few weeks stretched into months when it came to men. There were a few standout male participants, who spoke deeply about their lives. Some shared vivid childhood memories, such as crossing the river by foot or spending summers outdoors, while a few described working as lifeguards, helping save pilgrims who accidentally fell in the Thamiraparani river. These stories, filled with detail and emotion, added another layer to our understanding of how livelihoods and nature intersect in the village’s cultural fabric. 

This gendered disparity in engagement revealed more than just logistical hurdles—it provided insights into the rhythms of daily life in Thirupudaimaruthur, and the differing degrees of availability, willingness, and trust among the villagers. It reminded us that participatory research is never just about asking the “right” questions. It’s about understanding social cues, finding the right moments, and sometimes, identifying the right person to ask them. By the end of our fieldwork, we had not only gathered data, but also witnessed the subtleties of participation, power, and perception. 

Plains Bison

Read story in

You’ve got to graze it to taste it, she said, and I couldn’t
understand, my hooves still on the tender side

of stone. Then after the blue-cold nights
came the blue nights. I nibbled hard,

as hard as she had said. A thousand rumblings
in my stomachs reminded me of rain, and how it greens

turf until it tastes of fresh mornings and her milk
—microbes and bacteria ferment and sing

of change. I grazed on, like she said. Perhaps
we are like rain. Our movement onwards

is warm and smells of yellow flowers rotting.
My hooves become rocks, and now I understand.

Our food feeds from loss like us, the last herd.

Andrea Ferrari Kristeller wrote this poem after taking the Creature Conserve Master Class: Writers Respond to the Science of Animal Migration, as a scholarship recipient. The workshop, delivered by Christopher Kondrich, Susan Tacent, and Dr Lucy Spelman, provided concrete scientific data concerning several migrant species and writing skills-oriented presentations. The mission of Creature Conserve is to grow a creative community that combines art with science to cultivate new pathways for wildlife conservation.

Bangalore’s lakes: A legacy worth saving

Read story in

What’s your quintessential Bangalore experience? For me, it’s coffee, ghee podi dosa, and a long stroll by a lake on a balmy Sunday morning. 

Lakes are ubiquitous in the sprawling Indian city and synonymous with the Bangalore experience. If you’ve lived here even for a short while, there is a very high chance that you have benefitted from these lakes in one way or another—their water is used for irrigation, groundwater recharge and flood control most commonly. Whether you’re a stressed IT professional looking for some respite from staring at a screen, an athlete looking for a jogging track, or just someone who wants to get away from the incessant honking and traffic noise, Bangalore’s lakes are open to all. And they should be, as they hold a deep connection with the history of the city and its people. 

But these lakes are in danger. As of May 2024, 125 out of 800 lakes had dried up (and of the remaining, 25 lakes are threatened). This was also the year the city faced a heatwave and severe water shortage. If you ask an old-timer, they might go off on a tangent about the unplanned development, skyrocketing population and degradation of Bangalore’s lakes. We may be inclined to brush off these complaints as frustrations with the current generation, but there is some truth to these rants.

Historic connections

Lakes are integral to Bangalore’s groundwater reserves, agriculture and overall security—to understand this, we must begin with the geography and elevation of Bangalore. Of all the major metropolitan cities in India, Bangalore is situated at the highest altitude, with an elevation of 920 m (3,020 ft) above sea level. That already makes it tricky to capture rainwater, given the slopes and inclines that make up most of the city’s topography. 

You may think of the Cauvery and many other rivers flowing through Bangalore and wonder—shouldn’t water from these sources be sufficient to meet the population’s needs? It turns out that’s not enough. The topography and elevation of Bangalore call for a different system of water management, namely (you guessed it) lakes. Mostly human-made, these water bodies have been a safety net for the city for centuries, especially during the dry summer months.

In the 16th century, the governor of Bangalore, Kempegowda I, invented a system of linking the city’s lakes to ensure optimal water conservation. They were interlinked through canals, known locally as rajakaluve, ensuring that water in lakes at a higher elevation flowed to lakes at a lower elevation. Water in the lowest lake would then empty into connected valleys. However, people were needed to maintain this system and in came the caste-based designation of neeruganti—roles held by local families from the eponymous Scheduled Caste, who were entrusted with the management of the lake, including the release of water through sluice gates and maintenance of the rajakaluves.

Over decades and centuries of ancestral management, the neerugantis developed a robust system of experiential and indigenous knowledge of Bangalore’s water networks. These families would decide when and to where they would release the water, advise farmers on the appropriate crops to grow depending on the water situation, and even contribute to maintaining the rich ecosystems supported by these lakes. Native species of fish flourished under the management of neerugantis and the surrounding land thrived as well. Silt from the lakes was used as fertiliser for the soil and farmers used the grasslands around lakes for cattle grazing. A self-sustaining system was in place.

However, as time passed and demands on the lakes grew, a negligent approach was adopted by the authorities. In 1962, the Karnataka state government enacted a uniform irrigation policy, taking over lakes as government property. As a result, the neerugantis of the largest lakes got subsumed into government service. But the neerugantis of the smaller lakes were not so lucky, and their knowledge was rendered unimportant. The government also implemented a few unscientific initiatives that encouraged the growth of certain crops regardless of whether they were suitable for the local environmental conditions or not. 

Additionally, remuneration for the neerugantis’ services was not considered by the newly appointed village accountants. Once lake management became centralised under the government, the neerugantis faded into obscurity. The vast body of knowledge, cultivated over centuries of experiences had been discredited for ease of administration, and a whole community of people were suddenly unemployed. Consequently, Bangalore’s lakes started to fall into disarray, owing to the broad-stroke approach and ignorance of the state government. 

Perhaps Bangalore’s lakes wouldn’t be in such jeopardy if it were just this single issue, but there are many other reasons for the dire situation our lakes are in today. Let’s address the elephant in the room—the IT industry. 

Boom and bust

If you ever want to start a fierce debate in Bangalore, bring up the IT industry. Was the boom in the 1990s and early 2000s a good thing or was it the worst possible thing that could have happened to the former Garden City of India? Ask older Bangaloreans and they will most probably oppose the establishment of the IT industry, throwing volleys of curses at the new areas of Bangalore, the shiny (and somewhat lifeless) glass buildings, the dreadful traffic jams and the breakneck expansion of the urban sprawl of Bangalore. 

Ask a younger person and they might have a slightly more balanced approach: the establishment of the IT industry brought a lot of financial prosperity to Bangalore, but the rate at which the city is expanding is unsustainable. The condition of the lakes in Bangalore stand as a testimony. For one, the city has become prone to flooding and as the city grows, the scale of the floods continues to grow as well. 

The State Disaster Response Force (SDRF) staff are the first responders in any disaster that endangers human life. My climate science field group asked a sub-inspector at the SDRF headquarters about the cause for these unprecedented floods. He told us that the rate at which new construction projects and roads are coming up cannot be handled by Bangalore’s lake system. The city’s population boom puts an already at-risk lake system under heavy strain. Moreover, the centuries-old rajakaluve network is cut off or obstructed at some points in favour of construction of buildings and houses (most often for actors, politicians or other high-profile individuals). These new and ubiquitous construction projects in Bangalore often have poor and disconnected drainage systems. 

The SDRF official had a firsthand account of a flood call he had to attend to in June 2024—a brand new, upscale building was under duress from rainfall-related flooding, and his team had to clear the area of water by using a pump that removed 6,000 litres per minute. Despite this, the inspector told us that it was a resource-intensive job, in terms of personnel and time. And according to him, such situations are only going to increase in frequency and severity. 

What’s more is that as we restore a select few lakes, we rebuild them with different structures. In general, lakes have a gradient-like structure, gradually sloping into deep waters, but Bangalore’s lakes are shaped like soup bowls. We simply don’t know enough about them to predict how any changes to the structure might impact their environment in the future. 

Unfortunately, financial investment will continue to be Bangalore’s priority for years to come. The city will continue expanding and take on more and more people. But does this mean that we should simply brace ourselves for a painful combination of heatwaves, water shortages, and floods? Perhaps not. Perhaps there’s a solution to our lake issue by going back to our roots. 

Shining examples

Let’s take a look at Puttenahalli and Kaikondrahalli Lakes in south Bangalore. They are lush and green, hosting a variety of birds, plants and fish. Although surrounded by high-walled, posh apartment complexes, the residents of these apartments collaborate with local indigenous communities to maintain the lake, which is usually open and accessible to everyone. The lake boards actively work to maintain the lake and also hold the municipal government accountable. There are several signposts detailing the biodiversity of the lake, as well as clearly defined jogging tracks and walking paths. These lakes have been replenished and maintained through active community involvement, and the result is clear in the thriving urban biodiversity and a regular water level.

The solution to Bangalore’s lake situation is thus clear: bring back the indigenous knowledge of the neerugantis, involve them in the maintenance and decision-making processes for the lakes. It might help to reduce government involvement in lake maintenance and transfer the responsibility to local custodians. It is also imperative to keep lakes open for people of all socio-economic backgrounds–the knowledge of otherwise marginalised communities is exactly the need of the hour. 

The issues arising from Bangalore’s lakes affect all its citizens, regardless of whether you live in an unplanned settlement or a luxurious mansion—when a lake dries up or if there’s a flood, we’re all going to be in the same boat (quite literally in the latter case). Everyone needs to be involved in restoring our lakes, and we, as citizens, need to realise the power we have in holding those in charge accountable. If we continue to adopt a community approach to lake restoration, there’s hope for our city.

Further Reading:

How drying up of nearly 150 lakes is killing the city of gardens, Bengaluru. 2024. The Economic Times. https://economictimes.indiatimes.com/news/bengaluru-news/how-drying-up-of-nearly-150-lakes-is-killing-the-city-of-gardens-bengaluru/articleshow/109870888.cms?from=mdr

Mukul, S. A ‘thousand lakes’ once fed now-parched Bengaluru. 2024. India Today. https://www.indiatoday.in/history-of-it/story/bengaluru-water-crisis-shortage-city-of-thousand-lakes-tanks-history-kempegowda-silicon-valley-karnataka-2514988-2024-03-15. Accessed on December 9, 2024.

Neeruganti and the role they play in the community. 2024. Native Picture. https://www.nativepicture.com/post/introduction-to-neeruganti-and-the-role-they-play-in-the-community. Accessed on December 9, 2024. 

Reddy, S. T. S. Water Managment , the Neeruganti Way. prod-qt-images.s3.amazonaws.com/indiawaterportal/import/sites/default/files/iwp2/Community_water_management_in_Karnataka_The_Neeruganti_way_2011.pdf. Accessed on December 9, 2024. 

The Silent Impact: How Roads Are Eroding Europe’s Food Webs

Feature image: Wikimedia Commons formulanone from Huntsville, United States, CC BY-SA 2.0

Roads claim the lives of millions of animals each year. Research has focused on identifying mortality hotspots and minimising the negative effects of roads. However, the damage extends far beyond individual casualties. A species’ regional extinction can trigger cascading effects that ripple through the food web. Therefore, research should not focus exclusively on the individual effects on species, important as they are, but also address the secondary effects rippling through the network of biotic interactions.

Our study, which examined over 550 species across Europe, found that regions with high road density and near major cities, could lose up to 90 percent of their ecological interactions. This means that not only are species disappearing, but the entire structure of ecosystems is shifting in ways we are only beginning to understand.

Using the information on species ranges and verified trophic interactions across Europe, we estimated regional food webs for potential predator-prey interactions across the continent. Then, we defined thresholds for each species of how dense road networks could be before that species’ population would potentially face regional extinction. With these thresholds, we simulated species extinctions across these food webs to evaluate the effects on the network structure.

The results were stark: species at the foundation of the food web were the most directly affected by road mortality. Meanwhile, top predators, such as wolves and golden eagles, faced indirect threats as their prey dwindled in road-heavy areas. In some regions, road density resulted in the near-total collapse of food webs.

Conservation implications

Food webs are the backbone of ecosystem stability. When they are disrupted, essential ecological processes such as seed dispersal, pest control, and nutrient cycling suffer. The ripple effects of road-driven biodiversity loss extend to humans, threatening the very services nature provides.

Conservation strategies must consider the impacts of roads on ecological interactions. Wildlife corridors, road overpasses and underpasses can help mitigate the effects, allowing species to move freely and maintain their roles in the ecosystem. Planning road networks with biodiversity in mind is not just an option—it is a necessity to preserve the intricate balance of nature.

As road networks expand, we must ask: how can we build infrastructure without dismantling the ecosystems that sustain life? Our findings highlight an urgent need for policies that integrate conservation science into transportation planning, ensuring that roads serve people while safeguarding wildlife.

But, and this is key, we should not address solely the direct effects on wildlife, such as mortality, habitat loss, and fragmentation. It is essential to have a broader view of defragmenting roads strategically to allow the maintenance of ecological interactions, such as predator-prey relationships.

Further Reading

Grilo, C., E. Koroleva, R Andrášik, M. Bíl and M. González-Suárez. 2020. Roadkill risk and population vulnerability in European birds and mammals. Frontiers in Ecology and the Environment 18: 323–328. http://doi.org/10.1002/fee.2216.

Maiorano, L., A. Montemaggiori, G.F. Ficetola, L. O’Connor and W. Thuiller. 2020. TETRA-EU 1.0: A species-level trophic metaweb of European tetrapods. Global Ecology and Biogeography 29: 1452–1457. https://doi.org/10.1111/geb.13138

Mestre F, V.A.G. Bastazini, and F. Ascensão. 2025. Effects of road density on regional food webs. Conservation Biology. Conservation Biology: e70007. http://doi.org/10.1111/cobi.70007

Lionfish on the Loose: The Mediterranean’s New Unwelcome Guests

Although beautiful, with colourful stripes and fan-like fins, lionfish (from the genus Pterois) are among the world’s most successful invasive species. Originally from the warm waters of the Indo-Pacific, two of the 12 species of Pterois—the red lionfish (P. volitans) and the common lionfish (P. miles)—have rapidly colonised much of the western Atlantic, including the Caribbean. Here they are known for outcompeting native species and disrupting local ecosystems, with the lack of natural predators in their new environments allowing their populations to grow uncontrollably.

Rising ocean temperatures in the Mediterranean are mirroring conditions of the Indo-Pacific, allowing lionfish to thrive in places they couldn’t before. It’s believed that they got here via the Suez Canal, an artificial waterway connecting the Mediterranean with the Red Sea. It’s one of the busiest and most important marine trade routes but also serves as the primary pathway for marine bio-invasions into the Mediterranean.

Lionfish were first documented in the eastern Mediterranean around 2012. Within three years, they spread to Tunisia and Greece, and by 2021 they had reached Croatia, over 1,000 km away. Another factor aiding their spread is ‘prey naïveté’—native species, unfamiliar with lionfish as predators, fail to recognise the danger, making them easy targets.

A recent study by Emma Mitchell and Victoria Dominguez Almela, from the University of Southampton, assessed the distribution of the common lionfish (P. miles) in the Mediterranean and how far they might spread in the future. To do this, they used two key methods: (1) Spatial Distribution Models that predict the current range of lionfish using data on known lionfish locations, combined with environmental factors (such as salinity and temperature) to predict where else they might be found (2) Ecological Niche Models that identify environmental conditions that make an area suitable for the species and use climate predictions to forecast where lionfish are likely to thrive in the future.

The study authors used two climate change scenarios, called Representative Concentration Pathways (RCP), to predict the likelihood of lionfish invasion under future climates. RCPs show how climate could change based on different levels of greenhouse gas emissions. For example, if emissions continue to rise at the current unprecedented rate, we could face extreme global warming (RCP 8.5), while cutting emissions could lead to more moderate warming (RCP 4.5). They used machine learning techniques to map out potential areas at risk of lionfish invasion under each scenario.

An emerging threat

The models predicted that lionfish are likely to spread widely across most Mediterranean coasts, except Libya and northern Egypt. By 2040–50, their distribution could expand into the southeastern Mediterranean, with some spread into western areas. In the worst-case climate scenario (RCP 8.5), nearly the entire Mediterranean could become suitable for lionfish by the end of the century. High-risk areas include southern Greece, Turkey, and the Strait of Sicily. Predictions show a shift north and east by 2090-2100, especially in the RCP 8.5 scenario.

Lionfish have already caused considerable damage to ecosystems in the western Atlantic and if left unchecked, will do the same in the Mediterranean. However, the Mediterranean invasion is still in its early stages, meaning there’s time to act before lionfish become established and harder to control.

The good news is that Cyprus is already leading the charge. More than 35,000 lionfish have been removed from their waters through spear fishing. Combining these efforts with natural processes that keep lionfish populations in check, including predators and pathogens, could make an even bigger impact. This might involve protecting natural predators of lionfish that help control their populations. And creating markets for lionfish in the seafood and jewelry industries could ultimately make removal efforts more sustainable.

Entirely preventing this invasion in the Mediterranean may be challenging. However, accurate species distribution and prediction models can help manage their spread and are the first steps to slowing it down. Cyprus’ actions show that these conservation management efforts will pay off.

Further Reading

Mitchell, E. and V. Dominguez Almela. 2024. Modelling the rise of invasive lionfish in the Mediterranean. Marine Biology 172: 18. https://doi.org/10.1007/s00227-024-04580-6.

A School in Nature’s Lap

It was a bright and sunny morning and the air was filled with birdsong. A baby deer (fawn) walked close to its mother, its tiny hooves making the leaves rustle. The fawn’s eyes were fixed on a few children nearby, who were eating mangoes under a large rain tree in their school. These children were accompanied by their environmental science teacher, Miss Rosie, who told them they were being watched by a baby spotted deer (or chital). 

Unable to resist the fawn’s eyes, they threw the leftover mangoes for it to snack on, when something unexpected happened. Two bonnet macaques jumped down quickly and ran away with the mangoes. The disappointed fawn walked away, and so did the children, who went home and shared their experience with their parents. 

Bonnet Macaques jumping down to pick the mangoes (Illustration credit: Harshitha)

The next morning, the children were back in school, waiting patiently under the rain tree. However, they did not carry any food with them as their parents had told them that it is not good to feed wildlife. While the animals may eat the food because they are hungry, the food that humans give them can cause harm. Instead, the children were instructed to observe the animals, learn what they eat and how they find food in the wild. 

While they were still discussing what their parents had taught them, the deer walked by with the fawn hopping beside her. “Look, it’s the baby deer again. Why don’t we give it a name?” asked Derrick. “Why not Bambi?” exclaimed Faheem. “Hush! Why? Are you trying to scare the deer away?” Poorna whispered as she tried to calm the others. “Why don’t we simply call it ‘Pretty’? The tiny white spots are pretty indeed”. There was silence for a moment and then everyone else signalled with just a thumbs-up. And from that moment on, the fawn was called Pretty.

Pretty and her mother (Illustration credit: Harshita)

Pretty and her mother were seen almost every day inside the school premises. There were other deer as well and some of them had long and sharp antlers. The children learned from their parents and teachers that they should not go close to the deer with antlers. So, they stood at a safe distance and just watched Pretty hop and play. 

One morning, as the children stepped out of their classroom there was a lovely peacock. It suddenly shook itself, spread its long feathers like a fan, and started dancing. Right behind him were a few females busily feeding, unmindful of his dance. The children watched the show for a while before the next class with Miss Rosie was due to begin. 

Annie told Miss Rosie what they had witnessed a few minutes ago. It was the right moment to teach the enthusiastic children a few things about nature. “Children, you are really privileged. You are inside a large city and yet close to nature. You are fortunate to see deer, macaques and peafowl inside your school. Our school is in the lap of nature and we should learn to live with all these animals without troubling them. Now children, let us go back to where the last class ended,” Miss Rosie said, as she turned towards the blackboard. 

“Today’s lesson is about animal diversity in India. There are different kinds of animals in our country. Yet, the peacock is our national bird because it is not only gorgeous but also sacred to many. The spotted deer is not only found in India, but also in Sri Lanka and Nepal. The bonnet macaque is, however, found only in southern India which makes it endemic.”

Annie stood up and said, “Miss, please tell us what is endemic.” 

“Children, how many of you know kangaroos? Where are kangaroos found in the wild?” 

“Australia” the class roared. “Good,” replied Miss Rosie. “Kangaroos are found in the wild only in Australia, so they are endemic to Australia. A plant or animal that is naturally found only in a particular geographical area is called endemic to that place.”

The following week, the class greeted Miss Rosie with the loudest “Good morning, miss!” 

“Good morning to all of you, children. Today let us learn another new term: ‘ecosystem’. Does anyone know what it means?” There was silence. “Okay, let me explain. In nature, there is a system in which plants and animals interact with each other whereby one cannot live without the other. Together, they depend on the sun and rain. We are all part of an ecosystem along with the deer, peafowl, macaque and hundreds of other plants and animals that inhabit our school. The ecosystem is like a large machine and we are all its different parts. The sun provides energy to keep the machine running and rain keeps the different parts fit and free from fatigue, through the supply of water,” said Miss Rosie as the children looked at her in awe.

“Children, come outside with me. I will show you how an ecosystem works”. As Miss Rosie walked out and the children followed, they saw Pretty right next to the large rain tree. Her mother was resting in the shade. “Well children, can you see the deer resting under the rain tree? The tree not only gives oxygen but also shade that protects the deer from the heat. The fruits of the rain tree are eaten by the deer and the seeds are dropped farther away, where new rain trees grow. 

“This is called mutual support,” she continued. “In an ecosystem, plants and animals mutually support each other. We are also animals and we cannot live without the support of other plants and animals. We are a part of the ecosystem that our school supports, just as it does the rain tree and deer.”

Miss Rosie left, but the children were still watching Pretty. Pretty knew she was being watched, so she twisted, turned and even jumped over her mother as though excited. “I am so happy to be in this school. Are we not blessed?” exclaimed Jennifer. “Yes, indeed” replied Poorna “Where else can we find someone like Pretty?” 

The bell rang and it was time for the children to leave school. As they picked up their backpacks Sanjeev said, “It’s like a large family. A part of it is in school and the rest, at home. Bye little deer, we don’t feel like leaving you and going home, but we will be back tomorrow. We are one and we belong to the same ecosystem.”

Nature’s Classroom: Youth Voices in the Colorado Mountains

Spending time in nature has a unique way of revealing the connections between natural ecosystems and the diverse communities we live in. In June of 2023, eight high schoolers of colour identifying as girls and gender non-binary youth gathered in the mountains of Colorado to explore these ties in the great outdoors. From hands-on outdoor activities guided by leaders of colour during a three-day event, the students learned to look closely at ecosystems, racial diversity and themselves. 

As a research assistant for this project, I (Morgan Murphy) had the chance to weave together their insights on what they learned during this event. These eight students, also the co-authors of this piece, discussed how social and environmental systems relate to one another. I share their insights below. 

Building community in nature

In the same way that biodiversity contributes to healthy ecosystems, human diversity contributes to healthy social systems. This event bridged the two by teaching us about diversity, equity, inclusion, and justice (DEIJ), and about how biodiversity and outdoor experiences can be symbolic of human diversity. 

As the bus rumbled out of the city, the landscape began to shift. With each mile the hum of city life gave way to the silence of nature, creating room for us to connect with each other in new ways. The changing views mirrored our conversations, as we started to reflect on the links between our own communities and our shared identities. As we hiked along rocky trails, watched birds flit through the trees, and sifted through river sand in search of tiny insects, those connections deepened. Together, we found our place in nature and in each other, realising that we are as much a part of these ecosystems as they are a part of us.

Shobha shared the photo below, explaining “I was sharing a moment with others who are like me, in a place where I felt so small compared to the mountains, and yet felt like I belonged with the group I was with.” 

The group hiking toward a river while conversing and bonding

Personal growth through adventure

During one of the event’s activities, a ropes course, we faced challenges both individually and as a group. Climbing high above the ground, swinging across wide gaps, and balancing on thin ropes brought a rush of adrenaline unlike anything we had felt before.

The fear of slipping or falling was real, but so was the exhilaration of pushing through it.

Each step we took, though wobbly at first, brought a growing sense of accomplishment and confidence. As we caught our breath at the end of each challenge, it became clear that these moments of fear and triumph mirrored the struggles we often face in life with marginalised identities. The uncertainty and the vulnerability echoed the challenges of navigating a world that isn’t always built for us. But just as we did on the ropes, we found strength in ourselves and in each other, learning that perseverance through fear can lead to new heights, both on the course and in life.

In the group ropes course activities, we experienced firsthand how mutual support and collaboration can elevate our collective strength. As we tackled obstacles high above the ground and navigated tricky balance beams, we realised that our success depended on more than just individual skill; it required our collective effort and encouragement. This dynamic mirrored the way certain animal species, like bees or ants, work together in cohesive groups to thrive, each contributing its unique role to support the community’s well-being.

The stream macroinvertebrate survey activity deepened our awareness of the parallels. As we examined the myriad of tiny bugs that live in the river’s sand, we were struck by how their collective work contributes to the health of the aquatic environment. This small yet crucial part of the ecosystem highlighted a powerful metaphor for social diversity. Just as these bugs, though often unnoticed, play an essential role in maintaining the river’s balance, so too do individuals within a community contribute to its overall health and resilience. Kaleena, for example, explains:

“I didn’t know how one little has such an impact on the entire ecosystem. And it can be applied to almost anything with diversity, equity and inclusion. Just because they’re small, they still matter. They’re pretty much invisible if you’re not looking for them, which doesn’t mean they’re not important. You still need that diversity to have a healthy ecosystem.”

The group searching for macroinvertebrates in river sand samples

Nature as a metaphor

Soup, the group’s lichen lover, shared a special moment from one of our hikes that resonated deeply with the group. They recounted:

“I found that had been on my bucket list for so long. I’ve been wanting to see it, but I never had any opportunities to go places as far as the Mountain Campus to see lichen that I wouldn’t usually. And when I saw it, it made me so happy. I was in this place where I felt really safe and really good, and I found this lichen. And I was like, this is a metaphor for a change in my life.”

A symbiotic lichen that was on soup’s bucket list

Soup’s experience illustrates how this trip allowed each of us to immerse ourselves in new environments and forge connections with one another. This journey didn’t just offer a chance to explore nature but also to reflect on our own lives and aspirations. For some of us, it opened doors to new ways of thinking and possibilities, inspiring us to pursue new interests or see aspects of our lives through a fresh lens.

Spending time in the mountains provided us with a sense of beauty and belonging, revealing how environments can foster self-discovery and mutual understanding. In just three days, we gained insights into the natural world that not only amazed and enlightened us but also empowered us. We see this experience as a microcosm of what inclusive and supportive communities should look like. By nurturing our shared curiosity about nature, we can create spaces where everyone feels valued and inspired, fostering both individual growth and collective care. This sense of inclusion and mutual respect is essential, whether in the context of wildlife conservation or any field we choose to pursue.

Further Reading

Bailey, A. 2022. Black Outside: Transformative outdoor leadership. Journal of Outdoor Recreation, Education, and Leadership 14(2): 85–98. https://mcnultyfound.org/impact/stories/black-outside. Accessed on July 29, 2024.

Gress, S. and T. Hall. 2017. Diversity in the outdoors: National Outdoor Leadership School students’ attitudes about wilderness. Journal of Experiential Education 40(2): 114–134. 

Stern, M. J., R. B. Powell and B. T. Frensley. 2022. Environmental education, age, race, and socioeconomic class: An exploration of differential impacts of field trips on adolescent youth in the United States. Environmental Education Research 28(2): 197–215.