Resumen: Los caballitos de mar (género Hippocampus Rafinesque, 1810) son un grupo de peces óseos distribuidos en aguas marinas cálidas y templadas alrededor del mundo. Actualmente se encuentran bajo presión antropogénica derivada de la destrucción y modificación del hábitat, así como por su explotación comercial para fines alimenticios, medicinales (sobre todo en Asia) y de acuacultura, lo que ha llevado a una disminución drástica de las poblaciones silvestres. En México, se encuentran distribuidas cuatro especies de caballitos de mar (H. erectus, H. ingens, H. reidi, H. zosterae), sin embargo, aún se desconocen varios aspectos biológicos-ecológicos. A pesar de estar protegidas por normatividad nacional e internacional, las poblaciones en vida libre se ven afectadas por la pesca incidental (principalmente por la industria camaronera y de escama) y pesca furtiva. La presente revisión describe información referente a parámetros biológicos, poblacionales, aprovechamiento, comercialización y usos de las cuatro especies de Hippocampus presentes en México. La finalidad última es consignar las bases para futuros programas de conservación enfocados en estos peces.

Abstract: Seahorses (genus Hippocampus Rafinesque, 1810) are a group of bony fish distributed in warm and temperate marine waters around the world. Currently they are under anthropogenic pressure derived from the destruction and modification of the habitat, as well as its commercial exploitation for food, medicine (especially in Asia) and aquaculture, which has led to a drastic decrease in wild populations. In Mexico, four species of seahorses are distributed (H. erectus, H. ingens, H. reidi, H. zosterae), however, there is still a lack of knowledge relating biological-ecological aspects. Although they are protected by national and international regulations, wildlife populations are affected by incidental fishing (mainly by shrimp and scale fish industry) and furtive fishing. This review describes information regarding biological and population parameters, exploitation, commercialization, and uses of the four Hippocampus species present in Mexico. The ultimate purpose is to establish the bases for future conservation programs focused on these fish.

Resumen. En la perspectiva ambiental del nuevo milenio, los sistemas indígenas de conocimiento y uso de la biodiversidad son de gran relevancia en la construcción de nuevas estrategias para asegurar la conservación de este patrimonio natural. El objetivo de nuestro estudio fue documentar el conocimiento morfo-anatómico de las aves por indígenas mayas yucatecos. Trabajamos en el estado de Campeche con seis comunidades mayas: Santa Cruz, Nunkiní, San Antonio Sahcabchen, Villa de Guadalupe, Pich y Chencoh en el periodo de 2010 a 2015. A partir de 240 entrevistas estructuradas, registramos la terminología de la anatomía y morfología reconocida para las aves. Obtuvimos el nominativo Ch´íich´ para designar a las aves en general, siendo la presencia de Koj (pico), K´u´uk´umel (plumaje) y Xiik´ (alas) los caracteres esenciales que se usan para definir y clasificar a este grupo animal. El sistema maya reconoce y nombra 54 órganos anatómicos y 16 estructuras morfológicas, por lo que a nivel nacional representa una de las nomenclaturas indígenas más completas para la clase Aves. El registro de una amplia nomenclatura morfo-anatómica tiene una alta importancia en la estructura perceptual como diferenciadora e identificadora de un dominio animal. Asimismo, constituye una aportación diagnóstica del nivel cognoscitivo e interacción que aún tienen los indígenas mayas con la avifauna y la diversidad faunística en general, lo cual les ha permitido generar una gama de conocimientos detallados de sus hábitos y biología general.

Abstract. In the environmental perspective of the new millennium, indigenous systems of knowledge and use of biodiversity provide valuable input for the construction of natural heritage conservation strategies. Our study aimed to document the morpho-anatomical knowledge of birds by the indigenous Yucatan Maya. From 2010 to 2015, we carried out 240 structured interviews, recording anatomical and morphological terminology recognized for birds in six Maya communities in Campeche: Santa Cruz, Nunkiní, San Antonio Sahcabchen, Villa de Guadalupe, Pich and Chencoh. We found that birds in general were given the name Ch’ijch’, with the presence of Koj (beak), Koj (beak), K ́u ́uk ́umel (feathers), and Xiik ́ (wings) being essential characters used to define and classify this animal group. The Mayan system recognizes and names 54 anatomical organs and 16 morphological structures, making it one of the most complete indigenous nomenclatures of the class Aves nationally. This record of a broad morpho-anatomical nomenclature is of high importance in the perceptual structure as a differentiator and identifier of an animal domain. Furthermore, it offers a diagnostic of the cognitive level regarding this domain and indicates an ongoing high interaction between Mayan indigenous people and their avifauna, and faunal diversity in general, which has enabled them to generate detailed biological and habitat-related knowledge.

Resumo Povos indígenas e comunidades tradicionais dão prioridade às relações sociais e interativas entre humanos e não humanos, em que entes naturais, como animais, plantas, fungos, rios, cachoeiras, rochas, cavernas ou montanhas, estão imbuídos de espíritos, com subjetividades e consciência reflexiva. De acordo com as cosmopercepções de diferentes culturas, os seres elementais ou enteais atuam direta ou indiretamente na regulação de atividades antrópicas, guiando o comportamento dos indivíduos que adentram espaços naturais diversos, para fins de caça, pesca, coleta, cultivo, recreação etc. Por meio de uma revisão comparada de bibliografia obtida nas bases de dados Google Scholar e Scientific Electronic Library Online (SciELO), no período de janeiro a julho de 2021, o presente artigo discute acerca dos entes que exercem a função de guardiões da natureza e dos recursos, especialmente das espécies animais de interesse cinegético (caça). Uma atenção especial é direcionada a duas das entidades protetoras mais conhecidas no imaginário brasileiro: Curupira e Caipora. Torna-se premente conceber a união da espiritualidade com a ecologia, objetivando entender e apoiar as crenças locais, a fim de implementar estratégias ecologicamente embasadas para alcançar tanto a conservação racional dos recursos naturais quanto a manutenção do rico patrimônio biocultural a eles associada. plantas fungos rios cachoeiras rochas montanhas espíritos reflexiva culturas antrópicas diversos caça pesca coleta cultivo etc SciELO, SciELO , (SciELO) 2021 caça. . (caça) brasileiro Caipora Tornase Torna se ecologia locais associada (SciELO 202 (caça 20 2

Abstract Indigenous peoples and traditional communities prioritize social and interactive relationships between humans and non-humans in which natural beings like animals, plants, fungi, rivers, waterfalls, rocks, caves or mountains are imbued with spirits, subjectivities and reflective awareness. According to the cosmological perceptions of different cultures, elemental or enteal beings directly or indirectly act in the regulation of anthropic activities, guiding the behavior of individuals who enter various natural spaces for activities such as hunting, fishing, gathering, cultivation and recreation. This review of the literature in the Google Scholar and Scientific Electronic Library Online (SciELO) databases from January to July 2021 addresses the entities that act as guardians of nature and resources, especially animal species that are hunted. Special attention is directed to two of the best-known protective entities in Brazil: Curupira and Caipora. The combination of spirituality and ecology is essential to understand and support local beliefs and, in turn, implement ecologically-based strategies for rational conservation of natural resources and maintenance of the rich biocultural heritage associated with them. nonhumans non animals plants fungi rivers waterfalls rocks spirits awareness cultures hunting fishing gathering recreation SciELO (SciELO 202 hunted bestknown best known Brazil Caipora turn ecologicallybased ecologically based them 20 2

Abstract The Cultural Importance Index (CII) calculates the value of the role a species plays within a culture, by its value as a useful resource or other interest. The objective of this work was to evaluate the Cultural Importance of wildlife species for the inhabitants of four communities of northern Yucatan, as well as to record the categories of use or management to which they are assigned. The information was obtained through free listings, semi-structured interviews and participant observation. A total of 94 vertebrate species were recorded: 44 birds, 30 mammals and 20 reptiles. The categories of use were: "food", "pet", "symbolic or ritual", "medicinal", "ornamental", and "material for tools". Likewise, "damage control" was an important category mentioned in this studio. The species with the highest Cultural Importance values were: white-tailed deer, collared peccary, rattlesnake, badger, and paca, this is due to the number of uses and to the fact of being present in the categories with more mentions ("food" and "damage control"). By knowing the most valued species and the categories to which they are attributed, one can direct more specific conservation strategies, reduce costs and efforts, and generate interest in the local population.

Resumen El Índice de Importancia Cultural (IIC) calcula el valor del rol que una especie desempeña dentro de una cultura, por su valor como recurso útil u otro interés. El objetivo del presente trabajo fue evaluar la importancia cultural de las especies de fauna silvestre para los habitantes de cuatro comunidades del norte de Yucatán, así como registrar las categorías de uso o manejo a las cuales son asignadas. La información se obtuvo a través de listados libres (free listing), entrevistas semies-tructuradas y observación participante. Se registró un total de 94 especies de vertebrados: 44 aves, 30 mamíferos y 20 reptiles. Las categorías de uso fueron: "alimenticio", "mascota", "simbólico o ritual", "medicinal", "ornamental" y "material para herramientas". Asimismo, "control de daños" fue una categoría de manejo importante en este estudio. Las especies con valores más altos de importancia cultural fueron: venado cola blanca, pecarí de collar, serpiente de cascabel, tejón y tepezcuintle, debido al número de usos y a estar en las categorías con más menciones ("alimento" y "control de daños"). Al conocer las especies más valoradas y las categorías a las que son atribuidas, se pueden dirigir estrategias de conservación más puntuales, reducir costos y esfuerzos, y generar interés en la población local.

The Maya conceive hunting as an integrated activity within their productive system. In this study, we draw attention to the use of slash-and-burn agriculture to capture wild fauna. The milpa comedero-trampa (the "milpa trough-trap"), as we have named it, is described and delimited as a habitat management practice in which cultivating is only done to enable hunting, and not to obtain cultivated products. The technical components and social organization involved in this variant or subsystem of the milpa are characterized, including its reduced size (1-3 mecates), the absence of burning or its restriction, the secondary role of Zea mays, or their individual nature. In a milpa comedero-trampa agriculture and hunting form a technological link to obtain prey in a specialized space (different from the conventional ix kool or milpa convencional, as it is referred to here).

Los mayas conciben la cacería como una práctica integrada al resto de las actividades dentro de su sistema productivo. En el presente estudio resaltamos el uso que hacen de la agricultura de roza-tumba-quema para cazar. Se describe y delimita la que hemos denominado como "milpa comedero-trampa": práctica de manejo del hábitat donde la siembra de cultivos agrícolas interesa exclusivamente para atraer y cazar determinadas especies de vertebrados terrestres, no para obtener cosechas para autoconsumo. Se caracterizan los componentes técnicos y la organización social involucrada que identifican a esta variante o subsistema de milpa, como su reducido tamaño (entre 1-3 mecates), la ausencia de la fase de quema o que ésta es microlocalizada, que el maíz (Zea mays) no es el cultivo primordial, o que la milpa es de carácter enteramente individual, entre otros. En una milpa comedero-trampa, la agricultura y la cacería constituyen un nexo tecnológico para obtener presas en un espacio muy especializado dentro del territorio (que no es la típica ix kool o, como la llamaremos aquí, milpa convencional).

Este artigo discute a construção sociocultural dos domínios 'inseto' e 'animal' pelos moradores do povoado de Pedra Branca (município de Santa Terezinha, Estado da Bahia, Brasil). O trabalho de campo foi realizado de setembro de 2006 a julho de 2007. Os dados foram obtidos por meio de entrevistas semi-estruturadas com 74 indivíduos de ambos os gêneros, cujas idades variam de 4 a 89 anos. Os resultados mostram que os entrevistados não foram capazes de emitir uma definição segura para cada domínio. Dependendo de como um dado animal é culturalmente interpretado, ele poderá pertencer ao domínio semântico 'animal' ou 'inseto', sendo representante de um ou outro grupo. No entanto, na prática, a distinção entre esses dois domínios linguísticos parece algo ambíguo e tênue. Pesquisadores que realizam inventários de biodiversidade deveriam prestar atenção à etnocategoria 'inseto' durante seus estudos, especialmente se eles envolvem a participação de moradores de comunidades tradicionais

This article deals with the sociocultural construction of the 'insect' and 'animal' domains by the inhabitants of the county of Pedra Branca (municipality of Santa Terezinha, Bahia State, Brazil). The fieldwork was performed from September 2006 to July 2007. The data was obtained by means of open-ended interviews of 74 individuals of both genders whose ages ranged from 4 to 89 years old. The results show that the interviewees were unable to say in an accurate and secure way a specific definition for each domain. Depending on how a given animal is culturally interpreted, it could belong to the semantic domain 'animal' or 'insect', being representative of one or another group. However, in practice, such a distinction between these two semantic domains appears as something tenuous and ambiguous. Researchers who carry out biodiversity inventories should pay attention to the ethnocategory 'insect' during their studies, especially if these involve the participation of traditional community representatives