To reflect on the potential of the Cultural Route heritage category as an instrument for cultural revitalization and community strengthening in highland regions, we analyze an interaction of actors involved in the co-construction of a hiking circuit in northern Chile that succeeded in its heritage-based design but not in its touristic implementation. Based on an in-depth analysis of the socioterritorial context and on participatory action research carried out to design the circuit, we discuss the reasons for the project's failure during the phase of community-based tourism model definition. This leads to broader conclusions on the intersections of current policies on heritage, multiculturalism, and environment, relating to the 2014 inscription of the Qhapaq ñan Andean road system on the World Heritage List. Finally, we highlight 3 lessons: (1) the need to clarify the risk of confusion between cultural revitalization and cultural tourism; (2) the Cultural Route category as a complex and heterogeneous heritage construct that is difficult to apply from global to local scales, and (3) the need to further develop Latin American regulations on heritage.

The domestication of the yak on the Qinghai–Tibetan Plateau probably dates back to 7300 years ago, when the rangelands were also utilized for cultivation. Over time, a complete system of herding and rangeland management developed. In recent years, however, the rangeland contract policy and nomadic settlement project have reduced the mobility of herds through the decollectivization of the rangeland. This process has destroyed the traditional nomadic lifestyle and caused difficulties, forcing the herders to adapt to new ways. This paper considers 3 issues: (1) the implementation of the contract policy and the settlement project—2 important policies that have caused the decollectivization of rangeland on the Qinghai–Tibetan Plateau; (2) the effects of the 2 policies on herding at 2 sites; and (3) the adaptive strategies employed by herders against the constraints of the policies. The study incorporates a literature review, fieldwork, key-person interviews, and focus group discussions. Community-based self-management of the rangeland appears to be the best strategy for herders. Policies such as group herding can help herders increase herd mobility, which is crucial for sustainably raising livestock on the Qinghai–Tibetan Plateau.

Social farming helps mountain farms to deal with current socioeconomic challenges that threaten the cultural identity and traditions of mountain areas. It is an innovative bottom-up initiative that addresses societal needs and complements institutionalized social services. In the north Italian province of South Tyrol, social farming is mainly implemented by women farmers offering educational services on their farms. This paper examines how these activities influence the transmission and transformation of (agri)-cultural values of mountain farming in South Tyrol. Data were extracted from a 2017 online survey among farmers who offered educational services in this province. The results demonstrate that farms offering these services are distributed throughout the whole region. Through the variety of topics included in their lessons, farmers have a key role in transmitting (agri)-cultural values and traditions to nonfarmers. Although farm-based educational services in general may increase a farm's income, the results show that they contribute little to the economic viability of the farm. Nevertheless, these services provide an interesting field of action, where all family members can share ideas and interact with children, teachers, and parents. In parallel to cultural transmission, farm-based educational services can therefore transform traditional (agri)-cultural values in family farms, shifting from traditionally patriarchal values. Women farmers, in particular, gain an opportunity to acquire new skills and a personal income, independent of agricultural production. Therefore, the provision of these services contributes to the social sustainability of family farms.

This study examines how agricultural frontier expansion and grazing practices develop in the páramos under communal tenure in the northern Ecuadorian Andes and how rules to control them emerge within communal governance. We approach these questions through the lens of collective action and cultural resilience, to understand the evolution of communal governance. We analyze a case study of the Comité de Páramo Ñukanchik Urku, a multicommunal organization created in the 1990s for collective resource management. We use the analytical framework of social–ecological systems (SES) to approach changes of the agricultural frontiers and grazing activities as conservation outcomes resulting from changes in resource units, actors, and governance structures. Through a mixed-method approach combining air photo analysis (years 1956, 1993, and 2008) and qualitative research, we examine spatial patterns of settlement and agricultural frontier expansion, historical grazing practices, and the main elements of current collective páramo management. Our results indicate that: (1) the demarcation of an agreed agricultural frontier as a territorial landmark is a response aiming to control the increase of crops and dwellings at higher elevations, and to limit grazing activities; (2) the authority's legitimation of the Committee and its Board is crucial to develop rules and to enforce them; and (3) legitimation is achieved through conservation knowledge and autonomous decisions to control páramos considered a communal territory. A broader comprehension of the context and history of cultural change is needed to understand the emergence of communal governance of páramos. Cultural-political dimensions are key to the cultural resilience of social systems in SES and to strengthening rules and institutional diversity to manage the commons in Andean communities.

Tourism is an important source of income for many mountain communities in Nepal. However, the tourism industry is highly vulnerable to a variety of natural hazards. The ability of local people to proactively prepare, protect, and support prevention activities against natural hazards drives a mountain community's resilience. Research on whether and to what extent people have adopted such proactive behaviors has shown that human action is determined not only by sociodemographic and socioeconomic conditions—such as age, gender, or income—but also by values and worldviews. In this paper, we present data from a 2-phased survey of 160 lodge owners conducted in 2017 and 2018 in Mustang, Nepal, focusing on lodge owners' activities in disaster risk reduction (DRR) and their values and worldviews. Classifying the preparedness and support for prevention (PSP) activities of lodge owners, we found 3 different PSP types. In a second step, these PSP types were contrasted with values and worldviews held by the lodge owners, as well as sociodemographic and socioeconomic factors. This revealed strong correlations between the lodge owners' values and their PSP type. These results indicate that when trying to explain an actor's DRR activities, his or her values might be as important as commonly used sociodemographic and socioeconomic indicators. We argue that a holistic concept of resilience—combining actors' values and worldviews as well as their sociodemographic and socioeconomic status—can strengthen efforts to build resilience.

People in the mountainous regions of Georgia have embraced new development pathways in recent years. Residents are taking advantage of the area's rapid increase in tourism, as settlements on the Caucasus Mountain slopes constitute some of the most visited tourist destinations in the country. The specific objective of this study was to determine whether the long-standing tradition of Georgian hospitality has sustained its cultural identity or has been commodified under accelerated tourism development. A grounded theory approach was used as a theoretical basis to explore primary findings. Empirical data were collected through interviews, participant observation, and guest reviews from the website booking.com. Texts were processed using qualitative data analysis software. The open-coded narratives revealed new forms of Georgian hospitality in guesthouse services amid waves of commodification of guest–host relationships. Maintenance of deeply rooted traditional behavior of the host communities under rapidly increasing tourism constitutes a firm foundation for sustainable development.

The expansion of community forestry practices since the late 1970s and, recently, outmigration have led forest cover to increase in Nepal's mid-hills catchments (>52% of the 4.3 million ha). The catchments traditionally provide food and income for local communities, and they are increasingly important for ecological functions, particularly downstream water use. While the hydrological effects of increasing forest cover are generally unclear in the mid-hills region, mismatched perceptions of forest–water relationships between sections of Nepalese society and scientists challenge the management of the catchments in meeting traditional community needs and growing water demand sustainably. This paper shows the prevalence of the culturally formed notion of “more forest–more water” within broader Nepalese society and the conservation-centric attitude of forest policymakers, who focus on reforestation and afforestation. These perceptions contradict general scientific evidence that shows forest development reduces catchment water yield. Conversely, the results of semistructured interviews (n =150) conducted among members of community forest user groups (CFUGs) in the Roshi Khola catchment of the mid-hills district Kavre showed that 44% of respondents consider that forests contribute to increased water quantity, and 37% think forests decrease it. Furthermore, the respondents that viewed forests as reducing water quantity disliked pine forests because these allegedly caused the reduction. Interestingly, there was a positive correlation between the duration of membership in the CFUG and the perception that forests increase water. Thus, while there is a high research need to understand the forest–water relationships in the mid-hills, extensive communication of research results and deliberation about them are crucial to developing widely acceptable plans for managing the catchments. This is particularly important in the context of expanding community forestry practices and the current debate on scientific forestry presented by Nepal's key forestry documents, including the Forestry Sector Strategy 2016–2025 and Forest Policy 2019.

The Chiang are a significant ethnic group in China. Their traditional costumes have distinctive regional styles and represent strong cultural diversity. This research deconstructs the Chiang costume and examines its elements. Here, we clarified the status of the current heritage value of the Chiang costume and the main factors affecting its spatial differentiation. The spatial differentiation pattern of Chiang costume heritage values was determined and correlated with natural factors. The research suggests the following: (1) Chiang embroidery is the most important element of the Chiang costume in terms of heritage, whereas the Shibi costume has the lowest heritage value, illustrating that the heritage value of the costume is closely related to its practicality and how much it is worn in daily life. (2) Natural factors (temperature > elevation > precipitation) best explain the spatial differentiation of Chiang costume heritage values. (3) The heritage values of the Chiang costume in the study area show distinct spatial differentiation, increasing with elevation. Finally, the research method (identification of elements, establishment of the element list, clarification of current heritage status, clarification of the driving force, and finally determination of pattern) can be applied to studies of other ethnic cultures to improve monitoring and management of regional cultural heritage conditions.

This article describes the condition and spread of one of the most mobile forms of pastoralism, transhumance, as well as factors and transition pathways that have taken place in the pastoral systems of the North Caucasus. The weakening of centralization and control over local economies, as well as the cessation of subsidies to collective and state farms in the 1990s, led to the destruction of state-regulated transhumance. At the same time, traditional institutions and local forms of social organization, such as ethnic groups, tribal alliances, and family associations, are playing an important role. This study is based on mapping of pasture use, analysis of statistical data, and interviews with shepherds, municipal authority representatives, and government officials from regional agricultural departments. It describes the factors promoting or limiting transhumance in 4 regions (Dagestan, Chechnya, North Ossetia–Alania, and Karachay–Cherkessia), including ethnicity, land tenure, the status of privatization of agricultural land, and centralization of power. Leading actors and institutions in 3 periods, pre-Revolutionary, Soviet, and post-Soviet, are considered, with a more detailed analysis of the last period right up to present times. The role of resettlement of people from the mountains to the plains in the Soviet period, which contributed to the development of transhumance in the modern period, is emphasized. Institutional hybrids are discussed, including formal state and informal (traditional and new) rules to regulate the use of pastures during the transition from the Soviet central planning system to market relations.

The Afromontane Research Unit (ARU), based at the Qwaqwa Campus of the University of the Free State, South Africa, continues to grow in research strength and reach. While a core focus on the sustainable development of the Maloti–Drakensberg will be perennial, the ARU is leading the way in growing a robust community of practice for transdisciplinary research on southern African mountains. Combined with a vision for strong science, policy, and action, this is being achieved through exponential growth of partnerships—local, regional, and global—to tackle relevant issues, in particular wicked problems that seemingly defy achievement of the sustainable development goals. An important component in growing this community of practice is the development of our staff and students at Qwaqwa: for instance, in 2018–2019, US$ 270,000 was invested in Qwaqwa research projects; simultaneously, US$ 500,000 was actively sourced by Qwaqwa academics to supplement these internal ARU funds. The investment and effort are showing increasing return in terms of personal academic development and increased quality and quantity of research outputs. Given that the ARU is still a young research group (5 years old), this exponential growth is encouraging for both science and mountains in Africa.