This book addresses the links between biological diversity and cultural diversity: exploring the nature and significance of these connections, factors that contribute to their loss and – as the subtitle implies – means by which they can be renewed. It argues that success in the conservation of biodiversity can only be achieved if accompanied by greater appreciation for, and protection of, cultural diversity. The first of the book's five sections focuses the question of how “modern” science is responding to these challenges. One aspect of this response has comprised attempts to “bridge the gap” between scientific disciplines – to reduce, for example, the constraints that the traditional compartmentalization of science into (inter alia) biological and social disciplines has created with respect to understanding interactions between nature and culture or to viewing them in a holistic way. As well as discussing the emergence of disciplines such as ethnobiology and conservation biology, this section also includes a chapter devoted to the topic of measuring and monitoring the status of, and trends in, biological and cultural diversity. The following three sections address, in turn, the themes of landscape, hunting and agriculture. The first of these themes is introduced by a chapter that explores the ways in which concepts such as nature, wilderness, landscape and the pastoral have evolved over the last few centuries in Western thought and how this has affected land use and the theory and practice of conservation both in Europe and in regions colonized by European powers. The next chapter has a more specific focus. It describes the “cosmovision” of Andean peasant communities, within which nature and culture are not separated, and discusses its differences from, and relationships with, Western science (generally a strong contrast, with some recent steps towards engagement by some scientific subdisciplines). The final chapter in this section discusses the erosion of biological and cultural diversity. These are treated not as two parallel processes, but as the erosion of a “biocultural whole” that is (or was) the product of a long interaction between humans and the environment. Several examples of anthropogenic stress on “eco-cultural health” (an expansion of the concept of ecosystem health) are presented, along with a discussion of how such changes can be measured and what can be done to address them. The section on hunting includes a chapter on how the imposition of wildlife management laws have transformed the roles of beluga whales and polar bears in Inuit culture in certain areas (to the detriment of both culture and biodiversity, it is argued) and another on recreational hunters and their engagement with the natural world. The section on agriculture begins with a chapter that discusses the significance of culture in the creation and maintenance of agrobiodiversity and the role of agrobiodiversity in the development of cultural diversity. A further chapter looks at “food cultures”, and particularly at how systems that involve the use of diverse local resources have been eroded. Topics addressed include the ways in which landscapes are transformed by food production and the roles of knowledge and religion in food systems. The final section discusses potential ways of reconnecting nature and culture. It includes chapters on the roles of sacred sites and community conservation areas in the maintenance of biological and cultural diversity; the concepts of “sostaligia” (the lived experience of negative environmental change) and “sophilia” (a positive affiliation with a loved home environment); and ecocultural revitalization through projects linked to traditional foods, traditional healthcare, ecotourism, education, language, culture or rights to local resources.