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Abstract Social science methodologies are increasingly used by conservation organisations to improve social‐ecological outcomes. However, ethnographic approaches seeking to understand organisations themselves and how organisational culture impacts biodiversity and social justice are rarely discussed. By exploring previous studies of the methodological considerations of organisational ethnography in conservation, we provide conservationists and ethnographers with an empirically grounded understanding of the opportunities, challenges and underlying ethical considerations of this approach. We conducted a scoping review of a disparate body of literature where ethnographers were embedded in conservation organisations and discussed their methodology, identifying 26 studies for analysis. We then extracted information on key themes relevant to methodological process and uptake. Our review found such research spanned the globe, with a broad range of methodological and ethical considerations related to how ethnographers and conservationists interact. For example, organisational ethnography was perceived as valuable by conservationists as it allowed tracking progress toward internal goals such as diversification of staff and providing moral and emotional support and valuable information for transforming organisational practices. However, conservationists also worried about ethnographers' presence in their organisations. A key methodological challenge we identify, corroborating with the literature, is how ethnographers can benefit organisations while supplying critique. Based on the results, we provide recommendations and areas of reflection for conservation organisations and ethnographers. Mainstreaming organisational ethnography through attention to certain methodological considerations can be beneficial for the future of conservation organisations and the biodiversity and people they impact.

Abstract Listening is a pervasive and significant act of conservation research and praxis, mattering greatly for the realisation of conservation agendas, not least its ambitions to be outward looking and inclusive in approach. Yet, the value and role of listening has been barely explored in a sustained and reflexive way. This paper is a preliminary schematic of what it might mean to attend to the act of listening, set within the context of a larger field of listening scholarship as well as more specific manoeuvres to embed relational approaches into the study of people and nature interactions. We explore what it means to 'listen well' within the context of conservation, highlighting the importance of recognising listening as a relationship and our positions and power within those relationships; the need to care for the relationship through respect and empathy; and the building of inclusive relationships of listening by attending to how space and time influences understanding. We offer examples of how researchers and practitioners can create spaces for listening, illustrating our discussion with personal reflections about listening practices gained through our various conservation and research careers. We provide approaches and ideas which help the reader—academic and practitioner—to both understand and articulate the value of listening in conservation and relational values of nature. We hope to inspire the wider use of listening‐based approaches in conservation research and practice, and the recognition and support from senior managers and funders of what is needed to promote long‐term and meaningful relationships between people and nature. A free Plain Language Summary can be found within the Supporting Information of this article.

Whilst political ecology scholarship has contributed much to articulating social injustices associated with Nepal's community forestry, here we took a different approach, by attempting an 'affirmative political ecology.' We drew on feminist and activist scholarship to inspire collective action that engaged directly with challenges of social justice and those charged with delivering it through their work. Guided by theories and practices of 'transformative learning' and a range of associated reflective practices, our participatory action research involved 4 facilitators and (up to) 25 participants who work across Nepal's forest bureaucracy (and for some, the wider community-based natural resource management sector). Together physically, remotely and through our writing, we reflect upon the operation of power in our professional – and personal – lives, exploring how that may enable a more informed and meaningful engagement with social justice within the workplace, and beyond. This article presents the process of our collective reflection and learning, and shares some of its initial outcomes based on the experiences of the 15 co-authors. Whilst 'simply' having the time and space to come together was hugely important, it was the form and feel of that space that was particularly significant, as we focused on co-creating a safe space which was non-judgmental and based on mutual respect, enabling comfortable and open discussion of often unspoken and uncomfortable issues. Ultimately, this article argues that collective practices of reflection and transformative learning can create shared learning, understanding, empathy and solidarity, and thus that it offers hope in the face of on-going social injustices. It therefore urges political ecologists to work towards such caring and affirmative collective engagements with practitioners as one way in which to affect change.

A 'blether' is a colloquial Scottish term signifying 'a lengthy chat between friends', and this paper draws its inspiration from the conservationist who suggested that 'having a blether' and 'getting people on board' is what conservation is all about. Contributing to scholarship on conservation conflict and on convivial conservation, this paper explores the 'who', 'where' and 'when' of 'having a blether', seeking to understand what might cultivate and contribute to cooperative relations between conservationists and other land-managers. It draws on feminist political ecology and anthropologies of conservation to provide a framework with which to unpack the personal, spatial and temporal dimensions of conservation relationships, and applies this to a case study in the Cairngorms National Park in Scotland. Considering the 'who' in conservation relations, led to looking beyond professional affiliations to highlight the importance of intersectional identities and interests, as expressed through personal connections and emotions. Considering the 'where' of cooperation for conservation, so-called 'informal' and 'everyday spaces' were found to be highly significant as shared sites in which productive relationships can be built. Considering the 'when' of conservation relations revealed their emergent nature, and of the building of understanding and appreciation through shared pasts and experiences. This paper promotes the need to open up and move beyond stereotyped stakeholder groups, to consider what promotes not only commonalities but also appreciation of differences. It also draws attention to the political and structural forces that mediate conservation relations and shutdown opportunities for greater cooperation and inclusivity. Ultimately, this paper highlights the need for dialogue and for listening to diverse others with care and attention, seeing the ideal and practice of 'having a blether' and 'getting people on board' as a way to promote cooperative – or convivial – conservation.

The future of inclusive forestry in Nepal depends on forestry professionals who can recognise patriarchal roots of gender injustice as they operate in the ideologies and apparatus of forest governance, and who can resist those injustices through their work. This paper uses the notion of knowledge practices to explore the recognition of injustice amongst Nepals community forestry professionals, and the relationship between recognition and resistance, highlighting the inherently political nature of all knowledge practices. By drawing on over fifty interviews and ethnographic insights, this paper goes beyond the typically black-boxed and essentialised forestry professional and unsettles the false dichotomy between the professional and the personal. Nepals community forestry professionals represent a plurality of knowledges, emerging from unique positionalities and personal experiences; however, the demand for quantifiable, short-term project outputs (attributed to funders and donors) shuts down their opportunities to meaningfully practice their knowledges. This paper articulates how, in order to resist injustices within both forest user communities and forestry institutions, professionals are demanding a greater focus on learningfrom the lived realities of forest users, from each other as practitioners, from qualitative engagements with complexity and processes of change, from so-called mistakes, and ultimately from greater reflexivity. Through such learning and reflection comes the opportunity to recognise and resist injustices and create socially just community forestry. This paper urges scholars to go beyond black-boxing those in the forestry sector, and instead to offer solidarity and support in promoting knowledge practices that recognise and resist injustices and thus help build socially just forest futures.

This paper explores the roles and relationships of emotions in the promotion of critical development geographies, as engendered through a student field trip from a university in the so-called Global North to a country in the so-called Global South. Through a case-study involving a field trip led by the authors taking Masters students from the UK to Nepal, we find that emotions are integral to the pedagogical process and critical political potential of the trip. We show how emotions are central to the connections students create with people and places during the trip, and to their learning within it, particularly around questions of positionality, privilege and power. We highlight crucial emotions of curiosity and care, demonstrating however that these do not emerge out of nowhere, but rather can be deliberately cultivated by reflective pedagogies and practices. We argue that when conducted sensitively; involving reflective pedagogies and close collaborations, field trips to the so-called Global South can promote critical learning on questions of global justice, that are in line with demands to decolonize academia, geography and development geographies specifically.