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State agencies responsible for wildlife management and habitat preservation have historically relied on revenues generated from traditional sources, such as hunting and fishing licenses (consumptive users). This conventional funding model tends to overlook the shift in demographics and preferences toward non-consumptive activities like wildlife watching and nature tourism, as well as the indirect benefits from such activities. To address this disproportionate representation, innovative funding mechanisms are being explored throughout the Rocky Mountain West to provide avenues for inclusive conservation funding that incorporates non-consumptive users, such as recreational fees, conservation-oriented merchandizing, and co-branding partnerships with small businesses. Inspired by this methodology, initiatives like the University of Wyoming’s, “WYldlife for Tomorrow” (WFT) have been developed as an innovative approach that fosters collaboration between state agencies, businesses, educational institutions, and local communities for the purpose of creating sustainable funding streams for wildlife and habitat conservation. By responding to the evolving trends in hunting and fishing interests, this collaborative effort holds the potential to establish a sustainable model for wildlife management programs.

The Waorani are an Amazonian indigenous nationality with a population of 4,000. They inhabit three provinces of Ecuador: Pastaza, Napo and Orellana, and their ancestral lands contain a wealth of natural resources, which attracts the onslaught of the processes of extractivism. Significant social and economic asymmetries have also arisen in the decades since first contact. It is in this context that the Waorani Women's Association was created in 2005. Its main purpose is to end deforestation and illegal hunting of species in Waorani territory by promoting initiatives such as the cultivation of organic cocoa and handicrafts to improve the economy of families and to diminish the reliance on the preponderant economic system of use and abuse of non-renewable resources. This chapter analyzes how the spirituality of the Waorani nationality, manifested by the women who work in cocoa farms and chambira palm crafts, combine syncretism and ancestral knowledge in their daily work. It also analyzes the change of spiritual identity from the first contact with the Summer Language Institute missionaries, and subsequent evangelical, Catholic, Jehovah's Witnesses and the Church of Latter-day Saints missions to their lands.