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Background: Southeast Asia is known for its rich linguistic, cultural and biological diversity. While ethnobiology in the west has benefitted greatly from intellectual and methodological advances over the last decades, the status of Southeast Asian ethnobiology is largely unknown. This study aims to provide an analysis of the current status of ethnobiology in Southeast Asia and outlines possibilities for future advancements. Methods: We accessed papers cited in the Scopus and Web of Science databases for the period of 1960 to 2014 using the current as well as previous names of the 11 Southeast Asian countries and various disciplines of ethnobiology as key words. We juxtaposed the number of publications from each country against its number of indigenous groups and languages, to see if ethnobiology research has addressed this full spectrum of ethnical diversity. The available data for the last ten years was analysed according to the five phases concept to understand the nature of studies dominating Southeast Asian ethnobiology. Results and conclusions: A total number of 312 publications were recorded in the databases for the period 1960-2014. Indonesia ranks highest (93 studies), followed by Thailand (68), Malaysia (58) Philippines (42), Vietnam (31), Laos (29), and other Southeast Asian countries (44). A strong correlation was found between the number of publications for each country, the number of indigenous groups, and the number of endangered languages. Comparing the data available for the period 2005-2009 with 2010-2014, we found a strong increase in the number of phase 5 publications. However, papers with bioprospecting focus were also on the rise, especially in Malaysia. Our study indicates that ethnobiologists still need to realise the full potential of the Biocultural Diversity of Southeast Asia, and that there is a strong need to focus more on socially relevant research. [ABSTRACT FROM AUTHOR]

Background: Krasiejów clay (in German: Krascheow) became famous following the discovery of numerous fossilised bones of Upper Triassic amphibians and reptiles, which have been extracted from clay deposits since the 1980s. These organic remnants remained in Krasiejów clay due to the large amount of slime deposits and the optimal concentration of basal mineral salts. The main aims of the paper are to determine the historical evolution of the use of clay in Silesia for therapeutic purposes and to provide a summary of the historical uses of Krasiejów clay as a medical treatment, based on the knowledge of the local population. Methods: The mode of utilisation of Triassic variegated claystone treatment from Krasiejów was surveyed based on oral communication with local people. This information was collected over the last 35 years (1982–2017) by interviewing those who used clay as a traditional remedy, especially the eldest residents. Each resident was interviewed several times regarding the healing properties of Krasiejów clay, including the causes and symptoms of the ailments treated, mode of clay preparation, application methods, and dosage through semistructured interviews. Results: Clay from Krasiejów was used in medicine after proper preparation. The clay underwent a complicated preparation process before the use in wraps, compresses, poultices, and baths as a skin peeling agent and even as a potion to be drunk. All recorded applications, diseases, and ailments to which it were applied are described here in detail, divided into treatments with warm, and cold clay. Conclusions: Krasiejów variegated claystone had different benefits depending on the form in which it was used; different diseases were treated with warm and cold clay. According to informants, many of these diseases have been successfully treated, in particular eczema of various origins, purulent ulcers on the skin, and following internal use, digestive ailments. According to informants, in cases where the disease could not be cured, for instance, psoriasis, a significant improvement in the condition of the skin was visible in a short period of time. Clay from Krasiejów should be subjected to more detailed physicochemical analyses to determine its exact chemical composition and healing properties. [ABSTRACT FROM AUTHOR]

Background: The prevalence of type 2 diabetes (T2D) in the French overseas department of French Guiana, South America, nearly doubles that in its European counterpart, Metropolitan France. This region is demographically diverse and includes several populations of Indigenous Peoples. Although such populations are at particular risk of developing T2D across the Americas, very little is known about their health status in French Guiana, and accurate numbers of diabetic patients do not exist. Methods: In light of a potential public health crisis, an ethnomedicinal study of diabetes experienced by Indigenous Parikweneh was conducted to provide better insight into the knowledge, attitudes and practices (KAP) related to this quickly emerging disease in French Guiana. Altogether, 75 interviews were conducted with community members and Elders, as well as healthcare professionals and administrators providing services to the Parikweneh population of Macouria and Saint-Georges de l'Oyapock. Results: Interviews suggest a high incidence of T2D in this population, with cases that have risen quickly since the mid-twentieth century. Parikweneh participants linked the development of the illness to dietary changes, notably through the introduction of new and sweet foods. Recognizing the complexity of diabetes and its symptoms, diabetic patients highlighted the importance of biomedical treatments and follow-ups, though they frequently alternated or used them concomitantly with Parikweneh medicines. With the help of biomedical tools (i.e. glucometer), local medicinal practices mirrored biomedical approaches through dietary adaptation and the use of medicinal animals and plants for glycaemic control and the treatment of complications from the disease. Conclusion: Parikweneh are appropriating T2D into their knowledge system and adapting their health system in response to this relatively new health concern. A greater understanding of local practices and perceptions relating to T2D among medical staff may therefore be beneficial for meeting patients' needs, providing greater autonomy in their health path, and improving treatment outcomes. [ABSTRACT FROM AUTHOR]

Background: Because of diverse topographical habitats, the Chenab River wetland harbors a wealth of medicinal and food plant species. This paper presents first quantitative assessment on the ethnobotanical use of plants by the local peoples residing in the Chenab riverine area. Methods: The ethnobotanical data were collected from six parts of the Chenab River wetland: Mandi Bahuddin, Gujranwala, Gujrat, Sargodha, and Sialkot during 2014 to 2015, using semi-structured interviews. Quantitative indices including informant consensus factor (FCI), relative frequency of citation (RFC), relative importance level (RIL), use value (UV), fidelity level (FL), and corrected fidelity level (CFL) were used to analyze the data. Results: On the whole, 129 medicinal plant species belonging to 112 genera of 59 families were reported, with herbs as dominant life forms (51%). Poaceae was the leading family with 13 species, and leaves were the most frequently utilized plant parts (28%). Herbal medicines were mostly used in the form of powder or decoction, and were mainly taken orally. Withania somnifera, Solanum surattense, Solanum nigrum, Azadirachta indica, Ficus benghalensis, Morus nigra, Morus alba, Polygonum plebeium, and Tribulus terrestris were among the highly utilized plant species, with highest UV, RFC, RIL, FL, and CFL values. The reported ailments were grouped into 11 categories based on FCI values, whereas highest FIC was recorded for gastrointestinal diseases and glandular diseases (0.41 and 0.34, respectively). The use report (UR) and frequency of citation (FC) depicted strong positive correlation (r = 0.973; p = 0.01). The value of determination (r2 = 0.95) indicating 95% variation in UR can be explained in terms of the FC. Conclusion: The significant traditional knowledge possessed by local communities depicts their strong relation with phytodiversity. Reported data could be helpful in sustainable use and protection of plant species in the Chenab wetland, with special emphasis on medicinal plants. Furthermore, screening of plant-borne active ingredients and in vivo/in vitro pharmacological activities could be of interest for novel drug synthesis. [ABSTRACT FROM AUTHOR]

'Background The tribal inhabitants of the Skardu valley (Pakistan) live in an area of great endemic botanic diversity. This paper presents the first quantitative ethnomedicinal spectrum of the valley and information on the uses of medicinal plant. This paper aims to analyze and catalogue such knowledge based on Relative Frequency Citation (RFC) and Use Value (UV) of medicinal plants in addition to the configuration of the Pearson correlation coefficient. Methods The field study was carried out over a period of approximately 2 years (2011-2013) using semi-structured interviews with 71 informants (most of the informants belonged to an age between 50 and 70 years) in six remote locations in the valley. Ethnomedicinal data was analyzed using frequency citation (FC), relative frequency of citation (RFC) and use value (UV) along with a Pearson correlation coefficient (PCC). Demographic characteristics of participants, ethnobotanical inventory of plants and data on medicinal application and administration were recorded. Results A total of 50 medicinal plants belonging to 25 families were reported to be used against 33 different ailments in the valley. The maximum reported medicinal plant families were Asteraceae (7 report species), Lamiaceae (6) , Polygonaceae (4) and Rosaceae (4), the most dominant life form of the species includes herbs (38) followed by shrubs and subshrubs (12), the most frequent used part was leaves (41%) followed by root (26%), flower (14%), fruit (9%), seeds (8%), bulb (1%) and bark (1%), the most common preparation and administration methods were infusion (32%), decoction (26%), paste (18%), herbal juice (17%) and powder drug (7%). The Pearson correlation coefficient between RFC and UV was 0.732 showing highly positive significant association. Conclusions In this study, we have documented considerable indigenous knowledge about the native medicinal plants in Skardu valley for treating common ailments which are ready to be further investigated phytochemically and pharmacologically which leads to natural drug discovery development. The study has various socioeconomic dimensions which are associated with the local communities. [ABSTRACT FROM AUTHOR]

Background: The Chácobo are a Panoan speaking tribe of about 1000 members (300+ adults) in Beni, Bolivia. Originally nomadic, the Chácabo were relocated to their current main location in the 1960s. Researchers have visited the Chácabo since 1911. A first more detailed anthropological report exists from the late 1960s, and ecological-ethnobotanical studies were conducted in the 1980s and 1990s. The presented work represents a complete ethnobotanical inventory of the entire adult Chácobo population, with interviews and plant collection conducted directly by Chácobo counterparts. Methods: Based on previous reports and our preliminary studies, we hypothesized that twenty-first century Chácobo plant use centered on income generation, and that traditional plant use related to household utensils, medicine and traditional crop varieties had almost disappeared. To test this hypothesis, we started the "Chácobo Ethnobotany Project," training 10 indigenous Chácobo participants in ethnobotanical interview and plant collection techniques, in order to more fully document Chácobo knowledge and avoid the influence of foreign interviewers. Results: Our study found 331 useful plant species in 241genera of 95 plant families, with leaves, roots and bark being the most commonly used plant parts The comprehensive documentation that these methods enabled completely nullified our initial hypothesis of knowledge loss. Traditional crop varieties are still widely grown and traditional knowledge is alive. Moreover, it is being actively recuperated in certain domains by the younger generation. Most Chácobo know, and can name, traditional utensils and tools, although only the older generation has still the skills to manufacture them. While many Chácobo still know the names and uses of medicinal species, the younger generation is however often unsure how to identify them. Conclusions: In this paper we illustrate the complexity of perspectives on knowledge at different ages, and the persistence of knowledge over almost a century. We found that traditional knowledge was only partially affected by the processes of exposure to a market economy, and that different knowledge domains experienced different trends as a result of these changes. Overall knowledge was widely distributed, and we did not observe a directional knowledge loss. We stress the importance to not directly conclude processes of knowledge loss, cultural erosion or acculturation when comparing the knowledge of different age groups. [ABSTRACT FROM AUTHOR]

The transverse harvest knife, also commonly called the finger or finger-bladed knife, has been utilized by rice farmers in southeast Asia for many centuries. The finger knife persisted in many traditional cultures long after the introduction of the sickle, a tool which provided farmers with the means to execute a much faster harvest. Several theories in interpretative archaeology have attempted to account for this rejection of more modern technological innovations. These theories, which include community-based social organization ideas and practical reasons for the continued use of the finger knife, are presented in this paper. Here I suggest an alternate theory based on a re-interpretation of existing research and fusion of existing theories: the primary reason for the historical and continued use of the finger knife is for seed selection through a centuries old tradition of plant breeding. Though I accept the accuracy of the practical and community-based, socio-cultural reasons for the use of the finger knife put forth by other authors, I suggest that seed selection and genetic improvement was the driving factor in the use of the finger knife. Indeed, intricate planting and harvesting rituals, which both ensured and encouraged varietal conservation and improvement co-evolved with the use of the finger knife as the primary harvest tool due to its unique ability to aid the farmer in the art and science of seed selection. When combined with previous ideas, this interpretative theory, based on the connection between ethnoagronomy and material culture, may provide a more complete picture of the story around the persistence of the finger knife in traditional rice-growing cultures in southeast Asia. I focus my theory on the terrace-building Ifugao people in the mountainous Cordillera region of northcentral Philippines; however, to put the use of the finger into a wider regional context, I draw from examples of the use of the finger knife in other traditional cultures throughout the region of southeast Asia. [ABSTRACT FROM AUTHOR]

Background: Environmental perception involves the interpretation and interaction of individuals with their surroundings, influenced by cultural, social, and individual factors. Analyzing the environmental perception of children and adolescents contributes to fostering awareness and ethical behavior toward the environment. Indigenous communities, such as the Karajá from Brazil, possess significant environmental knowledge due to their connection with nature, providing distinctive insights into biodiversity and natural interconnections. In this study, the perception of fungi among Karajá indigenous children and adolescents was investigated. Methods: The study involved 229 elementary school students from the Macaúba, Fontoura and Santa Isabel do Morro communities, located on Bananal Island, Brazil. Students were encouraged to draw what they knew about fungi and answer where they learned about fungi and what name they give to these organisms. The drawings were analyzed considering seven categories. Results: The term most used to refer to fungi was hedoro(u) (56%), followed by fungus (21%) and mushroom (11%). Most students said they had learned about fungi in nature (38%) and at school (36%). The most represented organisms were in fact fungi (93%), mainly being portrayed in nature (94%). Most participants did not attribute any ecological function to fungi (83%), although 16% of them recognized fungi as decomposers and 1% as phytopathogenic agents. Negative aspects, particularly food contamination, were more frequently represented (13%) than positive aspects (4%). The drawings identified two morphological types: mushrooms (87%) and mold (13%). Among these mushrooms, 68% possibly represent the Amanita muscaria species. Conclusions: Although the children and adolescents showed that they noticed the fungi around them, the group's concept and understanding were limited to the figure of the mushroom and the negative aspects related to food contamination. Strong association of the fungi with the A. muscaria is noteworthy, since it does not occur in the environment in which the participants live, suggesting that external stimuli, such as TV or the internet, can influence their perception more than the nature they are exposed to. [ABSTRACT FROM AUTHOR]

Background: Enset (Ensete ventricosum (Welw.) Cheesman) belongs to the order sctaminae, the family musaceae. The Musaceae family is subdivided into the genera Musa and Ensete. Enset is an important staple crop for about 20 million people in the country. Recent publications on enset ethnobotany are insignificant when compared to the diverse ethnolingustic communities in the country. Hence, this paper try to identify and document wealth of indigenous knowledge associated with the distribution, diversity, and management of enset in the country. Methods: The study was conducted in eight ethnic groups in the Southern Nations, Nationalities and Peoples' Regional State. In order to identify and document wealth of indigenous knowledge, the data was collected mainly through individual interviews and direct on-farm participatory monitoring and observation with 320 farm households, key informant interviews. Relevant secondary data, literature and inter-personal data were collected from unpublished progress report from National Enset Research Project, elderly people and senior experts. Results: Enset-based farming system is one of a major agricultural system in Ethiopia that serves as a backbone for at least 1/4 of country's population. Farmers used three morphological characters, two growth attributes, disease resistance and five use values traits in folk classification and characterization of enset. A total of 312 folk landraces have been identified. The number of landraces cultivated on individual farms ranged from one to twenty eight (mean of 8.08 ± 0.93). All ethnic groups in the study area use five use categories in order of importance: kocho yield and quality, bulla quality, amicho use, fiber quality and medicinal/ritual value. Of the 312 landraces 245 landraces having more than two use types. Management and maintenance of on-farm enset diversity is influenced by systematic propagation of the landraces, exchange of planting material and selective pressure. Conclusion: It can be concluded that the existing farmers' knowledge on naming, classification and diversity should be complemented with maintenance of the creative dynamics of traditional knowledge and transmission of the knowledge are crucial for constructing sustainable management. [ABSTRACT FROM AUTHOR]

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Background: This aim of this study is to report upon traditional knowledge and use of wild medicinal plants by the Highlanders of Lukomir, Bjelasnica, Bosnia and Herzegovina (B&H). The Highlanders are an indigenous community of approximately 60 transhumant pastoralist families who speak Bosnian (Bosanski) and inhabit a highly biodiverse region of Europe. This paper adds to the growing record of traditional use of wild plants within isolated communities in the Balkans. Methods: An ethnobotanical study using consensus methodology was conducted in Lukomir in Bjelasnica's mountains and canyons. Field work involved individual semi-structured interviews during which informants described plants, natural product remedies, and preparation methods on field trips, garden tours, while shepherding, or in settings of their choice. Plant use categories were ranked with informant consensus factor and incorporated into a phylogenetic tree. Plants cited were compared to other ethnobotanical surveys of the country. Results: Twenty five people were interviewed, resulting in identification of 58 species (including two subspecies) from 35 families, which were cited in 307 medicinal, 40 food, and seven material use reports. Individual plant uses had an average consensus of five and a maximum consensus of 15 out of 25. There were a number of rare and endangered species used as poisons or medicine that are endemic to Flora Europaea and found in Lukomir. Ten species (including subspecies) cited in our research have not previously been reported in the systematic ethnobotanical surveys of medicinal plant use in B&H: (Elymus repens (L.) Gould, Euphorbia myrsinites L., Jovibarba hirta (L.) Opiz, Lilium bosniacum (Beck) Fritsch, Matricaria matricarioides (Less.) Porter ex Britton, Phyllitis scolopendrium (L.) Newman, Rubus saxatilis L., Silene uniflora Roth ssp. glareosa (Jord.) Chater & Walters, Silene uniflora Roth ssp. prostrata (Gaudin) Chater & Walters, Smyrnium perfoliatum L.). New uses not reported in any of the aforementioned systematic surveys were cited for a total of 28 species. Thirteen percent of medicinal plants cited are endemic: Helleborus odorus Waldst. et Kit., Gentiana lutea L., Lilium bosniacum (Beck) Fritsch, Silene uniflora Roth ssp. glareosa (Jord.) Chater & Walters., Silene uniflora Roth ssp. prostrata (Gaudin) Chater & Walters, Salvia officinalis L., Jovibarba hirta (L.) Opiz, and Satureja montana L. Conclusions: These results report on the cohesive tradition of medicinal plant use among healers in Lukomir, Bosnia and Herzegovina. This work facilitates the community's development by facilitating local and international conversations about their traditional medicine and sharing insight for conservation in one of Europe's most diverse endemic floristic regions, stewarded by one of Europe's last traditional Highland peoples. [ABSTRACT FROM AUTHOR]

Background: This paper is based on an ethnobotanical investigation that focused on the traditional medicinal plants used by local Maonan people to treat human diseases in Maonan concentration regions. The Maonan people have relied on traditional medicine since ancient times, especially medicinal plants. The aim of this study is to document medicinal plants used by the Maonans and to report the status of medicinal plants and associated traditional knowledge. Methods: Ethnobotanical data were collected from June 2012 to September 2014 in Huanjiang Maonan Autonomous County, northern Guangxi, southwest China. In total, 118 knowledgeable informants were interviewed. Following statistically sampling method, eighteen villages from 5 townships were selected to conduct field investigations. Information was collected through the approache of participatory observation, semi-structured interviews, ranking exercises, key informant interviews, focus group discussions, and participatory rural appraisals. Results: A total of 368 medicinal plant species were investigated and documented together with their medicinal uses by the Maonans, most of which were obtained from the wild ecosystems. The plants were used to treat 95 human diseases. Grinding was a widely used method to prepare traditional herbal medicines. There were significant relationships between gender and age, and between gender and informants' knowledge of medicinal plant use. Deforestation for agricultural purposes was identified as the most destructive factor of medicinal plants, followed by drought and over-harvest. Conclusions: The species diversity of medicinal plants used by the Maonans in the study area was very rich. Medicinal plants played a significant role in healing various human disorders in the Maonan communities. However, the conflicts between traditional inheriting system and recent socio-economic changes (and other factors) resulted in the reduction or loss of both medicinal plants and associated indigenous knowledge. Thus, conservation efforts and policies, and innovation of inheriting system are necessary for protecting the medicinal plants and associated indigenous knowledge. Awareness is also needed to be raised among local Maonans focusing on sustainable utilization and management of both medicinal plants and traditional knowledge. [ABSTRACT FROM AUTHOR]

Background Gathering of wild edible plant resources by people in sub-Saharan Africa is discussed with reference to pteridophytes, which is an ancient plant group. Pteridophytes are crucial to food diversity and security in sub-Saharan Africa, although they are notably neglected as a result of inadequate research and agricultural development. Current research and agricultural development agenda still appear to focus on the popular and commonly used food crops, vegetables and fruits; ignoring minor and underutilized plant species such as pteridophytes which have shown significant potential as sources of macro and micro nutrients required to improve the diet of children and other vulnerable groups in sub-Saharan Africa. Documentation of edible pteridophytes is needed to reveal the importance of this plant group in the region and the associated indigenous knowledge about them; so that this knowledge can be preserved and utilized species used to combat dietary deficiencies as well as improve food security in the region. The aim of this study is to present an overview of food value of pteridophytes in sub-Saharan Africa using available literature and to highlight their potential in addressing dietary deficiencies in impoverished communities in the region. Methods This study is based on review of the literature published in scientific journals, books, reports from national, regional and international organizations, theses, conference papers and other grey materials obtained from libraries and electronic search of Google Scholar, ISI Web of Science and Scopus. Results A total of 24 taxa belonging to 14 genera and 11 families are used in sub-Saharan Africa as fodder and human food. Pteridium aquilinum (L.) Kuhn is the most common edible pteridophyte in sub-Saharan Africa, used as human food in Angola, Cameroon, DRC, Gabon, Madagascar, Nigeria and South Africa, followed by Ophioglossum reticulatum L. (South Africa, Swazialnd and Zanzibar), Ceratopteris thalictroides (L.) Brongn. (Madagascar and Swaziland), Diplazium sammatii (Kuhn) C.Chr. (DRC and Nigeria), Nephrolepis biserrata Sw. (DRC and Nigeria) and Ophioglossum polyphyllum A. Braun (Namibia and South Africa). The majority of edible pteridophytes are eaten as vegetables or potherbs (66.7%), with some eaten raw or as salad or edible rhizomes (12.5% each). Literature search revealed that some of the documented pteridophytes have high macro and micro nutrient content comparable to recommended FAO/WHO daily nutrient intake from conventional food crops and vegetables. Conclusion This study demonstrated the capability of literature research to reveal traditional knowledge on edible pteridophytes in sub-Saharan Africa from dispersed primary ethnobotanical data. Findings from this study suggest that edible pteridophytes could make an important contribution to provision of macro and micro nutrients to the sub-Saharan African population. This study also provided evidence of the importance of pteridophytes as food sources, and can therefore, used to enhance food security in the region by complementing the major food crops, vegetables and fruits. [ABSTRACT FROM AUTHOR]

Background This paper represents the first ethnobotanical study in Chail valley of district Swat-Pakistan and provides significant information on medicinal plants use among the tribal people of the area. The aim of this study was to document the medicinal uses of local plants and to develop an ethnobotanical inventory of the species diversity. Methods In present study, semi-structured interviews with 142 inhabitants (age range between 31-75 years) were conducted. Ethnobotanical data was analyzed using relative frequency of citation (RFC) to determine the well-known and most useful species in the area. Results Current research work reports total of 50 plant species belonging to 48 genera of 35 families from Chail valley. Origanum vulgare, Geranium wallichianum and Skimmia laureola have the highest values of relative frequency of citation (RFC) and are widely known by the inhabitants of the valley. The majority of the documented plants were herbs (58%) followed by shrubs (28%), trees (12%) and then climbers (2%). The part of the plant most frequently used was the leaves (33%) followed by roots (17%), fruits (14%), whole plant (12%), rhizomes (9%), stems (6%), barks (5%) and seeds (4%). Decoction was the most common preparation method use in herbal recipes. The most frequently treated diseases in the valley were urinary disorders, skin infections, digestive disorders, asthma, jaundice, angina, chronic dysentery and diarrhea. Conclusion This study contributes an ethnobotanical inventory of medicinal plants with their frequency of citations together with the part used, disease treated and methods of application among the tribal communities of Chail valley. The present survey has documented from this valley considerable indigenous knowledge about the local medicinal plants for treating number of common diseases that is ready to be further investigated for biological, pharmacological and toxicological screening. This study also provides some socio-economic aspects which are associated to the local tribal communities. [ABSTRACT FROM AUTHOR]

Background: This paper constitutes an important ethnobiological survey in the context of utilizing biological resources by residents of Kala Chitta hills of Pothwar region, Pakistan. The fundamental aim of this research endeavour was to catalogue and analyse the indigenous knowledge of native community about plants and animals. The study is distinctive in the sense to explore both ethnobotanical and ethnozoological aspects of indigenous culture, and exhibits novelty, being based on empirical approach of Multinomial Logit Specifications (MLS) for examining ethnobotanical and ethnozoological uses of specific plants and animals. Methods: To document the ethnobiological knowledge, the survey was conducted during 2011-12 by employing a semi-structured questionnaire and thus 54 informants were interviewed. Plant and animal specimens were collected, photographed and properly identified. Distribution of plants and animals were explored by descriptive and graphical examination. MLS were further incorporated to identify the probability of occurrence of diversified utilization of plants and animals in multipurpose domains. Results: Traditional uses of 91 plant and 65 animal species were reported. Data analysis revealed more medicinal use of plants and animals than all other use categories. MLS findings are also in line with these proportional configurations. They reveal that medicinal and food consumption of underground and perennial plants was more as compared to aerial and annual categories of plants. Likewise, medicinal utilization of wild animals and domestic animals were more commonly observed as food items. However, invertebrates are more in the domain of medicinal and food utilization. Also carnivores are fairly common in the use of medicine while herbivores are in the category of food consumption. Conclusion: This study empirically scans a good chunk of ethnobiological knowledge and depicts its strong connection with indigenous traditions. It is important to make local residents beware of conservation status of species and authentication of this knowledge needs to be done in near future. Moreover, Statistically significant findings impart novelty in the existing literature in the field of ethnobiology. Future conservation, phytochemical and pharmacological studies are recommended on these identified plants and animals in order to use them in a more sustainable and effective way. [ABSTRACT FROM AUTHOR]

Background: This paper reflects the empirical findings of an ethnobotanical survey which was undertaken in Patriata (New Murree) of district Rawalpindi in Pakistan. The aims and objectives of the study were to document indigenous knowledge of plants particularly of medicinal, veterinary, fruit, vegetable, fodder, fuel etc. Methods: For this purpose, the whole area was surveyed for documenting folk knowledge using a semi-structured questionnaire. A total of 93 plants species belonging to 80 genera and 56 families were found in a variety of uses by the local people for the accomplishment of their basic needs. The study further employs binary logit regression model of medicinal uses of these plants so as to identify the probability of occurrence of medicinal use of woody or non-woody plants keeping other plant characteristics in view. Results: Ethnobotanical data shows that most plants are used for medicinal and fodder purposes (27.93% each), followed by fuel (16.90%), fruit (6.55%), vegetable (5.52%) and ethno-veterinary (3.79%). There is also an established association of medicinal use of plants to the fruits use. Non-woody plants have high tendency towards medicinal use of the plants as compared to woody plants. Annual plants are less likely to be directly associated with medicinal use of plants in the surveyed vegetation. Underground plant parts are more likely to be used for medicinal purposes as revealed from the Logit expressions. Conclusions: The study revealed that most of the plants are used for medicinal and fodder purposes. The results of Logit Model showed that the probabilities of plant species for their medicinal use are associated to the woody or non-woody, aerial or underground, perennial or annual characteristics of plants. One should be careful in completely generalizing the results as the survey findings are sensitive to the plant species and the vegetation under consideration. But it can be specified that there exists either some positive or negative association of medicinal use of plants to the various characteristics of plant species. [ABSTRACT FROM AUTHOR]

Background: Despite the popularity of modern medicine, medicinal plants remain a cornerstone of treatment for numerous diseases, particularly among ethnic groups and tribal communities around the globe. Ethnomedicine offers advantages such as ease of use, convenience, and economic benefits. Medicinal plant knowledge within Bulang ethnic community of southwest China is a valuable complement to Chinese ethnomedicine systems. Accumulated medical knowledge is due to the extensive length of occupation by Bulang People, considered the earliest inhabitants of Xishuangbanna; this has resulted in the development of various traditional treatment methods with local characteristics and unique curative effects. Therefore, there is exceeding value in exploring the medical knowledge of Bulang. Methods: A total of 175 local informants participated in the interviews and distribution of questionnaires in 10 Bulang villages in Menghai County, Xishuangbanna Prefecture, Yunnan Province, China. We documented the community of Bulang's use of medicinal herbs, and we used both the informant consensus factor (ICF) and use value (UV) methodologies to analyze the data. Furthermore, we conducted a comparative study to explore the potential of Bulang traditional medicine by comparing it to traditional Dai medicine. Results: The study recorded 60 medicinal plant species belonging to 41 families and 59 genera, including 22 species of herb, 22 species of shrub, nine species of trees, and seven species of liana. Araceae, Compositae, Lamiaceae and Leguminosae were found to have the highest number of species. The affordability and cultural heritage of Bulang medicine make it advantageous, Investigated Informants report that increased usage of Western medicine (88%), less availability of herbal medicine (95.43%), and the reduction in medicinal plant resources (80.57%) pose significant threats to Bulang medicine. All Bulang medicinal plants are naturally grown, with only 22 per cent being cultivated. Camellia sinensis (0.94) and Zingiber officinale (0.89) showed the highest UV values, while the function of Phyllanthus emblica L. and Houttuynia cordata Thunb. were also noted. The ICF revealed digestive system related diseases were the most commonly treated, with conditions of the motor system using the highest number of plant species. Finally, a comparison with traditional Dai medicine determined that 22 plants (36.67%) of the 60 surveyed had higher medicinal value in Bulang medicine. Conclusion: Bulang communities primarily source medicinal plants from the wild. Should environmental damage lead to the extinction of these medicinal plants, it could result in a shift toward modern Western medicine as a preferred medical treatment. Bulang ethnomedicine is a vital supplement to China's traditional medicine, particularly aspects of ethnic medicine relevant to daily life. Future research should emphasize inter-ethnic medical studies to reveal the untapped potential of medicinal plants. [ABSTRACT FROM AUTHOR]

Background: To understand how local ecological knowledge changes and adapts, here in the case of the recent introduction of plant species, we report the knowledge and perceptions of the Ndjuka (Maroon) of French Guiana concerning two tree species, Acacia mangium and niaouli (Melaleuca quinquenervia), which are categorized as "invasive alien plants" in the savannas of their territory. Methods: To this end, semi-structured interviews were conducted between April and July 2022, using a pre-designed questionnaire, plant samples and photographs. The uses, local ecological knowledge, and representations of these species were surveyed among populations of Maroon origin in western French Guiana. All responses to closed questions collected during the field survey were compiled into an Excel spreadsheet in order to perform quantitative analyses, including the calculation of use reports (URs). Results: It appears that the local populations have integrated these two plant species, which are named, used and even traded, into their knowledge systems. On the other hand, neither foreignness nor invasiveness seem to be relevant concepts in the perspective of the informants. The usefulness of these plants is the determining factor of their integration into the Ndjuka medicinal flora, thus resulting in the adaptation of their local ecological knowledge. Conclusion: In addition to highlighting the need for the integration of the discourse of local stakeholders into the management of "invasive alien species," this study also allows us to observe the forms of adaptation that are set in motion by the arrival of a new species, particularly within populations that are themselves the result of recent migrations. Our results furthermore indicate that such adaptations of local ecological knowledge can occur very quickly. [ABSTRACT FROM AUTHOR]

Background: Domingo de Ramos, or Palm Sunday, is a traditional Christian religious event where devotees use ramos, which are bouquets currently elaborated from palm leaves and other natural elements. In various countries, it is assumed this use of biodiversity leads to the depletion of the species involved. However, other important aspects must be considered, including the role of the people who produce and sell these ramos, the associated symbolism that has been overlooked, as well as commercial aspects that have barely been documented. This ethnobotanical study evaluates the regional-scale cultural, biological and socioeconomic aspects associated with Domingo de Ramos in central Mexico from an emic perspective. Methods: Ethnographic and commercial information was obtained through interviews with ramos sellers in 28 municipalities in the state of Hidalgo, Mexico. We specifically sought sociodemographic data regarding the interviewees, as well as information pertaining to the ramos themselves and the palms. These aspects were explored with all of the sellers. The free list method was used to describe the uses and key elements associated with the ramos. Results: Although the ramos are used for religious purposes, they have eight different uses in the daily life of the sellers, the main one being "protection." They serve to protect families, crops and animals, as well as against several diseases. Likewise, they are considered valuable for diminishing strong storms. This belief in the protection conferred by the ramos preserves pre-Hispanic concepts and is combined with their use in blessing corresponding to Western beliefs. Ramos are made from 35 introduced and native plant species and comprise a base (made of palm, wheat or sotol), a "reliquia" (palm, rosemary, chamomile and laurel) and natural or artificial flowers. The ramos sellers are mostly adult women of indigenous origin and heads of family. Conclusions: This study of Domingo de Ramos, carried out at a regional scale, highlights a syncretism that is reflected in both the symbolic importance of ramos palm and in the species used, as well as socioeconomic aspects that had not previously been identified in the study area and reflect the occurrence of complex relationships in non-timber forest products that remain little addressed. [ABSTRACT FROM AUTHOR]

Background: Baka hunter-gatherers have a well-developed traditional knowledge of using plants for a variety of purposes including hunting and fishing. However, comprehensive documentation on the use of plants for hunting and fishing in eastern Cameroon is still lacking. Method: This study aimed at recording plants used for hunting and fishing practices, using focus group discussion, interviews and field surveys with 165 Baka members (90 men and 75 women) of different age groups in 6 villages. Results: The most frequent techniques used for hunting and fishing are the use of animal traps, fishing lines, dam fishing, hunting with dogs and spear hunting. We recorded a total of 176 plant species used in various hunting practices, the most frequently cited one being Zanthoxylum gilletii (De Wild.) P.G.Waterman, Greenwayodendron suaveolens (Engl. & Diels) Verdc., Microcos coriacea (Mast.) Burret, Calamus deërratus G.Mann & H.Wendl. and Drypetes sp. These plants are used for a variety of purposes, most frequently as hunting luck, psychoactive for improving the dog's scent and capacity for hunting, materials for traps, and remedies for attracting animals and for making the hunter courageous. Conclusion: Plants used for hunting purposes here are embedded in a complex ecological and cultural context based on morphological characteristics, plant properties and local beliefs. This study provides a preliminary report and leaves room for further investigations to improve the documentation of the traditional knowledge systems of the studied community. [ABSTRACT FROM AUTHOR]

Background: The Wuliang Mountains of the Jingdong region is a settlement area of the Yi community located in south-western Yunnan Province in China. Due to its unique geographical location, this area harbours abundant medicinal plant resources. The medicinal plants used by the local people have a long history and play an important role in their daily life. During the long-term mixed lifestyle, the knowledge of traditional medicinal plants in different communities has been assimilated to some extent. Therefore, this paper is based on ethnobotanical investigations to document traditional medicinal plants used by local people and discuss the differences between the Yi and Han communities in the study area. Methods: Data on traditional medicinal plants were collected from September 2016 to August 2017 in the Yi autonomous county of Jingdong. Seven townships and 16 villages were selected for the field investigations. Information was obtained through key informant interviews. A total of 44 key informants were interviewed, and all of them were herbalists or herbal sellers. Results: In this study, a total of 302 traditional medicinal plant species belonging to 117 families and 252 genera were investigated and documented, most of which were obtained from herbalists. Although family Asteraceae was the most prevalent, with 27 species, the most commonly utilized species were members of family Papaveraceae, Dactylicapnos scandens (D. Don) Hutch., which is used as an antipyretic drug. Herbs comprised half of the total number of species, and the whole plant is the most frequently utilized plant part. The plants were used to treat more than 93 human diseases, with antipyretic drugs being the most common form of herbal medicine. The traditional medicinal plants used in the study area possess a high ratio of being documented in the literature. According to the analysis, the Chinese Pharmacopoeia recorded 76 species and the Resources of Traditional Chinese Medicine recorded 233 species of traditional medicinal plants. By evaluating the endangered status of the traditional medicinal plants in the study area, we found good conservation status of the cited medicinal plants. Regarding the similarity between the communities, there were significant differences between the Yi and Han communities, as indicated by the Jaccard similarity index (0.232). Conclusions: Medicinal plants are the embodiment of wisdom from our ancestors and play a significant role in treating various human disorders. As one of the birthplaces of Yi medicine, the study area possesses a high species diversity of traditional medicinal plants used by local people. With the rapid development of modern medicine, however, the inheritance of this valuable culture is facing enormous threats even though its potential value has not yet been fully explored. Therefore, some effective protection measures should be taken, and some modern techniques should be implemented to prove the safety and improve the scientific acceptance of the traditional medicinal plants. [ABSTRACT FROM AUTHOR]

Background: Indigo-dyed textiles have been central to the cultural identity of Landian Yao (literally "blue clothes Yao") people in Southwest China for centuries, driving a significant local market for naturally dyed indigo cloth. In the past two decades, local indigo production for traditional textiles has declined for several reasons: Firstly, the younger generation of Landian Yao has shifted to using western style jeans and T-shirts. Secondly, due to its labor-intensive nature. In contrast, at a global scale, including in China, there has been a revival of interest in natural indigo use. This is due to a growing awareness in the fashion industry about human and environmental health issues related to synthetic dye production. Ironically, this new awareness comes at a time when traditional knowledge of indigo dyeing is being lost in many places in China, with weaving and use of natural dyes now limited to some remote areas. In this study, we recorded indigo dyeing processes used by Landian Yao people and documented the plant species used for indigo dyeing. Methods: Field surveys were conducted to the study area from September 2015 to November 2016, supplemented by follow-up visits in July 2018 and November 2018. We interviewed 46 key informants between 36 and 82 years old who still continued traditional indigo dyeing practices. Most were elderly people. Semi-structured interviews were used. During the field study, we kept a detailed account of the methods used by Landian Yao dyers. The data were then analyzed by using utilization frequency to determine the best traditional recipe of indigo dye extraction. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany. Results: Our results showed that indigo dyeing was divided into two main steps: (1) indigo pigment extraction and (2) dyeing cloth. The general procedures of indigo dye extraction included building or buying a dye vat, fermentation, removal of the leaves of indigo producing plant species, addition of lime, oxygenation, followed by collection, and the storage of the indigo paste. The procedures of dyeing cloth included preparing the dye solutions, dyeing cloth, washing, and air drying. It is notable that Landian Yao dyers formerly only performed the dyeing process on the goat days in the lunar calendar from June to October. After comparing the range of local indigo extraction methods, our results showed that the following was best of these traditional recipes: a indigo-yielding plant material to tap water ratio of 30 kg: 200 l, lime 3 kg, a fermentation time of 2–3 d, aeration by agitation for up to 60 min, and a precipitation time of 2–3 h. Our results show that 17 plant species in 11 families were recorded in the indigo dyeing process. With the exception of the indigo sources, only Dioscorea cirrhosa Lour. and Artemisia argyi H.Lév. & Vaniot were previously recorded in dyeing processes. Other species given in this paper are recorded for the first time in terms of their use in the indigo dyeing process. In the study area, Landian Yao men were in charge of indigo dye extraction, and the women were responsible for dyeing cloth. Conclusions: The Landian Yao has completely mastered the traditional indigo dyeing craft and are one of the well-deserved identity blues. Indigo production from plants using traditional methods is a slow process compared to synthetic dyes and is not suitable for modern and rapid industrial production. Therefore, our study records the detailed information of traditional indigo dyeing to protect and inherit it. Strobilanthes cusia (Nees) Kuntze is the main indigo source in Landian Yao that is widely used in the world and can be commercially exploited as an indigo plant. For commercial and environment benefits, we suggest that producing natural indigo for the commercial market is a good choice. [ABSTRACT FROM AUTHOR]

Background: Mushrooms and lichens are natural therapeutic resources whose millenary importance persists in indigenous and mestizo communities of Mexico. However, in this regard, in the northern part of the country there are few ethnobiological explorations. This study investigates the local knowledge of medicinal mushrooms and lichens used by Yuman peoples, whose native speakers are in imminent danger of extinction along with their biocultural heritage due to changes in their traditional primary activities and the usurpation of their ancestral lands. Methods: Ethnographic techniques in the field and standard lichenological and mycological methods in the laboratory were used. Results: Information was obtained on the medicinal use of 20 species, of which six are lichens of the genus Xanthoparmelia and 14 are non-lichenized fungi, mainly gasteroids. The latter are primarily used to treat skin lesions, while lichens are used in heart, urinary, and gastrointestinal diseases. The transmission of this local knowledge to future generations is discussed, as well as the intercultural cognitive convergence about the uses of medicinal mushrooms and lichens. Conclusions: The Yuman peoples preserve knowledge, practices and beliefs around mushrooms and lichens. Although increasingly less used, they still form part of their culinary and traditional medicine; even some are also used as ludic and ornamental purposes, and as trail markers. Beyond the pragmatic importance of these organisms, traditional knowledge about them is an essential part of the cultural identity that the Yuman peoples strive to preserve. [ABSTRACT FROM AUTHOR]

Background: The study aimed at documenting the indigenous and local knowledge and use of traditional medicinal plants for treating human and livestock ailments in Dawuro Zone of Ethiopia. Methods: A survey was conducted among traditional healers and native administrators through discussion, interviews, and field observations. The snowball sampling technique was used to select 384 traditional healers in purposefully selected 50 villages spanning seven districts for face-to-face individual interviews. The chi-square test was applied to establish associations between traditional healers' demographics, the distance between the village site and the nearest natural forest and a health center, and SPSS V.20 software was used for the analysis. Results: The traditional healers of the study area reported the use of 274 traditional medicinal plant species belonging to 217 genera and 82 families. Asteraceae (11.68%), Fabaceae (9.49%), and Lamiaceae (9.12%) were the foremost frequently used families. Herb species (54.8%) and leaves (65%) were predominantly sourced from the wild environment. The quantity of medicinal plants used (x2 = 278.368, df = 20, P = 0.000) and years of (experience in) traditional healing using herbs (x2 = 76.358, df = 10, P = 0.000) varied with distance from the natural forests. The service charge for healing had strong positive association (x2 = 24.349, df = 5, P = 0.000) with healer's age (x2 = 309.119, df = 184, P = 0.000) and educational level (x2 = 851.230, df = 598, P = 0.000) with distance of traditional healer's residence from the medical institution. The agricultural activities, urbanization, low or no charge for the healing service, the secrecy and oral transfer of the knowledge, and the demand for medicinal and other multiple purposes species were some of the factors threatening the resource and the associated knowledge as well as the service in the study area. Conclusion: There are diversified traditional medicinal plants applied for healthcare of the community and domestic animals of the study area. The source of remedies mostly depends on herbs of natural forests, and the leaf was the most frequently used plant part. Developing conservation intervention and sustainable systems of utilization is needed for multipurpose medicinal plants. Finally, integrating with modern system and formalizing, legalizing, and capacitating the traditional medicine practitioners are needed for access of primary healthcare systems to rural communities. [ABSTRACT FROM AUTHOR]

Background: Homegardens in Northern Ethiopia received little investigation into the diversity of plants and no study and recording in the Gozamin District. This study was used to fill the gap in how cultural use and cultural importance conserve species diversity in homegardens in the different agroclimatic zones in northwestern Ethiopia. Methods: The study district and 12 kebeles were chosen using multistage and stratified random selection procedures based on traditional agroclimatic zones in the Gozamin District, Northwest Ethiopia, respectively. The number of plots chosen in each homegarden was determined by the homegarden's size, which ranges from 0.015 to 0.5 ha. These data were gathered by putting plots with a distance gradient from home (size: 10 × 10 m each). A semi-structured interview and complete plant inventory were conducted to document the informant's knowledge of plant species. Sørensen's similarity indices and Shannon–Wiener diversity indices were used to compare the similarity of sites and three agroclimatic zones, respectively. Direct matrix ranking, cultural importance (CI), the relative frequency of citation, and cultural value were used in quantitative analysis to compare the most common multipurpose plants. Results: A total of 238 culturally important plant species from 81 families were identified. The Kruskal–Wallis test showed that there was a significant difference among the three agroclimatic zones species diversity (H = 103.4, Hc = 111.2, p < 0.05). Of the total plant species recorded, 59% were reported to be utilized for environmental uses, 35% were food crops, and 35% were medicinal plant species. The same was true for the three agroclimatic zones; food and medicinal uses were the first and second most important use categories, respectively. The similarity index for 64% of the sites investigated was less than 0.5. Cordia africana (FC = 125) was the most culturally significant species with a value of 2.23 on the CI index. Conclusion: Homegardens are multifunctional systems. The presence of different agroclimatic zones, cultural uses, cultural importance, and cultural value of the species are central to conserving plant species in the area. As the size of the garden increases, so does the diversity of species and uses. Our findings suggest that conservation strategies should take into account the links between plant composition and cultural importance. [ABSTRACT FROM AUTHOR]

Background: Using animals for different purposes goes back to the dawn of mankind. Animals served as a source of food, medicine, and clothing for humans and provided other services. This study was designed to undertake a cross-sectional ethnozoological field survey among the residents of Metema Woreda from November 2015 to May 2016. Methods: Data were collected through studied questionnaires, interviews, and focus group discussions with 36 purposively selected respondents. Results: Ethnozoological data were collected of the local name of the animals, part of the animal used, mode of preparation and administration, and of additional information deemed useful. A total of 51 animal species were identified to treat around 36 different ailments. Of the animals used therapeutically, 27 species were mammals, 9 were birds, 7 arthropods, 6 reptiles, and 1 species each represented fish and annelids. Furthermore, the honey of the bee Apis mellifera was used to relieve many ailments and scored the highest fidelity value (n = 35.97%). The snake (Naja naja) and the teeth of crocodiles (Crocodylus spp.) had the lowest fidelity value (n = 2.56%). Conclusion: The results show that there is a wealth of ethnozoological knowledge to be documented which could be of use in developing new drugs. Hence, it is hoped that the information contained in this paper will be useful in future ethnozoological, ethnopharmacological, and conservation-related research of the region. [ABSTRACT FROM AUTHOR]

Background: Rice field agroecosystems produce food for more than half of the world's population and deliver important services supporting farmers' livelihoods. However, traditional rice field agroecosystems are facing a variety of problems, including pests or markets that are hard to access. This research explored indigenous farmers' perceptions of the problems, their causes and consequences, and the solutions applied to address them in the rice field agroecosystem. Furthermore, the study investigated how indigenous farmers related these problems to the surrounding landscape elements and to microzones in the fields. Methods: Data were collected in two villages in the upper Baram, Sarawak using a qualitative approach that included sketch drawings and face-to-face interviews. Forty-three indigenous farmers of the Kenyah, Penan and Sa'ban ethnic groups were interviewed in their rice fields. The sketch drawings were used to identify the perceived landscape elements, while the oral interviews were employed to identify perceived microzones. Furthermore, the interviews elicited the perceived problems in the rice field agroecosystem and their relations to landscape elements and microzones. Results: The findings identified a total of nine environmental problems, e.g. animal disturbance, six social problems, e.g. difficult to access farm inputs, and eight agricultural technology system problems, e.g. poor soil quality, with some found to be rooted in complex causes and affecting agricultural productivity. While some problems were perceived at field level, microzones were frequently used as sub-field indicators of the problems. The surrounding landscape elements were perceived as both a source of the problems and as a means of avoiding them. To solve the problems, farmers applied preventive and reactive strategies based on traditional knowledge and scientific knowledge, resulting in a hybridisation of knowledge systems. Conclusions: By including environmental, social, agricultural technology system problems and different spatial scales, this research contributes to addressing issues that can be overlooked when focusing on only one dimension of the problems. These results contribute to a better understanding of how indigenous farmers perceive, cope with and adapt to problems in rice field agroecosystems, which is important for landscape management. [ABSTRACT FROM AUTHOR]

Background: Medicinal plants have been used countless times for curing diseases mainly in developing countries. They are easily available with little to no side effects when compared to modern medicine. This manuscript encompasses information on ethnomedicinal plants in Champhai district, located in the North East Region (NER) of India. The region lies within Indo-Burma biodiversity hotspot. This study will be the first quantitative report on the ethnomedicinal plants used by the local tribes of this region. Knowledge of medicinal plants is mostly acquired by word of mouth, and the knowledge is dying among the local youths with the prevalence of modern medicine. Hence, there is urgency in deciphering and recording such information. Methods: Information was gathered through interviews with 200 informants across 15 villages of the Champhai district. From the data obtained, we evaluate indices such as used report (UR), frequency of citation (FC), informant consensus factor (Fic), cultural values (CVs) and relative importance (RI) for all the plant species. Secondary data were obtained from scientific databases such as Pubmed, Sci Finder and Science Direct. The scientific name of the plants was matched and arranged in consultation with the working list of all plant species (http://www.theplantlist.org). Results: Totally, 93 plant species from 53 families and 85 genera were recorded. The most common families are Euphorbiaceae and Asteraceae with six and five species representatives, respectively. Leaves were the most frequently used part of a plant and were usually used in the form of decoction. Curcuma longa has the most cultural value (27.28 CVs) with the highest used report (136 FC), and the highest RI value was Phyllanthus emblica. The main illness categories as per Frequency of citation were muscle/bone problem (0.962 Fic), gastro-intestinal disease (0.956 Fic) and skin care (0.953 Fic). Conclusion: The people of Mizoram living in the Champhai district have an immense knowledge of ethnomedicinal plants. There were no side effects recorded for consuming ethnomedicinal plants. We observed that there is a scope of scientific validation of 10 plant species for their pharmacological activity and 13 species for the phytochemical characterisation or isolation of the phytochemicals. This might pave the path for developing a scientifically validated botanical or lead to semisyntheic derivatives intended for modern medicine. [ABSTRACT FROM AUTHOR]

Introduction: Modern sports equipment is nowadays manufactured industrially according to globally accepted and standardized models, but traditionally tools for play and games were prepared from materials found in the local environment. The objective of this article is to investigate various aspects of Sámi local knowledge about organisms used for their material culture of traditional sports and games in northern Fennoscandia (Sápmi). What functions did the surrounding biota have in the production of equipment used in sports and games? Methods: A qualitative method was used; the ethnographic literature and travel narratives have been analyzed particularly for descriptions and notes on traditional games, toys, and sports. Results: Before the turn of the twentieth century, bats, balls, and skis were seldom produced in factories, but by children and adults who utilized available materials from the surrounding environment. The manufacture of tools for play and games was characterized by a rich creativity in the use of various biological and natural resources. A wide range of such resources is presented in this article, among them the bracket fungus Fomitopsis betulina, used for making balls, reindeer antlers utilized for lassoing contests, and pine bark painted with reindeer blood, prepared for playing cards. We also highlight how tools usually associated with means of transport could switch functions and serve playful and competitive purposes, such as skis made of compression pine or walking sticks of birch: The former were used in skiing races, and the latter appeared in fencing competitions. Conclusion: The industrialization of the material culture of sports has been contributed to a loss of local knowledge and familiarity with locally available organic stuffs for producing equipment for play and games. By reconnecting with previous knowledge of traditional games, we discover a potentially new direction for modern sports and games, shifting from globalization to environmentalization. Such an environmentalization could permit the local environmental context define the content, meaning and structure of sports, and simultaneously enrich both sports and outdoor life. [ABSTRACT FROM AUTHOR]

Context: In Burkina Faso, Sudanian savannas are important ecosystems for conservation of plant diversity. Due to desertification and insecurity, population migration from the North has increased human density and anthropogenic pressure on southern savannas. This study aims to investigate knowledge of local populations on ecosystem services (ES) and perception of their conservation. Method: Individual semi-structured interviews about knowledge on ES and ecosystem conservation issues were conducted. Informants were selected according to sociocultural groups and sex in three areas of different land use intensity: the communal area of Dano (CAD), the Total Wildlife Reserve of Bontioli (TWRB) and the Game Ranch of Nazinga (GRN). The use value and vulnerability index of each plant species were determined. A cluster analysis and a principal component analysis were carried out to identify the particular knowledge of different ethnic groups. Results: Overall, 163 plant species were cited for fifteen ES. Provisioning services were most frequently cited (100%), regulating services second most frequently (92.47%). Entire plants were exclusively used for ES with non-material benefits (protection against wind, for shading, soil fertility, erosion prevention, tourism and religion). The ten species contributing most to ES provision were Vitellaria paradoxa, Parkia biglobosa, Diospyros mespiliformis, Adansonia digitata, Lannea microcarpa, Faidherbia albida, Khaya senegalensis, Afzelia africana, Ficus sycomorus, Pterocarpus erinaceus. Seven of them were identified as highly vulnerable. Around GRN, migrants and natives shared the same knowledge, while migrants in TWRB used the ES only to a small extent due to restricted contact with the native population. Migrants and natives of GRN had more knowledge on tourism and crafts services while the natives of CAD and TWRB made use of the services that sustain the quality of the agricultural land and meet their primary needs. To reduce further degradation, different communities suggested unanimously raising awareness of the importance of biodiversity and ecosystem conservation. The most quoted motivations to preserve ecosystems were vegetation sustainability and village development. Conclusion: This study documented important local knowledge-based information to guide cultivation of local multipurpose species and initiation of communities to practice best management strategies for sustainable conservation of biodiversity. [ABSTRACT FROM AUTHOR]

Background: Medicinal plants have been used for ages in Ethiopia. Some 887 plant species have been documented to heal human and livestock health problems. Documenting the traditional use of medicinal plants is a vital step in obtaining information on bioactive chemicals, preserving indigenous knowledge and ultimately interesting, medicinal plant species. We conducted this study with the aim of documenting the ethnobotanical knowledge associated with medicinal plant use in Adwa District, Northern Ethiopia. Methods: The study was conducted from September 2018 to December 2019. A total of 393 informants (242 males and 151 females) were selected. Data were collected using semi-structured interviews, guided walks and group discussions. We calculated informant consensus factors (ICF) and fidelity level (FL) and performed ranking and paired comparisons. Data were analysed using descriptive statistics, including independent sample t test and ANOVA. Results: Overall, we documented 127 medicinal plants belonging to 105 genera, under 54 families to be used by local people to address 43 human and 15 livestock ailments. Families Fabaceae and Solanaceae were the most important ones with 11 (8.66%) species each. Herbs were the dominant growth form (55 species), followed by shrubs (39). The most frequently used plant parts were leaves (24.27%) followed by roots (14%). The most important preparation method was crushing and pounding (42.7%) followed by fumigation (smoke and vapour) (23, 11.1%). The common route of administration was via skin application (67 or 32%) followed by oral (63, 27%). ICF showed that tonsillitis had the higher value (0.95). Cucumis ficifolius A. Rich. was the most preferred medicinal plant (36) treating abdominal pain, followed by Kalanchoe quartiniana A. Rich. for blackleg (34). Conclusions: Adwa District is relatively rich in medicinal plant diversity and traditional knowledge on use, preparation and application of the medicinal flora. However, agricultural expansion (51%), overgrazing (43%) and drought (37%) were mentioned most when informants were asked about the threats to medicinal plants in Adwa District. Hence, on-site and off-site medicinal plant conservation would help protect medicinal plants in the district. [ABSTRACT FROM AUTHOR]

Background: Species with direct uses, such as sources of food, shelter, building material and medicine tend to have more specific local names. But could the same apply for species that people fear? Methods: To address this question, here we explore the behavior and perception of species diversity and dangerousness through a survey of 1037 households in nine villages in Cabo Delgado, northern Mozambique. We compare people's knowledge of snakes with that of lizards and amphibians. Results: We find that northern Mozambicans know four to five times more local names for snakes than for lizards and frogs, despite the local species richness of snakes being comparable to the diversity of lizards and frogs. We further find that local knowledge was on par with the academic literature regarding snakebite symptoms. Conclusions: Our results suggest that fear can increase the level of specificity in naming species among indigenous communities, which could lead to biases in the mapping and protection of species that include data from citizen reports. [ABSTRACT FROM AUTHOR]

Background: Traditional medicine has remained the most affordable and easily accessible source of treatment in the primary healthcare system among communities unable to get modern medication. Ethiopian indigenous people have a long history of traditional plant utilization for treating ailments. The objectives of this study were to identify, document, and analyze the cultural significances of medicinal plants and their associated indigenous knowledge among Guji Semi-Pastoralist People, in Suro Barguda District, West Guji Zone, southern Ethiopia. Methods: Semi-structured interview, focus group discussions, participant observation, and walk-in-the-woods methods were used to gather medicinal plants data. The informant consensus factor (ICF) and fidelity level (FL) values were calculated using quantitative approaches to check the level of informants' agreement on plant use and the healing potential of medicinal plant species, respectively. Indigenous knowledge of the use of medicinal plants for medicinal purposes among different informant groups was compared using t tests with R software. Results: A total of 98 medicinal plant species belonging to 87 genera and 48 families were reported to be used for treating human ailments such as gastrointestinal diseases, breathing system diseases, dermatological diseases, and febrile diseases. Family Fabaceae was represented by 10 species followed by Lamiaceae (7 species). Four of the medicinal plants (Bothriocline schimperi Oliver & Hiern ex Bentham, Erythrina brucei Schweinf. emend. Gillett, Lippia adoensis Hochst. ex Walp. var. adoensis, and Millettia ferruginea (Hochst.) Hochst. ex Baker) were found endemic to Ethiopia and shrubs were more dominant (36 species). Ninety-one medicinal plant species were used for remedy preparation as soon as they were collected in their fresh form; 35.6% herbal medicine preparation was through crushing the plant parts and homogenizing them with cold and clean water; 159 (70.4%) traditional medicinal preparations were reported to be taken in their drinking form (orally). Conclusion: The study indicated that the district is rich in different species of medicinal plants used to treat human ailments and indigenous knowledge about using these resources. Species with the recorded highest consensus for curative purposes are useful sources for further phytochemical and pharmacological validation for better utilization. Declining wild medicinal flora of the area calls for conservation priority. [ABSTRACT FROM AUTHOR]

Background: Traditional plant protection strategies have an integral part of food production system in North Eastern state Tripura, India, which has bestowed with rich heritage and biodiversity. However, there is no comprehensive report on the indigenous plant protection practices (IPPPs) specific to insect and vertebrate pest management, being followed by the inhabitants of the region for centuries. The present study was conducted to investigate, collect, and document the vulnerable IPPP practices followed by the native people from far flung locations of the Tripura. Methods: The study aimed to document the IPPP following semi-structured questionnaires, participatory interaction, and direct observations with a total of 200 informants. We have calculated the relative frequencies of citation (RFC) for IPPP and estimated principal component analysis to link the status of IPPP with socio-demographic factors of the informants. The relationship between the field of IPPP used and different covariates (age, education, occupation, gender, location, and house type) was assessed using the Kruskal–Wallis test and Chi-square test. The relationship between adoption level and the respondents' characteristics was analyzed using count regression analysis. Results: The study found that the status of the IPPP has increased for mitigating pest issues. A total of 39 indigenous practices were recorded specifically to pest management from the ethnic people of Tripura, India. People acquired pretty knowledge about IPPP, and these were inherited from ancestors. The respondents in the study developed notable innovations for the management of many pest issues using locally available resources that warrant cost-effective and eco-friendly. Seed drying before storage to protect grain commodities was the most cited IPPP with a frequency of citation 0.675. In the field of IPPP used, the people primarily practiced agriculture + horticulture + storage category. An important implication from the study is the identification of two IPPP strategies in this region for the first time. Furthermore, the recorded IPPP used field was significantly associated with age, education, occupation, gender, locality, and house type. Likewise, the respondents' socio-demographic variables were coupled considerably with the adoption of specific IPPP. Conclusion: The reported IPPP for alleviating pest problems reflects the wisdom and generosity of the ethnic growers of Tripura, India. The study suggests the IPPP has strong potential in an integrated pest management approach passed down from generation to generation. The vulnerable practices largely remained unexplored due to inadequate scientific scrutiny and authenticity, yet in danger of being lost if not documented systematically. This study provides the first step toward accessing the valuable technology of untapped Tripura in IPPP and could be viable in paving action paradigm for their preservation, diffusion, and application with advanced pest management options. [ABSTRACT FROM AUTHOR]

Background: Trees are important components of terrestrial ecosystems; they provide ecological, economic, and cultural services to humans. There is an urgent need for undertaking ethnobotanical investigations and documentation on the indigenous botanical knowledge of the local communities of a given area. This study was conducted to assess and document the categoric ethnobotany of Piliostigma thonningii and the associated indigenous knowledge of the local people related to use, management practices, and the threatening factors in the South Omo Zone of southwestern Ethiopia. Materials and methods: Six Kebeles were purposively selected from two districts of the zone and a total of 84 respondents were sampled, with consideration of gender, age, and wealth status. Data were collected using structured and semi-structured interviews, field observations, and group discussions. Relevant descriptive statistical methods were used to analyze the data. Ethnobotanical knowledge held by informants were computed using Pearson's chi-square test and direct matrix ranking and pair-wise ranking was used to prioritize the uses according to community preferences and the level of the destructiveness of the reported threats. Results: The results showed that P. thonningii provides different functions to people's livelihoods as shade, food, fodder, soil fertility, fuelwood, medicine, rope, multipurpose materials (e.g., Borketa for sitting and head support), huts, beehives, farm implements, chairs, fences, and timber. The indigenous knowledge of local people on the uses of P. thonningii has shown significant (P < 0.05) relationship to age groups (being higher for elderly people). The consumption practice of respondents has significant (P < 0.05) association to the Kebeles, age, and income, with higher value for Hamer, lower aged groups, and low-income families. It provides nutritious animal feed to improve browse intake, survival, and productivity of domestic animals and also improve productivity of farm through amelioration of soil fertility. The status of P. thonningii has been decreasing due to agricultural expansion, collection of the species for firewood, dry fencing, and due to browsing. Respondents' attitude and interest to maintain and conserve the species has shown a significant (P< 0.05) association to gender, wealth, and level of education. Higher interest was observed in men than women, mid-high wealth class households than low income, and people with education than uneducated. Conclusions: This study attempted to provide information on the multiple uses of P. thonningii. Given the key roles of P. thonningii for the people and the environment to improve household food security, agricultural productivity, and income sources and the threats to it, the need to protect it in natural forests and woodlands and optimize its uses in agroforestry systems is high. Serious consideration of this species will ultimately allow households to reap the benefits expected to accrue from it in the arid and semi-arid areas of Ethiopia where plants of this nature are usually rare. [ABSTRACT FROM AUTHOR]

Background: In spite of an increasing number of ethnobotanical market surveys in the past decades, few studies compare changes in plant species trade over time. The open-air market Ver-o-Peso (VOP) in Belém, located near the mouth of the Amazon River in the state of Pará, Brazil, is known for its wide variety of medicinal plants. A survey of VOP was published in 1984, but it remains unknown to what extent its botanical composition changed over 34 years. Furthermore, in northern Brazil, little attention has been given to the origins of the vernacular names of these plants. Our aim is to give an up-to-date overview of the VOP medicinal plant market, concentrating on changes in species composition and vernacular names over time. Methods: We collected medicinal plants and vernacular names at VOP in August 2018. We identified most plants at the Museo Paraense Emilio Goeldi Herbarium, where we also deposited vouchers and specimen labels. We compared our species composition data to the 1984 inventory by Van den Berg. Furthermore, we investigated the etymologies of the vernacular plant names. Results: We recorded 155 plant specimens and 165 corresponding vernacular names, and collected 146 specimens from the medicinal and ritual stalls of VOP reporting 86 species formerly not recorded at this market. Vernacular names had mostly Portuguese roots, followed by Tupi and African ones. We found 30 species also documented in 1984, and vernacular names that overlapped between both surveys were used for the same botanical species or genus, indicating that vernacular names have changed little in the past decades. Lastly, we found 26 more introduced species sold at VOP compared to 1984. Conclusions: Forest degradation and deforestation, prevalence of diseases, and methodological factors may play a role in the differences we found in our survey compared to 1984. Of the plants that did overlap between the two surveys, vernacular names of these plants were hardly different. Lastly, the lingual origins of the vernacular names in our survey and the origins of the plant species reflect the history of the intricate syncretism of medicinal plant practices of indigenous, Afro-Brazilian and European origins in Belém. [ABSTRACT FROM AUTHOR]

Background: Knowledge of wild edible plants is an important part of traditional knowledge. It is closely related to traditional human agriculture, as well as biodiversity. This study aimed to conduct a detailed investigation and evaluation of wild edible plants that are collected and consumed by the Mongolian and Han locals in Daqinggou and to provide valuable data for the development and utilization of plant resources. Methods: In the 9 site visits to the area of Daqinggou during the period of 2017–2019, the authors used key informant interviews, semistructured interviews, and questionnaires to collect utilization information regarding precollected species of local wild edible plants. By combining the data obtained from 101 key informants, the authors used the Cultural Food Significance Index (CFSI), a quantitative index to evaluate the relative importance of the wild edible plants that were discussed in the aforementioned interviews. Results: The investigation results show that the Mongolian people provided 67 folk names, corresponding to 57 wild plants, and the Han Chinese provided 58 folk names, corresponding to 49 wild plants. A total of 61 edible wild plant species belonging to 29 families and 52 genera were recorded as edible resources for the locals in Daqinggou. The uses include grains, oil and fat resources, vegetables, fruits, beverages, condiments, and snacks. The most commonly reported purpose of wild edible plants is using them as vegetables, followed by using them as beverages and fruits. The most widely used edible parts are fruits, leaves, and other aerial parts. Eating raw and cooked plants are the usual methods of consuming wild edible plants according to the locals. In addition, the CFSI of 61 wild edible plant species shows that 27 species have characteristics of medical food. Conclusions: The knowledge and experience of naming and consuming wild plants by the Mongolian people and Han Chinese in Daqinggou are an important manifestation of the direct interaction between locals and plants. The CSFI evaluation of the wild edible plants consumed by the locals in Daqinggou establishes the utilization of some wild plants as part of the traditional knowledge of medical food. [ABSTRACT FROM AUTHOR]

Background: The Mulam are an ethnic group native to Guangxi, and nearly 80% of the Mulam population lives in Luocheng Mulam Autonomous County, northern Guangxi, southern China. They have accumulated rich medicinal folk knowledge through practice and experience in their long-term struggles with disease and the harsh natural environment. However, their traditional medicinal knowledge is threatened due to a lack of written records, conservative inheritance patterns, and rapid economic development. Therefore, the investigation and documentation of medicinal plants and their associated indigenous wisdom are necessary. Method: Ethnobotanical data were collected from 12 villages and five communities in Luocheng County from January 2013 to April 2017. A total of 128 informants were interviewed through semistructured interviews, field observations, group discussions, and guided field walks. Quantitative indices such as use categories, preference ranking exercises, the informant consensus factor (ICF), and the fidelity level (FL) were used to evaluate the importance of medicinal plant species. Additionally, group discussions were conducted about the conservation of and threats to medicinal plants and traditional knowledge. Results: A total of 456 medicinal plant species from 350 genera and 132 families were recorded and documented in our ethnobotanical investigation. Most of them (335 species, 73.47%) were obtained from wild habitats. Most of the documented species (246) were herbaceous (54%), followed by shrubs, with 76 species (17%), lianas, with 75 species (16%), and trees, with 59 species (13%). The most common method of administration was oral administration, which was used for 390 species (62.70%). The most common method of preparation was decoction (316 species, 54.11%). The plants were used to treat 312 human diseases in 12 disease categories, and most of the categories had a high ICF value. The highest ICF value was recorded for gynecological ailments (0.92), followed by nervous and psychosomatic problems (0.90) and digestive system diseases (0.89). Traditional medicinal knowledge and medicinal plants are under threat due to conservative inheritance processes and anthropogenic pressures for various reasons. Conclusion: A rich diversity of medicinal plants is distributed in the Mulam area, and these plants play an important role in healthcare among the Mulam people. Mulam people are skilled in using the plants in their surroundings to treat diseases in their daily lives. However, their traditional medicinal knowledge and medicinal plants are greatly threatened by rapid economic development for various reasons. Thus, policies and practices for the conservation of medicinal plants and the associated traditional knowledge are necessary. [ABSTRACT FROM AUTHOR]

Background: Ethnoveterinary medicine is crucial in many rural areas of the world since people living in remote and marginal areas rely significantly on traditional herbal therapies to treat their domestic animals. In Pakistan, communities residing in remote areas, and especially those still attached to pastoralist traditions, have considerable ethnoveterinary herbal knowledge and they sometimes use this knowledge for treating their animals. The main aim of the study was to review the literature about ethnoveterinary herbals being used in Pakistan in order to articulate potential applications in modern veterinary medicine. Moreover, the review aimed to analyze possible cross-cultural and cross regional differences. Methods: We considered the ethnobotanical data of Pakistan published in different scientific journals from 2004 to 2018. A total of 35 studies were found on ethnoveterinary herbal medicines in the country. Due to the low number of field studies, we considered all peer-reviewed articles on ethnoveterinary herbal practices in the current review. All the ethnobotanical information included in these studies derived from interviews which were conducted with shepherds/animals breeders as well as healers. Results: Data from the reviewed studies showed that 474 plant species corresponding to 2386 remedies have been used for treating domestic animals in Pakistan. The majority of these plants belong to Poaceae (41 species) followed by the Asteraceae (32 species) and Fabaceae (29 species) botanical families, thus indicating a possible prevalence of horticultural-driven gathering patterns. Digestive problems were the most commonly treated diseases (25%; 606 remedies used), revealing the preference that locals have for treating mainly minor animal ailments with herbs. The least known veterinary plants recorded in Pakistan were Abutilon theophrasti, Agrostis gigantea, Allardia tomentosa, Aristida adscensionis, Bothriochloa bladhii, Buddleja asiatica, Cocculus hirsutus, Cochlospermum religiosum, Cynanchum viminale, Dactylis glomerata, Debregeasia saeneb, Dichanthium annulatum, Dracocephalum nuristanicum, Flueggea leucopyrus, Launaea nudicaulis, Litsea monopetala, Sibbaldianthe bifurca, Spiraea altaica, and Thalictrum foetidum. More importantly, cross-cultural comparative analysis of Pathan and non-Pathan ethnic communities showed that 28% of the veterinary plants were mentioned by both communities. Cross-regional comparison demonstrated that only 10% of the plant species were used in both mountain and plain areas. Reviewed data confirm therefore that both ecological and cultural factors play a crucial role in shaping traditional plant uses. Conclusion: The herbal ethnoveterinary heritage of Pakistan is remarkable, possibly because of the pastoral origins of most of its peoples. The integration of the analyzed complex bio-cultural heritage into daily veterinary practices should be urgently fostered by governmental and non-governmental institutions dealing with rural development policies in order to promote the use of local biodiversity for improving animal well-being and possibly the quality of animal food products as well. [ABSTRACT FROM AUTHOR]

Background: Cultural and religious practices of African origin have decisively influenced traditional health practices in the Americas since the African diaspora. Plants are core elements in the religions of African origin. Compared with other parts of Brazil where the Afro-Brazilian presence is widely recognized, in Southern Brazil, these cultural practices are often socially invisible. Yet, there are several terreiros of three Afro-Brazilian religions: Candomblé, Umbanda, and Ritual deAlmas e Angola. We hypothesize that the importance of plants in Afro-Brazilian religions is linked not only to spiritual and magical issues but also to the medicinal properties of these plants. We seek to answer the following questions: (a) Which plants are used in the terreiros and what are their indications for use?; (b) Are there plants that stand out culturally in these religious groups?; and (c) What is the importance of the adaptive maintenance and replacement process in the use of plants in these religions, considering the Neotropical and African plants? Methods: We performed a census of the existing terreiros on the Island of Santa Catarina to collect information on the knowledge and use of plants. In all terreiros that consented to participate in the research, we collected data through semi-structured interviews, guided tours for plant collection, and participant observation. We identified the botanical species through expert consultations and botanical literature. Results: We interviewed 27 spiritual leaders, who cited 93 plants belonging to 86 botanical species. We identified 14 categories of use, with emphasis on liturgical ritual use (59%), general and unspecified diseases (32%), and digestive diseases (27%). In most liturgics uses, direct contact between plant and patient occurs, as in the case of bathing and the cleansing use of smoke. Sixteen plants were cited in all terreiros, configuring a set of species that can be considered as culturally important plants for these religious groups. Conclusions: These groups have extensive knowledge about a highly consensual set of therapeutic plants that should be further investigated pharmacologically to understand the effect of their external use. Also, we emphasize the importance of recognizing and valuing this ancestral Afro-Brazilian knowledge and learning also from these people about their broader vision of health which also adds more spirituality in health care. [ABSTRACT FROM AUTHOR]

Background: In seasons of food shortage, local communities across Africa use wild edible plants and mushrooms (WEPM) that contribute significantly to food security by supplementing households' diets and providing alternative income. In the Bamenda Highlands of Cameroon, their biodiversity is believed to be rapidly declining as a result of land use change. Despite their potential beneficial values, there has been only limited research on this topic in this area. This study aims to document traditional knowledge related to the use of plants and mushrooms for food purpose by indigenous people of the Bamenda highland. Method: Ethnobotanical surveys were conducted in 6 localities (Mbengwi, Bafut, Nkwen, Mankon, Bambili, and Widikum) of the Bamenda Highlands of Cameroon, and 121 individuals were interviewed on commonly gathered and eaten WEPMs and their perception on their availability. Respondents were permanent residents selected based on their willingness to participate in the study. Specimens of recorded plants were collected and processed for future identification at the National Herbarium of Cameroon. Their nutritional potentials are discussed based on available literature. Results: A total of 47 species were recorded including leafy vegetable, spices, fruits, roots/tubers, and mushrooms. The top 5 most frequent are Amaranthus sp. (6.6%), Termitomyces clypeatus (6.4%), Irvingia gabonensis (5.2%), Ricinodendron heudelotii (5.1%), and Aframomum sp. (4.5%). Leafy vegetable and spices are the most diversified group with 13 species each. All recorded species are important from nutritional and pharmaceutical points. However, many of their values remain uninvestigated, while their natural populations are facing threats of degradation. Conclusion: WEPMs have great potential to contribute to food and nutritional security in the study area. Sound nutrients and metabolites profiling of poorly known species can enhance their contribution in addressing food insecurity. [ABSTRACT FROM AUTHOR]

Background: Due to historical perceptions of Liangshan Yi Autonomous Prefecture (Sichuan Province, China) as being a violent place, and due to its rugged terrain, cultural differences, and relative inaccessibility, few researchers have conducted in-depth ethnobotanical investigations in Liangshan. But wild edible plants (WEPs) are widely consumed by the Yi people of Liangshan, and their associated ethnobotanical knowledge remains relatively unknown, especially outside of China. This study aimed to (1) investigate the WEPs used by the Liangshan Yi, (2) document the traditional knowledge held about these plants, (3) analyze their special preparation methods and consumption habits, and (4) identify species with important cultural significance to the Liangshan Yi. Methods: During 2016-2017, 396 Yi individuals were interviewed in 1 county-level city and 6 counties across Liangshan. Prior informed consent was obtained, and multiple ethnographic methods were utilized, including direct observation, semi-structured interviews, key informant interviews, informal discussions, and field visits. Market surveys were conducted in April, July, and August 2017 by interviewing 38 Yi merchants selling WEPs in 6 Liangshan traditional markets. We collected information about the parts consumed, preparation methods, consumption habits, growth pattern of species, collection months, market prices, and other uses of WEPs. Use values (UVs) were calculated to analyze the relative cultural importance of each WEP. Results: In total, 105 plant species belonging to 97 genera and 62 families were recorded. Rosaceae was the family with the largest number of species (14), and herbs (58 species) were the dominant growth form reported. Fruits (34 species), roots (21 species), and tender shoots (20 species) were the primary plant parts used for snacking and cooking. There were 6 main preparation and consumption methods of WEPs reported, ranging from primary food, famine food, snack, spice, culinary coagulant, and medicine, among a few other uses. The Liangshan Yi mainly collect WEPs from March to October, seldom collecting from November to February. There were 35 species of WEPs sold in the markets we visited in Liangshan. The price of medicinal plants was much higher than the price of food and fruits. In total, we documented 49 species of edible medicinal plants in Liangshan, accounting for 44.7% of all WEPs. They can be used for treating 27 medical conditions, including cough, diarrhea, injury, and headaches. The plants with the highest UVs were Berberis jamesiana (1.92), Pyracantha fortuneana (1.87), and Artemisia capillaris (1.44) indicating that these species are the most commonly used and important to the Liangshan Yi's traditional life and culture. Conclusions: The traditional knowledge of WEPs from the accumulated experience of the Yi people's long period residing in Liangshan reflects the cultural richness of the Yi and the plant diversity of the region. Future research on the nutrition, chemical composition, and bioactivity of the WEPs are needed. Some species with high medicinal value but with sharp wild population decline should be surveyed for resource assessment, conservation, and domestication potential. [ABSTRACT FROM AUTHOR]

Background: As a leading practice of Homo sapiens' environmental experience for hundreds of millennia, hunting continues to evoke key research inquiries in the fields of archaeology, human ecology, and conservation biology. Broadly speaking, hunting has been mainly a subject of qualitative-symbolic and quantitative-materialistic schemata of analyze, among anthropologists and biologists, respectively. However, the phenomenological dimension of the hunting experience, in the course of individuals' everyday life, received little academic attention until this century. This study analyzes the daily praxis of hunting among quilombolas (descendants from runaway African slaves) in Southeast Brazil, making use of an ethnographic approach of phenomenological orientation, which dialogue with central ethnobiological issues. The authors also report the local ecological knowledge about mammals hunted in the area, and its relationship to the scientific literature on this subject. Methods: Between 2016 and 2019, the authors made use of participant observation and informal interviews among eight key local participants, in three quilombola communities in the Ribeira Valley (São Paulo, Brazil). Fragments of authors' field notes and parts of interviewers' speeches make up the core results obtained. Results: Articulating local knowledge to scientific literature, this study yielded a hybrid and comprehensive narrative about natural history of the mammals in the area. The authors also accessed elementary aspects of research participants' experience in hunting, such as strategies, tactics, motivations, and feelings. They reveal a set of human behavior dispositions that seems to emerge only in the context of the action, modulating the praxis of hunting on the course of individuals' everyday life. Conclusion: Ethnography, ethnobiology, and natural sciences backgrounds were systematically articulated in this research. This made possible to get a contextualized and multifaceted understanding of hunting praxis in the Ribeira Valley, an important socioenvironmental context of Atlantic Forest in Brazil. The role of an ethnographic approach applied to ethnoecological and biological conservation issues is especially considered here. [ABSTRACT FROM AUTHOR]

Background: People's classification, management, and use of plants represent attempt to attracting people from different academic disciplines. Many countries use traditional medicine for their primary healthcare system. Medicinal plants have been important components of healthcare systems since the time immemorial. The objective of this research was to document and analyze traditional medicinal plants used by the Sheka people and associated ethnobotanical knowledge. Methods: Data was collected by administering pre-prepared semi-structured interview items to 414 informants. Market surveys, group discussion, and guided field walk were used. Data were analyzed using descriptive and inferential statistics; determination of informant consensus factor, fidelity level, as well as ranking and scoring. Results: A total of 266 plant species belonging to 192 genera and 74 families were identified. About 204 (77%) of the medicinal plants were used to treat human health problems. Only ten (4%) were used to treat livestock health problems and 52 (19%) of them were used to treat both human and livestock health problems. Croton macrostachyus, Prunus africana, Peperomia retusa, Lobelia giberroa, and Celosia schweinfurthiana were found to be high ranking medicinal plants against gastrointestinal problems based on simple preference ranking. Conclusion: Very high number of medicinal plant species recorded from the study area indicates that vegetation of Sheka is reservoir of medicinal plants. Hence, the area needs attention for medicinal plant conservation priorities. Plant parts used as medicines also play vital role in the entire medicinal plant life cycle. Therefore, it is useful to consider harvesting impacts. Except well-experienced traditional healers, people of the study area use the medicinal plants haphazardly. There may be high risk of being victims of dosage and improper usage. High ranking medicinal plants are candidates for further phytochemical profiling, drug research, and development. [ABSTRACT FROM AUTHOR]

Background: Due to increasing pressure on natural resources, subsistence agriculture communities in Uganda and Sub-Saharan Africa are experiencing increasingly restricted access to diminishing natural resources that are a critical requirement of their livelihoods. Previously, common-pool resources like forests and grasslands have been either gazetted for conservation or leased for agriculture, the latter in particular for large-scale sugarcane production. Satisfying the increasing consumer demand for grassland or forestry products like wild mushrooms as food or medicine, requires innovative ethno-biological and industry development strategies to improve production capacity, while easing the pressure on diminishing natural resources and averting ecosystems degradation. Methods: This case study addresses traditional knowledge systems for artisanal mycoculture to identify cultivation practices that enhance sustainable utilization of natural resources. Multi-scalar stakeholder engagement across government and community sectors identified artisanal mushroom producers across five districts in Uganda. Focus groups and semi-structured interviews characterized artisanal production methods and identified locally used substrates for cultivation of different mushroom species. Results: Artisanal practices were characterized for the cultivation of six wild saprophytic mushroom species including Volvariella speciosa (akasukusuku), two Termitomyces sp. (obunegyere and another locally unnamed species), Agaricus sp. (ensyabire) and Agrocybe sp. (emponzira), and one exotic Pleurotus sp. (oyster) that are used as food or medicine. The substrates used for each species differed according to the mushroom's mode of decomposition, those being the following: tertiary decomposers such as those growing under rotting tree stumps or logs from forestry activity like the Agrocybe sp. known as emponzira which grows in forests, thickets, or near homesteads where big logs of hardwood have been left to rot. Also pieces of firewood are chipped off whenever need arises thus providing fuel; secondary decomposers growing on naturally composted grass associated with termites like the Termitomyces sp. known as obunegyere growing in protected sites in gardens, composted cattle manure for Agaricus sp. known as ensyabire in the kraal area where cattle manure is plenty, composted maize cobs for a locally unnamed Agaricus sp. on heaped cobs placed near homesteads; and primary decomposers growing on waste sorghum from brewing the traditional alcoholic drink, muramba for Pleurotus sp. (oyster), and banana and spear grass residue from banana juice processing like the Volvariella speciosa known as akasukusuku because it is associated with the banana plantation locally known in the Luganda language as olusuku and is usually heaped under ficus trees. Management practices also varied based on mode of decomposition and other ecological requirements such as the following: zero tillage and minimal disturbance in areas where obunegyere grow, heaping banana and spear grass residues under the cool ficus trees which also keep them away from banana stump that may cause infestation with nematodes and insects. Even within the generic practices accessibility by the users is critical for example placing logs near homes where children can use them to play, they can be used as fire wood and to even get off-season mushroom as household waste water can make the mushrooms grow. Conclusions: Our description of artisanal mycoculture methods that respond to conservation and utilization pressures, demonstrates the value of addressing traditional knowledge to improve ethno-biology and mycoculture industry practice. Traditional communities engage in multiple technological and organizational innovations and practices for sustainability and in the case of mushroom production to conserve the environment and culture, ensure variety, food and nutrition security, and income. The results of this study present opportunities to preserve ecosystem quality while developing an artisanal mycoculture system. They have also identified aspects of artisanal mycoculture that most urgently require further ethno-biological study and industry development. Future research and industry development can utilize the result of this study to boost artisanal production of wild saprophytic mushrooms in Sub-Saharan countries, for food or medicinal consumption, and environment conservation. Further development of production efficiencies in context with sustainable natural resource management is recommended. [ABSTRACT FROM AUTHOR]

Background: Spices have always been used for their flavor-enhancement characteristics and for their medicinal properties. In Benin, scientific research on spices is scarce, despite their importance in the local population's daily needs. This study investigated the diversity of wild spices and documented the associated traditional knowledge that can be used for their valuation, domestication, and sustainable management in the Sudano-Guinean Zone of Benin. Methods: Data were collected during field expeditions using semi-structured interviews in ten localities across the three phytodistricts of the zone. Species richness and Shannon's diversity index were estimated using species accumulation curves. Use report (UR), cultural importance, use value (UV) index, and informant consensus factor (Fic) were used to assess traditional knowledge on wild species, their local importance, and informants' agreement among sociolinguistic groups. Priority wild spices were finally identified using an approach combining eight criteria (native status, economic value, ethnobotanical value, global distribution, national distribution, in-situ and ex-situ conservation status, legislation, and threats assessment) in four prioritization methods (point scoring procedure, point scoring procedure with weighting, compound ranking system, and binomial ranking system). Results: A total of 14 species, belonging to 12 genera and 9 families, were inventoried. The most prominent families were Zingiberaceae (21.43%), Annonaceae (21.43%), and Rutaceae (14.29%). More than 200 specific uses were reported, with the Tchabè people holding the greatest level of knowledge (70 uses; UR = 5.70 ± 0.33). The culturally most important spices differed among sociolinguistic groups. Most of the informants agree on the use of the species among (Fic = 0.72–0.98) and across the considered use categories (Fic = 0.88–0.99). The highest UV were registered for Aframomum alboviolaceum (UV = 0.93), Lippia multiflora (UV = 0.76), and Aframomum angustifolium (UV = 0.18). Overall, people perceived wild spices as declining due to agriculture, grazing, and drought. Five species, A. alboviolaceum, L. multiflora, Monodora tenuifolia, Xylopia aethiopica, and Z. zanthoxyloides, were the most prioritized for conservation. Conclusions: This study provides information relevant for the implementation of conservation and domestication actions of wild spices in Benin. Priority species could be integrated into traditional agroforestry systems (e.g., home gardens). However, for this to be effective, further research should be undertaken on morphological and genetic diversity and propagation methods of priority wild spices. [ABSTRACT FROM AUTHOR]

Background: Religious beliefs and practices have long influenced human perceptions and uses of nature. Animals in particular play a prominent role in magico-religious practices and provide historical and cultural depth of these relationships. Understanding human-faunal relations is often fundamental to the cause of meaningful wildlife conservation. This study investigates the domestic and wild harvested species used for spiritual and religious purposes among the tribals of six tehsils of Udaipur district. Methods: The ethnozoological data were obtained by an emic approach, applying different tools such as semi-structured interviews, participatory rural appraisal, key informant interviews, and focus group discussions. The scientific name and species of animals were identified using relevant and standard literature. Present investigation is a part of major concept worked out for study on tribal people and their beliefs. Ethnozoological information was collected by interview of 150 tribals. The questionnaire was prepared in Hindi keeping all parameters in mind. A total of 55 respondents (35 males and 20 females) answered to the magico-religious parameter. The collected data were analyzed through informant fidelity level (FL). Results: The present study was undertaken to have an insight of the ethnozoological uses of animals prevalent in Bhil, Meena, and Kathodi tribes inhabiting the Udaipur district of Rajasthan. A total of 25 animals used for magico-religious and social purposes were recorded from the study area. Out of the total number of animals, 60% (15) were mammals, 24% (6) were birds, 12% (3) were reptiles, and the rest 4% (1) were the mollusks. Of the total ethnozoological practices, 64% fall in the magico-religious category, 12% in socio-cultural category, 12% in the category of ethnomusical, and 12% in the category of taboos. Conclusions: The tribal people maintain strong ties with animals at both the material and spiritual level. Study reveals that traditional people depend on local therapies either magico-religious or natural ones in absence of awareness, modern medical facilities, expensive drugs, and poor transportation. However, the use of animal material in such practices is on a decline. [ABSTRACT FROM AUTHOR]

Background: Edible insects are an important source of food to many African populations. The longhorn grasshopper, Ruspolia differens (Serville 1838), commonly known as senene in Tanzania is one of the most appreciated edible insects by societies around Lake Victoria crescent. Senene is primarily an essential treat for the tribes around the lake, e.g., the Haya of Tanzania, Luo of Kenya and Baganda of Uganda. Despite its importance as a food item and appreciation as a delicacy, there are few studies dealing with culture, beliefs and indigenous technology in connection with the senene. The main objective of this study was to survey indigenous technologies, processing methods and traditions in relation to senene consumption among the Haya tribe in Kagera region of Tanzania. Methods: Our ethnographic study was conducted through semi-structured interviews. A total of 51 locals, 26 females and 25 males aged 21 to 60 years were interviewed (with 3 female and 7 male key informants among them). Questions focused on cultures, beliefs and traditions towards senene consumption. Processing, preservation and shelf-life as well as nutritional knowledge were also investigated. Results: Harvesting for household consumption was mainly done through wild collection. Traditionally made traps were mostly used for commercial harvesting. Deep frying was the most preferred processing method while smoking was the most preferred preservation method, with shelf-life of up to 12 months. Interesting traditions and taboos associated with senene consumption were identified, with men monopolising the insects as food by declaring the insects taboo for women and children. Deep fried senene in locally packed containers were mostly sold by street vendors, but also available from a variety of stores and supermarkets. Conclusion: Beyond being just an important traditional delicacy, senene is becoming increasingly popular, providing opportunity for local businesses. Indigenous technologies for harvesting, processing and preserving senene exist, but must be improved to meet food processing standards, thereby promoting commercialization. This carries economic potential essential for improving incomes and livelihoods of women and smallholder farmers, improving household level food security. [ABSTRACT FROM AUTHOR]

Background: Monitoring of fur-bearing species populations is relatively rare due to their low densities. In addition to catch data, trappers' experience provides information on the ecology and status of the harvested species. Fisher (Pekania pennanti) and American marten (Martes americana) are mustelids that are sensitive to forest management and therefore considered to be ecological indicators of forest health. Fisher populations have increased in eastern North America since the early 2000s and this could have resulted in a northeastern extension of the species' range and increased overlap with marten's range. Moreover, habitats of both species are subject to natural and anthropogenic disturbances. The objective of this study was to document the knowledge held by local trappers in the northern area of sympatry between fisher and marten to identify factors that could explain variation in populations of the two species and interactions between them. Method: Forty-one semi-directed interviews with Indigenous and non-Indigenous trappers in the Abitibi- Témiscamingue region of western Quebec (Canada), at the northern limit of the overlapping ranges of the two mustelid species. Results: Trappers highlighted the lack of exclusivity of marten and fisher to coniferous forests, although marten is more closely associated with them than is fisher. Fisher apparently also takes advantage of open environments, including agroforestry systems. Moreover, climate change increases the frequency of freeze-thaw events that cause the formation of an ice crust on the snow surface, which favors fisher movements. Conclusion: The fisher was identified as a competitor and even a predator of the marten. Furthermore, the fisher is less affected than the marten by forest management, and it also seems to benefit from climate change to a greater extent. [ABSTRACT FROM AUTHOR]

Background: Up to one half of the population in Africa, Asia and Latin America has little access to high-quality biomedical services and relies on traditional health systems. Medical pluralism is thus in many developing countries the rule rather than the exception, which is why the World Health Organization is calling for intercultural partnerships to improve health care in these regions. They are, however, challenging due to disparate knowledge systems and lack of trust that hamper understanding and collaboration. We developed a collaborative, patient-centered boundary mechanism to overcome these challenges and to foster intercultural partnerships in health care. To assess its impact on the quality of intercultural patient care in a medically pluralistic developing country, we conducted and evaluated a case study. Methods: The case study took place in Guatemala, since previous efforts to initiate intercultural medical partnerships in this country were hampered by intense historical and societal conflicts. It was designed by a team from ETH Zurich's Transdisciplinarity Lab, the National Cancer Institute of Guatemala, two traditional Councils of Elders and 25 Mayan healers from the Kaqchikel and Q'eqchi' linguistic groups. It was implemented from January 2014 to July 2015. Scientists and traditional political authorities collaborated to facilitate workshops, comparative diagnoses and patient referrals, which were conducted jointly by biomedical and traditional practitioners. The traditional medical practices were thoroughly documented, as were the health-seeking pathways of patients, and the overall impact was evaluated. Results: The boundary mechanism was successful in discerning barriers of access for indigenous patients in the biomedical health system, and in building trust between doctors and healers. Learning outcomes included a reduction of stereotypical attitudes towards traditional healers, improved biomedical procedures due to enhanced self-reflection of doctors, and improved traditional health care due to refined diagnoses and adapted treatment strategies. In individual cases, the beneficial effects of traditional treatments were remarkable, and the doctors continued to collaborate with healers after the study was completed. Comparison of the two linguistic groups illustrated that the outcomes are highly context-dependent. Conclusions: If well adapted to local context, patient-centered boundary mechanisms can enable intercultural partnerships by creating access, building trust and fostering mutual learning, even in circumstances as complex as those in Guatemala. Creating multilateral patient-centered boundary mechanisms is thus a promising approach to improve health care in medically pluralistic developing countries. [ABSTRACT FROM AUTHOR]